from the truth the narrowe breadth of one small haire The aunswere therefore is this if any man shall sweare against the faith and charitie so that the kéeping of his othe maye tâ—â—d to the worse then it is better for him to chaunge his othe then to fulfill it Whervpon Saint Ambrose saith It is somtime coÌ„trarie to a mans duetie to performe the othe that he hath promised as Herod did Isidore also saith In euill promises breake thine othe in a naughtie vow change thy purpose The thing thou haste vnaduisedly vowed do not performe The promise is wicked that is finished with mischiefe And againe That othe muste not be kept whereby any euill is vnwarely promised As if for example one shoulde giue his fayth to an adultresse to abide in naughtinesse with her for euer vndoubtedly it is more tolerable not to keepe promise then to remaine in whordome stil Beda moreouer saith If it shal happen that we at vnawares shal with an othe promise any thing and that the keping of that othe shall be the cause of further euill then let vs thinke it best vpon better aduice to chaunge our othe without hurt to our conscience and that it is better vpon such a necessitie for vs to be forsworne then for auoyding of periurie to fall into another sinne tenne times worse then that Dauid sware by God that he woulde kyll the foolishe fellowe Naball but at the firste intercession that his wyfe Abigail wiser then him selfe did make hee ceassed to threaten him hee sheathed his sworde agayne and did not finde him selfe any whit grieued for breaking his hastie othe Augustine also sayeth Whereas Dauid did not by sheading of bloude perfourme his promise bound with an othe therein his godlynesse was the greater Dauid sware rashly but vpon better and godly aduice he performed not the thing he had sworne By this and the like it is declared that many othes are not to be obserued Now he that sweareth so doth sinne but in chaunging his othe hee doth verie well Hee that chaungeth not suche an othe committh a double sinne firste for swearing as he ought not and then for doing that he shuld not Thus much hitherto haue I rehearsed of other mens wordes which al men verily acknowledge to be true and so in déede Nowe by this ye doe easily vnderstande dearely beloued what ye haue to thinke of those monasticall vowes and Priestes othes whiche promise chastitie no farther ywis by their leaue than mans fraile weaknesse will suffer them For it is better sayth the Apostle to marrie theÌ„ to burne And more commendable is it not to perfourme those foolishe hurtfull and vnpure promises that driue them perforce to filthy vncleannesse then vnder the colour of kéeping an othe truely to lye and to liue vnchastly God wot Fiftly and lastly I haue briefly to put you in mynde that ye indeuour your selues by al the meanes ye may deuoutly to keep that which ye swere and therewithall in fewe wordes to let you vnderstande what rewarde is prepared for them that do religiously and holily kéepe and obserue the holy othe once solemnely taken If we loue God if we desire to sanctifie his name if we take the true God for the very true God and for our God if we will haue him to be gentle and mercyfull to vs warde and to be our present deliuerer and ayder at all assayes then will we haue a most diligent care to sweare with feare deuoutly and holily to kéepe and perfourme the othe that wée deuoutly make But vnlesse we do this then terrible threatenings and sharpe reuengement of Gods iust iudgement are thundred from heauen against vs transgressours The very heathens shall rise vp and condemne vs in the day of iudgement For the Saguntines the Numantines and they of Petilia chose rather to die with fire and famine then to breake or violate their promise once bound with an oth Moreouer the lawes of all wise and ciuil Princes and people do adiudge periured persons to dye the death Howe great offences howe great corruptions howe great and many mischiefes I praye you doe rise through periuries They intangle trouble disgrace marre and ouerthrowe the estates both ciuil and Ecclesiasticall Who so euer therefore doth loue the common weale and safegarde of his countrie who so euer dothe loue the Church and good estate thereof he wil aboue all things haue an especiall regard to kéepe religiously the promise of his othe Nowe to those that holily do kéepe their othes the Lord doth promise a large reward For Ieremie saieth And the nations shall blesse theÌ„selues in him in him shall they glory As if he should say If the people of Iuda shall sweare holily and kéepe their othes then will the Lorde poure out vpon them so great felicitie and abouÌ„dant plentie of al good things that when as hereafter one shal blesse or wishe well to another he shall say The Lorde shewe thée his blessing as of olde he did to the Iewes And who socuer shall prayse another he shall say That he is like to the Israelites It is therefore assuredly certayne that they shall be inriched with all good thinges and worthy of all manner prayse who so euer shall inuiâ—lably kéepe their othes and promyses Let vs indeuour oure selues my brâ—thâ—â—n thren I beseeche you to sanctifie the Lords name and to adde to this third commandemeÌ„t your earnest and continuall prayers saying as our Lorde Iesus hath taught vs O heauenly father hallowed be thy name or let thy name be holily worshipped To him be glory for euer and euer Amen Of the fourth precept of the first table that is of the order and keeping of the Sabboth day ¶ The fourth Sermon THE fourth Commaundement of the first table is worde for word as followeth Remember that thou kepe holy the Sabboth day Sixe dayes thou shalt labour and do al thy workes but on the seuenth day is the Sabboth of the Lorde thy God in which thou shalt not do any manner of work neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor thy straunger whiche is within thy gates Bycause in sixe dayes the Lorde made heauen and earth the sea and all that is therin and rested the seuenth day Therefore the Lorde blessed the Sabboth daye and hallowed it The order which the Lorde vseth in giuing these commaundements is naturall and very excellent In the first precept the Lorde did teache vs faith and loue to God ward In the second he remoued from vs Idoles and all forreine kinde of worship In the third he beganne to instruct vs in the true and lawfull worship of GOD which worship standeth in the sanctifying of his holy name for vs to call thereon and holily and fréely to praise it and to thinke and speake of it as religiously as he shall giue vs grace The fourth Commaundement teacheth vs also the worship due to
God and the hallowing of his holy name but yet it bendeth somewhat to the outward honour although neuerthelesse it frameth to the inward religion For the Sabboth doth belong both to the inward and outward seruice of god Let vs sée therefore what we haue to thinke that the Sabboth is how farre foorth the vse therof extendeth and after what sort we haue to worship our God in obseruing the sabboth Sabboth doth signifie rest and ceassing from seruile worke And this here I thinke worthy to be noted that the Lord saith not simply Sanctifie the Sabboth but Remember that thou kéepe holy the Sabboth daye meaning thereby that the Sabboth was of olde ordeined and giuen first of all to the auncient fathers and thē againe renued by the Lorde and beaten into the memorie of the people of Israell But the summe of the whole Commaundement is Kéepe holy the Sabboth day This summe dothe the Lorde by and by more largely amplifie by reckoning vp the the very dayes and particular rehearsing of the whole houshold to whome the kéeping of the Sabboth is giuen in charge The Sabboth it selfe hath sundry significations For first of all the scripture maketh mention of a certaine spirituall and continuall Sabboth In this Sabboth we rest from seruile worke in absteining from sinne and doing our best not to haue our owne will found in our selues or to worke our owne workes but in ceassing frō these to suffer God to work in vs and wholy to submit our bodyes to the gouernment of his good spirit After this Sabboth foloweth that eternall Sabboth and euerlasting rest of which Esaie in his 58. and. 66. Chapters speaketh very much and Paul also in the fourth to the Hebrues But God is truely worshipped when we ceassing from euill and obeying Gods holy spirit do exercise our selues in the studie of good works At this time I haue no leasure neyther do I thinke that it is greatly profitable for me to reason as largely or as exquisitely as I coulde of the allegoricall Sabboth or spirituall rest Let vs rather my brethren in these our mortall bodies do our indeuour with an vnwearied good wil of holinesse to sanctifie the Sabboth that pleaseth the Lord so well Secondarily the Sabboth is the outwarde institution of our religion For it pleased the Lorde in this commandement to teache vs an outward religion and kinde of worship wherein he would haue vs all to be exercised Nowe for bycause the worshipping of God cā not be without a time Therefore hath the Lord appointed a certaine time wherein we shoulde absteine from outwarde or bodilye works but so yet that we should haue leasure to attēd vpō our spiritual businesse For for that cause is the outward rest commaunded that the spirituall worke should not be hindered by the bodily businesse Moreouer that spirituall labour among our fathers was chiefly spent about foure things to wit about publique reading and expounding of the scriptures and so consequently about the hearing of the same about publique prayers and common petitions about sacrifices or the administration of the sacraments and lastly about the gathering of euery mans beneuolence In these consisted the outward religion of the Sabboth For the people kept holie day and met together in holy assemblies where the Prophetes read to thē the word of the Lord expounding it and instructing the hearers in the true religion Then did the faythfull iointly make their common prayers and supplications for all things necessarie for their behoofe They praysed the name of the Lord and gaue him thankes for all his good benefites bestowed vpon them Furthermore they did offer sacrifices as the Lorde commaunded them celebrating the mysteries and sacraments of Christe their redéemer and keping their faith exercised and in vre they were ioyned in one with these sacraments and also warned of their duetie which is to offer them selues a liuely sacrifice to the Lord their god Lastly they did in the congregation liberally bestow the giftes of their good will to the vse of the Church They gathered euerie mans beneuolence therewith to supply the Churches necessitie to mainteine the ministers and to relieue the poore and néedie These were the holy workes of God which while they hauing their hartes instructed in fayth and loue did fulfill they did therein rightly sanctifie the Sabboth and the name of the Lord that is they did on the sabboth those kinde works which do both sanctifie the name of God become his worshippers and also are the workes in déede that are holy and pleasing in the sight of god If any man require a substanciall and euident example of the Sabboth or holy daye thus holily celebrated he shall finde it in the eight Chapter of the booke of Nehemias For there the Priestes do reade and expounde the worde of God they praise the name of the lord they pray with the people they offer sacrifice they shew their liberalitie and doe in all points behaue them selues holily and deuoutly as they should Now least any peraduenture might make this obiection and say Ease brée deth vice Or else I must labour with my handes to get my liuing least I dy with hunger and my familie perishe he aunswereth The Lorde alloweth thée time sufficient for thy labour for thée to worke in to get a liuing for thy selfe and thy houshold For sixe dayes thou maist worke but the seuenth day doth the Lord chalenge and require to be cōsecrated to him and his holy rest Euery wéeke hath seuen dayes But of those seuen the Lord requireth but one for him self Who then can rightly complain I beséech you or say that he hath iniurie done vnto him More time is allowed to work in thē to kéep holy the Sabboth And he that requireth to haue this sabboth kept is God the maker the father Lord of al mākind Furthermore the Lord doth precisely cōmand and giue a charge to plant and bring in this holy rest this discipline and outward worship into the whole familie of euery seuerall house Whereby we gather what the dutie of a good housholder is to wit to haue a care to sée all his familie kéepe holy the sabboth day that is to doe on the sabboth day those good workes which I haue before rehearsed And for bycause the Lord doth know that mans naturall disposition is where it hath the maistrie there for the most parte to rule and reigne ouer haufily and too too Prince like therfore least peraduenture the fathers or maisters shuld deale too hardly or rigorously with their housholds or hinder them in obseruing of the sabboth he doth in expresse words exquisite steps of enumeration commaund them to allowe their familie and euery one in their familie a resting time to accomplish his holy seruice He doth not exempt or except so much as the straunger He will not suffer nor allow among them the exāple of such dulheads as say Let faith and religion be free to all
let no man be compelled to any religiō For he commandeth to binde the stranger within the gates of Gods people that is the stranger that dwelleth in their iurisdiction to the holy obseruing of the sabboth day Now this ease or rest is not commanded in respect of it self for Idlenesse always hath ben found fault withal but it is ordeined for the aforesayd especiall causes Gods pleasure is that there shoulde be a place and time reserued for religion which time place are not opē to them that are busie about bodily and out warde workes He is not conuersant in the congregation he heareth not the word of God he prayeth not with the churche neyther is he partaker of the Sacraments which at his maisters commaundement taketh a iourney or in the market selleth his wares or in the barne doth threshe or winnowe his corne or in the field doth hedge or ditch or doth stand at home beating the anuile or else sitteth still sowinge shooes or hosen Faith therefore and religion bid thee to giue rest to thy seruauntes and familie yea they commaund thée to egge and compell them if they be slow to the holy and profitable worke of the Lorde Moreouer the Lordes mynd is that they which labour shuld also refresh and recreate them selues For things that lacke a resting time can neuer long indure Wherfore the bountiful Lord whose mynde is to preserue his creatures doth teache a way to kéepe them and doth diligently prouide that his creatures be not too much afflicted by the hard handling or couetousnes of their owners Moses in Deuterenomie addeth the pitifull affection of mercye sayinge Remember that once thou thee selfe wast a seruaunt in the land of Egypt Charitie therfore and ciuil humanitie do craue a measure to be kept so that we doe not with endlesse labours ouerlade wearie our houshold seruants Moreouer it is manifest that the goodman of the house by planting godlinesse in his familie doth not a little aduaunce and set forward his priuate profit and owne commoditie For wicked seruants are for the most part pickers deceitful wheras on the other side the godly are faithfull whome in his absence he may trust to gouerne his house In the reckoning vp of the houshold also is mention made of beastes and cattell which is done not so muche bicause their owner is a man ought therefore to vse them remissely moderately as for bicause beasies can not be laboured without the working hand of men to guide them So then men are drawn from the solemnising of the sabboth day by helping their cattel wherfore to the intent that they shoulde not be drawne aside we are here precisely commaunded to allow our cattell that resting time Last of all that Lord doth adde his own exāple wherby he teacheth vs to kepe holy the sabboth day Bicause saith he in sixe dayes the Lorde made heauen and earth the sea and all that in them is and rested the seuenth day Therefore the Lord blessed the seuenth day and hallowed it The Lorde our God wrought sixe dayes in creating heauē and earth the sea al that in them is the seuenth day he rested ordeined that to be an appointed time for vs to rest in On the seuenth day we must thinke of the workes that God did in the sixe days the children of God must cal to remēbrance what howe great benefites they haue receiued that whole wéeke for whiche they must thanke God for which they must praise God by which they must learn god We must then dedicate to him our whole body soul we must cōsecrate to him all our words our déeds As that day the Lorde did rest from creating but he ceasied not stil to preserue so we vpō that day must rest frō handie bodily works but we must not ceasse from that works of well doing worshipping of god Furthermore that heauēly rest was no preiudice at al to the things created neither shal that holy day or sabboth spēt in gods seruice be any let or hinderāce to our affaires or busines For the Lord blessed the sabboth day therfore shal he blesse thée thy house al thy affairs businesse if he shall sée thée to haue a care to sanctifie his sabboth that is to do those works which he hath cōmaūded to be don on the sabboth day They therfore do erre frō the truth as far as heauen is wide whosoeuer do despise the religion holy rest of the sabboth day calling it an idle case doe labour on the sabboth day as they doe on working dayes vnder the pretence of care for their familie and necessities sake For all these thinges muste we apply to our selues and our churches It is most sure that to Christians the spirituall sabboth is giuen in charge especially and aboue all things Neyther is it to be doubted but that the good Lordes will is that euen in our Churches at this day as well as of the Iewes of olde there shoulde be kept and appointed order in al things but especially in the exercising of outward religion We knowe that the sabboth is ceremoniall so farre foorth as it is ioyned to sacrifices and other Iewish ceremonies and so farre forth as it is tyed to a certaine time but in respect that on the sabboth day religion and true godlinesse are exercised and published that a iust and séemely order is kept in the Church and that the loue of our neighbour is thereby preserued therein I say it is perpetuall and not ceremoniall Euen at this daye verily we must ease and beare with our familie and euen at this day we must instruct our familie in the true religion and feare of god Christ our Lord did no where scatter abroad the holy congregations but did as much as he could gather them together Nowe as there ought to be an appointed place so likewise muste there be a prescribed time for the outward exercise of religion and so consequently an holye rest They of the primitiue Churche therefore did chaunge the Sabboth day least peraduenture they should haue séemed to haue imitated the Iewes and still to haue reteined their order and ceremonies and made their assemblies and holy restings to be on the first day of Sabbothes whiche Iohn calleth Sunday or the Lords day bycause of the Lords glorious resurrection vpon that day And although we doe not in any parte of the Apostles writings find any mention made that this sunday was commaunded vs to be kept holy yet for bycause in this fourth precept of the first table we are commaunded to haue a care of religion and the exercising of outward godlynesse it would be against al godlinesse and Christian charitie if we shoulde denie to sanctifie the Sunday especially since the outward worship of god can not consist without an appointed time and space of holy rest I suppose also that we ought to thinke the same of those fewe
feastes and holy dayes which we kéepe holy to Christe our Lord in memorie of his Natiuitie or Incarnation of his Circumcision of his Passion of the Resurrection and Ascension of Iesus Christe our Lorde into heauen and of his sending of the holy Ghost vpon his Disciples For Christian libertie is not a licentious power and dissoluing of godly Ecclesiasticall ordinances which aduaunce and set forward the glory of God and loue of our neighbor But for bicause the Lorde will haue holy dayes to be solemnized and kept to him self alone I do not therefore like of the festiuall dayes that are helde in honour of any creatures This glory and worship is due to God alone Paul sayth I wold not that any man should iudge you in part of an holie day or of the Sabbothes which are a shadow of things to come And againe Ye obserue dayes and monethes and yeares and times I feare least I haue laboured in you in vaine And therefore we at this day that are in the Churche of Christe haue nothing to doe with the Iewish obseruation we haue onely to wish indeuour to haue the Christian obseruation and exercise of Christian religion to be fréely kept obserued And yet as the hallowing of the Iewish sabboth so also the sanctifying or exercise of our Sunday must be spent occupyed about foure things which ought to be founde in the holy congregation of Christians if their Sunday be truely sanctified and kept holy as it should be Firste let all the godly Saintes assemble them selues together in the congregation Let there in that congregation so assembled be preached the worde of God let the Gospell there be read that the hearers maye learne thereby what they haue to thinke of God what the dutie and office is of them that worship God and how they ought to sanctifie the name of the lord Then let there in that congregation be made prayers and supplications for all the necessities of all people Let the Lord be praised for his goodnesse and thanked for his vnestimable benefits whiche he dayly bestoweth Then if time occasion and custome of the Church do so require let the sacramentes of the Church be religiously ministred For nothing is more required in this fourth commaundement than that we should holily obserue and deuoutly exercise the Sacramentes and holy lawfull profitable and necessarie rites and ceremonies of the Church Last of all let entyre humanitie and liberalitie haue a place in the Saints assembly let all learne to giue almes priuately and relieue the poore dayly and to do it frankly and openly so often as opporunitie of time and causes of néede shall so require And these are the dueties wherein the Lordes sabboth is kept holy euen in the churche of Christians and so much the rather if to these be added an earnest good wil to do no euil al the day long This discipline now must be brought in and established by euery householder in all our seuerall houses with as great diligence as it was with the Iewes Touching which thing I haue nothing to say here since I haue before so plainely handled this point as that ye perceiue that it agréeth euen to the Churche of vs that are Christians This one thing I adde more that it is the dutie of a Christian magistrate or at leastwise of a good housholder to compell to amendment the brekers and contemners of Gods sabboth and worship The péeres of Israell and all the people of God did stone to death as the Lord commaunded them the man that disobediently did gather stickes on the sabboth day Why then should it not be lawful for a Christian Magistrate to punishe by bodily imprisonment by losse of goods or by death the despisers of religion of the true and lawfull worship done to God and of the sabboth day verily though the foolishe and vndiscrete Magistrate in this corrupted age doe slackly looke to his office and duetie yet notwithstanding let euery householder do his indeuour to kéepe his seuerall familie from that vngodly naughtinesse let him punish them of his housholde by suche meanes as he lawfully may For if any one householder dwell among Idolaters which neyther haue nor yet desire to haue or frequente the Christian or lawful congregations theÌ„ may he in his own seuerall house gather a peculiar assemblie to prayse the Lorde as it is manifest that Lot did among the Sodomites Abraham Isaac and Iacob in the land of Chanaâ—n and in Egipt But it is a haynous sinne and a detestable schisme if the congregation be assembled either in cities or villages for thée then to séeke out bywayes to hide thy self not to come there but to contemn the church of God and asseÌ„blie of saints as the Anabaptistes haue takeÌ„ a vse to do Here therfore I haue to reckon vp the abuses of the sabboth day or that sinnes coÌ„mitted against this commaundement They transgresse this coÌ„maundement that cease not from euil works but abuse the sabboths rest to the prouoking of fleshly pleasures For they kéep the sabboth to God but work to the deuil in dicing in drinking in dauncing féeding their humors with the vanities of this world wherby we are not only drawn from the coÌ„panie of the holy congregation but do also defile our bodyes which we ought rather to sanctifie and kéepe holy They sinne against this precept which eyther exercise any handie occupation on the sabboth day or else lye wrapt in bed and fast a sléepe till the day be almost speÌ„t not once thinking to make one of Gods congregation They offend in this precept that awe their seruants to worke and by appointing them to other businesse do drawe them from the worship of God preferring other stinking thinges before the honour due to god And they aboue all other offende herein which do not only not kéepe holy the sabboth day them selues but doe also with their vngodly scoffes and euil examples cause other to despise and set light by religion when they do disdaine and mocke at the holy rites ceremonies at the ministerie ministers sacred Churches and godly exercises And herein too do both the goodmen and goodwiues offend if they be slacke in their owne houses to call vpon and to sée their families kéepe holy the sabboth day Who so euer do contemne the holynesse of the sabboth day they giue a flat and euident testimonie of their vngodlinesse and light regarde of Gods mightie power Furthermore the kéeping or despising of the sabboth doth always carry with it either ample rewards or terrible threates For the proofe whereof I will recite vnto you dearely beloued the wordes of Ieremie in his 17. cha Thus hath the Lord saide vnto me sayth he Goe and stand vnder the gate of the sonnes of the people through which the kings of Iuda goe in and out and vnder all the gates of Ierusalem and say vnto them Take heede for your liues that ye
carie no burthen vpon you on the Sabboth day to bring it through the gates of Ierusalem and that ye beare no burthen out of your houses on the Sabboth day looke that ye do no labour therin but keepe holy the Sabboth day as I cōmanded your fathers Howbeit they obeied me not neither hearkned they vnto me but were obstinate and stubborne and would not receiue my correction Neuerthelesse if ye wil heare me saith the Lord and beare no burthen through this gate vpō the Sabboth but hallow the sabboth so that ye doe no worke therin then shall there go through the gates of this citie Kings and Princes that shall sit vpon the throne of Dauid they shall be carried vpon chariots ride vpon horses both they and their Princes there shall come men from the cities of Iuda and the land of Beniamin which shal bring sacrifices and shall offer incense and thanksgiuing in the house of the lord But if ye wil not be obedient vnto me to hallowe the sabboth so that ye wil beare your burthens through the gates vpō the sabboth day thē wil I set fire vpō the gates of Ierusalē which shal burne vp the great houses therof shal not be quenched Verie iustly therfore did the deuout Princes Leo and Anthemius writing to Arsemius their Lieftenant in these words giue charge That the holy dayes ordeined in honour of the high Gods maiestie shuld not be spent in any voluptuous pleasures nor be vnhallowed wyth troublesome exactions We therefore do decree and ordein that the Lords day or sunday as it hath always ben accoūted wel of so it shall stil be had in estimation so that vpon that day no office of the lawe shal be executed no man shal be summoned no man arested for suretiship no man attached no pleading shal be heard nor any iudgement pronounced c. And by by after again Neyther doe we in giuing this rest of the holy day suffer any mā to wallow in any kind of wanton pleasures at al. For on that day stage playes are not admitted nor fencers prises nor beare baitings yea to if it happē that the solemnising of our byrth day fal vpō the Sunday then shal it be diferred til the next day after And we haue determined that he shal sustein the losse of his dignitie and haue his patrimonie confiscate whosoeuer shall on the Sabboth day be present at any sight or playe or what sommoner soeuer of any iudge whatsoeuer shal vnder the pretence of any businesse either publique or priuate do any thing to infringe the statutes in this law enacted And yet neuerthelesse they that are Christians do not forget the words of Christ in the Gospell where he saith The sabboth was made for man and not man for the sabboth and that the sonne of man too is Lorde of the sabboth The godly do very well knowe that God ordeined the sabboth for the preseruation and not for the destruction of mankind and that therfore he doth dispence with vs for the sabboth as often as any vrgent necessitie or sauing of a man shall séeme to require it Touching which matter our Sauiour Christ him selfe hath fully satisfied the faithful in the 12. of Matthew the 6. 13. chap. after S. Luke In such things verily Christians may vse their libertie to occupy them selues in on the sabboth day Since the priestes Leuites are held excused which do in the temple openly both kill fley burne boil beasts in making their sacrifices so that they are not thought to breake that Sabboth day bycause they may without offence to God euen on the sabbothes dresse make ready the thinges seruing to that outward worship of the Lord so likewise may we on the sabboth dresse make ready meate other necessaries which our bodies cānot lack We may also minister physicke to the sick visite the weak help the néedy that so we maye preserue y creature of god Herein did our sauiour giue vs an example to follow who did on that sabboth worke y déeds of charitie mercy we haue more then one example of his to be séene in the Gospell but especially in Luke 6. 13. Iohn the. 5. chap. If thē on the sabboth day it be lawful to draw out of a pit a shéep or an oxe in danger of drowning why shuld it not be lawfull likewise on that sabboth to vnderset with props a ruinous house that is redy to fal why should it not be lawful on the sabboth day to gather in kéep from spoyling y hay or corne which by reason of vnseasonable wether hath lain too long abroad likely to be worse if it stay any longer The holy Emperor Cōstantine writing to Elpidius saith Let all iudges in courts of law citizens of all occupations rest vpon the Sunday kepe it holy with reuerēce and deuotion But they that inhabite the contrie may freely and at libertie attend on their tillage vpon the sabboth day For often times it falleth out that they can not vpon an other day so commodiously sow their seed or plant their vines and so by letting passe the opportunitie of a litletime they may hap to loose the profite giuen of GOD for oure prouision Thus sayth the Emperour Now we must consider that he doth not licence husbandmen by al kinde of toyle continually to defile the sabboth day For of the countrimen as well as of the townesmen are looked for due honour done to GOD and the kéeping of the fourth commaundement onely this must be remembred that libertie is graunted in causes of necessitie But a godly mynde and charitie shall be excellent dispensors and mistresses to leade vs in such cases as these leaste vnder the coloured pretence of libertie and necessitie we doo déedes not to be borne withall on the sabboth day exercise the works of gréedie couetousnesse and not of sincere holynesse And thus much had I to say touching the second vse of the sabboth day Thirdly the sabboth hath a verie ample or large signification For it is a perpetual signe that god alone is he that sanctifieth those that worship his name For thus saith the Lord to Moses Ye shall keepe my sabbothes bicause it is a signe betwixt me and you to thē that come after you to knowe that I am the Lorde which sanctifie you And so foorth as it is to be seene in the. 31. of Exodus and is againe repeated in the. 20. of Ezechiel And to this end doth the Lord mutually apply him selfe as is before sayde in the declaration of the sabbothes second vse and signification For God doth by his holy spirite sanctifie his faithful folke and constant beléeuers which he declareth vnto the Church by the preaching of the Gospell bearing witnesse thervnto and sealing it with his Sacraments so that he commaundeth vs with continuall prayers incessantly to craue of him that glorious sanctification All whiche things verily
vnto saluation For if the wicked do acknowledge his fault repent himself of his ill déede and beléeue in Christ with al his heart his sinne is forgiuen him bée is saued as wée haue an euident example in the thiefe that was crucified whose punishment was an occasion of his saluation But from the other this saluation was farre off because he did not belieue in Christ and would not be warned by the paine y he felt for his offence to repent for his sinnes and to call to God for mercie Furthermore by publique iudgment and open execution all other men may take example to learne to beware of like offences vnlesse they will suffer like horrour of torments But let not the magistrate execute any man vntil he know first perfectly whether hée that is to be punished hath deserued that punishment that the iudges determine and whether God hath commaunded to punish that offence that is whether by Gods lawe that is condemned which is to be punished The trueth therof shal be manifestly knowne either by the proper and frée confession of the man accused or by the probable testimonies broght in and gathered against the deâ—endant or by conferring y lawes with the offences of him that is to be punished So then the magistrate may not punish vertue true religioÌ„ nor good honest godly men For he is ordeyned of God to terrifie not the good but offenders Now touching the maner and facion of punishment I think it not best ouer curiousâ—ie to dispute Let euerie nation or citie reteine stil their penalties and order of punishing vnlesse peraduenture their countrie custome smack somewhat of rigour extreme crueltie For no wise man denieth but that the kinde of punishment must be tempered according to the rule of iustice equitie The kindes of punishment are exile or banishment boÌ„dage losse of goods imprisonment fetters scourges markes with burning iroÌ„s losse of limms lastly death it self by killing w the sword by burning hanging drowning other such meanes as euerie natioÌ„ vseth of custome Neither is the scripture without a pitiful beadrowe of miserable torments For in y booke of Esdras we read And who soeuer wil not do the lawe of thy god Esdras and the lawe of the king let iudgment streightwayes passe vppon him whether it be to death or banishment or losse of goods or imprisonmeÌ„t This do I ad not vnaduisedly because of them the are of opinion y such tormentes ought not so much as once to be named amonge christian people But measure and discretion must be vsed of the iudges in punishing offenders so the heynous faults may be plagued with greuous punishmeÌ„t lesser crimes may be nipped with smaller penalties and the smallest light offences punished more lightly That sentence in Gods law ought to be remeÌ„bred According to the fault so shall the punishment bee Where also the iudge must haue a consideration of his clemencie pitie Oftentimes y kinde and age excuseth the partie accused The circuÌ„stances being rightly weighed do somtime excuse the déedes that otherwise are of themselues not all of the best The iudge also must inquire after diligentlie consider the former life of the man accused for which if it fal out to haue bene good and honest than doth he deserue some fauour and mercie vnlesse the offence for which be is troubled be so heynous y it can admit no sparkle of pitie But godlines or y feare of god with powring out of prayers vnto the Lord and a diligent and lawful examinatioÌ„ of y déede or word that is of the fault committed is the best rule for the iudge to followe in choosing his time when to vse pitie and when to deale with extreme rigour For otherwise decent clemeÌ„cie is most praise worthie before God and men I haue shewed you déerlie beloued that the magistrate both may and of duetie ought to punish offenders then for what causes y Lord wil haue them to be punished and lastlie how when how much they are to be punished It remayneth now for mée to declare wherfore and for what offences they are to be punished Which I meane to lay downe in one word and briefly too All words and déeds which are coÌ„trarie to the lawes of God and the magistrate that is all things that are done mischiefouslie against the lawes are to be punished but lawes are made either for religion or politique gouernment and politique gouernment consisteth in honestie iustice and peace Therfore the magistrate must punish and kéepe vnder al them which do disturbe afflict trouble destroy or ouerthrow honestie iustice publique peace or priuate tranquillite betwixt man man Let him punish dishonestie ribauldrie filthie lust whordome fornication adulterie inceste sodomie riottousnes dronkennesse gluttonie couetousnesse coosening cutting vsurie treason murder slaughter of parents sedition and whatsoeuer is like to these The lawe of the Lord published by the ministerie of Moses doth in the 18. and 20. of Leuiticus reckon vppe a beadrowe long enough of such offences as are to be punished And least perhappes any man may thinke that at this day that which Moses hath rehearsed is vtterly abolished let him giue eare to S. Paul who saith To the iust the lawe is not giuen but to the vniust and to sinners to vnholie and vncleane to murderers of fathers and murtherers of mothers to manslears to whoremongers to them that defile themselues with mankinde to manstealers to lyars to periured men and if there be any other thing contrarie to sounde doctrine But Apostates idolatrers blasphemers here tiques false teachers and mockers at religion doe offend against the lawes of religion and therefore ought they to be punished by the magistrates authoritie But the question hath béene and is yet at this day in controuersie whether it be lawefull sor a magistrate to punish any man in his iurisdiction for the contempt of religion or blaspheming of the same The Maniches and Donatistes were of opinion that no man ought to be compelled much lesse to be killed for any religion but that euerie man ought to bee left to his owne minde and iudgement And yet the Scripture doth expresselie coÌ„maund the magistrate not to spare false Prophetes yea rebells against God are commaunded by holie lawes and iudges to be killed without mercie The places are extant to be séene in the holie Scriptures the one in the 13. of Deut. the other in the 17. of the same booke In Exodus this same is set downe for a rule Whosoeuer sacrificeth to any God but to the Lord alone let him bee rooted out In Leuiticus the blasphemer is slaine euerwhelmed with stones In the booke of Numbers the man is slaine that did vnhallow the Sabboth day And how many I pray you did Gods reuenging sword destroy of that caluish people that did erecte and worship the calfe in the wildernesse Helias at mount Carmel killed whole hundreds of false
running ouer shall they giue into your bosome For with the same measure that ye mete to other shall other mete to you againe Let vs be throughly persuaded therefore that riches gotten by crafte and theaft can neither florishe long nor yet be for our health to enioye Againe other men are endammaged by the withholding of them which possesse inheritances due vnto other which breake promise and deceiue men in contractes in bargaines and couenauntes which make a face as though they gaue the thinge which they do either chaunge or reteine to them selues by some coloured shifte or else do giue it when they them selues haue marred or vtterly destroyed it Both the one and the other verily is fraude and guile and flatt deceipt But nowe by the waye marke this manifest and vsuall point of Gods iust iudgement that wrongfull possessours of other mennes heritages are both short lyued and the vnfortunatest men of all other people Touching these wrongfull with-holders Salomon pronounceth that they shall finde no gaine For gaine vniustly gotten howe great soeuer it be deserueth rather to be called a losse more truely then a gaine To this precept do thinges that are found belong which thou denyest to the demaunder as though thou either hast not founde them or else dost challenge them to be thine owne by lawe Hereunto appertaineth the pledge or pawne which thou withholdest A man that taketh a iourney into a farre countrie hath put thee in trust with certeine siluer plate a pound weight of golde to keepe for him against his returne because he had a hope that thou wouldest keepe them safely but at his comminge backe when he demaundeth them thou deniest the thing in so dooing thou hast stollen it from him and cracked the credite that thy friende had in thée and last of all thou hast doubled the sinne A poore man hath guaged to thée some pretious thing that he setteth much by which when he claimeth againe with readie monye in hande to paye thée the summe which he borrowed vppon it thou denyest him his pledge thou quarellest with him and vsest subtiltie to defraude him of his pawne in so dooing thou stealest it from him Moreouer the Lorde gaue to his people other lawes to this ende and effecte touching the taking of pledges or guages For in Deuteronomie hée saith No man shall take the neather or the vpper milstone to pledge For he hath layde his life to pledge to to thee For it is all one as if he had saide thou shalt not take that at thy neighbours hande in stéed of a pledge wherewith he getteth his liuing and doeth mainteine his familie For thereby thou shouldest take from him both life and liuing And immediately after he saith When thou lendest thy brother any thing thou shalt not goe into his house to fetche a pledge from thence but thou shalt stande without that he which borrowed it of thee may bring it out of doores to thee The Lord forbiddeth crueltie and woulde not haue riche men to be too sharpe in ransacking poore mennes houses nor ouer curious in takinge pledges at poore mennes handes For he addeth afterwarde And if it be a poore body thou shalt not sleepe with his pledg but deliuer him the pledge againe when the Sunne goeth downe that he may sleepe in his owne rayment and blesse thee and that shall be imputed for righteousnesse vnto thee before the Lorde thy God. Lastly they do moste of all endammage their neighboures which do withholde the labourers wages The labourers hyre is withheld two sundrie wayes For thou doest either neuer paye it Or else thou payest it with grudging and grunting thou doest delaye the payment too long or otherwise diminishest some parte of his hire But marke nowe that the name of hirelings is of ample signification and is extended to all kindes of artificers The common sorte of wealthie men haue a caste nowe adayes to vse the helpe of handicraftes men and bidde them kéepe a reckoning of their hire wages in bookes of accomptes in the meane while though they perceiue that these poore men lacke money yet will they not paye them so much as one penye yea when they require the debt that is due they take them vp with bitter woordes and sende them emptie away till they them selues be disposed to paye And so these foolishe and wicked wealthie men do not ceasse to lash out in riot prodigallie the thinges that are not clearely their owne but which they withholde frō other poore men Let vs heare therefore the lawes and iudgements of the Lord our God touching this horrible abuse and detestable fault In Deuteronomie we reade Thou shalt not denie nor withholde the wages of an hired seruaunt that is needie poore whether he be of thy brethren or of the straungers that are in thy lande and within thy gates But shalt giue him his hire the same daye and let not the Sunne go downe thereon for hee is needie and by the hire he holdeth his life that is he layeth the hope of his life therein as he that lookes to line therby lest he cry vnto the lord and it be turned vnto sinne to thee With this lawe of the Lorde do the wordes of Iames the Apostle moste fitly agrée where he saith Beholde the hyre of labourers whiche haue reaped downe your fieldes whiche hire is of you kepte backe by fraud cryeth and the cryes of them which haue reaped are entred into the eares of the Lorde of Sabboth What can be more terrible to the hearers eares the labourers hire which is withheld doth crye and cryeth euen vp into heauen and that which is most of all doth enter into the eares of the moste iust seuere and mightie God What nowe may these defrauders looke for at Godshand but heauie punishment to light vppon their cursed heades Tobie therefore moste rightly and briefely concludeth this matter and giueth excellent counsell to all sortes of people saying Whosoeuer worketh any thing for thee giue him his hire immediatly and let not thy hired seruauntes wages remaine with thee at all For in so doing and fearing God thou shalt haue thankes Nowe followeth the second member or parte of detriment whiche doth consist in taking awaye an other mannes goodes And this takinge awaye also is of sundrie sortes Now the first place of these sortes is attributed to thefte it selfe of which wee haue spoken somewhat before which thefte is committed not in taking awaye of monie onely but in wares also and wrongfull dealing in other mennes groundes in remouing landmarkes or méere stones and whatsoeuer is translated denyed or cleane taken awaye against all right or is malitiously against all conscience and consent of the other partie that is of the true owner delayed or foaded off till a longer time than it ought to be For in the ninetéenth of Leuiticus the Lord setteth this downe for a lawe and saith Ye shall not steale ye shall not lye no man
séemed to belong to the seruice of God as oyle franckincense and such like things Now before the temple was erected and that the Israelits had obteyned a place where to settle themselues in the land of promise the priests office was to sée the tabernacle pitched downe taken vp againe and caried to and froo For in the third of Numbers thus wée read The Leuites shal keepe all the instruments of the tabernacle of the congregation and haue the charge of the children of Israel to doe the seruice of the tabernacle For the tabernacle was so appointed that when they iourneyed it might bée taken into many péeces Therefore when the Israelites were readie to remoue their campe Aaron and his sonnes came with the coueringes appointed for the purpose to wrapp vp and carrie the holy vessells in The Cahatites bare the Arke the table the altar and instrumentes belonging thereunto The Gersonites had charge ouer the cordes the couerings the hangings the curtaynes the vayles and roapes belonging to y tabernacle The Merarites did beare the harder stuffe that was made of wood brasse as the pillers barres stakes and planks Al which whosoeuer desireth to vnderstand more néerly let him read the third and fourth Cap. of the booke of Numbers When the temple was builded there were porters and warders of the temple appointed amonge the Leuites The trumpetts also wherewith the congregation was called together were in the Leuites hands as wée read in the 10. of Numbers The priestes also were appointed to be readie serue in the warres as is to be séene in the 20. of Deut. For the Lord would not haue the lawes to be huisht where armour did clatter for victories do auaile greatly to godlines and the studie of religion Beside this also the priests had yet an other office that was to iudge betwixt cause cause betwéene cleane and vncleane Both which are more largly declared in the 17. of Deut. and in the 13. and 14. cha of Leuiticus For as often as any difficult matter happened to rise amonge them the hearing of it was brought to the mother citie Hierusalem if any man were suspected to be a Leper the Leuiticall priestes did iudge of his disease according to the lawes that were prescribed them So hitherto I haue summarily layed downe the offices of priest hood among the old people reckoning vp only the especiall parts belonging to their seruice Now as those priests did serue the Israelitish church so â—id they liue of the reuenues of the church For the Lord appointed them certain stipends and dwelling places in the land of promise For hée assigned 48. cities for them to inhabite in the land of Israel sire whereof were cities of refuge for men to slye vnto as vnto Sanctuaries Moreouer he comaunded to lay out and appoint for the sustenance of the priestes cattel and families the suburbs and fermes without the walls of the cities within a thousand cubites compasse on euery side In those cities were scholes so conueniently placed throughout all y land that all men mighte easilie goe with very smal paine from y places there about vnto the synagogues to heare the word of god In those cities there was no sacrifices made for they were commaunded to sacrifice in one place alone and thrice a yeare they went vp to the temple to sacrifice vnto the Lord but euery sabboth day the law was taught in euery town wher the synagogues were Moreouer the rents belonging to the priestes were great ample as is to be seen in the 18. of the booke of Numb in the last of Leuit. The wealth of the priests was enough sufficient to maintein their families and to liue themselues honestly And they with that stipend did not giue themselues to riot and idlenes but liuing moderately did apply themselues to learning teaching of the people Thus much hetherto touching the persons belonging to the ministerie of holy religion And for because by lawe they could not sacrifice but in one place alone there was a certaine place appointed to the people wherin as in an holy shop the priestes should exercise their holy ministerie in sacrificing to the Lord and therfore now the very order and course of this argument doth require that I say somewhat touching that holy place That place in the beginning was the tabernacle builte by Moses afterward the temple which Solomon did make The law which forbadd them to sacrifice any where but in that one place alone vnlesse it were by dispensation is extant in the 12. of Deut. and in the 17. Cap. of Leuit and deeth conteyne the mysterie of Christe who was offered vpp but once and in one place to cicanse the sinnes of all the world Of whome I wil speake somwhat more hereafter Now that tabernacle or tent being called the tabernacle of appointment because the Lord appointed it both to giue aunsweares in and to haue his lawfull worship duelie accomplished in was to the people in stéed of a temple so long as they wandered dwelt in the wildernesse For in so much as they strayed 40. yeres in the desart it was not conuenient for them to haue a settled temple but such an one as in their iourneys they might carrie to and fro so oft as they remoued That tabernacle was erected in this order and was in a maner of this forme and facion First of all there were â—â—uck into the earth close by the ground siluer sockets to fasten in and set boords vpon to make a wal withall vnder euerie planke or boord were two sockets For euerie boord had two tâ—nons like pikes whereby they were stucke into the socketts The boordes on either side of the tabernacle North and Southe were twentie in number at the vpper end which was toward the Weste were tenne boordes or planckes all layed ouer with gold and ten cubites high a péece These wheÌ„ they were set vp were stucke or fastened into the sockets vpon the backe sites those bordes had golden ringes throughe whiche were barres of 〈◊〉 wood whiche iâ— thought to be white Thoarne thruste partly to ioyne the boordes cloase together that they might bee like a wall without chincke or creauise and partly to make them stand stedfast without wagging to and fro The Sanctum on the East side was shut vp with a vaile Moreouer there were made tenne curtaynes or hauginges of brodered woorke which were coupled together with loupes or taches These curtaynes were layed vppon the toppes of the boords that were set vpright as it had béene the rafter or rouffe of an house ouer which curtaynes were thrée coueringes more the vppermost whereof was of Taxus leather well able in rayne to kéepe water out Nowe the tabernacle was in length 30. cubites and in breadth 10. cubites as may be gathered by the measure of the boords It was diuided also into three parts The first was called Sanctum sanctorum
festiuall or holy day which by Gods appointment is holy to the Lord was kept for the deuoute exercising of Gods outward worship Therefore those dayes are not holie nor those feasts lawful which are not held to the one onely God IEHOVAH neither are those holy dayes lawfull in which the lawfull seruice of God is not lawfully exercised And for those causes the Sabbothes festiuall dayes of the Israelites are in the Prophetes many times reiected because they were vnlawfully solemnized without pure faith and sincere affections Nowe all holy dayes had one common name were called Sabbothes feastes holy dayes méetinges and assemblies All holy dayes what name soeuer they were called by were ordeined to God alone not to creatures not for surfetting and wanton chambering All holy dayes were inuented for the health profite and recreation of mankinde For holy dayes are no burden but the easing of our burdens Prophane workes I confesse are profitable but ease is also necessarie sor without rest labour cannot continue The Lords will therefore is to giue man a time of recreation and biddeth his seruaunts to be merrie on the holy dayes in holinesse and modestie so that their ease maye be an honest recreation and not reprochfull sensualitie Againe ease of it selfe is not good but in respecte of an other thing it is good God biddeth to cease froÌ„ worke but yet hée setteth vs on woorke another way hée willeth vs to cease from bodily labour and begin to woorke in hart and mind and wholie applie our selues to his holie seruice And therefore it is néedefull to haue holy assemblies the reading of the holy Scriptures publique prayers sacrifices for it is prescribed in the 28. and 29. Chap. of the booke of Numbers what they ought to offer at euery feast and holy day the celebration of the Sacraments and whatsoeuer else the Lord hath commaunded to be done at festiuall dayes and solemne seasons For that one thing is here required especially which Marie found as shée sate at the féete of Iesus and heard his word Moreouer all feastes generally doe conteine the memorie and put vs in the remembraunce of notable things euery feast according to the name The Sabboth did put them in minde of Gods good benefite in creating the world for the behoofe and profite of vs men It was also as Moses witnesseth Exod. 31. a signe of the true sanctification which God alone bestoweth vppon the people that call vppon his name The other holy dayes did beate into them the memorie of the other benefites that God had shewed them and had as I will anon declare their seuerall significations Nowe there was a measure and certaine number of holy dayes which were distinguished and very wisely ordered first into seuen nights wherof euerie one had in it one Sabboth that was the seuenth day then into monethes For the first day of euery moneth was holy to the Lord was called the feast of the New moone and lastly they were diuided into yearely feastes which returned once euery yeare at an appointed season of that sort of feasts there were thrée in number The Passeouer Pentecoste and the feast of Tabernacles Besides these there were also other made holie dayes which God had not commaunded but were receiued by the Church to the glorie of God the remembrance of his great benefites For the feast of Lotts which they called Purim was brought in by Mardocheus was receiued of all the Church as is to be séene in the 9. of Esther The feast of dedication was ordeined by Iudas Machabeus with y consent of all the Church in memorie that the temple was restoared and the people deliuered from the tyrannie of king Antiochus as is to be read in the 4. Chapter of the first booke of Machabees And Christ our Lord did honour that feast of dedication with an holy Sermon Moreouer there were solemne fastinges appointed to be kept amonge the people of God as in the fift moneth wherin the citie was set on fire in the seuenth moneth wherin Godolias was slaine and in the tenth moneth wherin Hierusalem was besieged Of which fastinges the Prophete Zacharie speaketh in his 7. and 8. Chapiters and in the time of Esther a fast was ordeined in the moneth Adar for a remembraunce of the calamitie whiche was wrought or rather purposed against the Iewes by the wicked Aman. Of the Sabboth and the signification therof I spake a little aboue and in an other place also where I expouÌ„ded the tenne commaundements The Sabboth was obserued by a naturall and diuine lawe euer from the first creation of the world and is the chiefe of all other holy dayes For it was not then first ordeined by Moses when the tenne commaundementes were giuen by God from heauen For the kéeping of the Sabboth was receiued of the sainctes immediatly from the beginning of the world And therfore we read that the Lord in the commaundementes did say Remember that thou kepe holy the Sabboth day And before the lawe was giuen there is euident mention made of the Sabboth in the 16. of Exod. the 2. of Gen. The second kind of holy dayes was the New moones which were solemnized in the beginning of euery moneth Mention is made of them in the 10. 28. Chap. of the booke of Numbers Samuel 20. Psal. 81. Ezech. 46. and 2. of Chro. 2. That solemnization is reported to haue béene ordeined in remembraunce of the light created to admonish the people not to ascribe the monethes to Ianus or Mars or any other planet but to the one onely God the maker gouernour ruler of al things and seasons Moreouer it was a signe of the reparation or renuing of faithful minds by the heauenly illumination that we Christians may truly and in déed solemnize the new moone wheÌ„ being brought forth of darcknesse into light by the sonne of God we walk as becoÌ„meth the children of light reiect the works of the diuel and darknesse The third kinde of holy dayes doth conteine the feastes y returne once euery yere of which I find to be thrée The Passeouer the Pentecoste the feast of tabernacles Now the Lords will was that in these thrée feasts there should be generall assemblies and solemne meetinges in the holy place to wit at the tabernacle and after the tabernacle at Solomons temple For thus saith Moses in Deut. Thrice in the yeare shal euery male appeare before the Lord thy God in the place whiche hee hath chosen that is in the feast of sweete bread in the feaste of weekes and in the feast of tabernacles Neither shall hee appeare emptie in the sight of the lord Euery one according to the gift of his hand and according to the blessing of the Lord thy God which hee hath giuen thee that is to say Euery man shall ofâ—â—r to the Lord according as he can and according to the measure of riches which the Lord hath
vtterly barred from rule and authoritie in the Israelitishe weale publique Deuteronomium 23. All deceipte cousening robberie shiftings and subtile craftes are flatly forbidden in the law vnder the title of theft For in the 19 of Leuit. wée read Ye shall not steale nor deale falsely nor lye one to another And in the ninetéenth of Deuteronomie Thou shalt not remoue thy neighbours meerestone In the 22 of Exodus the Lord doth punishe thefée with foure or fiuefolde double restitution which whosoeuer did not perfourme he was solde and brought into extreme bondage But if the stolen thing were founde with the théefe and recouered againe then did the stealer restore to the owner double the value of that which was stolen To this lawe belonged whatsoeuer was spoken concerninge sacrilege stealing of cattaile robbing of the common treasurie and carrying awaye of other mennes bondslaues of which I spake somewhat a little before And to this doth appertaine that excellent lawe which sayeth Thou shalt not denie nor keepe back the wages of an hyred seruaunt that is poore and needie whether he be of thy brethren or of the straungers that are within thy land Thou shalt giue him his hire the same daye and that before the sunne go downe because he is needie and doeth therewith susteine his life least he crie against thee vnto the Lord and it be sinne vnto thee Concerning doinge and receiuinge damage and the making of full restitution for the harme that is done there are many constitutions in the lawe of the Lorde If any man saith the lawe doth digge a well and do not cause it to be couered so that an Oxe or a sheepe of an other mannes do fall into it then let him that oweth the well take to him selfe the beast that perished and paye the worth of the beast to him that is the owner thereof The like lawe is made in the 21 of Exodus touching an Oxe that pussheth with his hornes In the 22 Cha. is giuen the lawe of restitution in giuing like for like If either one mans pasture be eatē vp by an other mans cattaile or if one man hurte anothers corne or vineyarde For y lawe commaundeth to restore other pasturings other corne ground and other vineyardes not of the worste but of the best to him that had the damage done him Likewise if any man had set thornes on fyre and by his negligence had suffered it to catch holde vpon corne either standing in the fielde vpright or stacked vp in mowes at home then hee by whose negligence the fire began did make amendes for the losse that the other receiued The same lawe is againe repeated in the 24 of Leuiticus In the 22 of Deuteronomie there are many things expressed that must bee referred vnto this title of which sorte is the lawe that biddeth vs to bring backe the Oxe that goeth astraye and to restore the things that are founde to him that lost them to keepe our buyldings in good reparations that by misfortune in the fall of them our brethren be not mischieued And like to these is the lawe also which saith Thou shalt haue a place without the hoast to go forth vnto and shalt beare a paddle sticke at thy girdle wherewith as thou sittest thou shalt digge a hole to hide thy ordure or couer thine excremēts in And in the ciuil law the like mater in effect is handled for verie necessitie doth require y in cōmon weales there should be lawes cōcerning draughts order of buyldinges so y no man by his excrementes or buylding of newe houses shoulde trouble or annoye his neighbours about him To this place also we may add the lawes that were made concerning the separating of leapers frō thē that were cleane lest peraduenture y contagious disease shoulde by little little infect the healthfull The lawes of Lepers and the leprosie are at large set downe in the 13 14 Chapter of Leuiticus Iust weightes and iust measures the Lord commaunded to bee kept in the lawe where he saith Thou shalt not haue in thy bagge two manner of weightes a great and a small neither shalt thou haue in thine house diuers measures a greate and a small But thou shalte haue a right and a iust weight and a perfect and a iuste measure shalt thou haue that thy dayes may be lengthened in the land which the Lorde thy God giueth thee For all that do such thinges and all that deale vnrightly are abhomination vnto the Lord thy God. This lawe is giuen in the 25 of Deuteronomie and is againe repeated in the 19 Chapter of Leuiticus Of publique iudgements of witchcraftes and the punishment of offenders there are many lawes set down in the booke of the lord Thou shalt not saith the Lorde suffer witches to liue Againe The fathers shall not bee killed for the sonnes nor the sonnes for the fathers but euery one shal bee slaine for his owne offence Neither doeth the lawe conceale the manner of killing for it giueth the vse of the swoorde of stones and of fire into the magistrates handes And sometime it is leaft to the Iudges discretion to punish the offendour according to the circumstance of the crime committed either in bodie or goodes in losse of limmes or life in scourging with roddes or selling into bondage In the twentieth Chapter of Leuiticus all the offences are almoste reckoned vp that are to be punished w present death And in like manner the like are repeated in the eyghtéenth twentie one Chap. of the same booke Against witches and soothsayers there is precise charge giuen in the eyghtéenth of Deuteronomie in the ninetéenth of Leuiticus this short precept is giuen Ye shal not seeke after witches nor obserue your dreames ye shal not decline to sorcerers nor inquire of soothsayers to bee defiled by them Against such the lawe doeth expressely giue iudgement of death extreme punishment Leuiticus 20. In the 22 of Exodus this streight sentence is sharpely pronounced Let not a woman liue that is a witche Against heretiques schismatiques apostataes and false prophets the lawe giueth iudgement in the thirtéenth and eightéenth Chap. of Deuteronomium where it doth most plainly teache howe such kinde of people are to be handled And like to this is the lawe for the stoninge of blasphemers which is conteined in the 24 of Leuiticus And also the lawe for the contemners breakers of the Lordes Sabboth Numeri 15. Against seditious rebels and secrete slaunderers there is much to be found in many places of the lawe Chore Dathan and Abyrom were rebelles of whose endes ye may read in the sixtéenth of the booke of Numbers If any man did maliciously bring vp a slaunder vppon his wiues chastitie and was not able to proue it true he was mearced at a sūme of money or punished with stripes as is to be séene in the 22 of Deuteronomie In the 19 of Leuit. this
priest hath consecrated all the faithfull to be Kinges and Priestes vnto himselfe And yet notwithstanding he doth ordeine ministers of the Church by doctrine and examples to instructe the Church and to minister the sacraments I meane not those old auncient ones but those which the Lord hath substituted in steed of the old ones What doctrine they must teach hée doth expressely declare The mysticall attyre and garmentes of the priesthood hee neither did commend to his Apostles nor leaue to his Church but toke them away with all the Ceremonies that are called the middle wall betwixte she Iewes and Gentiles The Lord himselfe and his Apostle Paule will haue the pastours of the people cladd with righteousnesse and honestie and do precisely remoue the ministers of the Church from superioritie and secular affaires They doe also appoint stipendes for the ministers to liue vppon yet not those which the law allowed them but such as were most tolierable and conuenient for the state and condition of euery Church The Lord left the place to serue and worshipp God in frée without exception or binding to any one prescribed or peculiar place when in the Gospel after Iohn he said The houre shall come and is alreadie when the true worshippers shall worshipp the father neither in this mountaine nor at Hierusalem but in the spirite and in truth For such the father requireth to worship him God is a spirite and they that worship him must worship him in spirite and in truth The Apostle followed the Lord in this doctrine and said I will that men pray in euerie place lifting vp pure hands without anger Neither did the Lord in â—aine as I shewed you eueÌ„ now sufâ—â—r the temple to bee vtterlye ouerthrowne considering that at his death hée had rent the vaile therof And yet for all that the Ecclesiasticall assemblies are not thereby condemned Of whiche I spake in the exposition of the 4. precepte RemeÌ„ber that thou keepe holy the sabboth day Verily y tabernacle the temple bare the type of the catholique Church of God out of which there are no prayers noroblations acceptable to the lord But the Church is exteÌ„ded to the very ends of the world And yet it followeth not theruppon that all are in the Church which are in the world they alone are in the Churche whiche thorough the Catholique faith are in the fellowship of Christ Iesus and by the agréement of doctrine by charitie by the participation of the Sacramentes vnlesse some great necessitie hinder them are in the coÌ„munion of the holy Sainctes But they burne incense sacrifice in highe places whosoeuer séek after any other sacrifice than the one and only oblation of Christ Iesus or looke for any other to offer their prayers to God the father than Christ alone as they are taughte by the mouth of the Pastour sincerely preaching the word of god Moreouer the Church of God hath no néed now of any arke any table any shewbread any golden candlestick any altar either of incense or burnt offeringes nor yet of any braseÌ„ lauer for Christ alone is all in all to the catholique Church which Church hath all these things spiritually and effectually in Christ Iesus and can séek for nothing in any other creatures insomuch that if it perceiue any man to bring in againe either these or such like Ceremoniall instruments it doth sharpely rebuke bitterly curse him for his vnwarranted rashenesse blasphemous presuÌ„ption in the church of Christ For what néede hath the churche of shadowes and figures when it doeth nowe enioye the thing it selfe euen Christ Iesus whose shadowe and figure the ceremonies bare Moreouer the church hath signes enough in that it hath receiued of Christ two Sacramentall signes wherein are conteined all the things which the old church did comprehend in sundrie and verie many figures Furthermore he hath leaft the holy time to worship God in frée to our choice who in the Gospel saith The Sabboth was made for man not man for the Sabboth therefore the sonne of man is Lorde also of the Sabboth And the Apostle Paule saith Let no man therefore iudge you in meate or drinke or in parte of an holie daye or of the new moone or of the Sabbothes which are the shadowes of things to come but the bodie is of Christ Of the Christian Sabboth I spake in the exposition of the fourth Commaundement As for the newe moones they are not solemnized by the churche of Christ in so much as it is taught by Christ to attribute to God not the beginning of Moneths onely but the whole yeare also and the commoditie thereof with the light of the Sunne the Moone and all the starres in heauen Moreouer the Christians do celebrate their passeouer more spiritually then bodily euen as also they doe solemnize their Pentecoste or whitsuntide For as he sent his spirite vppon his disciples so doth hee daily sent it vppon all the faithfull And that is the cause that in the faithfull the alarme is striken vpp to incourage them as souldiours to skirmish with their enimies For the fleash lusteth against the spirite and the faithfull are daily assaulted and prouoked to battaile by the world and by the deuil the prince of the world Furthermore the feast of propitiation being once finished vppon the crosse endureth for euer neither do the Sainctes any more sende out a scape goats to beare their sinnes into the desarte For Christ our Lord came once and was offered vp and by his sacrifice tooke awaye the sinnes of all the worlde Finally since the faithfull doe daily consider beare in their mindes that they haue no abydinge place in this transitorie worlde but y they looke after a place to come they néede not as the Iewes did once a yere to celebrate the feast of Tabernacles In like manner the faithfull do no more acknowlege any yeare of Iubilie For Christe came once and preached vnto vs y acceptable yeare euen the Gospell whereby it is proclaymed that all our sinnes and iniquities are clearely forgiuen vs For so doth Christ himselfe interprete it in the fourth of Sainct Lukes gospell takinge occasion to speake of it out of the sixth Chapter of Esaies prophecie And thus the holy time and festiuall dayes are abrogated by Christ in his holy Church which notwithstanding is not leafte destitute of any holy thing or necessarie matter But nowe because this present yeare wherein this booke is firste of all printed is the yeare of Grace one thousand fiue hundred and fiftie and according to the Romish traditioÌ„ is called the yeare of Iubilie I am therefore compelled as it were of necessitie to make a little digression speake somewhat of the Romish Iubilie I do therfore call it the Romish and not the Christian Iubilie because as I shewed you euen now the church of Christe after oure redemption wrought by Christ and preached by the gospel doth neither acknoledge nor receiue any
of Gods law He putteth 3. in the first table and 7. in the last whicâ— added to gether dâ— make vp tenne What the two tables â—â— the laâ— doe conâ—eine The first commaundement The 〈◊〉 is this I am a 〈◊〉 God 〈◊〉 the 〈◊〉 of all things â—hat this commaundemâ—nt requireth ofvs The true God is our God. The mysterie of our redâ—tion by Christ conteined in the first commauâ—dement Straunge Gods are forbidden Straunge gods whaâ— they are Coniuâ—â—rs and witches The second commaundement of God. The ende of the coÌ„maundement is to drawe vs froÌ„ strauÌ„g and forreigne worshippinges God forbiddeth a grauen Image That is the Sunne Moone starres The cause why God wil not be likened to any thing They were hâ—â—tiques â—â—firming that Goâ— hath mâ—â—bers 〈◊〉 to moâ—â— men â–ª All otheâ— images 〈◊〉 for biddâ—â— to be woâ—shipped No imagâ— must be made for Christ How farre 〈◊〉 it 〈◊〉 law 〈◊〉 to â—â—ke Images To Bow â—â—wne what it is To serue what it 〈◊〉 Ideles teach noâ— Wee haue no cause to choose haunge Gods. God sufâ—â—reth not mate How 〈◊〉 the fathers sinnes 〈◊〉 the 〈◊〉 A moste large promise is made to the godly worshippers of the Lord. The third commaundement of God. 〈◊〉 the 〈…〉 How the name of God is abused The punishment of them that abuse Gods â—ame A pain 〈…〉 by 〈…〉 Of an oath Whether it be lawfull to sweare For what causes we ought to sweare What an â—â—the is Circâ—â—stances ceremonies is swearâ—â—â— How 〈◊〉 ought 〈◊〉 sweare An oath is â—he special â—onour â—one to God. The conditions of an holy oathe Whether wicked oâ—thes must be perfouâ—med It is beâ—t to 〈◊〉 an ill 〈◊〉 Monastial vowes â—ow reliâ—iously we â—ught to â—epe our â—athes A large rewarde promised to such as keepe ther Othes The 4. precept The order of the Lord his commaundements The Sabboth The Sabboth is spirituall The Sabâ—oth is the â—utward â—â—stitutiâ—n of reâ—â—gion â—â—ere is 〈…〉 to abouâ— in â—he maisâ—â—â— of the 〈◊〉 must teach 〈◊〉 his faâ—â—lie the 〈…〉 the Sabâ—â—th day Ease or rest The Loâ—â— did keâ—p the Sabboth day The Lord blessed the Sabboth day 〈…〉 The Sunâ—â—y Christâ—â—â— day New-yeares 〈◊〉 Good Friday Eastâ—â— day Asâ—â—â—sion day 〈◊〉 day The sancâ—â—fication of the christian Sabboth 〈◊〉 office of euery housholder Nume 15. the abuâ—â—s â—f the â—â—â—â—â—th day Promises and threâ—â—nings added to the Sabboth day The Emperourâ—â—aw for â—he keeâ—ing of â—he Sabâ—oth â—â—e Sabâ—â—â—â— made 〈◊〉 〈◊〉 man 〈◊〉 â—he â—â—â—both To plow land on the Sabâ—oth day â–ª â—â—d doth â—â—â—ctifie â—r make â—oly The fifth â—â—ecept â—hat is 〈◊〉 by 〈◊〉 name parents Our natiue Countrie Magisrates or Rulers Gardians or ouerseers of fatherlesse children Ministers pastourâ—â—â— the Câ—urch Cousins 〈◊〉 Aged perâ—â—ns or olde folks To honor what it is The honour of God 〈…〉 before The honour due to parents Math. 15. The Stork he ensign of natural loue The Genâ—iles senâ—ences touching hoâ—â—ur due â—o parents The pains 〈◊〉 trauails â—f Moâ—hers in â—hildbirth For the honoring of our Countrie Fighting in defence of our Countrie Heb. 11 â— Cor. 4 1. Iohn â— Louers of their CouÌ„trie We must pray for our Countrie For the honour due to Magistrates Against seditious rebels The hoâ—our due 〈◊〉 Gardiâ—â—ans and maisters â—f occupations â—â—e office 〈◊〉 duetie â—asters 〈◊〉 scholâ—â—â— The hoâ—our due â—o Ministers of the Churches 1. Cor. 5. Math. â—â— Act. 23. â—â— 25. The 〈◊〉 tempâ—â— the 〈…〉 God 's 〈◊〉 The honour due to our kinsfolkes For the honour due to old men Churche goods The pâ—â—mis 〈◊〉 to those that worship 〈◊〉 parents 〈◊〉 threatninges 〈…〉 their parents Exod. 22 â—phes 5 The dâ—tie of pâ—rents to the◠〈◊〉 ChildreÌ„ to be iâ—structed religâ—â—â— Counsel aduise giuen to housholders in captiuitie Precepts on the inâ—tructiâ—â— of 〈…〉 〈◊〉 The chiâ—â— must be taught manners Childrâ—â— must 〈◊〉 an occupation Of correction Cockering of children The dutie of childreÌ„ The sixt â—â—â—cept What is â—â—â—bidden 〈◊〉 this coÌ„â—aundeâ—â—nt Of Anger Of 〈◊〉 Al hurting is forbidden The Lawe of like for like The manâ—â—rs of killing The â—aâ—ses of mâ—â—der Sancâ—â—â—ries Howe great an offence murder is The magistrate may kill â—hat the 〈◊〉 is â—â—gistraâ—â—â— what 〈◊〉 Three kindes of Magistracies Monarchie Tyrannie Aristocracie Oligarchie Democracie A prouerb 〈…〉 it is 〈◊〉 â—or a subâ—â—cte to speake aâ—â—â—nst his 〈…〉 In 〈…〉 it 〈…〉 witâ— Saints The 〈…〉 must 〈…〉 Titus The 〈…〉 thâ— begâ—â—ning The Magistrate ordeined by God for the good of of men A good Magistrate and a badde Whethâ—â— an 〈…〉 be of 〈…〉 How the oppâ—essed must behaue themselues vnder tyrannical princes â— Cor. 10. â— Pet. 2. 〈◊〉 of â—â—antes The elecâ—ion of 〈◊〉 Who â—â—ght to chuse theÌ„ What â—inde of 〈◊〉 â—â—ght to â—â— chosen â—â— be Maâ—â—strates â—â— the deâ—â—iption 〈◊〉 a good 〈◊〉 The Magistrate must be sound in religion Deut. â— Num. 27. The manner of consecrating Magistrates The Magistrates 〈◊〉 Whether â—e care of religiâ—n belong â—o the Magistrate Leuiâ—â—â— Deut. 2â— An answer to an obiection 1. Iohn 2 Esai 4â— Constâ—â—tine the great Gratian Valentinian Theodose Osias the Leper The seuerall offices of the Magistrates of the ministers must not be coÌ„founded Princes haue done and dealt in religion 2. Parali 8. Priâ—ces haue 〈…〉 religâ—â—â— Ecclesiasticall priuileges What lawes the magistrate ought to appoint concerning religion 〈◊〉 â—â—â—isers of new fan 〈◊〉 worâ—â—ippes are â—â—arsed of God. 〈…〉 The Magistrate 〈◊〉 a lawe iâ—dued witâ— life To put too and take from â—awes Whâ—â— mannâ—â— lawes mag 〈…〉 ought vse Written â—â—wes are â—eedfull The lawe of Moses is not to be in forced vpon kingdom countries A prouerb vsed when one will make them blinde that were before him disanull that which wise men haue allowed Ciuill lawes what manner of lawes they bee Lawes of honestie 〈…〉 â—awes of 〈◊〉 and â—â—nimitie What â—â—â—gement IudgemeÌ„t punishment pertaine to the Magistrate as depending vpon his office The 〈◊〉 Iudgeâ—â—â—fice is â—â—scribe◠〈…〉 〈◊〉 Iudge 〈◊〉 iudg◠〈◊〉 The faultes of Iudges Respect of Persons Vehement affection The good iudg oght to haue God beâ—ore him for a patâ—rne to â—olowe 2. Pâ—â—al 9. Exodâ—â— Leuiâ—â—◠〈◊〉 Iudgeâ—ents are â—ot abroâ—ated aâ—oÌ„g chriâ—tians Esai 1. Zach. 7. Of reuengemeâ—t tâ—ken by the Magistrate The sworde whetâ—â—◠〈◊〉 be 〈◊〉 to kil◠〈◊〉 puniâ—â—â—â—fendeâ— Foolishe pitie Seueritie is not crueltie For what â—auses God commaunded to kill offenders Lukeâ— â–ª Whâ—â—â— magâ—â—â— ougâ—◠〈◊〉 puâ—â—â—â—â— endâ—â— â–ª The â—indes of â—unishâ—ente Diminâ—tio â—â—pitis â— kinde of â—â—dgemeÌ„t â—hereby â—â—e is put â—â—t of the â—â—ings proâ—â—ction or â—ondemâ—ed to â—ondage â—â—cretion 〈◊〉 cleâ—â—ncie of â—â—e iudge What is to be punished in offenders Whether â—â—e Magiâ—â—rate may 〈◊〉 for â—he breach 〈◊〉 religioÌ„ What moderation must be had in punishing Admonition before punishmâ—â—â— Obiections answeâ—ed Faith is the gift of God. Whether it be lawful to compel one to faith The Apostles required no â—ide of the magistrat for the maintenance of religion against the
FIFTIE GODLIE AND LEARned Sermons diuided into fiue Decades conteyning the chiefe and principall pointes of Christian Religion written in three seuerall Tomes or Sections by Henrie Bullinger minister of the Churche of Tigure in Swicerlande WHEREVNTO IS ADIOYNED A TRIPLE or three-folde Table verie fruitefull and necessarie Translated out of Latine into English by H. I. student in Diuinitie ET INVENTA EST PERIIT MATTHEWE 17. This is my beloued Sonne in whome I am well pleased Heare him ¶ IMPRINTED AT LONDON BY RALPHE Newberrie dwelling in Fleete-streate a little aboue the Conduite Anno. Gratiae 1577. A Praeface to the Ministerie of the Church of England and to other wel disposed Readers of GDOS woorde WHat iust cause there is that all spiritual sheepeherdes and especially these of our time should see carefully to the feeding of the flockes committed to their charge may easily appeare to him that shal but a litle stay his consideration vpon this matter For first the commaundementes of the Almightie touching this thing are verie earnest the authoritie of whiche shoulde greatly inforce Secondly the rewardes which hee proposeth to vigilant and carefull pastours are large and bountiful the sweetenesse of which should muche allure Thirdly the plagues and heauie iudgementes whiche hee denounceth against slouthful and carelesse shepeheards are grieuous and importable the terrour whereof shoulde make afraide Then the nature and condition of the sheepe ouer whom they watche the vigilancie of the wolfe againste whome they watche the conscience in taking the fleece for whiche they watche and this time and age wherein they watche being rightly considered will giue them to vnderstand sufficiently that they haue good occasion to watch Howe earnestly God commaundeth appeareth Esaie 58. Where he sayth Crie aloude spare not lift vp thy voice like a trumpet shewe my people their transgressions and the house of Iacob their sinnes And Esaie 62. I haue set watchmen vpon thy walles O Hierusalem which all the day and al the night continually shal not ceasse ye that are mindfull of the Lord keepe not silence And Iohn 21. Feede my lambes Feede my sheepe and if ye loue me Feede And 2. Tim. 4. Preache the woord be instant in season out of season improue rebuke exhorte c. Howe sweetely with rewardes he allureth doth appeare in the 12. of Daniel They that be wise shal shine as the brightnesse of the firmament and they that turne many to righteousnes shal shine as the starres for euer and euer And â— Tim. 4. Take heede to thy selfe and to doctrine in them occupie thy selfe continually For in so dooing thou shalt saue thy selfe and them which heare thee How fiersly also he vrgeth and driueth on the sluggish and carelesse sheapheards with terrible plagues and whips threatened vnto them appeareth Ezechiel 3. Where he sayth Sonne of man I haue made thee a watche-man vnto the house of Israel therefore heare the woord of my mouth and giue them learning from me When I shal say vnto the wicked thou shalt surely dye and thou giuest him not warning nor speakest to admonish the wicked of his wicked way that he may liue the same wicked man shal dye in his iniquitie but his bloud wil I require at thy hand And Ieremie 1. ver 17. Thou therefore trusse vp thy loynes and arise and speake vnto them all that I commaund thee bee not afraide of their faces least I destroy thee before them And 1. Cor. 9. ver 16. Though I preache the Gospel I haue nothing to reioyce of for necessitie is laide vpon me and woe is vnto me if I preach not the Gospell for if I doe it willingly I haue a rewarde but if I doe it against my will notwithstanding the dispensation is committed vnto me Nowe the sheepe whereof spiritual sheepheards haue vndertaken charge are not beastes but men the verie Images of God himselfe endued with euerliuing soules Citizens with the saintes and blessed angels cloathed with Gods liuerie beautified with his cognisance and all the badges of saluation admitted to his Table to no meaner dishes than the bodie bloud of the vndefiled lambe Christ Iesus bought also and redeemed out of the wolues chawes with no lesse price than of that same bloud more precious than any Golde or siluer Sheepe also of that nature they are that being carefully fed and discreetely ordered they proue gentle and louing towardes their sheepherds and seruiceable towards the chief sheepherd Iesus Christ but being neglected left to theÌ„ selues they degenerate into bloudie wolues watching euer opportunitie wheÌ„ they may rent in peeces their sheepherds and all other sheepe which are not degenerated into their woluishe nature As for the spirituall wolfe against whom they watch which is Satan He as the Apostle Peter witnesseth 2. Epistle cap. 5. Neuer resteth but as a roaring Lyon walketh about seeking euer whom he may deuour And for that cause also is he called Apoc. 20. ver 2 A dragon Which beast naturally is verie malicious craftie and watchfull so then if the spiritual sheepheard must watche whiles the spirituall wolfe doth wake he can promise vnto him selfe no one moment of securitie wherein he may be carelesse God by his Prophet Ezechiel cap. 34. saith Woe be vnto the sheepherds of Israel that feede themselues should not the sheepherdes feede the flockes ye eate the fatte and ye cloathe you with the wooll ye kill them that are fedde but ye feede not the sheepe This sentence should awake the sleepie and carelesse consciences of many sheepherds For as the priest that serueth the altar is worthie to liue vpon the offeringes and the souldier that ventereth is worthie his wages and the husbandman that toyleth is worthie the haruest and the sheepheard that feedeth the flocke is worthie to be fedde with the milke and cloathed with the wooll so questiâ—nlesse the priest that serueth not is worthie no offerings the souldier that fighteth not is worthie no wages the husbandman that loytereth is worthie of weedes and the sheepherd that feedeth not can with no good conscieÌ„ce require either the milke or the fleece but his due rewarde and iust recompence is punishment for that through his default the sheepe are hunger-sterued and destroyed of the wolfe But let the ministers of our time well weighe the condition and manner of the time and then no doubt they shall see that it is highe time to bestyrre them to the doing of their dueties This time succedeth a time wherein was extreame famine of all spiritual foode so that the sheepe of this time can neuer recouer themselues of â—hat feeblenesse whereinto they were brought but by some great and extraordinarie diligence This time succedeth a time wherein the multitude of wolues and rauenous beastes was so great and their rage and furie so fell in euery sheepfolde that the good sheepherdes were either put to flight or pitifully murthâ—red so that the sheepe being committed to wolues did
faith was profitably and godly set against the new corruptions of heretiques Yet were the writings of the Prophets Apostles the Springe the Guide the Rule and Iudge in all these counsels neither did the fathers suffer any thing to be done there according to their owne minds And yet I speake not of euery Constitution and Canon but namely of those auncient Confessions alone to which we doe attribute so much as is permitted by the Canonicall Scripture which we confesse to be the onely rule how to iudge to speake and doe The seconde generall counsell was helde in the royal citie Constantinople vnder Gratian the Emperour in the yeare of our Lorde 384. There were assembled in that Synode as witnesseth Prosperus Aquitanicus 180. fathers or Bishops which condemned Macedonius and Eudoxius denying the holy ghost to be God. And about the yeare of our Lorde 434. in the very same yeare that the blessed father Augustine died when that godly Prince Theodosius the great was Emperour there came together at Ephesus the thirde Synode of 200. Priestes or thereabout against Nestorius which tare the mysterie of the Incarnation and taught that there were two sonnes the one of God the other of man whom this Counsell condemned together with the Pelagians helpers of this doctrine as cousin to their owne The fourth generall counsell was assembled at Calcedon in the yere of our Lorde 454. vnder the Emperour Martian where 630. fathers were gathered together who accordinge to the Scriptures condemned Eutyches which confounded the natures in Christ for the vnitie of the person Beda de ratione temporum and many other writers doe ioyne with these foure vniuersall counsels two generall Synodes more the fifte and the sixte celebrated at Constantinople For the fifte was gathered together when Iustinian was Emperour against Theodorus and all heretiques about the yere of our Lorde 552. The sixte came together vnder Constantine the sonne of Constantius in the yere of our Lorde 682. And there were assembled 289. Bishops against the Monothelites But there was nothing determined in these Synodes but what is to be founde in the foure first counsels wherefore I haue noted nothing out of them ¶ The Nicene Creede taken out of the Ecclesiasticall and tripartite historie WE beleeue in one God the father almightie maker of all thinges visible and inuisible And in one Lord Iesus Christe the sonne of God the onely begotten sonne of the father that is of the substaunce of the Father God of God light of light very God of very God begotten not made beeing of the same Essence and substance with the Father by whome all things were made which are in heauen and whiche are in earth Who for vs men and for our saluation came downe was incarnate and manned was made man Hee suffered and rose againe the third day he ascended into Heauen and shall come to iudge the quicke and the dead And we beleeue in the holie Ghoste As for those that say it was sometime when he was not and before he was borne he was not and whiche say because he was made of thinges not beeing of nothing or of an other substance that therefore the sonne of God is either created or turned or chaunged them doeth the holie Catholique and Apostolique Church curse or excommunicate The Creede of the counsell held at Constantinople taken out of a certeine copie written in Greeke and Latine I Beleeue in one God the Father almightie maker of heauen and earth and of all things visible and inuisible And in one Lord Iesus Christe the onelie begotten sonne of God borne of his father before all worldes light of light very God of very God begotten not made beeing of the same substance with the father by whome all things were made Who for vs men and for our saluation came downe from Heauen and was incarnate by the holie Ghoste and the virgine Marie and was made man He was also crucified for vs vnder Pontius Pilate He suffered and was buried and he roase the third day according to the Scriptures And he ascended into heauen and sitteth on the right hand of God the father and he shall come againe with glorie to iudge the quick and the dead whose kingdome shall haue no end And I beleeue in the holie Ghoste the Lord and giuer of life who proceeding from the father is to be worshipped and glorified together with the father and the sonne who spake by the prophets in one Catholique and Apostolique church I confesse one baptisme for the remission of sinnes I looke for the resurrection of the dead and the life of the worlde to come ⧠The confession of faith made by the Synode at Ephesus IN as much as because heere I note all things briefly I could not in writing place with these that large Synodall Epistle written by S. Cyrill to Nestorius wherein is conteined the full consent of the generall Counsell held at Ephesus I haue therefore rather chosen out of the 28. Epistle of the same Cyrill a short confession sent to the Synode and alowed by the whole Counsell Before the confession are set these wordes Euen as in the beginning wee haue heard out of the diuine Scriptures and the tradition of the holie fathers so will we briefely speake not adding any thing at all to the faith set foorth by the holie fathers in Nice For that doeth suffice as well to all knowledge of godlines as also to the vtter forsaking of any hereticall ouerthwartnesse And a litle after this the Confession is sette downe in these wordes We acknowledge our Lorde Iesus Christe the onely begotten Sonne of GOD to be perfect God and perfect man of a reasonable soule and bodie borne of the father according to his Godhead before the worldes and the verie same according to his humanitie borne in the latter times of the virgine Marie for vs and for our saluation For there was made an vniting of the two natures Wherfore we confesse bothe one Christe one Sonne and one Lorde And according to this vnderstanding of the vnconfounded vnitie we acknowledge the holie virgine to be the mother of God because that GOD the word was incarnate and made man and by the verie conception gathered to him selfe a bodie taken of her But for the speaches vttered by the Euangelistes and Apostles touching the Lord we knowe that the Diuines doe by reason of the two natures diuide them so yet as that they belong to one person and that they doe referre them some because they are more agreeable to the diuinitie to the Godhead of Christe and other some because they are base to his Humanitie To this confession Cyrill addeth these wordes When wee had read these holie wordes of youres euen in the Synode to whiche the confession was sent and did perceiue that wee our selues were of the same opinion for there is one Lorde one faithe and one baptisme wee glorified GOD the sauiour of all men reioycing together in our selues
for that the Churches bothe oures and youres do beleeue agreeably to the Scriptures of God and tradition of the holie fathers ¶ A Confession of faith made by the Counsell of Chalcedon taken out of the booke of Isidore AFter the rehearsall of the Creeds set foorth by the Synodes of Nice and Constantinople with a fewe wordes put betweene streight way the holie Counsell of Chalcedon doeth prescribe their Confession in these words We therfore agreeing with the holie fathers doe with one accorde teache to confesse one the same sonne our Lord Iesus Christ and him to be perfect GOD in the deitie and the same also verie man of a reasonable soule and bodie touching his Godhead beeing of one nature with his Father and the same as touching his manhoode of one nature with vs like to vs in all thinges excepte sinne Touchinge his Godhead borne of his Father before the worldes and the same in the latter dayes made man for vs and for our saluation Wee teache to consider that hee is the one and the same Christe the sonne our Lorde the onely begotten sonne in two natures nâ—ither confounded nor chaunged nor diuided nor separated and that the difference of the natures is not to be taken awaye because of the vnitie but rather the propertie of bothe his natures remaining whole and meeting together in one person and one substance that he is not parted or diuided in two persons but is one and the same Sonne the only begotten sonne God the worde Our Lord Iesus Christe euen as the prophets from the beginning haue witnessed of him as he himself hath instructed vs and the confession of the fathers hath taught vs These thinges therefore being ordered by vs with all care and diligence the holy and vniuersal Synode doth determine that it should not be lawful for any man to professe any other faith or else to write to teache or speake to the contrarie That the Decree of the Synode of Calcedon is not contrarie to the doctrine of the blessed bishop Cyrill taken out of the fifte Booke of the holy Martyr Vigiluis against Eutyches BVt nowe let vs consider the last article in the decree of the Synode of Calcedon We confesse that Christ our Lord the onely begotten Sonne is to be vnderstoode to bee one and the selfe same in his two natures neither confounded nor chaunged nor diuided nor separated not making voide the difference of the two natures because of the vnitie but keeping sound the propertie of both natures comming together into one person and substance not as beeing diuided or separated but as beeing one and the same onely beegotten Sonne God the word our Lord Iesus In this article this displeaseth them because they saide The propertie of bothe natures remaining sound Or The difference of the natures not beeing made void And that they may persuade vs that those things which they mislike are assuredly so they vsing their accustomed largenesse of wordes and vaine assertions doe bring in many testimonies out of the articles of Cyrill wherein he denyeth not the two natures in Christe but teacheth that there is but one person To the intent therefore that we maye not confute them with our disputation alone let vs set downe also the wordes of Cyrill that euen as they leane to the testimonie of Cyrill so by the testimonie of Cyrill they may be ouercome In the Synodall epistles of Cyrill to Nestorius thus it is writteÌ„ For we do not affirme saith he that the diuine nature is turned or chaunged into flesh nor yet that it is transformed into the whole man which consisteth of bodie and soule but wee say rather that the reasonable soule hath coupled to it selfe the substance of liuing flesh that it is vnspeakablie and vnconceiuably made man and is also called the sonne of man not of bare will alone nor by the onely taking on of the person but because the two natures doe after a certeine maner come together in one so that there is one Christ and one Sonne of both the natures by ioyning them in one not in making void or taking away the difference of the natures but because they that is the Godhead and the manhoode together by that hidden and vnspeakeable knitting to the vnitie haue made to vs one Lorde and one Christe and one sonne What could be spoken more plainely than this What could be shewed more cleerely out of the Epistles of Cyrill to agree with the determination of the Counsell of Calcedon For see neither are wordes to wordes nor sentence to sentence any thinge contrarie but euen as they had one meaning of faithe so vse they in a manner the selfe same wordes The holie Synode said The difference of the two natures beeing no where made voide Saint Cyrill sayde The difference of the natures not beeing made voyde or taken away by ioyning them together The holie Synode said Bothe the natures meeting together in one person S. Cyrill saith Not of a bare will onelie nor yet by the onlie taking on of a person but because the two natures after a sorte doe meete together in one The holie Synode said Not beeing diuided into two persons but beeing one and the same Christe S. Cyrill said So that of two that is to say of two natures is one Christ the sonne And again Because they that is the Godhead and the manhood together haue made to vs one Lorde one Christe and one Sonne c. The Creede of the first Counsell held at Toledo when Honorius and Arcadius were Emperours taken out of the booke of Isidore WE beleeue in one verie God the father allmightie and the sonne and the holie Ghoste maker of thinges visible and inuisible by whome all things were made in heauen and in earth We beleeue that there is one God and one trinitie of the diuine substance And that the father himself is not the sonne but that he hath a Sonne which is not the father That the sonne is not the father but that the sonne of God is of the nature of the father And also that the holie Ghoste is the comforter which neither is the father him selfe nor the sonne but proceeding froÌ„ the father and the sonne The father therefore is vnbegotten the sonne begotten the comforter not begotten but proceeding from the father and the sonne The Father is hee from whome this voice was hearde out of Heauen This is my beloued sonne in whome I am well pleased heare him The Sonne is he whiche saide I went out from the Father and came from GOD into this worlde The comforter is the holie Ghoste of whom the sonne said Vnlesse I go away to the father the coÌ„forter shal not come We beleeue in this trinitie differing in persons but all one in substance not diuided nor differing in strength power and maiestie and we beleeue that beside this there is no diuine nature either of Angel or of spirit or any power which may be beleeued to be God. We therefore
beleeue that this sonne of God beeing God begotten of his father all together before all beginning did sanctifie the wombe of the virgin Marie and that of her he toke vpon him verie man begotten without the seede of man the two natures onlie that is of the Godhead and manhood comming together into one person onelie that is our Lord Iesus Christe Neither doe we beleeue that there was in him an imagined or any phantastical bodie but a sound verie bodie and that he both hungered and thirsted and taught and wept and suffered all the damages of the bodie Last of al that he was crucified of the Iewes and was buried and rose againe the third day afterwarde was conuersant with his disciples and the fortieth day after his resurrection ascended into heauen This sonne of man and also the sonne of God wee call bothe the sonne of God and the sonne of man. We beleeue verilie that there shall be a resurrection of the fleshe of mankinde and that the soule of man is not of the diuine substance or of God the father but is a creature created by the will of God The Creede of the fourth Counsell kept at Toledo taken out of the booke of Isidore AS we haue learned of the holie fathers that the father and the sonne and the holie ghost are of one Godhead and substance so is our confession beleeuing the trinitie in the difference of persons and openly professing the vnitie in the Godhead neither confounde we the persons nor diuide the substance Wee say that the father is made or begotten of none we affirme that the sonne is not made but begotten of the father and wee professe that the holie ghoste is neither created nor begotten but proceeding from the father and the sonne And we confesse that the Lord him selfe Iesus Christe the sonne of God and the maker of all things begotten of the substance of his father before all the worldes came downe from his father in the latter times for the redemption of the worlde who neuerthelesse neuer ceassed to be with the father For hee was incarnate by the holie ghoste and the glorious virgine Marie the holie mother of God and of her was borne alone the same Lord Iesus Christ one in the trinitie beeing perfect man in soule and bodie taking on man without sinne beeing still what he was taking to him what he was not touching his godhead equal with the father and inferiour to his father touching his manhood hauing in one person the propertie of two natures For there are in him two natures God and man And yet not two sonnes or two Gods but the same God and man one person in bothe natures who suffered griefe and death for our saluation not in the power of his godhead but in the infirmitie of his manhood He descēded to them belowe to draw out by force the Saintes which were held there And he rose againe the power of death beeing ouercome He was taken vpp into the Heauens from whence he shall come to iudge the quick and the dead By whose death and bloud we beeing made cleane haue obteyned forgiuenesse of our sinnes and shal be raysed vp againe by him in the last day in the same flesh wherein now we liue and in that manner wherein the same our Lord did rise againe and shall receiue of him some in rewarde of their well-doing life euerlasting and some for their sinnes the iudgement of euerlasting punishment This is the faith of the Catholique church this confession we keepe and holde which whosoeuer shall keepe stedfastly he shall haue euerlasting saluation A declaration of the faith or preaching of the Euangelicall and apostolicall truethe by the blessed martyr Irenaeus taken out of the 2. Chap. of his first booke Contra Valent. THe churche dispersed through the whole worlde euen to the endes of the earth hath of the Apostles and their Disciples receiued the beliefe which is in one God the father almightie which made Heauen and earth the Sea and al that in them is And in one Iesus Christe the Sonne of God who was incarnate for our saluation And in the holie Ghost who by the prophets preached ▪ the mysterie of the dispensatiō the cōming of the beloued Iesus Christe our Lord with his natiuitie of the virgine and his passion and resurrection from the dead and his ascension in the flesh into the Heauens and his comming againe out of the heauens in the glorie of the father to restore all thinges and to raise vppe againe all flesh of mankinde so that to Christe Iesus our Lorde bothe God and sauiour and king according to the wil of the inuisible father euery knee may bow of thinges in Heauen and things in earth and thinges vnder the earth and that euerie tongue may praise him and that he may iudge rightlie in all things and that hee may cast the spirites of naughtinesse with the angels which transgressed and became rebells and wicked vniust mischiefous and blasphemous men into eternall fire and that to the iust and holie ones and such as haue kept his commaundements and remained in the loue of him partely from the beginning and partely by repentaunce he may graunt life bestowe immortalitie and giue glorie euerlasting The Churche although it be dispearsed throughout the whole worlde hauing obteined as I haue saide this confession and this faith doeth as it were dwelling together in one house diligently keepe them and likewise beleeue them euen as if it had one soule and the same hart and doeth preache teach and agreeably deliuer these thinges euen as if it had al one mouth For in the world the tongues are vnlike but the force of teaching is one and the same Neither doe the Churches whose foundation is laide in Germanie beleeue otherwise or teache to the contrarie neither those in Spaine nor those in France nor those in the East nor those in Aegypte nor those in Libya nor those whiche are in the worlde beside but euen as the Sunne which is the creature of God is one and the selfe-same in all the worlde so also the preaching of the trueth shineth euery where and giueth light to all men whiche are willing to come to the knowledge of the truth And neither shal he which among the chiefe ouerseers of the Church is able to say muche speake cōtrarie to this For no man is aboue his maister Neither shal he which is able to say litle diminish this doctrine any whit at al. For seeing that faith is all one and the same neither doeth he which is able to say much of it say more than should be said neither doeth he whiche saith little make it euer a whit the lesser Reade further in the fourth chapter of his third booke Contra Valent. and you shall perceiue that by the terme of Apostolicall tradition he meaneth the Creede of the Apostles ¶ A rule of faith after Tertullian taken out of his Booke De praescriptionibus
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
33 By the word of the Lord were the heauens made all the hoastes of them by the breath of his mouth c. 633. 34 This poore man cried and the Lord heard him and saued him out of all his troubles c. 741 37 A good man is mercifull and lendeth guideth his woords with discretion c. 288 37 Yet a little and the vngodly shal be no where and when thou lookest in his place c. 300 38 Rebuke me not in thine anger O Lord neither chasten me in thy c. 919 38 Thine arrowes stick fast in me and thine hand doth presse mée sore c. 565 45 All the beasts of the woods are mine and the cattel c. 127 45 The Lord shall reigne for euer and his kingdom is a kingdome of all ages c. 638 45 Thy God hath annoynted thée with the oyle of gladnesse aboue thy fellowes c. 705 50 Offer to the Lord the sacrifice of praise and pay thy vowes c. 113. 657. 922. 50 Why doest thou take my couâ—naunt in thy mouth c. When thou sawest a theefe thou consentedst vnto him c. 237 50 Whosoeuer offereth me thanks and praise he honoureth me c. 953 51 Cast me not away from thy presence and take not thine holy spirite from me c. 722 51 Behold I was borne in wickednes in sinne hath my mother conceuied me 496 51 Make mee a cleane heart O Lord and renue a right spirit within me 819 51 Haue mercie vpon me O God according to the greatnesse of thy mercie For I â–ª c. 572 54 O come lee vs sing vnto the Lord let vs hartily reioyce in God eure saluation c. 651 61 Thou O Lord shalt not leaue my soule in hell neither shalt thou suffer thine holy one to sée corruption c. 764 62 Put your trust in God alwayes powre out your heartes before him c. 282 67 God be mercifull vnto vs and blesse vs snewe vs the light of his c. 944 72 Touching the infelicitie of the vngodly thou verily hast sett them in slipperie places c. 300 73 Touching the prosperitie of the wicked my feete were almost gone my treadings c. 292 75 Make vowes and paye them c. 381 78 The things that we haue heard and knowen suche as our fathers haue â—ould vs c. 622 79 Help vs O Lord of our saluasion for the glorie of thy name c. 921 81 In thine extremities and troubles O Israel thou calledst vppon mée and I deliuered thée c. 657 82 Man is the liuely image of god c 650 89 Thou Lord rulest the raging of the sea thou stillest the waues therof when they arise c. 639 91 Call vppon mee in the day of trouble and I will deliuer thée and thou shalt glorifie mée c. 657 91 There shall no euill come vnto thée neither shall any plagne comâ— néere thy dwelling c. 741 91 Thou art my hope O Lord thou hast set thine house very highâ— c. 305 94 Vnderstand ye vnwise among the people ye fooles at length be wise c. 614 97 Thou Lord art higher than all that are in the earth Thou art exalted farre aboue all Gods c. 610 102 Heare my prayer O God and let my crie come vnto thée c. 914 103 The Lord is full of compassion and mercie slow to anger and of great kindnesse c. 644. 942 103 Blesse the Lord O my soule and all that is within mée blesse c. 952 103 Euen as the father pityeth his children so doeth the Lord pirie them c. 57 103 Praise the Lord O my soule and forgeâ—t not the thinges that hee hath done for thee c. 567 103 O praise the lord all ye angels of his ye that excell in strengthe yée that fulfil his commaundement c. 738 104 Of the fruite of thy works O God shal the earth be filled c. 639. 104 All thinges waite vppon thée that thou mayest giue them meate in due season c. 947 104 Whiche maketh his Angels spirites his ministers a flaming fire c. 714 110 The Lord sware and will not repent hun Thou art a priest for euer after tâ—e order of Melchisedech c. 704 110 The Lord said to my Lord sit thou at my right hand c. 59. 633. 692. 699. 110 In the mightie power of holinesse the dewe of thy byrthe is to thée of the wombe of the morning c. 62 113 The idols of the heathen are siluer and gold the workes of mens hands c. 118 113 The Lord is higher than all nations and his glorie is aboue the heauens c. 610 116 Onely God is true and euery man a liar c. 834 118 The pathe of life shalt thou make knowen to mée the fulnesse c. 71 118 The stone which the builders refused is the head of the corner c. 861 119 Seuen times in a daye doe I praise thée c. 936 119 It is good for me Lord that thou hast troubled mée c. 294 119 I haue longed after thy commaundements c. 324 119 The praise of Gods word c. 253 120 Lord deliuer mee from lying lippes and a deceiptfull tongue c. 324 123 Our GOD is in heauen hée hath done what soeuer pleased him c. 945 128 The labours of thine handes shalt thou eate O well is thée and happie c. 269 135 I know that the Lord is great that he is aboue al Gods c. 639 136 Oh praise the Lord for hée is good because his mercie endureth for euer c. 164. 570 138 Whether shall I goe from the breath of thy mouth and whether shall I flée from thy countenaunce c. 610 139 Thou O Lord knowest my downe-sitting and mine vp-rising thou spyest out all my wayes c. 638 141 Let my prayer bee directed in thy sight as incense and the lifting vpp of my hands as an euening sacrifice c. 658 141 The righteous shall sinite mée friendly but the precious baulmes of the wicked c. 324 142 Enter not into iudgment with thy seruaunt for in thy sight shal no man liuing c. 467. 555 145 When thou giuest it them they gather it when thou openest thy hand they are filled c. 714 145 The Lord is nigh vnto al that call vpon him vnto all such as c. 922 145 The Lord is iust in all his wayes and holy in all his workes c. 494 145 The eyes of all things do loke vpp vnto thée O Lord and thou giuest c. 947 145 The Lord vpholdeth such as fall and lifteth vpp all those that be downe c. 639 147 Great is oure Lord and great is his power and of his wisedome there is none end c. 639 ¶ Out of the Prouerbes of Solomon 1 MY sonne if sinners entice thée consent not vnto them c. 168 3 My sonne refuse not the chastening of
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
thine iniquities in shewing pitie to the poore c. 584 4 Nabuchodonosor sawe in a vision a watchman comming downe from heauen c. 742 7 Thousand thousands and hundred thousandes did minister vnto him c. 609. 737 7 Daniel describeth the rising and falling of all kingdomes and of antichrist c. 703 7 Hee shall thinke that hee may chaunge times and lawes c. 887 9 We haue sinned we haue committed iniquitie and haue done wickedly c. 308 9 Thou verily O Lorde art righteous thou arâ—e true and thy iudgements iust c. 564 9 I turned my face vnto the Lord God and sought him by prayer c. 924 9 We do not present our prayers before thée in oure owne righteousnesse c. 921 9 As I was yet a speaking making supplication and confessing myne owne sinne c. 736 9 A people vpon whom the name of God is called c. 656 10 His body was like the Turkish or Iasper stone his face to look vpon was like lightening c. 737 10 Angels are brought in as princes and presidentes or gouernours of kingdomes c. 742 12 And many of them that sléepe in the dust of the earth shall awake some to euerlasting life c. 747 Out of Osee 2 I Will not haue compassion vpon her children bicause they are c. 869 3 Thou shalt be without Ephod and Terâ—phâ—m c. 333 6 I desire mercy more than sacrifice and the knowledge of god more than c. 475 14 Take these wordes with you turne ye to the Lorde and say c. 953 Out of Ioel. 1 PRoclayme an holy fast gather the people together c. 238 2 Blowe the Trumpet in Sion sanctifie a fast call a solemne c. 927 2 Turne ye to me sayth the Lord with all your heartes with fasting with wéeping c. 595 2 Euery one that calleth vpon the name of the Lorde shall bee saued c. 645. 657 Out of Abdias 1 HE sayth that Sauiours shall ascend into the monne Sion c. 871 Out of Ionas 3 THE men of Niniuie beleued God and proclaymed a fast and put on sackcloth from c. 595 3 Let neyther man nor beast taste any thing neyther féede nor yet drinke water but let c. 595 3 And God sawe their works that they turned from their euill wayes and he repented of c 596 4 The Lorde sayth that he hath a consideration and respect to such as are not yet come to yeares of discretion namely to infantes c. 1045 Out of Amos. 2 VNder Ietoboam the second of that name Amos the prophet a neatchearde of Tecoa taught and preached c. 855 2 I taysed vp of your sonnes for Prophetes and of your young men for Nazarites 1114 3 There is no euill in a citie but the Lord doth it c. 493 3 They store vp treasures in their palaces by violence and robberie Therefore c. 280 6 I am no Prophete neyther the sonne of a Prophete c. 1114 7 Get thee quickly hence and goe into the land of Iudea and propheete c. 855 8 Heare this Oye that swallowe vp the poore and make the néedie of the land c. 276 9 The temnaune of the men shall séeke after the Lord and at the heathen c. 425 Out of Micheas 4 ALI people walke in the name of their God as for vs we wil walke in the name of our God c. 685. 686 4 And the Lorde shall reigne ouer them in mount Sion c. 699 4 A man shall sit vnder his vine c. 72 5 And thou Beth lehem Ephrata art little to be among the thousands of Iuda c. 678. 692 6 For what cause GOD sendeth waree as a plague vppon people c. 209 6 Threatenings of grieuous punishmentes against them that vse deceites in weightes and c. 271 6 I wil them thée O man what is good and what the Lorde requireth of thée namely c. 475. 668 Out of Malachie 1 WHen ye bring the blinde for sacrifice do ye not sinne wheÌ„ ye bring the lame sick c. 368 1 I haue no pleasure in you sayth the Lorde of hoastes neyther will I c. 953 1 The sonne honoureth the father and the seruaunt the maister Therefore if I be a father c. 565 2 My couenaunt was with Leuie of life and peace and I gaue him feare c. 904 3 It is but vaine to serue GOD and what profite is it that we haue kept his commandements c. 292 4 The day of the Lord shall come in which the proude and those that worke wickednesse c. 300 Out of Sophonie 1 I Will out off those that worship sweare by the Lord sweare by Malchom c. 133 Out of Haggee 1 COnsider your owne wayes in your heartes ye so we muche but ye bring little in c. 285 2 I will take thée to my seruaunt Zorobabel thou sonne of Salathiel c. 1011 Out of Abacuche 1 O Lorde howe long shall I cry and thou not heare howe long shall I cry out to thée c. 292 2 What profiteth the Image for the maker of it hath made it c. 122 123 Out of Zacharie 1 AN Angel of the Lorde is brought in sorrowfull for the miserie of the captures in Babylon c. 739 3 Behold I bring foorth the braunche my seruaunt For loe the stone c. 375 7 Thus saith the Lord of hoastes execute true iudgment shewe mercie and louing kindnesse c. 475 7. 8 Hypocriticall fastings found fault withall I haue not chosen c. 241 12 Beholde I make Hicrusalem a cup of poyson vnto all the people c. 316 12 Of warres to be made againste all nations by the Apostles c. 831 11 Take to thée yet the instrumeÌ„ts of a foolish shepheard For lo I wil raise vp a shepheard c. 829 13 Arise O thou sword vpon my shepheard and vpon the man that is my fellowe c. 680 Out of Ecclesiasticus or Iesus of Syrache 1 SEeke not out the thinges that are too harde for thee neyther search after c. 642 7 God created man good but they sought out many inuentioÌ„s of their owne c. 482 11 When the cloudes are full they poure out raine vpon the c. 771 15 Say not thou It is the Lords fault that I haue sinned for thou shalt not doe the thing c 491 15 God made man in the beginning and left him in the hand of his counsel c. 483 12 The dust shal be turned againe vnto earth from whence it came c. 715 Out of the booke of Wisedome 1 GOD hath not made death neither hath he delight in the destruction of the liuing c. 481 482 3 The soules of the righteous are in the hande of God and there shall no torment touch them c. 766 Out of the booke of Tobie 4 BE mercifull after thy power if thou haue much giue
he shall giue you an other comforter c. 625. 723. 816 14 I go to prepare a place for you and will come againe c. 70. 1092 14 Whosoeuer knoweth my commaundementes and keâ—peth them he it is that loueth me c. 462. 822 14 The father is greater than I c. 28 14 Lord shewe vs the father and it sufficeth c. 620 14 Let not your heart be troubled or vâ—â—ed you beleeue in God c. 59 684 14 I will receiue you euen vnto my self that where I am there may ye be also c. 768 14 Haue I bene so long with you and do ye not yet knowe me c. 620 14 I am the way the truth and the life c. 662. 920 17 For their sakes sanctiste I my selfe that they also might be sanctified in truth c. 706 14 Whatsoeuer ye shall aske in my name that will I do c. 707. 922 14 In that day ye shall know that I am in my father and you in me c. 825 15 I am that true vine and my father is the husbandman Euerie braunch c. 863 15 You shall beare witnesse bicause ye haue ben with me from c. 872 15 Nowe are ye cleane throughe the word which I haue spoken vnto you c. 974 15 This is my commaundement that ye loue one an other c. 96 15 The seruant is not greater then his maister if they haue persecuted me c. 316 15 If I had not come and spoken vnto them they had had wherwithall c. 510. 15 I am the vine ye are the braunches As the braunch can not beare c. 454 15 He that hath not the spirite of Christe is none of his c. 825 16 Verily verily I saye vnto you ye shall wéepe and lament c. 292 16 Hetherto haue ye not asked any thing in my name aske and ye shal receiue c. 434 16 I went out from the father and came into the worlde I leaue the world and goe vnto the father c. 625 16 It is expedient for you that I depart For if I goe not away the comforter shall not come c. 728 1091 16 When the comforter shal come whome I will sende vnto you from the father c. 723 16 They shal driue you from their Synagogues and the time shall come c. 316 16 Lord to whome shall we goe Thou hast the word of eternall life c. 819 16 I haue many things to tel you but at this time you can not c. 18 17 This is eternall life to knowe thée the true GOD onely c. 59. 620 17 Father the houre is come glorifie thy sonne c. 684 17 And nowe O father glorifie thou me with thine owne selfe with the glorie whiche thou gauest me with thee before this world was c. 686 18 For this cause was I borne and for this cause came I into the world that I shoulde beare witnesse vnto the truth c. 701 18 Who so is of the truth wil heare my voyce c. 822. 827 18 My kingdome is not of this world c. 218 18 If my kingdome were of this world then wold my seruants surely fight c. 700 19 We haue a lawe and according to our lawe he ought to dye c. 683 19 In Christe there was not one bone broken c. 366 20 The Lorde came vnto his disciples and sayde Peace be vnto you c. 902 20 Whose sinnes ye forgiue they are forgiuen them c. 83. 871. 528 20 But these are written that ye might beléeue that Iesus c. 17 21 When thou wast yonger thou gâ—rdedst thy selfe and wentest whether c. 302 21 Féede my shéepe c. 866. 878 Out of the Actes of the Apostles 1 DEparte not from Ierusalem but waite for the promise of the father c. 1032 1 Peter calling a Church together speaketh of placing an other Apostle in the stead of Iudas c. 837 2 They were continuing in the doctrine of the Apostles and in communicating and in breaking of breade and in prayer c. 1081. 1113 2 WheÌ„ they heard this they were pricked in their hearts and sayde to Peter and the c. 571 2 There were dwelling at Ierusalem certeine Iewes religious men of all nations that are vnder heauen c. 1115 2 Repent and be ye euerie one baptised in the name of Iesus Christe c. 821. 902. 968. 989 1061 2 That Christe is risen againe it is proued by the testimonie of Dauid vttered by Saint Peter in a certeine Sermon c. 68 2 Saue your selues from this froward or vntoward generation c. 858 2 All which beléeued were ioyned in one c. 261 3 Men and brethren what shal we doe To whome Peter answered Repent and be baptised c. 582 3 I knowe ye did it through ignoraunce Nowe therefore turne you c. 517 4 None of them sayde that any thing was his of that which he possessed c. 261 4 If we at this day be examined of the déede done to the sicke man c. 972 4 In the name of the Lord Iesus arise vp and walke and they c. 972 5 The Priests put the Apostles in the common pryson but the Angel of the Lorde c. 735 5 Howe is it that sathan hath filled thine heart to lye vnto the holye Ghost c. 717 5 We ought to obey God more thaÌ„ men c. 146 6 The Church of Antioche ordeine and send Paule and Barnabas c. 837 6 At Ierusalem there was Colleges or Synagogues of Libertines Cyreneans Alexandrines Cilicians and Asians c. 1115 7 And when fourtie yeares were expyred there appeared vnto him in the wildernesse of mount Sina an Angel c. 743 7 They stoned Stephan calling on and saying Lorde Iesu receiue my spirite c. 715 7 He that is highest of all dwelleth not in temples made with handes c. 1004 8 And deuout men carried StephaÌ„ to his buriall and made greate lamentation ouer him 697 8 The Eunuche of Candace Guéene of Aethiopia read the holie Scriptures c. 871 8 Sée here is water what letteth me to be baptised c. 1006 6 Giue me this power also that on whome so euer I lay my handes c. 587 8 Thy monie perishe with thée bicause thou hast thought that the gift of God c. 587 8 Thou hast neyther part nor fellow shippe in this businesse bycause thy heart is not right in the fight of God c. 1051 9 Saule Saule why persecutest thou me c. 586 9 He will tell thée what thou must doe c. 871 10 Ye know that I being called by GOD did goe to the Gentiles c. 424 10 Cornelius indued with Gods grace he and his housholde become the Church of God c. 861 10 Of a truth I perceiue that there is no respect of persons with God but in euerie nation c. 546 10 Arise Peter slea and eate
443. 445. 446. Frée 444 Fréemen of Christe abuse not their libertie 445 Fruits that become repentance 593 Fulgentius 74 Furniture of them that would haue accesse to God. 922 G. Gardiansor ouerséers of fatherlesse children 145 Garment to be worne at the Lords supper 1071 Gentiles 102. 104. 105. 106. 148. Gesture in prayer 928 Gestures at the Lords supper 1071 Gospel 326. 527. 526. 528. 558. 530 547. 1010. Giftes of the holy Ghost 729 Giftes of the new testament 438 GOD. 481 God being good created all thinges good 481 God is said to make men blinde 492 God is said to hardeÌ„ in what sense 492 God sometimes afflicteth them whose sinnes hee hath forgiuen 584. God gouernour of all things 637 God is one in substance and thrée in persons 56 God a father 57 God the maker of heauen and earth 58 God almightie 57 Gods sonne 59 God alone forgiueth sinnes 83 God alone to be loued 94 God will not be likened to any thing 118 God a rewarder of his true worshippers 125 God is all in all to his confederats 357 God did forbeare the fall of man. 488 God doth punish sinners iustly 520 God exhibiteth grace by in Christ 532 God shadowed in visions 616 God giueth his giftes fréely 616 God sheweth himselfe to Moses 617 God what he is 618 God doeth euidently open himselâ—e in Christ 618 God is knowen by his works 620 God is shadowed to vs by comparisons 622 God is one in essence or being 623 Gods good will learned by his prouidence God draweth by meanes those that the preâ—estuiared to life 645 God onely alone is to be worshipped 6â—6 God only to be serued 671 God hâ—th his church 855 God present in the ministerie to the worlds end 919 God is moued with the prayers of the 〈◊〉 God deâ—â—â—reth to heare once petitions 919 Godhead and manhoode of Christe mitted 691 Godlinesse 18. 43 Goode of the church 156 Goods of other man ought not to remaâ—ne in thy possession 280 Goods serue to supplye our necessitie 283 Goodes muste serue to relieue the poore 288 Good to whom it must be done 289 Good how we ought to do it 290 Good 〈◊〉 515. 457 Godly 〈◊〉 falsly charged to frussleare the sacramentes 1008 Gouernours of scholes 1114 Grace 529. 530. 531. 360. 1000. 1003. 1006. Gâ—atian Emperour 181 Guiltinesse punishment therof 397 H. Halowed be thy name expounded 943 Herode and Antiochus eaten of wormes aliue 218 Heretikes and false prophets 397 Head of the church 864 Heauen the seate throne or pallace of our king Historie of the Lordes tabernacle 342. 343 Historie of Anabaptisme 1057 Housholder his charge or office 138 141. Honour 146. 147. 149. 151. 153. 154. 155. Honestie 226 Hospitalitie 286 Hope of the faithfull vpholdeth Christian patience 304 Hopâ— 503. Holy day 350 Holy things 391 Holocaustum the burnt offring 368 How God guieth men ouer to a reprobate mynde or sense 491 Howe God is saide to do euill 493 How Christ is receyued 547 Howe often the Lordes supper is to be celebrated 1016 Holinesse that is perfect whence it proceedeth 813 Holy church how to be vnderstanded 814 Holy time 1129 Holy buildings 1126 Holy instruments 1127 Holy Ghoste 715. 716. 718. 719. 722. Holy Ghost is called a comforter 723. 724. Holie Ghoste compared to water fire 〈◊〉 a done 725. 1016 Hoares Canonicall 936 Howe Christ hath giuen his fleshe to be meare 1098 Howe Christes bodie is eaten and his bloud drunken 1098 Howe the vnbeleeuers are made guiltie of Christes body bloud 1104 How we should prepare our selues to the Lords supper 1109 Humanitie of Christ 687 Humbling and acknowledging of sinnes 564 Hart of all kyndes and sortes forbidden 166 Hirelings wages 397 Hire is due but Heritage procéedeth of the parents good will. 469 Hypocrites how they are or may be counted of in the churche of God. 817 I. Iacob 4 Iames defended 426 Iames no patrone of auricular coÌ„fession 580 Idols teach not 122. 266 Idolatrie 392 Idlenesse condemned 266 Iesus the name of the onely begotten sonne 60 Iesus is Christ the looked for Messias 537 Iewes denie that Christe is come or that Iesus is Christ 540 Images 117. 120. 121. 122 Image of patience 303. Image of god 614. 489 Image of the diuell 560 Imperiall lawe against the Anabaptistes 1058 Impenitents are vnhappie 597 Incest 236 Infelicitie of the vngodly 299 Institution of a king and of princes 390 Inheritaunce 393 Incarnation of Christ 687 Indulgences 585 Infants not beléeuing are baptised 1014 Infantes departing without baptisme are saued 1044 Infantes confessing or beléeuing 1052 Infants vnderstande not the mysterie of baptisme 1054 Infants baptised from the time of the Apostles 1057 Intercessour 660 Intercession of Christ 665 Inuocation 185. 586. 656 Inward markes of the church 824 Interpreting to whome it perâ—eyneth 907 Interpreret or teacher what he must not seeke 908 Institution of baptisme by whome 1033 Institution of sacraments 965 Ioas. 254 Iosaphat 253 Ioram 253 Iothan 254 Iosias 255 Ioiada 254 Iudas was present at the Lordes Supper 1103 Iustification 44. 52. 457 Iustifie 45. 1006 Iustified 49. 50. 51. 406. 532 Iudge Iudgement and to Iudge 74. 191. 192. 193. 194. 295. 388. 389. Iudiciall lawes 389. 397 Iubilie Romishe 417 Iustiman Emperour 129 K. Kaliad the grandfather of Moses 4 Keyes of the kingdome of heauen 558 Keyes of the church 901 Keyes are the ministerie of preaching the Gospell 902. 903 Kinsmen and Cousens 146 Killing and to Kill 166. 175. 198 Kindes of Bishops 885 Kindes of prayer 914 Kindes of punishment 199 Kings Kingdomes 218. 252. 256 257. 390. 699. 700. 701. 702. 703. 944 L. Labour commended 266 Lambe a type of Christ c. 365 Lawe and Lawes c. 100. 101. 102 303. 107. 108. 109. 110. 166. 186. 188. 189. 190. 400. 403. 404 405 408. 409. 411. 446. 447. 448. 578 Lauer of brasse 349 Legion of Thunder 215 League 6. 355. 356. 331. 357. Learners two sortes in the church 907 Leuites 331. 332 Libertie of Christians or Christian Libertie 408. 440. 443. 448 591 Light clearest of the first worlde were nine men 3 Lie Lying and kinds of Lyes 320 Licentiousnesse 449 Life eternall and the day of iudgement 6 Life euerlasting 90 Life promised to them that kéep the lawe 408 Likenesse and difference of the â—lde and newe testament and people 428 Loue and Charitie 92. 93. 95 The Lorde hath not burthened his Church with infinite lawes 1112 Lords prayer expounded 941 M. Maiestie and dignitie of the moral lawe 112 Magistrats or rulers 145. 168. 169 170. 171. 172. 175. 177. 178. 187 188. 198. 216 Magistracie thrée kindes 169 Marriage and Married folke 222 227. Marriage 228. 229. 230. 231. 392 Martyrs 724 Manasses 255 Manner of ordeyning those that be called to the ministerie 896 Manner of the auncient singing in the auncient church 933 Manner of prayer 938 Manner of Christes death 64 Mans last day 779 Man old and newe what it is 588 Man conuinced of sinne
saued Laste of all that that shal most assuredly light vpon the vngodly and the godly what so euer the holy Scriptures doe eyther threaten or promise Out of all these definitions there-fore being diligently considered we maye according to the Scriptures make this description of fayth Fayth is a gift of God poured into man froÌ„ heauen whereby he is taught with an vndoubted persuaâ—ioÌ„ wholy to leane to God and his word â–ª in which word God dothe freely promise life and all good things in Christe and wherein all trueth necessarie to be beleeued is plainly declared Whiche description of fayth I will by Gods helpe in this that followeth vnfolde into partes and by assertion of places out of the Scriptures will bothe confirme and make manifest vnto you Ye as hytherto ye haue done so still giue diligent care and in your heartes praye earnestly to God. First of all the cause or beginning of fayth commeth not of any man or any strength of man but of God him selfe who by his holy spirite inspireth fayth into our hearts For in the Gospell the Lorde sayth No man commeth to me vnlesse my father drawe him And againe fleshe and bloude sayth the Lorde to Peter confessing Christ in true faith hath not reuealed this to thee but my father which is in heauen Whervnto the Apostle Paul alludeth when he sayth We are not able of ourselues to thinke any thing as of our selues but all our abilitie is of God. And in another place To you it is giuen for Christe not onely to beleeue in him but also to suffer for his sake Fayth therefore is poured into our hearts by God who is the welspring and cause of all goodnesse And yet we haue to consider here that god in giuing and inspiring faith dothe not vse his absolute power or miracles in working but a certaine ordinarie meanes agréeable to mans capacitie although he can in déed giue fayth without those meanes to whom when and howe it pleaseth him But we reade that the Lord hath vsed this ordinarie meanes euen from the first creation of all things Whome he meaneth to bestowe knowledge and faith on to them he sendeth teachers by the worde of God to preache true fayth vnto them Not bycause it lyeth in mans power wil or ministerie to giue fayth nor bicause the outward worde spoken by mans mouth is able of it selfe to bring fayth but the voice of man and the preaching of Gods worde do teache vs what true fayth is or what God dothe will and commaunde vs to beléeue For God him selfe alone by sending his holy spirite into the hearts and myndes of men dothe open our hearts persuade oure myndes and cause vs with all oure heart to beléeue that which we by his worde and teaching haue learned to beleeue The Lorde could by miracle from heauen without any preaching at all haue bestowed fayth in Christe vpon Cornelius the Centurion at Cesaria but yet by an Aungell he dothe sende him to the preaching of Peter And while Peter preacheth God by his holy spirite worketh in the hearte of Cornelius causing him to beléeue his preaching Verily Sainte Paule sayth Howe shall they beleeue in him of whome they haue not heard How shall they heare without a preacher And howe shall they preache if they be not sent So then fayth commeth by hearing and hearing by the word of God. In another place also Who is Paule sayth he or what is Apollos but ministers by whome ye haue beleeued according as God hath giuen to euery one I haue planted Apollos watred but God hath giuen increase So then he that planteth is nothing nor he that watreth but God that giueth increase With this doctrine of Saint Peter and Saint Paul doth that agrée which Augustine writeth in the Preface of his booke of Christian doctrine where he sayth That whiche we haue to learne at mans hande let euery one learne at mans hande without disdaine And let vs not goe about to tempte him in whom we beleeue neyther being deceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes looking still when we shal be rapt vp into the thirde heauen Let vs take héede of such like temptations of pride and let vs rather haue this in oure myndes that euen the Apostle Paul him selfe although he were cast prostrate and instructed by the calling of God from heauen was neuerthelesse sent to a maÌ„ to be taught the will of God and that Cornelius although God had heard his praiers was committed to Peter to be instructed by whome he should not only receiue the Sacramentes but shoulde also heare what he ought to beleue what to hope for and what to loue all which things notwithstaÌ„ding might haue bene done by the Angell c. The same Augustine also in his Epistle to the Circenses saith Euen he worketh conuersion and bringeth it to passe who by his ministers doth warne vs outwardly with the signes of thinges but inwardly doth by himself teach vs with the very things themselues Also in his treatise vpon the 26. of Iohn What doe men saith he when they preach outwardly What doe I now while I speake I driue into your eares a noise of words but vnlesse he which is with in doe reueale it what say I or what speake I He that is without doth husband the tree but he within is the creator of it c. This said he But euen as the Lorde his desire is to haue vs beleue his worde for the Prophet crieth out and saith To day if ye will heare his voice harden not your harts So in like maner he doth require of vs al which heare his word that we be not slacke in praying For in hearing the worde of God we must pray for the gifte of faith that the lord may opeÌ„ our harts coÌ„uert our soules breake and beate downe the hardnes of our mindes and increase the measure of faith bestowed vpon vs Of this order of prayer there are many examples in the holy scriptures WheÌ„ the Lorde in the gospell sayde to one Canst thou beleue to him that beleueth all things are possible He made aunswere saying I beleue lord helpe thou mine vnbeliefe The Apostles also cry to the Lord and say O Lorde increase our faith Moreouer this praier wherin we desire to haue faith powred into vs is of the grace gifte of God and not of our owne righteousnesse which before God is none at all This therefore is lefte vnto vs for a thinge most certaine and vndoubtedly true that true faith is the mere gift of god which is by the holy ghost from Heauen bestowed vpon our mindes and is declared vnto vs in the worde of trueth by teachers sent of God and is obtained by earnest praiers which cannot be tyred Whereby we learne that we ought often and attentiuely to heare the word of God and neuer cease to praye to God for the obtayning of true faith But that
sinner and that he was to be iustified fréely and not for his owne merites sake The Apostle goeth foorth and sayth For what sayth the Scripture Abraham beleeued in God and it was reckoned vnto him for righteousnesse Two thinges are here affirmed Firste that Abraham beléeued in God Secondly that that was imputed to him for righteousnesse By this it followeth that Abraham was iustified by faythe and not by workes And that doth the Apostle proue after this manner To him that by works doth merite righteousnesse righteousnesse is not imputed But to Abraham is righteousnesse imputed therefore he merited not righteousnesse by workes Againe To him verily that woorketh not but beleeueth hys faithe is counted for righteousnesse But Abraham beleeued in God therfore his faith was reckoned for righteousnesse In the same chapter the same Apostle bringeth foorth other arguments altogether as strong as these to proue that faith iustifieth without workes If they saith he which are of the law be heires then is faith but vaine and the promise made of none effect They are of the lawe whiche séeke to be iustified by the workes of the lawe But fayth resteth vpon the mercy of god What place then shall grace and the mercy of god haue left vnto them if we by workes doe merite iustification What shall I néede to beléeue that by the bloude of Christe I shall be iustified if God by my workes be at one with me againe who for my sinnes was angrie with me Finally saluation and righteousnesse are promised of god But then the promise endeth when oure owne merites beginne to come in place For the Apostle to the Galathians saythe If the inheritaunce be of the lawe then is it not nowe of the promise But God gaue the inheritaunce to Abraham by promise therefore that the promise might remaine stable faythe iustifieth and not merites Againe in the fourth Chapter to the Romanes he sayth Therefore by fayth is the inheritaunce giuen that it might be by grace that the promise might be sure to all the seede not to that onely that is of the lawe but to that also that is of the faith of Abraham He rehearseth here two causes for whiche he attributeth iustification to fayth and not to workes The first is that iustification may be of frée gifte and that the grace of God may be praysed The latter is that the promise and saluation maye remain stedfast and that it may come vpon the Gentiles also But it should not be giuen to the Gentiles if it were due onely to the law and CircuÌ„cision bycause the gentiles lacke them both Finally the hope of our saluatioÌ„ ought to be stedfastly established But it should neuer be surely grounded or safely preserued if it were attributed to our owne works or merites For in them is alwayes something wanting But in God and in the merite of the sonne of God can nothing be lacking Therfore our saluation is surely confirmed not to be doubted of and assuredly certaine if that we séeke for it by faith in the sonne of God who is oure righteousnesse and saluation To all these I will yet adde an other testimonie out of Sainte Paule whiche is in déede both moste euident and easie to be perceiued In his Epistle to the Ephestans he sayth By grace are ye saued through faith and that not of your selues it is the gift of God not of workes leaste any man shoulde boaste him selfe For we are the workemanship of God created in Christe Iesus into good workes whiche God hath before ordained that we shoulde walke in them More then this I will not say neyther will I at large expounde the wordes of Paule For these testimonies are more cleare then the noone daye and doe most euidently testifie that we are iustified by faythe and not by anye workes But reuerende brethren in the Lorde good workes here come into no ieopardie to be little set by bycause of this doctrine whiche teacheth that fayth alone doth iustifie Thus did the Apostles of Christe teach why then shoulde not we teache so too As for them that thinke this doctrine wherby we do constantly affirme that fayth alone without workes doth iustifie to be contrarie to religion let theÌ„ blame the Apostles of Christ not find fault with vs Moreouer whereas we say that the faithfull are iustified by fayth alone or else by fayth without workes we doe not say as many thinke we doe that fayth is poaste alone or vtterly destitute of good workes For where soeuer faith is there also it sheweth it selfe by good workes Bycause the righteous can not but worke righteousnesse But before he doth worke righteousnesse that is to say good workes he must of necessitie be righteous therefore the righteous doth not attain to righteousnesse that goeth before by workes that followe after Wherefore that righteousnesse is attributed to grace For the faythfull are fréely by grace iustified in fayth according to that saying The iust shall liue by his fayth and after that they are iustified they beginne to bring foorth the workes of righteousnesse Therefore in this discourse I meane not to ouerthrow good works which haue their due place and dignitie in the Church among the faythfull before the face of God but my mynde is by all the meanes I may to proue that the grace of God and increase of the sonne of God is ouerthrowne and trode vnder foote when we ioyne our merites and workes to the merite of Christe and to faith by which we take holde on Christe For what can be more manifest then this saying of the blessed Apostle If we be saued by grace then not now workes For then grace is no more grace But if we be saued by workes then is it nowe no grace for the work is no more work Româ—n Wherfore these two grace and merite or worke can not stand together Therefore least we should ouerthrowe the grace of God and wickedly denie the fruite of Christe his passion we doe attribute iustification vnto fayth onely bycause that fay the attributeth it to the méere grace of God in the deathe of the Sonne of God. And yet for all this we acknowledge that we are created accordinge to the doctrine of Paule vnto good workes to those good workes I say whiche God hath before ordained whiche he in his worde hath appointed and dothe require vs to walke in the same In which although we walke and are become riche in good works yet notwithstanding we do not attribute to them our iustification but according to the doctrine of the Gospel we humble our selues vnder the hande of him that sayth So ye also when ye haue done all things that are commaunded you yet say we are vnprofitable seruants We haue done no more then we ought to doe So then as often as the godly doth reade that our owne workes doe iustifie vs that our owne workes are called righteousnesse that vnto oure owne workes is giuen a rewarde and life
condemnation iustlie pronounced against them because when they liued they belieued not with Noe and them that were with him in the Sauiour that was to come Or else otherwyse by the lower partes or by hell wée vnderstād not the place of punishment appointed for the wicked but the faythful that are departed euen as al so by the higher parts we vnderstand them that yet are remayninge aliue Wherefore the soule of Christe descended into hell that is to say it was caried into Abrahams bosome wherein all the faythfull already departed were gathered together Therefore when hee sayd to the thiefe that was crucified wyth him This day shalt thou be wyth mee in Paradise he promised him the fellowship of life and of the blessed soules Touching Abrahams bosome our Lorde spake at large in the sixtenth Chapiter of the Gospell after S. Luk. For whereas the Lord is said to haue descended that commeth to passe by the manner of speakinge For otherwise it is euident by Luk that Abrahams bosome is a place seuered a great way from hell and placed vp aloft But to inquire or reason ouer curiouslye of these thinges is rather the point of a curious foole then of a godlye minded man Wée confesse in this article that the Soules are immortall and that they immediatelie after the bodilie death do passe to life and that all the sainctes from the beginninge of the worlde beinge sanctified by fayth throughe Christe do in Christe and by Christe receiue the inheritaunce of lyfe euerlasting I woulde adde to these the fifte article but that the houre is now alreadie spent Wée will therfore differre it vnto the next Sermon And nowe let vs altogether praye to God our father which is in heauen that hee will vouchsafe by his spirite to inspire vs wyth the true and quickening Fayth which is in the father and the sonne in the father as the maker of all thinges in the sonne as the sauiour of the whoale worlde who therefore came downe from heauen and was incarnate in the wombe of the moste holie Virgine Marie to the ende hee might bee the mediatour betwixte God and men and reconcile or make them at one againe betwixte themselues and that hee mighte haue wherewithal to make an oblation to appease Gods iustice and to purge oure sinnes which he bare on his body yea which he tooke awaye and made all the faithful heyres of lyfe euerlastinge Let vs nowe giue prayse to the grace of God and thanks to the sonne of god To whome alone all honour and glorie is due for euer and euer Amen Of the latter articles of Christian fayth conteined in the Apostles Creede ¶ The eight Sermon LEt vs firste of all pray to our God that he wyll vouchsafe to graunt vs an happie speedie and verye fruitefull proceeding in the declaration of the other Articles of Christian beliefe The fifte Article of oure beliefe is The thirde daye he rose againe from the deade And this article verilie of our beliefe is in a maner the chiefe of all the reste Neyther are the Apostles so busily occupied in declaring and confirminge the other as they are in this one For it had not beene enoughe if our Lorde had dyed onely vnlesse he had also rysen from the deade agayne For if hee had not risen from the deade but had remayned still in death who shoulde haue persuaded vs men that sinne was purged by the death of Christe that death was vanquished Sathan ouercome and Hell broken vppe for the faythfull by the death of Christe Yea verilye wee haue foolish fellowes that would neuer ceasse to blaspheme the verye God to make a mocke of oure hope and to saye Tushe who did euer returne from the deade to tell vs whether there be a lyfe in an other worlde after this or no and what kinde of lyfe it is Because therfore wée cannot finde finde that any man did euer returne from the deade that is to be doubted of which these babblers do tattle touchinge the lyfe of the world to come That the Lorde therefore mighte declare to the whole worlde that after this life there is an other and that the Soule dyeth not wyth the bodye but remayneth aliue hee returned the thirde daye aliue agayne to hys Disciples and at that instant shewed them that sinne was purged death disarmed the deuill vanquished and hell destroyed For the stinge of death is sinne Or the reward of sinne is death The deuill hath the power of Death and shutteth in Hell for sinnes Nowe therefore in that Christe ryseth aliue againe from the deade Death coulde haue no Dominion ouer him and because Death by sufferinge the Lorde to passe is broken It muste needes followe that the Deuill and Hell are vanquished by Christe And lastelie that Sinne the strēgth and power of them all is purelie purged It is euident therefore that the resurrection of our Lord Iesus Christ doth as it were certifie and by seale assure vs of oure Saluation and Redemption so that nowe wee cannot anye longer doubte of it Wee confesse therefore in this Article that oure Lorde Iesus Christe is rysen againe and that hee is rysen agayne for oure behoofe that is to saye that hee hath wipte awaye oure sinnes and that for vs hee hath Conquered death the deuill and hell accordinge to the saying of the Apostle God hath saued vs and hath called vs with an holie callinge not according to our woorkes but according to his owne purpose and fauour which was giuen vnto vs through Iesus Christe before all beginninge but is declared openlie now by the appearing of our Sauiour Iesus Christe who hath verilie put out death brought forth lyfe lighte and immortalitie by the Gospell There are many more like this in the 4. of his Epistle to the Romans and in the 15. of his first to the Corinthians For the Lord also in the Gospell after S. Iohn sayth I am the resurrection and the life hee that belieueth in mee althoughe hee be dead shall liue and euerie one that liueth and belieueth in mee shall not die for euer Nowe also let vs throughlie consider euery woorde of this article seuerallie by it selfe Wée confesse the Lord his resurrection But a resurrection is to rise againe That riseth which falleth The bodie of Christ fell therfore the bodie of Christ riseth yea it riseth againe that is to saye the verie same bodie of Christe which before it fell did both liue and stirre doth nowe rise againe it doth I say both liue and stirre againe For trulie sayde Tertullian of the resurrectiō of the flesh that this word Resurrectiō is not properly spoken of any thing saue of y which first fell For nothing can rise againe but y that fell For by rising againe because it fel we say the resurrection is made Because this sillable Re is neuer added but when a thing is done againe Wherefore the women in the Gospell when they wente to annointe the bodie of the Lord
which honge vppon the Crosse did heare the Angell of the Lord say Whie seeke yee the liuinge among the dead hee is not heere but is risen c. This historie of the Lords resurrection is set forth in the 24. after Luk and the 16. after Marke Peter the Apostle also in the seconde of the Actes affirminge the Lords resurrection by the testimonie of Dauid doth expresslye shew that the Lord is verily risen againe After this wée say againe that hée is risen out of or from the dead Which member doth expresse the truth both of his death and resurrection For the bodie or flesh dieth or is destroyed but being dead is raysed vp again this body therfore or flesh is raised vp again as thoughe hee that maketh confession of his beliefe should say Our Lord died euen in the very same condition of nature that other mortall men doe die in but hee taried not nor yet stack faste amonge the dead For the very same mortall fleshe which hee had taken vnto him and by dyinge had layde asyde hee nowe taketh againe immortallie As Dauid had foretolde before sayinge Because thou shalt not leaue my soule in hell nor suffer thy holie one to see corruption For Christe is the first begotten of them that rise againe in whom as in the heade there oughte to be declared in what sorte the resurrection of all Christ his members shal be in the day of iudgement And wee confesse that this resurrection was made the thirde daye I meane the thirde day after his death For vppon the daye of Preparation hee is taken downe from the Crosse caried into a sepulcher where his bodie resteth the whole Sabboth daye and about the beginning of the first day of sabbothes which I say is the first day of the weeke and amonge vs at this day is called Sunday in the morning hée rose againe from the dead Wheras therfore in the twelfth Chap. of the Gospell after S. Mathewe wee reade that the Lorde saide As Ionas was three dayes and three nightes in the belly of the Whale So shall the sonne of man bee in the harte of the earth three dayes and three nightes Yet notwithstandinge in the sixtenth and twenteth Chapters expoundinge himselfe as hauinge spoken that by Synecdoche hee sayth I must goe to Hierusalem and suffer many thinges of the Scribes and elders and be killed and raysed vp againe the thirde daye The sixt Article of our fayth is He ascended into Heauen and sitteth at the right hande of God the father Almightie That bodye which is of the same substaunce with our bodies taken oute of the Virgine Marie and taken verilie of the substaunce of the Virgin which honge vpon the Crosse and dyed and was buried and rose againe the very same bodie I say ascended into the Heauens sitteth at the righte hande of God the father For after that by the space of 40. dayes our Lord had abundantly enoughe instructed his Disciples touchinge the truth of his resurrection and the kingdome of God hee was taken vp into Heauen By that ascension of his hee declareth to the whole compasse of the earth that hee is Lorde of all thinges and that to him are subiecte al things that are in Heauen and in earth that hee is our strength the power of the faithfull and hee of whom they haue to boast againste the gates of Hell. For hee ascendinge into Heauen hath lead Captiuitie captiue and by spoylinge his enimyes hath inriched his people on whom hee dailye heapeth his spirituall giftes For hee sitteth aboue that by powringe his vertue from thence into vs hee maye quicken vs with the spirituall lyfe and decke vs with sondrie giftes and graces and lastlie defende the Church against all euills For God is our Sauiour kinge and bishoppe Whereuppon when as once the Capernaites were offended because the Lord had called himselfe the bread of life that came downe from Heauen to giue life vnto the Worlde Hee sayth Doth this offende you What therefore if you shall see the sonne of man ascende thether where hee was before As if hee should saye then verilie ye will gather by my quickeninge resurrection and glorious ascension into the Heauens that I am the breade of Lyfe broughte downe from Heauen and now againe taken vp into the Heauens there to remayne the Sauiour life and Lord of Heauen and earth Moreouer S. Peter the Apostle in the Actes sayth Let all the house of Israell knowe for a suretie that God hath made the same Iesus whom yee haue Crucifyed Lord and Christe Furthermore hee did not onely ryse againe from death and come to his Disciples but also ascended into Heauen as they béehelde and looked on him to the ende that wee thereby might bee assuredlie certified of eternall saluation For by ascending hee prepared a place for vs hee made readie the way that is hee opened the verie Heauens to the faithful God hath placed in heauen the very humanitie that hee tooke of vs which is in deede a liuelye and vnreproueable testimonie that all mankinde shall at the laste be translated into Heauen also For the members must needes be made conformable to the heade Christe oure heade is risen agayne from the deade therefore Wée his members shall also rise againe And euen as a cloud tooke away the Lord from the sighte of his Disciples So shall wée that belieue be caried in the Cloudes to meete the Lorde and shal whoalâ—e in Soule and bodie bée and for euer dwell in Heauen wyth oure head and Lord Christe Iesus And this doth Iohn euidently teach him that readeth his fourtenth chapter where the Lord sayth I go to prepare a place for you and will come againe to you and take you vnto my selfe that wheresoeuer I am yee may also be Paule the Apostle also witnesseth and sayth Wee that liue and shal be remayninge in the comminge of the Lorde shal be caryed in the Cloudes together wyth them that are raysed vp from the deade to meete the Lorde in the ayre Wee confesse therefore in this article that Iesus Christe being taken vp into Heauen is Lorde of all thinges the kinge and byshoppe the deliuerer and Sauiour of all the faythful in the whoale world Wée confesse that in Christe and for Christ wee belieue the lyfe euerlastinge which wee shall haue in this bodie at the ende of the worlde and in soule so soone as wee are once departed oute of this world But nowe by the waye wee must weighe the very woords of this article Hee ascended wee saye Who ascended I praye you Hee that was borne of the Virgine Marie that was Crucifyed dead and buried that rose againe from the deade Hee I saye ascended verilie both bodie and soule But whether ascended hee Into Heauen Heauen in the Scriptures is not taken alwayes in one signification First it is put for the Firmament and that large compasse that is ouer our heades wherein the birds flye too and
seueritie and vengeaunce that is in him For there are two cōmings of our Lorde Iesus Christe First he came basely in the fleshe to be the redéemer and sauiour of the worlde At the second time he shal come gloriously to iudgement to be a iudge and reuenger that will not be intreated against all vnrepentaunt sinners and wicked doers And he shal come out of heauen from the right hand of the Father in his visible and very humane body to be séene of all fleshe with the incomprehensible power of his Godhead and being attended on by all the Angels For the Lord him selfe in the Gospel sayth They shall see the sonne of man cōming in the cloudes of heauen with great power and glory and he shall send his angels with the great soūd of a trūp c. But now to iudge is to sit in the tribunall seate to heare and discusse matters to take vp strifes to determine and giue sentence lastly to defend deliuer againe to chastise punish by that means to kéepe vnder suppresse iniurie and malice We beléeue therefore that our Lorde Iesus Christ in that day shall deliuer all the godly destroy all the wicked according to the words of the Apostle who saith Our Lord shall be reuealed frō heauen with the Angels of his power with a burning flame and shall lay vengeance on them that haue not knowne God And againe the same iust iudge shall giue a crowne of righteousnesse to al them that loue his cōming The manner of this iudgemēt the writings of the Euangelistes Apostles doe tell vs shall be in this sort When once the wickednesse of this world shal come to the full that Antichrist shall haue deceiued the world so that there is but little faith remaining that the wicked shall say peace quietnesse then shall a soudaine destructiō come For our Lord the iudge shall send his Archangell to blowe the trūp to gather together frō the foure windes all flesh to iudgement by and by after shall the iudge him selfe our Lord Iesus Christ follow with all the hoast of heauen he shall descend out of heauen into the cloudes and sitting aloft in the cloudes as in a iudgement seate shal be easily séene of al flesh For they that shall be then liuing at the day of iudgement shall in a very prick of time be changed stande before the iudge and all the deade shall in a moment rise vp againe Then shall the iudge diuide the shéepe from the goats and according to iustice shal giue iudgemēt with the shéep against the goats saying Come ye blessed c. And Goe ye cursed c. Presently after shal follow execution For the shéepe shall by and by be caught vp into the clouds to méete the Lord in the ayre shal ascend with him ioyfully into heauen to the right hande of God the father there to liue for euer in glory gladnesse The bottome of the earth shall gape for the wicked shall sucke them all vp horribly and send them down to hel there to be tormented for euer with Sathā and his Angels All this shall be done not by any long troublesom or change able processe as is vsed in our Courts of lawe but euen in the twinckling of an eye For then shall all mens hearts be layd open euery mans owne conscience shall accuse him selfe This is more at large set out in Math. 24. 25 Wis 3. 5. 1. Cor. 15. 2. Cor. 5. 1. The. 4 5. Rom. 2. 2. Pet. 3. c. Nowe we doe simply confesse that the quick and the dead shal be iudged This do some expound of the godly vngodly But the Symbole or Creede was ordeined for the most simple of vnderstanding And simple things are fittest for to teache simple men Therfore we say simply that the dead are al they that from the beginning of the worlde euen vntill the last day are departed out of this mortal life And the liuing are they which at that day shal be aliue in this world For the apostle saith Behold I tel you a mysterie we shall not all sleepe but we shall all be chaunged by the last trump in a moment of time and in the twinckling of an eye For the trumpe shall sound and the dead shall rise againe incorruptible and we shall be chaunged And again in another place the same Apostle saith This I say vnto you in the word of the Lord that we which shall liue and be remaining at the cōming of the Lorde shall not preuent them which are a sleepe Bycause the Lorde him selfe shal come downe out of heauen with a great noyse and the voice of an Archangel and the trump of God and firste shall the deade in Christe rise vp againe then shall we which shall be a liue be remaining be caught vp together with them in the cloudes into the ayre to meete the Lorde and so shall we be with the Lord for euermore We confesse therefore in this seuenth Article that we beléeue there shall be an ende of all thinges in this world and that the felicitie of the wicked shall not indure for euer For we beleue that God is a iust God who hathe giuen all iudgement vnto his Son to repay to euery one in that day according to his workes paines to the wicked that neuer shall be ended and to the godly ioyes euerlasting And so in this Article we professe that we looke for a deliuerance a ceasing from troubles and the rewarde of life euerlasting For howe should he destroye them that beléeue in him his people and his seruauntes who in the moste true Gospell sayth Verily I say vnto you that ye ▪ which hane followed me in the regeneration when the Sonne of man shall sit on the seate of his maiestie ye also shall sit vpon twelue seates iudging the twelue tribes of Israell There are moste certaine rewardes and penalties appointed for the godly and vngodly in the worde of trueth He can not lye that sayd to Esay Say to the righteous that it shall goe well with him for he shall inioye the fruite of his studie But woe be to the wicked it shall be euill with him for he shall be rewarded according to the workes of his owne handes And thus muche touching the seconde part of the Créede Nowe are we come to the thirde part The eight Article of our beliefe is this I beleeue in the holy Ghost This thirde parte of the Créede containeth the propertie of the third person in the reuerend Trinitie And we doe rightly beléeue in the holy Ghost as wel as in the father and the sonne For the holy Ghoste is one God with the Father and the Sonne and rightly is faith in the holy Ghoste ioyned to faith in the Father and the Sonne For by him the fruite of Gods saluation fulfilled in the Sonne is sealed to vs and oure sanctification and cleansing
of the Apostles Créede saith He sayd not in the holy church nor in the remission of sinnes nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses beene all one with the force of that that went before For in those words wherein oure beliefe touching the Godhead is set downe we say in God the Father In Iesus Christ his Son in the holy ghost but in the rest wher the speach is not of the Godhead but touching the creatures or mysteries the preposition In is not added that we may say In the holy Churche but that the holy Church is to be beleued not as we beleue in God but as a congregation gathered together to God and that the forgiunesse of sinnes is to be beleeued not that we ought to beleeue in the forgiunesse of sinnes and that the resurrection of the flesh is to be beleeued not that we ought to beleeue in the resurrection of the fleshe So then by this sillable In the Creator is discerned from the Creatures and that that is Gods frō that that is mans This saith Cyprian S. Augustine in his booke De Fide et Symbolo hath I beleeue the holy Churche not I beleeue in the holy Church There are alledged also his wordes in his epistle Ad Neophytos touching consecration Distinct 4. ca. 1. We saide not that ye had to beleeue in the Church as in God but vnderstād how we said that ye being cōuersant in the holy Catholique Churche should beleeue in God. Much more euidently doth Paschasius in the first Chap. of his first booke De Spiritu Sancto say We beleeue the Church as the mother of regeneration we do not beleeue in the Church as the authour of saluation He that beleeueth in the Churche beleeueth in man For man hath not his being of the Churche but the Churche beganne by man Leaue of therefore this blasphemous persuasion to think that thou haste to beleeue in anye worldly Creature since thou mayst not beleeue neither in Angel nor Archangel The vnskilfulnesse of some haue drawne and taken the preposition In from the sentence that goeth nexte before and put it to that that followeth adding thereto also too too shamelesly somewhat more then needed This hath Paschasius in that booke of his which Saint Gregorie the greate Bishop of Rome liked very well of What say ye to that moreouer that Thomas of Aquine reasoning of faith in the seconde booke Part. 2. Artic. 9. quest 1. sayth If we say I beleeue in the holy Churche we muste vnderstande that oure fayth is referred to the holy Ghoste whiche sanctifieth the Churche and so make the sense to be thus I beleeue in the holy spirite that sanctifieth the Church But it is better and according to the cōmon vse not to adde at all the sillable In but simply to say the holy Catholique Churche euen as also Pope Leo sayth This hath Thomas So nowe ye haue hearde the opinions of the auncient Doctours of the Churche Cyprian Augustine Gregorie Paschasius Pope Leo and also of Thomas of Aquine whiche taught nowe in the later times And dearely beloued ye doe vnderstande by proofes taken out of the Canonicall Scripture that we must acknowledge and confesse the holy Catholike Churche but not beléeue in the holy Catholique Church And nowe we haue to sée what that is that is called the Churche and what is called the Catholique church Ecclesia whiche worde we vse for the Churche is properly an assembly it is I saye where the people are called out or gathered together to heare somewhat touching the affaires of the common weale In this present treatise it is the company communion congregation multitude or fellowship of all that professe the name of Christe Catholique is as muche to say as this fellowship is vniuersal as that that is extended throughe all places and ages For the Churche of Christe is not restrained into any corner among the Donatists in Aphrica it stretcheth out it selfe throughe the compasse of the world and vnto all ages and doth conteine all the faithfull from the first Adam euen vnto the very last Saint that shall be remaining before the end of the world This vniuersall Churche hath hir particular churches I mean the churche of Adam and of the Patriarches the Churche of Moses and of the Prophetes before the byrth of Christe the Christian Churche which is so named of Christe him selfe and the Apostolicall Church gathered together by the Apostles doctrine in the name of Christ And finally it containeth these particular Churches as the Churche of Ierusalem of Antioch of Alexandria of Rome of Asia of Aphrica of Europe of the East of the West c. And yet all these Churches as it were members of one body vnder the onely heade Christe for Christe alone is the heade of his Church not onely triumphant but militant also do make one onely Catholike Churche in whiche there are not to be founde either heresies or schismies and for that cause is it called the true Church to wit of the right and true opinion iudgement fayth and doctrine For in the Church onely is true fayth and without the Church of God is neyther any trueth nor yet saluation So then in this Article we confesse that all the faithfull dispersed through out the whole compasse of the earth and they also that at this time liue in heauen as many I say as are already saued or shall euen vntill the very end of the worlde be borne to be saued are one bodye hauing gotten fellowship and participation with God and a mutuall communion among them selues And for bycause no man can be made one with God vnlesse he also be holy pure euen as God is holy and pure therefore we beléeue that the Church is holy that is that it is sanctified by God the Father in the bloude of the Sonne and the gift of the holy Ghost We haue hearde testimonies inough in the former Sermons Therefore this one of Paule shall be sufficient which he writeth to the Ephesians Christe loued the Churche and gaue him selfe for it to sanctifie and to cleanse it in the fountaine of water through the worde to make it vnto him selfe a glorious Churche not hauing spot or wrinckle c. By which words we vnderstand that the church is called vndefiled altogether cleane not in respect of it selfe but bycause of Christe For the Church of Christ is so farre foorth holy as that yet euery day it doth goe forwarde in profiting and is neuer perfect so long as it liueth on the earth And yet notwithstanding the holinesse of it is moste absolutely perfect in Christ Wherevnto veryly belongeth that notable saying of the lord He that is washed hath no need but to washe his feete onely for he is wholy cleane For the faythfull are purely cleansed by Christe who washeth them with his bloud
the right hande of the father is that Lambe of God that taketh away the sinnes of the world And in the Crade verilie it is expressly saide I belieue the forgiuenesse of sinnes and not of sinne For when wée saye of sinnes wée acknowledge that God forgiueth all sinnes For to let passe the proofes hereof out of the 3. and 5. of Paul to the Romanes those out of S. Iohn the Apostle Euangelist shal be suffcient who in his Epistle testifieth and saith The bloud of Iesus Christ clenseth vs from euery sinne Loe hee saith from euery sinne Hée I say that saith from euery one excepteth none vnlesse it be that which the Lorde himselfe excepted I meane the sinne against the holie Ghoste for which the verie same S. Iohn forbiddeth vs to pray Againe also hée saith If we acknowledge our sinns God is faithfull and iust to forgiue vs our sinnes and to clense vs froÌ„ al our vnrighteousnes The Apostle thought it not enough to say barelie To forgiue vs our sinnes but that hee might declare the thing as it is in deede so plainly that it might easily be vnderstoode hée addeth moreouer this saying And to cleÌ„se vs from al our vnrighteousnes Loe here hée saith againe from all vnrighteousnes And for because some cauiller mighte peraduenture make this obiectioÌ„ and say This kinde of doctrine maketh men sluggish slowe to amendment For men vnder the pretence of Gods grace will not ceasse to sinne therfore Iohn in his 2. Chap. answereth their obiection and saith Babes these things write I to you that yee sinne not and if any man sinne we haue an aduocate with the father Iesus Christ the righteous And hee is the attonement for our sinnes not for our sinnes onelie but also for the sinnes of all the world Wherfore it is assuredly true that by the death of Christe all sinnes are forgiuen them that belieue Moreouer the Lorde alone forgiueth sinns For it is the glorie of God alone to forgiue sinnes and of vnrighteous to make men righteous Therefore wheras meÌ„ are said to forgiue sinnes that is to be vnderstood of their ministerie and not of their power The minister pronounceth to the people that for Christ his sake their sinns are forgiuen and in so saying hee deceyueth them not For God in deede forgiueth the sinns of them that belieue according to that saying Whose sinnes yee forgiue they are forgiuen them And this is done so often as the worde of the Gospel is preached so that there be no néede to faine that auricular coÌ„fession and priuate absolution at the priestes hand is necessarie for the remission of sinnes For as auricular confession was not in vse among the Saints before the comming of Christ so wée read not that the Apostles heard priuate confession or vsed priuate absolution in the Church of Christe It is enough for vs to confesse our sinnes to God who because he seeth our hartes ought therefore most rightlie to heare our confessions It is enough if wée as S. Iames teacheth vs do one to another betwixt our selues confesse our faultes and offences and so after pardon asked retourne into mutuall fauour againe It is enough for vs to heare the Gospel promising the forgiuenesse of our sinnes through Christe if wée belieue Let vs therefore belieue the forgiuenes of sinnes and pray to the Lord that hee will vouchsafe to giue and increase in vs this same beliefe These thinges were of olde and in the Primitiue Church effectuall enough to obtayne pardon and full remission of sinnes and as they were so are they vndoubtedly at this day sufficient too Furthermore the Lord doth so pardon our sinnes not that they should not be any more in vs nor leaue their reliques behind them as a sting in our flesh but that they should not be imputed to vs to our damnation Concupiscence sticketh faste and sheweth it selfe in our flesh striuing still with the good spirite of God euen in the holie ones so loÌ„g as life lastethon this earth Here therefore wée haue néede of long watching and much fasting to drawe from the flesh the nourishmeÌ„t of euil and often prayers to call to God for ayde that wée be not ouercome of the euill And if any man shal hap to fayle for féeblenesse and be subdued of temptation let him not yeld himselfe by lying stil to be caught in the deuils net let him rise vp againe by repentaunce and runne to Christ belieuing that by the death of Christ this fal of his shal be forgiuen him And so often shal hee haue recourse to him as hee shal be vanquished by concupisceÌ„ce and sinne For to this ende shoote all the exhortations of the Prophets and Apostles calling on still to returne to the Lord. Finally the Lord doth so forgiue our sinnes that hee wil neuer once remember them againe For so hee foretold vs by Iere. in his 31. Ca. Hâ—e therfore doth not punish vs For he hath not onely forgiuen the fault but also the punishment due for the sinne Now then whereas the Lord sometime doth whip vs with his scourges and whippeth vs for our sinnes in deede as the holie Scripture doth plainly declare hee doth it not to the intent that with our affliction wee should make satisfaction for the sinnes wée haue committed For then should the death of Christe be of none effecte but that Lord with whipping doth chastise vs by whipping vs doth let vs vnderstand that hée liketh not of the sinnes which wee haue committed and he doth fréelie forgiue By whipping vs also hée maketh vs exaÌ„ples to other least they sinne too and cutteth from vs all occasion of sinning and by the Crosse doth kéepe our patience in vre This thus farre touching the forgieuenesse of sinnes Of which I haue said somewhat in my sermon of fayth that iustifieth and else where The eleuenth article is this The resurrection of the flesh These two articles this and the twelfth shutte vp as brieflie as may bee the most excellent fruit of faith and summe of all perfection they wrap vp I say the end of fayth in confessing life euerlasting the ful perfeâ—t saluatioÌ„ of the whole meÌ„ For the whole man shal be saued as wel in Soule as bodie For as man by sinne did perish both in bodie soule so ought he to be restoared againe both bodilie and ghostlie and as hee oughte so was hee by Christe restored againe The Soule of man verilie is a spirite and dieth not at al the body is earthly and therefore dieth and rotteth For which cause many holde opinion that the bodies die neuer to be made partakers of ioye or paine in the world to come But wée in this article professe the contrarie acknowledging that those our bodies and so that fleshe of ours shall rise againe and enter into life euerlasting Of this word Resurrection or rising againe I haue spoken in the exposition of that Article The third day hée
rose againe from the dead But now this worde fleshe doth a great deale more significantly expresse the resurrection of this flesh then if wee should say the resurrection of the bodie Verily Cyprian saith that in some Churches of the Easte this article was thus pronoūced I belieue the resurrectiō of this flesh And Augustine also in the tenth chap. of his booke De fide Symbolo sayth Wee must without doubting belieue that this visible which is properlie caled flesh shall rise againe The Apostle Paule doth seeme as it were with his finger to point at this flesh when hee saith This corruptible must put on incorruption When hee saith This hee doth as it were put out his finger vnto this flesh This hath Augustine Moreouer Sainct Hierome compelleth Iohn Eishoppe of Hierusalem openly to confesse the resurrection of the flesh not of the bodie onely Fleshe saith he hath one definition and the bodie an other Al flesh is a bodie but euery body is not fleshe That is flesh properlie which is compacte of bloud veynes boanes and synewes A bodie althoughe it be called fleshe yet sometime is said to be of like substance to the firmamēt or to the ayre which is not subiect to touchinge or seeing and oftentimes too maye be both touched and seene A Wall is a bodie but it is not fleshe Thus much out of Hierome Let vs therefore belieue that mens bodies which are taken of the earth and which liuinge men beare aboute wherein they liue and are which also die and turne into dust and ashes That those bodies I say are quickned and liue againe But thou demaundest howe this fleshe beinge once resolued into duste and ashes and so into nothing can rise againe in the former shape and substaunce as when it is torne with the teeth of beastes or consumed to nothing with the flame of fyre and whē in the graue there is to be founde but a small and little quantitie of dustie powder I referre thee to the omnipotencie of God which the Apostle spake of where hée sayth Christ hath transformed this vile bodie of ours to make it conformable to his glorious bodie by the power wherein hee can make all things subiecte to himselfe Wherefore hee that in the beginning when as yet there was not a man in the world could bring forth man oute of the duste of the earth although the same man be again resolued into that out of which hee was taken I meane into earth as the saying is Dust thou art and into dust shalt thou retourne againe Yet notwithstandinge the same God againe at the ende of the world is able to rayse man out of the earth For the Lorde in the Gospell saith plainely The houre shall come wherein all they that are in the graues shall heare the voyce of the sonne of God and shal come forth they that haue done good to the resurrection of life and they that haue done euill to the resurrection of iudgement And now by fayth wee are throughly persuaded As the Apostle sayth that he that hath promised is able also to per forme There are moreouer liuelie examples of this matter and moste euident testimonies of the holie Scripture Ionas is swallowed vp of the Whale in the Syrian sea but the third daye after hee is caste vppe againe alyue vppon the shoare out of the beastes entrailes which is a token that the fleshe shall verily rise againe Wherefore that is not harde to be belieued that in the Apocalipse is said that The Sea casteth vp her dead The force of fyre had no force to hurte the three companions of Daniel yea the rage of wilde beastes contrary to nature absteyned from bytinge Daniell himselfe What marueile is it therefore if at this day neither the force of fyre nor rage of wielde beasts is able to resiste the power of God being disposed to raise his creatures vp againe Did not our Lord Christ rayse vp Lazarus when he had lyen thrée dayes in the graue yea and stancke too to life againe Did not hée himself hauing once brokē the tyrannie of death rise vp againe the thirde day from the deade did he not rise againe in the same substaunce of fleshe and forme of bodie wherein hée hanged on the Crosse and beinge taken downe from the crosse was buried Not without good cause do wée looke back to Christe which is called the first begottē among the dead so often as we thincke in what maner the resurrection of our fleshe shall bee For the members shall rise againe in the same order that the heade is risen vp before them in Wee verilie shall not rise againe the thirde daye after our death but in our maner and order shall wee rise at the last daye yea and that too in the very same body wherin now wée liue I will adde a fewe testimonies to proue the resurrection of oure fleshe Iob confessing his faith touchinge the resurrection of the deade in his greate weakenesse affliction and sicknesse sayth I knowe that my redeemer lyueth and that in the laste day I shall rise out of the earth and shal be clad againe with my skinne in my flesh I shall see God whom euen I my selfe shall see and my eyes shal behold and none other This hope is layde vp in my bosome This testimonie is so euident as that it néedeth no larger an exposition No lesse euident are those testimonies oute of Esaie Cap. 26. Ezech. 37. Psalm 15. Matth. 22. Iohn 5. 6. 11. Throughout the Actes in euerie place is often repeated the resurrection of the dead S. Paule in the 15. Chap. of his first Epistle to the Corrinthians doth make a ful discourse of this resurrection In the fourth Chapter of his 2. Epistle hée sayth Wee which liue are alwayes deliuered to death for Iesus sake that the life of Iesus also mighte appeare in our mortal fleshe Sée now what coulde be spoken more plainlye then that the lyfe of Christe shal be made to appeare in this mortall flesh of ours For by and by after hee saith We know that hée that raysed vp the Lorde Iesus shall rayse vs vp also by the meanes of Iesus And in the fifth Chapiter againe Wee must all appeare before the iudgemente seate of Christe sayth hee that enerye man may receiue the woorkes of his body according to that he hath done whether it be good or euill Therefore these verie bodyes of ours shall rise againe in the day of iudgement And now déerely beloued I haue to declare vnto you in what manner our bodyes shall rise againe and of what sorte they shal be in the resurrection In the shuttinge vppe and ende of all ages or of this world our Lord Iesus Christe shall come to iudgement with great maiestie and then whomsoeuer that day shall finde alyue they shall in a momente of time be chaunged and first I saye shall all they that dyed from the firste Adam to the laste that shall dye ryse vppe
and comfort imprisoned captiues Herevnto Lactantius lib. Institut 6. cap. 12. hath an eye where he sayth The chiefest vertue is to keepe hospitalitie and to feede the poore To redeeme captiues also is a greate and excellent worke of righteousnes And as great a work of iustice is it to saue and defend the fatherlesse widowes the desolate helplesse whiche the law of God doth euery where coÌ„maund It is also a part of the chiefest humanitie and a great good deed to take in hand to heale and chearish the sicke that haue no body to helpe them Finally that last and greatest duetie of pietie is the buriall of strangers and of the poore Thus muche hitherto touching the duetie of ciuil humanitie which true loue sheweth to his neighbour in necessitie But it is not inough my brethren to vnderstande how we ought to loue our neighbour though we ought often to repeate it but rather we must loue him excéedingly and aboue that that I am able to say Let vs heare the Apostle who with a wonderful goodly grace of spéech with a most excelleÌ„t exquisite holy example of Christe doth exhort vs all to the shewing of charitie to our neighbour and sayth If therefore there bee any consolation in Christe if any comfort of loue if any fellowship of the spirite if any compassion mercie fulfill ye my ioye that ye be like minded hauing the same loue being of one accorde and minde let nothing be done through strife or vaine glory but in meekenesse let euery man esteeme one the other better then him selfe looke ye not euery man on his owne thinges but euery man also on the thinges of others For let the same minde be in you that was in Christ Iesus who being in the fourme of God thought it no robberie to be equall with God but made him selfe of no reputation taking on him the forme of a seruant and made in the likenesse of men and found in figure as a man he humbled him selfe made obedient vnto death euen the death of the crosse Wherefore God also hath lightly exalted him and giuen him a name which is aboue euery name that in the name of Iesus euery knee shoulde bow of things in heauen and things in earth and things vnder the earth and that euery tongue shoulde confesse that the Lorde Iesus Christe is the glory of God the father To him alone be honor power for euer euer Amen The end of the first Decade of Sermons The Second Decade of Sermons writen by Henrie Bullinger Of lawes and first of the lawe of Nature then of the lawes of men ¶ The first Sermon THE summe of all lawes is the loue of GOD and our neighbour of which and euery parte whereof bycause I haue already spokeÌ„ in my last Sermon the next is that nowe also I make a particular discourse of lawes and euery part and kinde thereof Let vs therefore call to God who is the cause and beginning of lawes that he through our Lorde Iesus Christe will vouchsafe with his spirite alwayes to direct vs in the waye of trueth and righteousnesse A heathen writer no base authour ywis made this definition of lawe that it is an especiall reason placed in nature coÌ„mauÌ„ding what is to be done and fordidding the contrarie And verily the lawe is nothing but a declaration of Gods will appointing what thou hast to do and what thou oughtest to leaue vndone The beginning and cause of lawes is God him selfe who is the fountaine of all goodnesse equitie trueth and righteousnesse Therefore all good and iust lawes come from God him selfe althoughe they be for the most parte published and brought to light by men Touching the lawes of men we muste haue a peculiar consideratioÌ„ of theÌ„ by theÌ„ selues For of lawes some are of God some of Nature some of Men. As concerning Gods law I wil speak of it in my seconde Sermon at this present I will touch first the lawe of Nature and then the lawe of Men. The law of Nature is an instruction of the conscience and as it were a certaine direction placed by God him self in the mindes and hearts of men to teach them what they haue to doe and what to eschue And the conscience verily is the knowledge iudgement and reason of a man whereby euery man in him selfe and in his owne minde being made priuie to euery thing that he eyther hath committed or not committed doth eyther condemne or else acquite him self And this reason procéedeth from God who both prompteth and writeth his iudgementes in the hearts and mindes of men Moreouer that which we call Nature is the proper disposition or inclination of euery thing But the disposition of mankind being flatly corrupted by sinne as it is blinde so also is it in all pointes euill and naughtie It knoweth not God it worshippeth not God neyther doth it loue the neighbour but rather is affected with selfe loue towarde it selfe and séeketh still for the owne aduauntage For whiche cause the Apostle sayde That we by nature are the children of wrath Wherefore the lawe of nature is not called the lawe of nature bicause in the nature disposition of maÌ„ there is of or by it selfe that reason of light exhorting to the best things and that holy working but for bycause God hath imprinted or ingrauen in our myndes some knowledge and certaine generall principles of religion iustice and goodnesse which bycause they be grafted in vs and borne together with vs do therefore séeme to be naturally in vs. Let vs heare the Apostle Paule who beareth witnesse to this saith When the Gentiles whiche haue not the lawe do of nature the things conteined in the law they hauing not the law are a law vnto themselues which shew the workes of the lawe written in their hearts their conscience bearing theÌ„ witnesse and their thoughts accusing one another or excusing in that same day when the Lorde shall iudge the secrets of meÌ„ by Iesus Christ according to my Gospel By two arguments here doth the apostle very euidently proue that the gentiles are sinners For first of all least peraduenture they might make this excuse and say that they haue no law he sheweth that they haue a law and that bicause they transgresse this law they are become sinners For although they had not the written law of Moses yet notwithstanding they did by nature the things coÌ„teined in the law The office of the law is to disclose the wil of God and to teache thée what thou haste to do and what to leaue vndone This haue thei by nature that is this know they by the lawe of nature For that whiche followeth maketh this more plaine They when they haue no law are to them selues a law That is they haue in theÌ„ selues that which is written in the law But in what sort haue they it in them selues This againe is maâ—e manifest by that which followeth For they
tranquilitie doe preserue fellowly societie among men doe defend the good bring inordinate persons into better order and lastly doe not make a little onely to the setting for warde of religion but doe also abrogate euill customes and vtterly bannish vnlawfull mischiefes Hereof we haue examples in the déedes of Nabuchodonosor Cyrus Darius Artaxerxes and other Princes more But touching the Magistrates power his lawes and office I will speake of them in an other place Ecclesiasticall lawes are those which being taken out of the worde of God and applyed to the state of men times and places are receiued haue authoritie in the church among the people of god I call these ecclesiasticall lawes and not traditions of men bycause being takeÌ„ out of the holy scriptures and not inuented or brought to light by the wit of man they are vsed of that Churche which heareth the voyce of the shéepehearde alone and knoweth not a straungers tong The congregation commeth together to heare the word of God and vnto common prayers at Morning at Euening and at such appointed houres as are moste conuenient for euery place and euerie people and that the church holdeth as a lawe The Church hath solemne prayer times holy dayes and fasting dayes which it doth kéepe by certaine lawes The Church at certaine times in a certaine place and appointed order dothe celebrate the Sacraments according to the lawes and receiued custome of the Church The Churche baptiseth infantes it forbiddeth not women to come to the Lordes Supper and that it holdeth as a lawe The Churche by Iudges conueniently appointed doth iudge in causes of matrimonie and hath certaine lawes to direct them in such cases But it deriueth these and al other like to these out of the Scriptures and doth for edification apply them to the estate of men times and places so that in diuers Churches ye may sée some diuersitie in déede but no discord or repugnancie at all Furthermore Ecclesiasticall lawes haue their measure certain marks beyond which they may not passe to wit that nothing be done or receiued contrarie or differing in any iote from the worde of God sounding againste charitie and comelinesse either in little or muche that lastly this rule of the Apostle may be effectually obserued Let all thinges be done decently according vnto order and to the edification of the Church If therefore any man shall goe about vnder a coloured pretence of ecclesiastical lawes tobring in and pop into the mouthes of the godly any superstitious busie and vnseemely traditions of men whiche withal do differ from the Scriptures their part shall be first to trie that deceipt of theirs by the rule of Gods worde and then to reiect it There remaine nowe the traditions of men whiche haue their beginning are made and inuented of men at their owne choyce of some foolishe intent or some fonde affection of mankinde contrarie or without the holy Scriptures of which sorte you shall finde an infinite number of examples I meane the sectes the dominion and single life of spirituall men the rites and sundry fashioned customes vsed in their Church Touching all which the Lorde in the Gospell citing the Prophet Esaie sayth Why transgresse ye the Lords commaundement for your own traditioÌ„ ye hypocrites rightly did Esaias prophesie of you where he saith This people commeth nigh vnto me with their mouth and with their lippes they honour me but their heart is farre from me but they worship me in vaine teaching doctrines the precepts of men The blessed Martyr Cyprian alluding to these wordes of Christ Epistolarum lib. 1. epi. 8. saith It is corrupt wicked and robberie to the glory of God what soeuer is ordeyned by the giddie madnesse of mens heads to the violating of Gods disposition Depart as farre as may be from the infectiue contagiousnes of such fellowes and seeke by flight to shunne their talke as warely as an eating cancker or infecting pestilence for the Lorde forewarneth and telleth you that they are blinde leaders of the blinde Paule also in his Epistle to Titus sayth Rebuke them sharply that they may be sound in the fayth not taking heede to Iewishe fables and commaundements of men turning from the trueth I doe of purpose here let passe the words of Paul in his second chapter to the Colossians bycause the place is knowne of all men I will not trouble you dearely beued with too large and busie an exposition hereof For I suppose that this little that I haue sayde touching the lawes of nature and of men I meane lawes politique Ecclesiasticall and méere traditions of men are sufficient to the attentiue and faythful hearers who at their comming home do more diligently thinke of euery point by theÌ„ selues and also reade the places of Scripture often cited by me and deuoutly expounded The Lord for his mercy graunt that we doe neuer despise the admonitions of natures lawe graffed in our heartes nor yet be intangled in mens traditions but that we in walking lawfully in vpright politique lawes and holy Ecclesiasticall ordinaunces maye serue the Lord To whom be all glory honour and dominion for euer and euer Amen Of Gods lawe and of the two first commaundements of the first Table ¶ The second Sermon THE lawe of God openly published proclaimed by the Lord our God him self setteth downe ordinarie rules for vs to knowe what we haue to doe and what to leaue vndone requiring obedience and threatning vtter destruction to disobedient rebels This lawe is diuided into the Morall Ceremoniall and Iudiciall lawes All whiche partes and euery point whereof Moses hath very exquisitely written and diligently expounded The Morall lawe is that which teacheth men manners and layeth downe before vs the shape of vertue declaring therewithall howe great righteousnesse godlinesse obedience and perfectnesse God looketh for at the handes of vs mortall men The Ceremoniall lawes are they whiche are giuen concerning the order of holy and Ecclesiasticall rites and ceremonies and also touching the ministers and things assigned to the ministerie and other holy vses Last of all the Iudiciall lawes giue rules concerning matters to be iudged of betwéen man and man for the preseruation of publique peace equitie and ciuil honestie Touching the two latter of these I will speake of them in place conuenient At this time I meane to discourse vpon the Morall lawe First of all therefore let no man thinke that before Moses time there was no lawe and that the lawe was by Moses firste of all published For the selfe same especiall pointes of the Morall lawe whiche Moses setteth down in the ten Commaundements were very well knowne to the Patriarches euen from the beginning of the world For they worshipped the one â—rue God alone for their God whome they reuerenced and called vpon him Iacob tooke away with him the Syrian Idolles of Laban out of his house and hid them in Bethel vnder an oke or Terebinth trée which was nigh to
booke Ad Bonifacium c. Nowe touching these Commaundements the Lord hath diuided them into two seuerall orders or tables bicause of the seueral difference of matters handled in either of them For the firste of the two appertayneth to God the second vnto man The first teacheth vs what we haue to thinke concerning God and the worship due vnto him that is it teacheth vs the perfect way to liue vprightly and holily in the sight of god The second is the rule whereby we haue to learne our duetie towarde our neighbour which also teacheth vs humanitie directing vs in the way to liue peaceaand ciuily one with another And in these two tables are so nearely conteined al and euery dutie looked for at mens handes that there can not so much as one iote be added more by all the wise men of the world concerning a godly life and ciuil behauiour which is not conteined in these tenne commaundements The first commaundement of the tenne hath the Lord him selfe expresly spoken in these very wordes that followe I am the Lorde thy God which brought thee out of the lande of Egypt out of the house of bondage thou shalte haue none other Gods before me This commaundement standeth of two branches The very first whereof also conteineth diuers matters For first of al God doth simply offer him selfe to vs and prerisely set downe what he will be to vs ward thereby declaring what he is to all men Wherevpon we againe doe gather what he on the other side doth looke for at our handes and what our duetie is to him Thirdly and last of al he addeth an euident proofe of that where he sayde that he is our God. In the beginning he cryeth out and sayth I am the Lorde thy God. Wherin he declareth what he is and what he will be vnto all men These wordes are like to the wordes of the couenaunt which God made with Abraham and in Abraham with all faithfull beléeuers I am sayeth the Lorde a strong God and I am Schaddai as who should say Saturnus a saturando which is to fill For God is the aboundant fulnesse that satisfieth all men and all things he is the euerlasting well of all good things which neuer is drawne drie And that doth Ieremie declare at large in the seconde chapter of his prophesie All whiche verily God in effect comprehendeth in these fewe wordes I am the Lord thy God. I I say whiche speake to thée from within the fire I and none other Here is expresly ment the vnitie of god We are here taught to acknowledge one God and no more to sticke to one and not to suffer our heartes phantastically to dreame of many I am thy Lorde I am thy god He is a Lorde bycause he alone hath the rule ouer all creatures all things are subiect to him as to their Lord all things do bende and obey him if once he do but becke He as Lorde alone doth gouerne and vpholde all things that are So then in this one worde is conteined the wisedome of God his vertue his power and infinite maiestie Deus whiche worde we vse for God is peraduenture deriued of the Hebrue word Daij whiche signifieth sufficiencie or full abilitie For God alone of him self is vnto him self most perfect blessednesse and absolute felicitie he is also sufficiently able to minister all things most aboundantly to all them that séeke after him in trueth sincerely being of him selfe most liberally welthy to al that call vpon his name Therefore in this braunche the sufficient and full abilitie the liberalitie the goodnesse and mercy of God are to be noted but most especially in this that he sayth I am thy God Thy God I say For God is not good to him selfe alone but euen vnto vs also He desireth to poure and bestowe him selfe wholy with al his goodnesse and gifts of grace vpon the faithful and sincere beléeuers He is no niggard he is not enuious he reioyceth and is glad to bestow and diuide him selfe among vs aboundantly and to our comfort to fill vs with the inioying of him selfe at all times and seasons but especially in time of our necessitie And God verily sayth expresly Thy God and not your God that thereby euery one of vs may vnderstand that the eternall most mightie and holy God both is and will be the God and Lorde of euery particular man that is that he is and will be the kéeper deliuerer redeemer the vnmeasurable mountain and bottomelesse sea of all good giftes of body and soule to all them that eyther are or else euer shall be By this nowe in the seconde place we haue to gather what the good and gracious Lorde requireth againe at our hands and what our dutie to him both is ought to be For this where he saith Thy God betokeneth an euident relation For if he will be mine then I againe of dutie must be his He will be my Lorde and my God therefore must I againe of duetie make accompte of and worship him as my Lorde and my god Wherefore in this commaundement there is required at our handes that we do not only acknowledge the true God to be the true God and so to stay there but also that we do take and account him for our God our Lorde our King our Creator our preseruer and our Father and that we do attribute to him his properties to wit that he is one alone the onely fountaine and giuer of all good things that he liueth is eternall righteous true holie happie mercyfull mightie most excellent and chiefe of all Let vs therefore sticke to him alone let vs obey him in all thinges let vs put our trust in him let vs call on him alone let vs repute him to be the giuer of all good things and craue all good giftes of him let vs thanke him for all benefites whatsoeuer we receiue let vs reuerence him and lastly honour him in feare sincerely in loue most ardently and in hope as constantly as may be For herevnto belong those sentences in the bookes of Moses and the holy Gospell Thou shalt honour the Lorde thy God and him alone shalt thou serue And againe Folowe ye the Lord your God feare him keepe his commaundements hearken to his voyce serue him and sticke to him The Lorde him selfe also in the Psalme cryeth out and sayth Offer to the Lord the sacrifice of praise and pay thy vowes vnto the highest And call vpon me in the day of trouble c. And nowe touching the demonstration whereby he declareth that he hath bene is and will be the God and Lord of vs all of our fathers and of our children that come after vs the proofe thereof is most euident by our deliuerie out of Egypt Therein are conteined all the vertues of God his wisedome his goodnesse his righteousnesse his trueth his power and what not Hee declareth that he is the Lorde in heauen and in earth in all
elements and all creatures His people the Israelites doth he gratiously deliuer defend with sundry giftes adorne and mightily preserue euen in despight and maugre all the heades of the whole Egyptian kingdome And on the other side he doth by sundry meanes very terribly yet notwithstanding iustly punish the Egyptians and laste of all together with their king he ouerwhelmeth them in the red sea By this one myracle of the Lords the Israelites might haue gathered as God is Almightie and the mightiest of all so also that he would be their God as heretofore he had bene the God of their Fathers For by this wonder he did declare what he was then and of howe great power and goodnesse he is eueÌ„ at this day among vs and also what he will be in all ages euen vnto the end To vs that liue in these dayes the deliueraunce which we haue obtained by Iesus Christ our Lorde is farre more fresh in memorte who hath not deliuered vs from the bondage of any Egyptian kingdome nor from the tyranneus handes of any earthly Phaâ—ao but hath set vs frée from the power of darknesse of sinne death and the deuill Whereby we gather that as the eternall true excellent hyghe and holy God is most mightie so also he is our God that he wisheth well to vs and that he careth for and loueth vs according to that saying of the Apostle Who spared not his owne sonne but gaue him for vs all howe can it be but that with him he will giue vs all things Verily the mysterie of our redemption by our Lorde Iesus Christe is very manifestly conteined in the first precept of the tenne Commaundements For it is euident the the Israelites frée departure out of Egypt was a type or figure of the deliuerie of the whole compasse of the earth and of all the kingdomes of the world which shoulde be wrought by Christ our Lorde who hath nowe already set all the worlde frée from the bondage of sinne and hell But if any man dout of this let him diligently consider with him self the meaning of the Ceremonie or Sacrament of that bodily deliuerance I meane the very Passeouer For what is he that knoweth not that the Paschall lamb did in a figure represent Christe our redéemer Are Paules wordes vnknown who sayth Christ our Passeouer is offered vp Haue not all the Apostles and Iohn Baptist called our Lorde the Lambe of God which taketh away the sinnes of the world The wordes of the prophet Esai also in his 52. Chap. are apparantly knowne where he compareth the deliuerie of Israel out of Egypt with the redemption of all the worlde wrought by Christ from the slauerie of sin Wherfore in this firste precept of the tenne Commaundements is conteined the mysterie of Christ our Lorde and our saluation So that as often as those wordes of God shall be recited in our eares we ought not so much to set our eyes and myndes vpon the anncient deliuerie of Israell out of Egypt as vpon the new and latter redemption which we haue by Christ Iesus therby to quicken our hope and not to despaire but that the most excellent and mightie God both is wil be our God as heretofore he hath ben theirs The latter braunch of this first commaundement flatly forbiddeth vs and euery one of vs to haue any straunge Gods that is it taketh from vs all extraordinarie meanes to séeke the safegarde of our liues wher the working finger of God is not whatsoeuer else maye be either diuelishly deuised or vnaduisedly chosen beside the very word of god And therefore the Lorde vseth a most vehement or earnest kind of speaking For sayth he Thou shalt not haue any other Gods before me Sée he saith Thou shalt not haue thou shalt not haue before me or before my face or with me or by me We Germanes say Zu mir oder nabend mir Oder las michs nit sahen ver minen ougeÌ„ For so do fathers speak in their anger when they do earnestly forbid a wicked hainous thing Sée say thei that thou do it not before mine eies for me to sée it But now God is present euery where God séeth all thinges yea he beholdeth our harts hiddeÌ„ secretes of our hartes We must not therefore in any case either openly or priuily haue any straunge Gods that is none of vs must make account of any creature eyther in heauen or earth as of our God none of vs must attribute gods properties to his creatures nor yet the things which we of duetie do owe to God him selfe The properties of God are these to be all ouer and euery where to sée all to knowe all to be able to do all to giue lyfe to deliuer and cleanse from sinnes to saue preserue to iustifie to sanctifie and what so euer else is like to these On the other side our dutie to him is to reuerence God to call on God to feare God to worship God to hope in God to sticke to God to heare God to beléeue God and to obey God. The straunge God therfore is that which is not God properly and by nature yea it is what so euer we doe make to our selues to be our God beside the very liuing and eternal God wherein we truste wherein we hope whereon we call which we doe loue and feare whereon we scttle and fasten our myndes wherevpon we doe depend whereof we make account as of our treasure helpe and safegarde both in prosperitie and our aduersitie When Rahel asketh children of Iacob she hath this answere at his hand Am I God whiche haue made thee barren And again when Ioram king of Israell had by Naaman receyued letters from Benhadad king of Syria requesting to cleanse the leprosie he rente his cloathes for anger and cryed out saying Am I God that I can kyll and restore to life againe Let God alone therefore be our God that is our life and safegarde our helpe and refuge our protection and deliueraunce our hope and loue our feare our dread our trembling and all These if we doe attribute to others and not to God alone then shall we make other Gods to our selues Moreouer what so euer is not ordeined by God him self that is in the Scriptures many times called straunge or other In that sense it is sayde that straunge fyre was carried into the Labernacle to wit not that fyre which God had coÌ„maunded for to kindle In the Prouerbes she is called a straunge woman whose companie the Lorde hath not allowed thée to vse They therefore are straunge Gods whome we haue made to our selues to hang on and to séeke ayde of when God notwithstanding hath not appointed them to haue the charge ouer vs Wherefore the very Saintes them selues triumphant nowe in heauen with Christ our King shall be reputed for straunge Gods the Saintes them selues I say not in respect of them selues but to vs they shall be straunge Gods in respect of
Gods. Against this faithlesse and double dealing al the Prophets cry out most vehemently with words that represent a tyrrannous and cruell reuengemēt For of all other sinnes that is moste detestable I woulde to God at this day so many were not persuaded that this kinde of honour is the worship that God maketh most account of Or els otherwise the sense of those words may be thus I will not haue thée to séeke any other Gods but me I will not haue thée worship me according to thine owne inuentions The cause is I am a icalous God that is I am easie to be prouoked and will not suffer mee selfe and myne honour to be reiected without due punishment for the contempt And to this sense he séemeth to drawe where he goeth forward and doth at large expound how he is iealous for I visite sayth he the fathers iniquitie in the children vnto the third and fourth generation of thē that hate me God therfore is a sharp reuenger and a iust iudge against thē that followe after straunge Gods or serue God vnlawfully or irreligiously also against all them that swarue from the lawe of god For he thundereth out this bitter punishment especially against Idolaters but therewithall inclusiuely he threateneth it to them which breake the rest of his commandements For that which the Lorde vttereth here is generally spoken and is of force and effect against all impietie and vnrighteousnesse of all mankinde But for bycause Gods case is far more excellent then mans they therefore doe more hainously offend which breake the first table then they that sinne against the second and thereby do deserue a farre more grieuous paine and heauie punishment Now wheras we sée that the Lord sayth that he will visite and by inquisition punish the sinnes of the fathers in the children vnto the thirde and fourth generation we muste not by and by thinke that God is vniust and punisheth another mans fault in afflicting the innocent that is in whipping him that did not offende as the Iewes in Ezechiel did wickedly taūt and cauill with God saying The Fathers haue eaten sower grapes and the childrens teeth are set on edge But it is not so For euery man shall beare his owne offences neyther shall the sonne beare or abye the fathers sinne nor the father the sonnes iniquitie This doth the most true God very often and earnestly beate into our heades throughout Ezechiel and the whole scripture beside If therfore the children or childers children shall abide in the crooked steppes of their fathers and shall as their fathers did doe seruice to Idoles and shall thinke that they shall be safe and remaine vnpunished bycause they learned it of their fathers euen as their fathers also were Idolaters and yet flourished in wealth and prosperitie then I say I will punish the sinne of the fathers in the children that is I will sharply reuenge the sinne that the children haue learned of the fathers and wherein they stifly stande and abide being encouraged therevnto by their fathers example and good fortune although for the very same sin I did not once touch their fathers before them And for that cause is this expresly added Of them that hate me Hereof haue we very many and very euident examples in the bookes of Kings The house of Ieroboam is vtterly destroyed bycause Ieroboam did erect in Israel Idolatrie and superstition Immediately after the whole stocke of King Baasa is cleane cut off and Achabs house is pulled vp by the rootes At lengthe the Israelites are made slaues to serue the Assyrians Solomon the moste mightie welthy wise happy king of Iuda bycause of his Idolatrie and straunge superstition is of a soudeine made a wretch of all other There is none vnlesse he neuer read the holy Scriptures but doth know what hapned to his son Roboam to Ioram the son of Iosaphat to Achas Manasses Iehoiachim Zedechias bicause of idolatry forreine worshipping of god Let vs therfore firmly holde and beléeue that the threatenings of God are true in effect God that is both a seuere and iust reuenger and punisher of Idolaters and wicked superstitious men and finally of all and euery wicked acte done by euery man Althoughe God do sundry times séeme to wicked men to slumber and not to sée them yet notwithstanding he doth awake when he thinks good and payeth home the wicked for all their offences done and past Although he be long suffering yet the righteous Lord doth not alwayes neglect the godly and oppressed neyther doth he alwayes winke at vngodlinesse and let the wicked be vnpunished for euer But he giueth them time to repent in whiche who soeuer doe neglect they doe at length féele the greater paines and sharper punishment according to the saying of the Apostle What dost thou despise the riches of Gods goodnesse suffering and gentlenesse not knowing that Gods goodnesse calleth thee to repentance But according to thy hardnesse and heart that can not repent thou heapest vp to thee selfe wrath against the day of wrath wherin shall bee made manifest the iust iudgement of God who shal repay to euery one according to his deeds c. Againe the bountifull Lorde promiseth great and large rewardes to them that worship him and stedfastly perseuere in true godlinesse and perfect religion I am God sayth he shewing mercy or giuing bountifully vn to thousandes Here note that his mercy is greater then his vengeance For where he is angrie there he punisheth vnto the thirde and fourth generation but where he is mercifully liberall there he is bountifull vnto many thousands For of his goodnesse and benefites there is no measure or end the mercy of God is farre aboue all his works Here yet againe he addeth two things more To thē saith he that loue me kéep my commaundements Here I say he requireth two things at their handes that are his The first is That they loue God and make accompt of and take him to be their God which if they do then shall there no roome be left in the godly for straunge or forreine Gods. The seconde is that they obey God and walke in his commandements which if they doe then are all Idoles and straunge worshippings vtterly at an end then doth the Lorde by his word reigne in the hart of euery godly mā whome the bountifull Lord doth liberally blesse with all kinde of blessings and good gifts And this clause verily doth especially belong to this commaundement but inclusiuely also it is referred to al the rest as by the very wordes of God we may easily gather Let vs holde and verily thinke therfore that the infinite and vnspeable benefites of God are prepared for them that walke in the lawe of the Lorde Thus much had I to speak of these two commaundements of the first table which I can not now againe recapitulate bicause an houre and an half is already spent and for that I hope that I haue so
are practised and put in vre vpon the sabboth dayes especially to the intent that we may be sanctified of god who is the only sanctifier of vs all Hitherto haue I declared vnto you dearly beloued as briefly as I could the first table of Gods commaundements wherein we haue very exquisitely layd downe before vs the worship due to the name of god But for bycause they are not the children of God which know his mynde but they that doe it let vs beséech our heauenly father so to illuminate our myndes that we may faithfully and in déede worship our Lord and God who is to be praised world without end Amen Of the fift precept of the second table which is in order the fifte of the tenne Commaundements touching the honour due to parents ¶ The fifte Sermon NOwe followeth the second table of Gods lawe which by the good helpe of Gods holy spirite I will declare as briefly vnto you as I haue already gone through the first And as the first conteined the loue of God so doth the second teach vs the charitie due to our neighbour instructing all men what they owe euerie one to his neighbor and howe we may in this world liue honestly ciuily and in quiet peace among our selues For our good God woulde haue vs to liue well and quietly But we that will not knowe how to liue well nor yet obey his good commaundements doe with our sinnes and iniquities neuer cease to heap vpon our own pates an infinite multitude of miserable calamities This table conteineth sire coÌ„maundemeÌ„ts the first whereof is Honour thy father and thy mother that thy dayes may be long in the lande which the Lord thy God shall giue thee Very well and rightly doth the Lorde beginne the second table with the honoring of our parents For after our dutie to God the next is the reuerende loue that we owe to our parentes of whome next after God we haue our life and by whom we are from our infancie brought vp with incredible care and excéeding great labour Now the very order of nature doth require that the most excellent and dearest things should alwayes haue the firste and chiefest place And that this commaundement may the more easily be vnderstood I mean to diuide my treatise therof into thrée parts In the first whereof I will declare what degrées and kindes of men are comprehended vnder y name of parents Secondarily I will search out what kinde of honour that is and howe farre it extendeth which the Lorde commaundeth to giue to our parents And lastly I will both touche the promise made to godly children and therevpon coniecture gather the punishment appointed for the vngodly and disobedient ofspring There is none so ignoraunt but knoweth what parents are The Lord our God hath giuen vs them for vs to take of them our beginning of life that they might nourish and bring vs vp and that of rude almost brutish things they might make vs veâ—â—e men Greater are the good turnes that parents do for their children greater is the cost labour that they bestowe on them greater is the care grief trouble which they take for them thaÌ„ any man how eloquent soeuer he be is able to expresse And here is not the name of the father only but also the name of the mother in expresse words set downe in the law least she peraduenture should séeme be contemptible without any offence to God bycause of the weaknes of her fraile sexe The godly vertuous mothers doe feele abide more pain grief in the bearing bringing vp nourishing of their children than the fathers do For no smal cause therfore haue we the name of the mother precisely expressed in this coÌ„maundemeÌ„t We do also comprehend herein the grandfather and grandmother the great grandsire great grand-dame all other like to these In the second place we do contein euery maÌ„s countrie wherin he was borne which fed fostered adourned defended him Thirdly we take Princes and Magistrates into the name title For the Senators and Princes are in the holy scriptures called the fathers and pastors of the people XenophoÌ„ was persuaded that a good Prince did differ nothing from a good father Fourthly ther are to be reckoned vnder the name of parents those gardians which are vsually called ouerséers of fatherlesse children or orphans For they supply the place of departed parents taking vpon theÌ„ the charge defence of their children whom they must for that affection ought to be in them bring vp defend aduance euen as they would do to their owne those that they theÌ„selues did once beget Among whome also we must make account of suche masters and workmen as teach them an Art or occupation For of theÌ„ yong men and striplings learne some honest science for euery one to get his liuing honestly and by them they are taught good manners being thereby after a certaine sort out of rude vnpolished stuffe made perfect séemely meÌ„ Fiftly the ministers doctors pastors of the Churches are taken for parents whom Paule him selfe did call by the name of fathers not so much for the care loue wherwith they are affected toward the disciples shéepe of Christ his flocke as for bicause we are by theÌ„ through the gospel begotten in Christ In the sixte place we must thinke of our cousins and kinsfolkes brother sister nephues and néeces mother in lawe and daughter in lawe father in lawe and sonne in law who are by alliance knit together as the members of the body are fastned with sinewes Finally in the last place olde folkes widowes fatherlesse children and impotent weake persons must be reputed among our parents whose cause and tuition the Lorde hath in more places then one commended vnto vs So then my brethren here ye haue hearde who they be that in this firste precept of the second table we haue to take for our parentes and who and howe many are comprehended and commended to vs vnder that name and nowe shall ye heare what honour we owe to them and what the honour is that we shuld attribute vnto them To honour in the scriptures is diuersly taken but in this treatise it signifieth to magnifie to worship to esteeme well and to do reuerence as to a thing ordeined by god and also to acknowlege to loue and to giue praise as for a benefit receiued at Gods haÌ„d and as for a thing giuen from heauen that is both holy profitable and necessarie To honour is to be dutifull to obey so to obey as if it were to God him self by whom we knowe that our obedience is coÌ„maunded and to whom we are sure that our seruice is acceptable Otherwise we haue not in any case to obey either our parents or magistrates if they theÌ„ selues shall do or else coÌ„maund vs to do the things that are wicked and vniust For
and say Let vs take this affliction frō our people and let vs fight for our nation and our religion Let not any man make an obiection here and say Tush these are workes pertaining to the lawe which we that are in the church of Christ haue nothing to do withall For the Apostle Paul speaking to the Hebrues as concerning Christiā faith doth say These through faith did subdue kingdomes wrought righteousnesse were valiaunt in fight and turned to flight the armies of aliaunts Now since our faith is all one and the very same with theirs it is lawful for vs as well as for them in a rightfull quarell by warre to defend our coūtrie and religion our virgins and olde men our wiues and children our libertie and possessions They are flatly vnnaturall to their countrie and countrimen and doe transgresse this fift commaundement whosoeuer doe vnder the pretence of religiō forsake their countrie afflicted with warre not indeuouring to deliuer it from barbarous souldiers and forreine nations euen by offering their liues to the push and pike of present death for the safegard therof Saint Iohn saith By this we knowe his loue by cause he gaue his life for vs and we ought to giue our liues for the brethren The hyred souldiers who fight vnlawfull battels for pay of wages and sel their bodies for gréedinesse of money shall iudge the men that leaue their countrie in perill and daunger For the one put lesse of life and limmes in aduenture for gaine of a fewe odde crowns whereas the other deintie fooles and effeminate hartes will not hazard the losse of a limme for their religion magistrates wiues children and all their possessions What I beséech you shall those traytours to their country say in that day wherein the Lord shal reward the louers and the vnnatural traytours of their countrie and countrimen when before their eyes they shal sée the Gentiles to excell them in vertue and loue to their countrie people Publij Decij the Father and the sonne gaue their liues fréely for the safegard of the common weale and died willingly for the loue of their countrie Codrus the naturall and louing king of the Atheniens when he vnderstoode by the Oracle of Apollo that Athens could not be saued but by the kings death and that therefore the enimies had giuen commaundement that no man should wounde the King this Codrus layd aside his kinglike furniture and cloathing him selfe in base apparell rushed into the thickest of his enimies and foūd the meanes by egging to prouoke one of them perforce to kyll him The two brethren called Phileni chose rather to lengthen their countrie with a myle of ground then to prolong their liues with many dayes and therefore did they suffer them selues to be buryed aliue But what suffer we for the health and safegarde of our countrie Hierocles sayth Our countrie is as it were a certaine other God and our first and chiefest parent Wherefore he that first called our countrie by the name of Patria did not vnaduisedly giue it that name but called it so in respect of the thing whiche it was in déede for Patria our countrie is deriued of Pater a Father hath his ending or termination in the Feminine Gender thereby declaring that it taketh the name of both the Parentes And this reason dothe couertly leade vs to thinke that our countrey which is but one ought to be reuereneed and loued as well as both our Parentes ioyntly knitting them together to make them equall in honour Furthermore we must make our earnest prayer for the safegarde of oure countrie Babylon was not the countrie of the Iewes but yet for bicause the Iewes for their sinnes were banished by God to Babylon for the space of seuentie yeares Babylon was counted to them in stéede of their countrie And therefore saith the Prophete Ieremie Builde vp houses and dwell therein plant gardeines and eate the fruite therof marrie wiues and beget sonnes and daughters and giue them in marryage that they maye get children Seeke the peace of that citie to which I doe carrie you and praye to the Lorde for it bycause your peace and safegarde is ioyned with the peace thereof Chapter twentie and nine Traytours to their countrie therefore sinne exceedingly whome the lawes of the realme doe commaunde for their foule offence to be hanged and quartered Touching the Magistrate and his office I nieane to speake of them in another place so much as it is necessarily requisite for this present time Saint Peter vttereth where he saith Feare God honour the King. Let vs therefore acknowledge and confesse that the Magistrates office is ordeined of God for mens commoditie and that GOD by the Magistrate dothe frankly bestowe on vs very many and great commodities The péeres do watch for the commō people if they do rightly discharge their office not shewing them selues to be detestable tyraunts they iudge the people they take vp controuersies they keepe iustice in punishing the guiltie and defending innocentes and lastly they fight for the people And for the excellencie of their office which is both the chefest and the most necessarie God doth attribute to the Magistrate the vse of his owne name and calleth the princes and Senators of the people Gods to the intent that they by the very name shoulde be put in minde of their duetie and that the subiects might therby learne to haue them in reuerence God is iust good righteous and one which hath no respecte of persons And such an one ought the good Iudge or Magistrate to be Monkes and Heremites do prayse their profession and solitarie life extolling it aboue the skies but I think verily that there is more true vertue in one politique man who gouerneth the common weale and doth his dutie truely than in many thousandes of of Monkes and Heremites who haue not so much as one word expressed in the holy Scriptures for the defence of their vocation and vowed order of liuing yea I am ashamed that I haue compared the holy office of Magistrates with that kinde of people in whome there is nothing founde worthy to be compared with them in so muche as they flée from the labour and ordinaunce that God hath made profitable for their people and countrimen Truely if the Prince doe faithfully discharge his office in the common weale he heapeth vp to him self a number of very good works and prayse that neuer shall be ended Therefore the Magistrate must be obeyed and all his good and vpright lawes No sedition or conspiracies ought in any case to be moued against him We muste not curse or speake euill of the Magistrate For God him selfe in his lawe doth charge vs saying Thou shalte not speake euill of the Gods nor curse the Prince of the people If he chaunce at any time to sinne let vs behaue ourselues toward him as to our father Of whome I haue spoken a little before It happeneth often times that
ought not to denie his assistance and defence to the godly ministers of Christe and the Churches Herevnto belong the testimonies of Saint Paule that may be alledged In the last chapter of his first Epistle to the Thessalonians he saith We beseeche you brethren to knowe them which labour among you and haue the ouersight of you in the Lord and admonish you that yee may haue thē in reputation through loue for their worke and be at peace with them Again to the Hebrues he sayth Obey them that haue the rule ouer you and giue place vnto them for they watch for your soules as they that shall giue account for them that they may do it in ioy and not in trembling for that is profitable for you For how many and great calamities haue falne vpon kingdomes and peoples for the contempt of Gods worde and his ministers many examples can teache vs but that especially which in the laste chapter of the second booke of Chronicles is set downe in these words The Lorde God of their fathers sent to them by his messingers rising vp betimes and sending for hee had compassion on his people and on his dwelling place But they mocked the messingers of God and despised his wordes and iested at his Prophetes vntill the wrath of God arose against his people and till there was no remedie Like vnto this are the wordes of the Lorde in the Gospell where he sayth I sende vnto you Prophetes and wise men some of whome ye shal scourge and kyll that all the righteous bloud may light vpon you whiche hath bene shead vpon the earth from the bloud of the righteous Abel vnto the bloud of Zacharias the sonne of Barachias whom ye slue betweene the temple and the altar and so foorth for the place is knowne to you all dearely beloued and is to be séene in the. 23. Chapter after S. Mathew We must beware therefore in any case that we doe not despise God who speaketh to vs in his word by his seruants the Prophets We owe by the force of this commandement all loue reuerence help comfort and humanitie to our kinsfolkes and alliance In this commandemēt are they condemned that shew them selues to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say men without all naturall affection and friendly loue to their owne bloud and kinsfolkes There is a certaine naturall affection goodwill loue and pitifull mercy which the Scripture calleth the bowels of mercy in the father and mother towarde their children in brother towarde brother and in cousins toward their kinssolkes and friends of their aliance We haue notable examples hereof set downe in the Scriptures of Abrahams loue toward his sonne Isaac and of Iosephes affection toward his father Iacob and his brethren but èspecially towarde Beniamin his brother by one mother Mothers and daughters in lawe haue a notable example to followe in Noemi and Ruth Mothers and daughters in lawe for the most part do beare a deadly hate the one to the other which is the cause of muche mischiefe in the houses where they be Let them learn therfore by this preatie example how to behaue them selues on both parts Let the mother in lawe thinke the daughter in law to be her own daughter and let the daughter in lawe honour and reuerēce her mother in law euen as if she were her owne mother Many thinges must be winked at on both sides many things must be taken in good part and many thinges put vp with a quiet mynde Many thinges must be forgiuen and they must both haue their eares stopped against tatling talebearers and wrongfull suspicions Concorde in euery house is the greatest treasure that may be and discord at home is the most perillous and endlesse mischiefe that can be inuented Paule his wordes touching good turnes and honour to be giuen to our kinsefolkes are very wel knowne and extant to be séene in the fift Chapter of his first Epistle to Limothie Last of all also there is to be found in the worde of God a peculiar lawe for the honouring of olde men which biddeth vs to rise before the hoary and gray haired head Olde men therefore are to be honoured whome we must worthily magnifie and in whom we must acknowledge the singular grace of God in giuing them long life and that by long and continuall experience of all thinges they haue attayned to muche witte or wisedome whereby they are able to helpe vs with their counsell They therefore ought to be praysed that all may vnderstand that gray haires are a crown of glory Moreouer if aged impotent persons are driuen into néede then must our aboundance supply their necessitie To be short we must not denie to olde men any dutie of humanitie wherewith we may pleasure them In the same sort also there are here commended vnto vs widowes orphans wardes poore men straungers sicke and miserable people And for that cause did the deuout and good men of olde bestowe their goods liberally to the refreshing of olde men widowes fatherlesse children and poore sillie creatures Those goods at this day are called Churche goods or Ecclesiasticall contributions whiche vndoutedly are very wel bestowed if they be layde out on them for whome they were giuen In the Emperours constitutions we may sée that there were common houses and substaunce builded and appointed for all sorts of néedie people For there is mention made of houses for fatherlesse childrē of Hospitals for olde men of spittles for beggars of places for sicke men and nourceries for children Among vs at these dayes there are Hospitals and Monasteries very many whereof haue seuerall places appointed for orphans olde men poore people impotent creatures sicke persons and infants They therefore doe commit an vnappeasable offence whosoeuer bestowe to other vses the substance and places ordeined for olde and poore people and lash out they care not howe prodigally in ryot and lustinesse the almes bestowed vpon poore silly souls And nowe hitherto haue I declared howe our parents ought to be honoured and they which are conteined vnder the name of parents There is now remaining the third and laste part of our present treatise wherin we haue to sée what God promiseth to them that honour their parents religiously whereby we haue to gather what perill hangs ouer the heades of them that wickedly neglect and irreligiously despise their parents The Lord in the lawe therefore sayth That thy dayes may be long in the lande which the Lorde thy God shall giue thee The meaning of which saying is Honour thy father thy mother that thou maist for many dayes inioy the possession of the lande whiche thou shalt haue in testimonie of my fauour to thée ward These wordes doe properly belong to the Iewes But very well and truly doth a godly minister of Christe writing vpon this place say Bycause the whole earth is blessed to the faithfull we do nothing amisse when we reckon this present life among the blessings
be magistrate whose care is day and night to haue an eye that the flock of the Lord be not scattered indaungered nor vtterly destroyed And thus haue I hetherto told you what kinde of men they ought to bée to whom the charge is to be committed ouer the Lords people Last of all touching the maner of consecrating magistrates sondrie citties and countries haue sondrie customes Let euery countrie fréelie reteine their owne vsual order I for my part thinke best of that maner of consecrating wherein sumptuous pompe is little or none but what reason and decencie séeme to allow The best and most profitable way is in coÌ„secrating them that are once chosen to vse a certaine moderate ceremonie and that too in the face of al the people that euerie one may know who they bee that are the fathers of the people to whom they owe honour whom they ought to obey and for whose health and welfare they ought to pray The people of God had a certaine prescribed ceremonie which wée read that they vsed in consecrating their kings and magistrates and it is certeine that it was profitablie and for good causes first inuented and then commaunded by God himselfe The rest that is yet behind to bee spoken touching the magistrate I meane to deferre vntill tomorrow And now to end with thanckisgeuing let vs praise the lord c. ¶ Of the office of the Magistrate whether the care of religion apperteine to him or no and whether hee may make lawes and ordinaunces in cases of Religion ¶ The seuenth Sermon THE first and greatest thing that chieflie ought to be in a magistrate is easilie perceiued by the declaration of his office and duetie In my yesterdayes sermon I shewed you what the magistrate is how many kindes of magistrates there are of whom the magistrate had his beginning for what causes hée was ordeined the maner and order how to choose péeres and what kinde of men should be called to be magistrates To this let vs now adde what the office and duetie â—â— a magistrate properlie is The whole office of a magistrate séemeth to consist in these 3. points To Order to Iudge and to Punish Of euerie one wherof I meane to speake seuerallie in order as they lye The ordinaunce of the magistrate is a decrée made by him for mainteyning of religion honestie iustice publique peace and it consisteth on ij points in ordering rightly matters of religion and making good lawes for the preseruation of honestie iustice common peace But before I come to the determining and ordering of religion I will brieflie and in few words handle their question which demaunde whether the care of religion do apperteine to the magistrate as part of his office or no For I see many that are of opinion that the care and ordering of religion doth belong to Bishops alone and that kings princes senatours ought not to medle therewith But the catholique veritie teacheth that the care of religion doth especiallie belong to the magistrate and that it is not in his power onely but his office duetie also to dispose and aduaunce religion For among them of old their kinges were priestes I meane maisters and ouerséers of religion Melchisedech that holie wise Prince of the Chananitish people who bare the type or figure of Christe our Lord is wenderfullie commended in the holie Scriptures Now hée was both king and priest together Moreouer in the booke of Numbers to Iosue newlie ordeined and lately consecrated are the lawes belonging to religion giuen vp deliuered The kings of Iuda also and the electe people of God haue for the wel ordering of religion as I will by examples anon declare vnto you obteyned verie great praise and againe as many as were slacke in looking to religion are noted with the mark of perpetuall reproch Who is ignoraunt the the magistrates especiall care ought to bée to kéepe the common weale in safegard prosperitie which vndoubtedlie he cannot do vnlesse he prouide to haue the word of God preached to his people and cause them to be taught the true worship of God by that meanes making himself as it were the minister of true religion In Leuiticus and Deuteronomie the Lord doth largelie set downe the good prepared for men that are religious and zealous in déede reckoneth vppe on the other side the euil appointed for the contemners of true religion But the good magistrate is commaunded to reteine and kéepe prosperitie among his people and to repel al kinde of aduersitie Let vs heare also what the wise man Salomon saith in his Prouerbes Godlines and trueth preserue the king and in godlines his seate is holden vp When the iust are multiplied the people reioyce and when the wicked ruleth the people lamenteth The king by iudgemeÌ„t stablisheth his dominioÌ„ but a tyrant ouerthroweth it When the wicked increase iniquitie is multiplied the iust shall see their decay Where the word of God is not preached the people decay but happie is hee that keepeth the lawe Whereby we gather that they which would not haue the care of religion to apperteine to princes doe séeke and bring in the confusion of al things the dissolution of princes and their people lastlie the neglecting oppression of the poore Furthermore the Lord commaundeth the magistrate to make triall of doctrines and to kill those that do stubbornelie teach against the scriptures draw the people from the true god The place is to be séene in the 13 of Deut. God also forbad the magistrate to plant groaues or erect images as is to be séene in the 17. of Deut. And by those particularities he did insinuate things general forbiding to ordeine to nourish set forth superstitioÌ„ or idolatrie wherfore he commaunded to aduauÌ„ce true religion so consequently it foloweth that the care of religion belongeth to the magistrate What may be thought of that moreouer that the most excellent princes and friends of God amoÌ„g Gods people did challeng to themselues the care of religioÌ„ as belonging to themselues in so much that they exercised toke the charge therof eueÌ„ as if they had béene ministers of the holie things Iosue in the mount Hebal caused an altar to be builded and fulfilled all the worship of God as it was commaunded of God by the mouth of Moses Dauid in bringing in and bestowing the arke of God in his place in ordâ—â—â—ng the worship of God was so diligent that it is wonder to tel So likewise was Salomon Dauids sonne Neither doe I thinke that any man knoweth not how much Abia Iosaphat Ezechias and Iosias laboured in the reformation of religion which in their times was corrupted and vtterlie defaced The verie heathen kings and princes are praised because when they knew the trueth they gaue out edicts for the confirmation of true religion against blasphemous mouthes Nabuchodonosor the Chaldean the most mightie Monarch of all the world than who I
iudgement of God doth plague the men whom his fatherly warning could neuer moue but amonge them many times too the guiltlesse féele the whip In warre for the most part souldiers misuse themselues and thereby incurre Gods heauie displeasure there is no euil in all the world that warre vpholdeth not By warre both scarcitie of euerie thinge and dearth doe arise For highe wayes are stopped corne vppon the grounde is troden downe and marrde whoale villages burnte prouision goeth to wracke handicrafts are vnoccupied merchandice doe ceasse and all doe perish both rich and poore The valiaunt stronge men are flame in the batteile the cowardly sorte runne away for their lyues to hide their heads reseruinge themselues to be tormeÌ„ted with more exquisite and terrible kindes of cruell punishmentes For wicked knaues are promoted to dignitie and beare the sway which abuse mankinde like sauage beastes Hands are wrouÌ„ge on euery side widowes and children crie out and lament the wealth that hath beene carefullie gathered to helpe in want to come is spoyled and stolne away cities are raced virgins and vnmariageable maydeÌ„s are shamefully deflowred all honestie is vtterlie violated old men are handled vnreuereÌ„tly lawes are not exercised religion and learning are nothing set by godlesse knaues and cut threats haue the dominion and therefore in the scriptures warre is called the scourge of god For with warre he plagueth incurable idolatrers and those which stubbornely contemne his word for that was the cause why the citie of Ieâ—usalem with the whole nation of the Iewes was vtterly destroyed Because they knew not the day of their visitation as the Lord in the Gospel saith but wente on to kill the Lords Apostles bringing on vppon their owne neckes the shedding of all the bloud from the righteous Abell vnto Zacharias For murder idolatrie incest and detestable riot wée read that the Chananites were raced out and cutte off The Moabites as Esai witnesseth were quite ouerthrowen for crueltie inhumanitie and coÌ„tempt of the poore The men of Niniuie did by warre vniustly vexe other nations making hauocke of all to fil their gréedie desire and therefore saith the Prophete Nahum other men measured to them with the same measure that they had measured to other before Micheas in his sixt chapiter affirmeth flatly that God sendeth warre vpon vniuste men for their couetousnes false deceipt In Ieremie arrogancie and pride in Esaie riot and dronkeÌ„nesse are said to be the causes of warre but the euill and miserie that warre bringeth with it sticketh so faste to common weales and kingdoms wher it once hath hold that it cannot be remoued taken away or shaken off at our wil and pleasure by any worldly wisedome by any league makinges with any wealth by any fortifications by any power or manhoode as it is to be seene in the Prophet Abdias Our sincere tourning to God alone is the onely waye to remedie it as Ieremie testifieth in his fifte Chapiter Nowe this turning to the Lord consisteth in frée acknowledginge and francke confession of our sinnes in true fayth for remission of sinnes through the grace of God and merite of Christ Iesus SecoÌ„darilie it consisteth in hatred and renouÌ„cing of al vnrighteousnesse in loue of iustice innoceÌ„cie charitie al other vertues and laste of all in earneste prayers and continuall supplications Againe thou mayste see perhappes that some by warre haue no smal commoditie profite and vnestimable riches with verie little losse or no dammage at all Such was the warre which the Israelites had with the Chanaanites vnder their Capitaine Iosue But I would not that gaping after gayne should drawe any man from right and equitie And many times the magistrates suppose that their quarell is good and that of right they oughte to make warre on others and punish offenders when as notwithstandinge the righteous God by that occasion draweth them on into perill that their sinnes may bée punished by the men in whom they did purpose to haue punished some gréeuous crime Wée haue euidente examples hereof in the Scriptures The eleuen tribes of Israel in a good quarel made warre on the Beniamites purposing to reuenge the detestable crime that a few wicked knaues had horriblie committed wherein the whoale tribe bare them oute and vphelde them beinge parteners thereby of their heynous offence But twice the Israelites were put to the woorse and the wicked Beniamites had the vpper hand in the battaile In the time of Heli the Israelites minded to driue the tyrannous rule of the idolatrous Philistines out of their countrie but they are slaine the Arcke of God is taken and caried into the cities of their idolatrous enimies Likewise that excellente Prince Iosias is ouerthrowne and slaine by the Chaldeis because the Lord had purposed to punish bring euil vppon the whoale people of Israell which hée would not haue so holie a Prince his seruaunt to see with his eyes to his sorrow and griefe Wherby wée haue to gather that the trueth of religion is not to be estéemed by the victorie or ouerthrowe of any people so that that religion should bee true and right whose fauourers haue the vpper hand and that againe be false and vntrue whose professours and mainteyners are put to the worse For wée must distinguish betwixt religion and the men or personnes that keepe that religion which do for other causes suffer the Lords visitation But all this admonisheth vs that the magistrate hath néede of the great feare of God before his eyes both in making and repelling warres leaste while hée goeth aboute to auoyde the smoulthering coasepitte hée happ to fall into the scalding lyme kill or least while hée supposeth to ease his shoulders of one euill hée doth by the way whereby hée soughte ease heape vppe either more or farre greater euills Princes therefore must precisely looke into and throughly examine the causes of warres before they beginne or take them in hand The causes are many and of many sortes but the chiefe are these that followe For either the magistrate is compelled to sende ayde and rayse the siege of his enimie which doth enuironne the garrisons that hée hath appointed for the defence of some of his cities because it were an offence and parte of parricide to forsake and giue ouer against oathe and honestie his cities and garrisons that are in extremitie Or else the magistrate of duetie is compelled to make warre vppon men which are incurable whom the verie iudgemente of the Lord condemneth and biddeth to kill without pittie or mercie Such were the warres as Moses had with the Madianites and Iosue with the Amalechites Of that sorte are the warres wherein such men are oppressed as of inuincible malice will both perish themselues and drawe other to destruction as well as themselues with those also which reiecting all iustice and equitie doe stubbornly go on to persist in their naughtinesse Such were the Beniamites which were destroyed by sword and fire of the other eleuen
the begettinge of children or societie of life but some for a greate dowrie some for a beautifull bodie and some beinge seduced by sutch kinde of causes as it were men abused by vnfaithful counsellers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Hereunto beloÌ„geth Plutarches admonition to parentes in his treatise of bringing vppe of children where hee counselleth men to bestow such wiues on their sonnes as are not much wealthier nor mightier than their children For a verie pithie saying is that vsuall prouerbe Marrie a wife of thine owne degree To bée short let the feare of God the word of God and earnest prayer powred oute to God be alwayes annexed to the beginning of marriages But it is not conueniente that in lawful matrimonie any more should be than two alone to be ioyned together vnder one yoake of wedlock For the vse of many wiues which our fathers vsurped withoute any blame may not stablish polygamie for a law amonge vs at the so dayes The time of correction is now come to light and Messias now is come into the world who teacheth all rightly and refourmeth things amisse He therfore hath reduced wedlocke to the first prescribed rule lawe of matrimonie Two saith the Lord shal be one flesh And the Apostle saith Let euerie man haue his owne wife and euerie woman her owne husband The multitude of Solomons concubines therefore apperteine not to vs Wée haue not to follow the example of Iacob who married two sisters And yet notwithstaÌ„dinge the word of trueth condemneth not the second third or many marriages which a man maketh when his wife is deceassed For that saying of the Apostle is generall to al meÌ„ and indureth in al ages Let them marrie that cannot absteine for it is better to marrie than to burne Which sentence is taken out of these words in the Gospel All men cannot receiue this sayinge saue they to whoÌ„ it is giuen For there are some chaste which were so borne out of their mothers wombe there are some chaste which were made chaste of men there are some chast which haue made themselues chaste for the kingdome of heaueÌ„s sake He that is able to receiue it let him receiue it Let him therfore that cannot receiue it marrie a wife so often as necessitie compelleth him thereunto But now especiallie it standeth vs in hand to know how married folkes must behaue themselues what they must do in wedlock to what end they must direct their déeds and thoughts and how they ought to be affected toward that holy ordinaunce of God almightie Touching which thing I wil not speake much but briefly note out the most necessary pointes to giue all men occasion to thinke with themselues and call to minde both more and greater matters which I leaue vntouched First of al let married folkes be thoroughly persuaded and assuredly certeine while they liue in matrimonie that they are in the woorke of God that they please God and do an acceptable thing in the sight of the lord because of Gods word wherin he blessed that kinde of life and sanctified all weddâ—d people which by faith do liue in that worke and ordinaunce of the lyuing god Therfore when married couples doe patiently suffer the troubles that followe the married life while they laboure faithfully while they doe those thinges decently which belonge to the charge and office of married people as while the wife doth loue her husband while she doth duetifully obey him while shée doth bring forth her children with griefe and paine and when they are brought forth doth diligently nourish them labour to bring them vp while the husband doth loue his wife while he doth mutuallie helpe her and faithfully in all thinges shewe himselfe a carefull father for his familie and houshould in doing these things they please God no lesse than they doe when they goe to Church to heare the woord of God and to worship the lord For these woorkes of wedlocke are reputed for good workes as well as geuing of almes iustice making of peace Married folkes therefore haue néede especiallie of true faith in God the author of wedlocke For by â—edlocke in faith they shall please the lord This our monckes could not abide to heare of although the word of God doeth vrge it vppon them they ceassed not to magnifie their couÌ„terfaite holines and hypocriticall vowes Secondarilie it is required at the hands of wedded couples to be mindfull of the faith which they giue and take that they doe not falsely deceiue one an other but holilie kéepe the promise that they make and troth that they plighte and to kéepe it sincerely both in body and minde Let neither of them luste after the bodie of a stranger nor conceiue an hatred or loathsomnes of their wedded spouse And thy body thou that art a married maÌ„ is not thy body but thy wiues as also thy wiues body is not thy wiues but thine Thou stealest and doest commit a robberie if thou take away another bodies goods and when thou hast conueyed it from the proper owner doest giue it to another Let y minde of wedded mates be vnspotted and y body vntouched Euery one when he first commeth to solemnise wedlocke by the holie ceremonie ordeyned for that purpose doth promise with an oathe in the name of the Lord before God and the Church that hée wil vse the coÌ„pany of no woman but her that hée wil cleaue too loue and cherish her alone without any other This faith once giuen whosoeuer doth violate he is falsely forsworne and is a breaker of a godly promise Gods holy truth Neither is it sufficient for thée to be faithful vnlesse thou be courteous or tractable toward thy wife dwell with her according to knowledge as S. Peter saith Let the husband be the head of the wife to witte her aduiser and counseller her ruler and guide her swéete yoakefellowe and admonisher in al her affayres her assured aider and faithfull defender Let the wife be obedient vnto her husband euen as we sée the members obey the head let her yeald her selfe to her husbaÌ„d to be ruled and gouerned let her not despise his honest counsells and indifferente commaundements let them thincke that they twaine are one body or the members of one body And therefore let them learne by the gouernement of this mortall body howe to behaue themselues in the guiding of wedlocke The worthier members doe not despise the more vnworthie limmes but doe rather honour them lighten their labour and ayde and helpe them Againe the more vnworthie limms are in loue with the worthier not enuyinge their preeminence any whitte at al. One member breaketh not or hurteth an other but all doe mutuallie chéerish themselues and defend one an other from harme and iniurie Such a mutual knitting together and working and loue and charitie and good-will and
if iudgement had once passed vpon her For hée came not to be a patrone to adulterers nor to breake the lawe but to fulfill it But if it like adulterers well that the adultresse was not condemned of the Lord then let them also like that sentence wherwith the Historie is ended when the Lord saith Go thy wayes and sinne no more Let them therfore leaue off to defile and destroy themselues with filthie adulterie The Lord in his lawe hath expresly named adulterie alone but therewithall hée doth inclusiuely vnderstand all kindes of luste and luxurie and al thinges else which do egge forward and stirre vp fire in men to wātonnesse which hee forbiddeth as seuerely as adulterie it selfe The Lord in the Gospell doth not onely forbidde the outward worke of adulterie but the very affection also and wāton lust of the hart and minde Ye haue heard sayth hée that it was said to them of old Thou shalt not commit adulterie But I say vnto you that whosoeuer loketh on a woman to luste after her hath committed adulterie alreadie with her in his heart In the same place hee teacheth vs to plucke out oure eyes and cut off oure hands that is to extinguishe vncleane affections that rise in oure mindes while yet they bée younge and beginne to bud least peraduenture they breake oute from thoughtes to déedes So then in this precepte euery vncleane thoughte all ribaulde talke and filthines of bodilie déedes are vtterlye forbidden In this precepte is forbidden fornication or that kinde of whoorehunting which is said to be the medlinge of a single man with an vnmarried woman This kinde of whoredome is thought of many either to be a verie small offence or none at all But such kinde of men doth the diuell harten on bewitch and by those ill thoughtes driue on to commit that sinne when as the doctrine of the Euangelists and Apostles doth teach vs the contrary For the Apostles in that Synodal Epistle which they sent from Hierusalem to al nations doe expressely name and forbid fornication S. Peter reckoneth fornication amonge those filthie sinnes from which hee would haue Christians to be most cleare S. Paul saith Flee fornication Againe Let vs not be defiled with fornication as some of them committed fornication and fell in one day three and twentie thousand Fornication doth directlie fighte with the couenaunte of God whereby hée is ioyned to vs and wee to him and whooredome also spoyleth God of his glorie and doth most filthilie pollute the temple of the lord Let vs heare what the Apostle Paule saith touchinge this matter Knowe yee not that your bodies are the members of Christe Shall I therfore take the members of Christ and make them the members of an harlotte GOD forbidde What know ye not that hee that is coupled to an harlotte is one bodie For two saith hee shal be one flesh But hee that is coupled to the Lord is one spirite Flee fornication Euerie sinne that a man doth is without the bodie but hee that committeth fornication sinneth against his owne body What know ye not that your body is the tēple of the holie ghost which is in you whom ye haue of God and ye are not your owne For ye are bought with a price Therefore fornication shutteth fornicatours out of the kingdome of god For the same Apostle saith Neither whoremongers nor adulterers shal inherite the kingdome of God. And therefore in an other place hée suffereth not fornication to bee so much as once named amonge Christians so farre was hée from admitting stewes and brothel houses amonge Gods people Moreouer whooredome doeth fill the whoale bodie with sondrie diseases it depriueth whoorehaunters of all their goods and substaunce it bringeth them to pouertie and extréeme miserie and driueth them at laste to vtter desperation It ouerthroweth their fame good name with shame and ignominie the viewe wherof is liuely expressed in the holy scriptures by the example of Sampson the strongest man amonge all the Israelites Solomon therefore the most wise of all other doth verie fitly in time and place conueniente admonish all men to flée the enticinge baites and flattering allurementes of whoorish strompets For the ende of them is deadly poyson and they throw a man downe headlonge into a bottomlesse pitte of endlesse miseries By this lawe also that kinde of whoredome is prohibited which consisteth in defloratiō of virgins and violent rapes by which children are perforce defiled and carried from their parents There is difference betwixt a rape perforce and the deflowring of a mayde done without violence Sichem defiled Dina the daughter of Iacob and althoughe hée desired to haue the defloured mayde to his wife and to chaunge his religion yet notwithstanding hée himselfe is slaine by Leui and Simeon the bretherne of Dina his citie is raced and filled with the bloude of murdered men whose goods were ransackte and layd open to spoile The historie is extant in the 34. of Genesis For the rape which Roderychus kinge of the Gothes in Spaine committed vppon the daughter of one Iulianus a liefetenaunt all Spaine in a manner was mingled with fire and bloud For Volaterranus in his second booke of his Geographie saith Roderychus reigned three yeares whose filthie lust brought an end aswell to the name as to the quiet kingdome of the Gothes in Spaine by meanes of the Saracenes that inuaded their land For when it fell oute that hee had defloured the daughter of one Iulianus a lieftenaunte of that part of Mauritania that is called Tingitana priuate griefe did pricke her father to seeke reuengement whereto hee vsed the commoditie of the place Wherefore Iulianus doth priuilie cal the Saracenes oute of Aphrica whoe in the yeare of grace 714. vnder the conduicte of their Capitaine Muzta being sente by Mirmomelinus their king at that time entring in through the streightes of Marrocko did in two yeares space subdue al Spaine almost except Asturia In the space of which time it is reported that seuen hundred thousand men on both sides were destroyed by that warre wherin also the king which had defloured the virgine with all his nobilitie was vtterlie slaine In Israel for that Leuits concubine whō the citizens of Gibea of the tribe of Beniamin had violently rauished were 25000. Beniamites slaine beside them which perished frō among the other eleuen tribes whose number amounted to 40000. men Neither is it vnknowen to anye that the kings were expelled out of the citie of Rome and Troy being wearied with tenne yeares warre which troubled both the East and West was at the laste vtterly sacked and cleane ouerthrowē because Tarquinius had perforce rauished Lucrecia and Alexander Paris had stolne oute of Gréece Menelaus his Helena an other mans wyfe Euerie age almost doth minister an innumerable sorte of such like examples For the most iust God hath alwayes by euidente examples declared how greatly hée is offended with deflowrers of virgines and rauishers of
Sauiour in their halls and dineing parlours onely but in their seuerall heartes also For since dronkennesse hath in these our dayes so good intertainment with all degrées estates kindes and ages wée do daily féele the wofull miseries that God doth threaten to dronkards in the 5. and 28. cap. of Esaies Prophecie And it is to be feared greatly that the day of the Lord shal sodeinly light vppon an innumerable sorte of dronkardes to their endlesse paine and vtter destruction Let him heare therefore which hath eares to heare Neither can I heere refraine but néedes must recite vnto you dearely beloued that which S. Martine y bishop not of Tours in Fraunce but of Dumia in Germanie who flourished in that dayes of IustiniaÌ„ the Emperour did write to Miro kinge of Gallicia touching the ordering and leading a coÌ„tinent life If saith he thou dost loue continencie cut off superfluitie and keepe vnder thine appetite Consider with thee selfe how much nature requireth and not how much lust desireth Bridle thy coÌ„cupiscence and cast off the alluring baytes that serue to draw on hidden pleasures Eate without vndigested surfetting and drinke without dronkennesse Neither glut thee selfe with presente delicates nor long after deintrells hard to be come bye Let thy diet bee of cates good cheape and sit not down for pleasure but for meate Let hunger not sauces prouoake thee to eate Pay but little for pastimes to delighte thee because thy only care should be to leaue such pleasures that thereby thou in facioning thy self to the example of God mayste as much as thou canst make hast to reduce thee selfe from the body to the spirite If thou louest continencie then choose not a pleasaunt but a whoalsome dwelling place and make not the Lord to be knowne by the gorgeous house but the house by the honest landlord Boast not thee selfe of that which thou hast not nor that which thou hast neither couet to seeme more than thou art But rather take hede that thy pouertie be not vn clenly nor thy niggishnes filthie nor thy simplicitie coÌ„temptible nor thy lenitie feareful though thy estate be poore yet let it not be in extreeme miserie Neither be out of loue with thine owne degree nor wish after the estate of an other mans life If thou louest continencie auoyde dishonest things before they happen and feare no man aboue thine owne coÌ„science Thinke that al thinges are tollerable dishonestie excepted Absteine from filthie talke the libertie whereof doth nourish vnshamefastnes Loue rather profitable coÌ„munication than merrie conceites or pleasaunt talke and set more by the blunt spoken trueth thaÌ„ by fayre soothing speeches Thou mayste sometime mingle mirth with matters of weighte but it must bee done moderately without the hurte or detriment of thine estate and grauitie For laughter is blameworthie if it bee immoderately vsed childishly squeaked or taken vp by fittes as women are wont to do Esteeme not saucie scoffing but ciuil mirth with curteous humanitie Let thy conceites of mirth be without biting thy sportes not without profite thy laughter without vnseemely writhing of thy mouth and visage thy voyce without sâ—hriking thy pace in going without hastie shuffling Let not thy rest bee idlenesse And when other play take thou some holy honest thing in hand If thou art continent take heede of flatterie let it greeue thee as much to bee praised of naughtie men as if thou werte praised for thine owne naughtie deedes Be the gladder for it if thou displeasest euil men and impute the euill opinions which naughtie men haue of thee for the best praise that can be giueÌ„ thee The hardest woorke of continencie is to put away the soothinge curtesies of dissembling flatterers whose fawning woordes vndoe the minde with pleasaunt sensualitie Presume not to much vpon thy selfe neither be thou arrogant Submit thee selfe so farre as thou mayste keepe thy grauitie and yet make not thee selfe a footestoole or cousshen for euery maÌ„ to leane on Be told of thy faultes willingly and suffer thee selfe gladly to be repreheÌ„ded If any man for a cause be angrie with and chide thee acknowledge thy faulte and let his chiding profite thee But if he chide thee without any cause thinke that therby he would haue profited thee Feare not sharpe but sugred words Do thou thee selfe eschew all sortes of vices and be not an ouerbusie searcher out of other mens faultes be thou no sharpe fault finder but an admonisher without vpbrayding so that still thy warning maye beare the shew of chearefull mirth and condiscend easily to pardon the errour Neither praise nor dispraise any man ouermuch Be still and giue eare to them that speake bee readie to instructe them that doe hearken to him that asketh giue a readie aunsweare to him that despiseth thee giue place easily and fal not out to chiding and cursing If thou art continent haue an eye to the motions of thy body minde that they be not vnseemely and set not light by them because no bodie seeth them For it maketh no matter if no body see them so thou thee selfe doesâ— spie and perceiue them Bee moueablâ— not light constant not stubborne Bee liberall to all men fawninge on no man familiar with fewe and vpright to euery one Beleeue not lightly euerie rumour accusation or conceyued suspicion Despise vaine glorie and bee no sharpe exactor of the goods that thou hast Vse fewe wordes thee selfe but suffer them that speake Bee graue not roughe nor contemning the merrie nature Bee desirous and appliable to bee taughte wisedome imparte what thou knowest to him that demaundeth without any arrogancie desire to learne the thinges that thou knowest not without hiding thine ignoraunce A wise manne will not chaunge his common countrie facion nor make the people gaze on him with newe found deuises Thus much haue I hetherto recited touchinge continencie out of the writinges of the blessed bishoppe Martine of Dumia Wée for oure partes must praye to the Lord that hée will vouchsaâ—e to bestowe on vs his holy spirite by which the force of continencie in all thinges may take roote in oure heartes to the bringing foorth of fruite in our déeds agréeable to the prescript rule of this commaunded continencie For vnlesse the holie ghoste doe quicken and inspire vs wée doe in vaine giue eare to so many and so good commaundementes and vnlesse wée liue and lead a temperate and a sober life wee are vtterly vnwoorthie to beare the name of Christians To this place also doth the treatise of fastinge belonge which I meane to handle in as fewe woords as conueniently can bee Christian fasting is a discipline ordering and chastening of the body for the presente necessitie which wee beginne and kéepe of oure owne accord without compulsion and wherewith wée humble our selues in the sight of God by drawing from the body the matter that setteth the flesh on fire therby to make it obey the spirite
For so longe as wée mortal men doe liue in this body the flesh doth stil resist the spirite and most of all rebelleth then when we with delicates do pamper the body Wherefore fasting doth drawe from the body euery euil which stirreth vp and strengtheneth it against the good commaundements of Gods holy spirite Now the necessitie for which wée keepe this fastinge is of two sortes publique and priuate Wée faste for the publique or common necessitie when some calamitie doeth either oppresse or else hange ouer the head of the Church Of such a manner of fasting wée sée examples in the 2. Cap. of Ioel and in the 3. of Ionas his prophecie which very same order in fasting was vsed in the time of our Lords Apostles as it is euidently extant in the Actes of the Apostles And this kinde of fastinge doth séeme to haue differed verie little amonge them of old from a generall mourninge yea it séemeth altogether to haue béene nothinge else but a kind of lamenting In the scriptures euery booke is full of examples which teach and instructe vs how the holy saincts did humble themselues in the sight of God with true repentaūce for their sinnes and offences Priuate necessitie is that for which euery particular man doth fast when hée féeleth himselfe to be vexed with bodily concupiscence that thereby hee may take from the flesh the flame and fewell least the body at last be fired and burned For the Lord in the Gospel saide that the children of the bridechamber do fast whē the bridegrome is taken from them that is in a hard and daūgerous time The marriage doth signifie the bond wherby we are knit to Christe in faith and the holy ghoste This yet notwithstanding the godly man doth still reioyce Hée doth with geuing of thanckes and temperancie both eate and drinke so much as is sufficiente and is delighted also in these externall giftes of God but when hee féeleth that the bridegrome is readie for to departe or that hée is now alreadie almost departed oute of his heart that is when hee féeleth that the spirite is extinguished by the fleashes wantonnesse and that faith doth once beginne to bee cold then doth hée settle himselfe to prayer and doth appointe a solemne fastinge thereby eyther to kéepe the bridegrome still or else to pull him backe being ready to departe But neither publique nor priuate fastings can abide to be inforced For they will not be compelled but desire to procéede of a frée chéerefull and voluntarie minde Vnwillinge men doe nothinge well God requireth a chearefull giuer Moreouer let fastinges be moderated according to the qualitie of places persons perills and temptations if they be not continuall yet let them be often till such time as wée be deliuered and ridde vtterly of them Let them be without superstitiō and fayned hypocrisie as our Lord in the sixte of S. Matthewes Gospell hath taught vs Herewithall doe the words of S. Hierome agrée very wel which hée wrote to Nepolianus touching fasting as followeth Prescribe to thee selfe so longe a time to faste in as thine abilitie will suffer thee to beare Let thy fastinges be pure vncorrupte simple moderated and not superstitious What auayleth it to eate no oyle and to seeke out such seldome sond cates as are harde to bee come by as figges pepper nuttes dates pure flowre for ouerfine breade and honie The gardens with digging for nouelties are tourned ouer and ouer because wee will not eate common cribble breade and so while oure deintie mouthes seeke after delicates oure soules are pulled from the kingdome of Heauen I heare moreouer that some menne there are which contrarie to nature refuse to drinke water and feede vppon bread but sucke vppe and swallowe verie costlie suppinges deintie hearbe brothes and the iuyce of Beetes not out of a cup but out of a shell O shame blush wee not at such fond toyes and are wee not ashamed of such superstition Thus much saith Hierome And it is euidente that euen at this day this vice is ospecially receiued amonge oure wealthie and relligious menne But the end of Christian fastinges are that the Church or sinner should submitt and humble themselues before the Lord that the flesh should bée obedient and subiect to the spirit that the fleshe should not hinder the sinner to woorke righteousnesse and that the intent and minde of him that prayeth should bée the more earnestly bente towarde god For fastinge is of the number of those woorkes which of themselues are not absolute and perfecte but haue an other meaninge-for which they are ordeyned to an other ende and purpose therefore fasting is a certaine help to the prayers and vertues of godly men Wherevppon in the Prophetes wée finde that the fastinges of the Iewes displeased the Lord for they did naught else but fast alone that is they did at a certaine and appointed time abstein from their vsuall maner of eating but they restrayned not themselues from sinne and wickednesse but let their flesh haue the bridle at will when as in déede they should haue ceassed to haue pampered it that thereby it being the weaker the spirite might bée the stronger to doe and fulfill all sorte of good woorkes And therefore saith the Lord I haue not chosen such a manner of fasting and the rest as it foloweth in the 58. Chapiter of Esaie and in the 7. and 8. Chapiters of Zacharies Prophecie The Apostle Paul verily doth expressely say that Meate commendeth vs not to God for neither if wee eate haue wee any thing the more neither if wee eate not haue we any thing the lesse Hée therfore doth not fast truly which doth absteine onely at a certaine appointed time from certaine manner of meates but hée which doth therfore refraine from the pleasures of the flesh that therby hée may make it subiect to the spirite and do the works of faith and charitie which are acceptable in the sight of the lord If therfore thou doest desire to faste a true fast eate drincke and sleepe and take héede to thy body that it waxe not insolent faste from al sinne eate not the meate of malice tast not the iuncates of luste and pleasure and be not set on fire with the wyne of wantonnesse Faste from euil déedes absteine from euill woords and refraine thée selfe from naughtie thoughtes For Basile also faith True fasting consisteth in freenesse from vices in continencie of tongue in suppressing of anger in cutting off cōcupiscence backbiting lying and periurie c. But euen as the good woorkes themselues which are done by faith doe not merite the kingdome of heauen for that glorie is due to the merite of Christe alone euen so fastinge which is an ayde and helpe to good woorkes doth not meritoriouslye deserue the kingdome of God. But now I sée a doubtfull disputation arise amonge the most diuines of this oure age touching the time and maner of fastings and also of the choice of meates Some
there are which affirme and vpholde the fastes of Lent the Embring dayes and such other to be the fastes which God hath appointed There are that say thou hast not fasted if by any meanes thou tast any flesh And there are which prescribe and appointe some certaine houres to faste in But I for my part sée not any such doctrines to be taught vs in that Scriptures For the Lord in the Gospell kepte not anye of their deuised fastes when hée fasted fourtie dayes but did altogether absteine from all kindes of meate euen as Moses and Helias had also done wherefore hée by that déede of his did not giue vs any lawe to faste so Moreouer the lord in the Gospell doeth euidently teach that the thing which entreth in by the mouth doth not defile the man but that which issueth out from his heart To the pure are all thinges pure And Paul saith I know and am persuaded through the Lord Iesus Christe that nothing is common of it selfe but to him that thincketh that any thing is common to him is it cōmon Againe Let not him which eateth despise him which eateth not nor let him which eateth not iudge him which eateth ▪ for him that eateth the Lord hath taken Moreouer the place is euident which the same Paul writeth in the fourth Chapiter of his Epistle to Timothie where he affirmeth that the forbidding of meates is a doctrine of diuels Neither néedeth any manne here to tel vs any whit of the Tacians and Encratites for they did slaunder the good creatures of god Paul speaketh of them who although they doe not vtterly condemne meate and mariage doe yet notwithstanding forbid the vse of meate Furthermore we do not read that any lawes were ordeyned in that age which followed nexte after the preaching of the Apostles which did commaund and prescribe any time and order of fasting or choice of meates I wil rehearse vnto you dearely beloued the woordes of Irenaeus the martyre which in the Ecclesiasticall historie of Eusebius are to be found woord for woord as they are here set downe The controuersie is not onely touchinge Easter day but also touchinge the manner of fasting For some doe thinke that the faste ought to be kept but one day onely other two other more and some whoale 40. dayes so that counting the houres of the night and day they make a day Which difference of obseruing the times is not now first of al in our age begon but was brought in a great while ago as I suppose of them which did not simplie keepe that which was taught frō the beginning but eyther by negligence or vnskilfulnes fell afterward into a worser vse and custome And yet notwithstanding al these though they iarred in the obseruation of times were neuerthelesse and are agreable with vs neither hath the discord about fasting broake our concord in faith Thus much Irenaeus Moreouer Socrates Cōstantinopolitanus in the 9. booke and 18. Chapter of his tripartite historie witnesseth that about the yeare of oure Lord 453. in the reigne of Theodosius the younger y same diuersitie was in the Church and setteth it downe in these woordes following Furthermore they haue not the same kind of abstinence from meate For some doe altogether absteine from lyuing creatures some amonge lyuing creatures doe eate fish onlie some with fish do feede on foules also sayinge that they as Moses saith haue their substaunce of water Some are knowne to absteme from Hearbes and egges some do feede of drie breade onely some not so much as that some fasting nine houres doe then without difference vse any kind of meate and innumerable customes are found among sondrie men Now the verie same Socrates shewing his opinion vpon that diuersitie doth say And forbecause no auncient writing is found touching this thing I think that the Apostles left it free to euerie mans iudgement that euery one may woorke not by feare or necessitie the thing that is good Thus farre Socrates The fastes of Christians therfore ought to be frée and not bound to lawes Apollinus a certaine auncient and Ecclesiasticall writer disputing against Montanus the heretique saith This is hee which taught that marriages are vndone which first of all hath appointed lawes for men to faste by And verilie to goe about to set downe to all men and nations one maner of fasting in one appointed time one prescribed order and choice of meate is a méere follie a braine-sicke kinde of madnesse For according to the choice of ayre so are mens bodies of sondrie temperatures and one kinde of meate doth not stirre men of sondrie complexions to one kinde of affection The most godly way therefore profitable order for the Church is that all pastors in euerie congregation should teach sobrietie temperancie and the true faste in déede not presuming to prescribe any lawes for the choice of meats or times but leauing that frée to euery man and natiō who vndoubtedly wil haue an especial eye to temper themselues from the things by which they perceiue that their health wil be indaungered but most of all in the time when the flesh beginneth to waxe ouerwāton or when some great peril hangeth ouer their head For the time of fastinge is not proroged til an appointed number of yeares or dayes be expired but till the loosenes or wātonnesse of the fleash temptations or motions be vtterly brideled Fastings being so ordered as they be the exercises of godlines obteine great praise in déede in the Church of the Lord. Thus much hetherto touching fasting Nowe to shut vpp this seuenth precepte I say it forbideeth al intemperauncie it commaundeth holines and the cleane and laweful vse of all the members of the whoale body and therefore in this shorte precept there is conteyned a good part of the doctrine of Christ and his Apostles For Paul to the Thessalonians saith Wee beseech you bretherne and exhort you by the Lord Iesus that yee increase more and more as yee haue receiued of vs how yee ought to walke and to please god For ye know what commaundementes wee gaue you by the Lord Iesus For this is the wil of God euen your holines that ye should absteine from fornication that euerie one of you should know how to possesse his vessel in holinesse honour not in the luste of concupiscence as the Gentiles which knewe not god God is a reuenger of all such as wee haue forewarned you and testified For God hath not called vs vnto vncleannesse but vnto holinesse And streight way after againe The God of peace sanctifie you throughout that your whoale spirite and soule bodie may bee preserued blamelesse in the comminge of oure Lord Iesus Christe I haue againe my brethen passed beyond the appointed time of an ordinarie sermon staying you longer than I am wont to doe Pardon this fault for I hope I haue not troubled you almost two whoale houres without profiting you any whit at all Make your prayers
now depart in peace By the helpe and will of God I will within these few dayes adde the rest of the tenne commaundementes The grace of our Lord and sauiour Iesus Christ be with you all Amen THE ende of the first Tome conteining two DECADES THE THIRDE AND fourth Decade of Sermons VVRITTEN TO THE most renowmed King of England Edward the sixt by Henrie Bullinger The second Tome IESVS This is my beloued sonne in whome I am well pleased Heare him Matth. 17. TO THE MOST RENOVMED Prince Edward the sixt King of England and Fraunce Lord of Jreland Prince of Wales and Cornewall defender of the Christian faith Grace and peace from God the father through our Lord Iesus Christ YOur maiestie would I knowe righte well most royall king admitt a straunger to talke with your Grace if any newe guest should come and promise that hee would briefly out of the sentences and iudgementes of the wisest men declare the very truest causes of the felicitie and vnhappie state of euery king kingdome and therefore I hope that I shall not be excluded from the speach of your maiestie because I do assuredly promise briefly to lay downe the very causes of the felicity and lamentable calamities of kinges and their kingdomes so clearely and euidently that the hearer shall not neede to trouble himselfe with ouer busie diligence to seeke out my meaning but onely to giue attentiue eare to that which is spoken For by the helpe of God I will make this treatise not to be perceiued only by the wit and deepe iudgement of learned heades but also to be seene as it were with the eyes and handled as it were with the hands of very ideots vnlearned hearers that too not out of the doubtfull decrees and deuises of men but out of the assured word of the most true god Euen the wisest men do very often deceiue vs with their counsels and greatly endamage the followers thereof But God which is the light and eternall wisedome cannot at any time either erre or conceiue any false opinions or repugning counsells much lesse teach others any thing but trueth or seduce any man out of the right way The wisedome of the father doth in the holy Gospell crie out and say I am the light of the world hee that followeth mee shall not walke in darkenesse but shall haue the light of life This eternall wisedome of God as it doth not disorderedly wrap things vp together and make them intricate but layetb downe in order and teaceth them plainly so it doth not onely minister whoalsome counsells but bringeth them to the effect which they wish that obey her Oftentimes verily men do giue counsells that are not vnwhoalsome but yet in their counsells that is altogether omitted which should haue beene first and especially mencioned All the wise men almost of the world haue beene of opinion that kings and kingdoms should be most happie if the king of the countrie be a wise man if hee haue many wise aged faithfull and skilfull counsellours if his Captaines be valiaunt warlike and fortunate in battaile if he abound with substaunce if his kingdome bee on euery side surely fortified and lastly if his people bee of one minde and obedient All this I confesse is truly rightly and very wisely spoken but yet there is another singular and most excellent thing which is not her◠〈◊〉 â—monge these necessaries without which no true felicitie can bee attayned vnto 〈…〉 ing once gotten can safely be kept when as contrarily where that one thing is present all those other necessaries do of their owne accord fall vnto meÌ„ as they themselues can best wish or deuise The Lord our God therfore who is the onely giuer of wyse perfect counselles doth farre more briefly and better knit vpp all shortly and say in the Gospell But seeke ye first rather the kingdome of God and the righteousnesse thereof and â—ll 〈◊〉 thinges shall easily be giuen vnto you Againe Blessed are the eyes 〈…〉 that ye see For I say vnto you that many kings and Prophets haue 〈…〉 to sâ—e the thinges that ye see and to heare the thinges that ye heare 〈…〉 neither heard nor seene them And againe Nay rather blessed are they that heare the word of God and keepe it And this one thing aboue allotâ—â—r is verâ—e necessarie Marie hath chosen the good part which sâ—all not be taken from her Hauing my warrant therefore out of the worde of God I dare bouldly anowe That those kinges shal flourish and be in an happie case which whoalie giue and submit themselues and their kingdomes to Iesus Christ the onely begotten sonne of God being kinge of kinges and Lord of Lords acknowledging him to be the mightiest Prince and Monarch of all and themselues his vassalls subiectes and seruauntes which finally doe not followe in all their affaires their owne minde and iudgement the lawes of men that are contrarie to Gods commaundementes or the good intentes of mortall men but doe both themselues followe the verie lawes of the mightiest king and eternall Monarch and also cause them to be followed throughout all their kingdome reforming both themselues and all theirs at and by the rule of Gods holy word For in so doing the kingdomes shall flourish in peace and tranquillitie and the kinges thereof shall be most wealthie victorious long lyued and happie For thus speaketh the mouth of the Lord which cannot possibly lye When the king sitteth vppon the seate of his kingdome he shall take the booke of the lawe of God that hee may reade in it all dayes of his life that hee may do it and not decline froÌ„ it either to the right hand or to the left but that he may prolong the dayes in his kingdome both of his owne life of his children And againe Let not the booke of this law depart out of thy mouth Iosue or thou whatsoeuer thou art that hast a kingdome but occupie thy minde therein day and night that thou mayst obserue doe according to all that is written therin for then shalt thou make thy way prosperous and then shalt thou be happie It is assuredly true therfore confirmed by the testimonie of the most true God in expresse words pronounced that the prosperitie of kinges and kingdomes consisteth in true faith diligent hearing and faithfull obeying the word or lawe of God whereas their calamitie and vtter ouerthrowe doth followe the contrarie This wil I make as my promise is in this annexed demonstration both euident to the eyes and as it were palpable to the verie handes by the examples of most mightie kinges not taken out of Herodotus or any prophane author but out of the infallible historie of the most sacred Scriptures Saule the first king of Israell was both most fortunate victorious so long as hee did in all things followe the word of God but when hee once gaue place to his owne good intentes and meanings
being vtterly forsaken of the Lord he heareth Samuel say to his face Thou hast refused and cast off the word of the Lord therefore hath God also cast thee away that thou shalt not be king of Israell I will not here stand ouer largely to declare the miseries and calamities wherein he was wrapped from that time forward For as he himselfe was horriblie haunted and vexed with the euill spirite so did he not ceasse to vexe and torment his people and kingdome vntill hee had brought them all into extreeme daunger where hee and some of his were slaine put to the worste by the heathen their enimyes leauing nothing behind him but a perpetuall shame and endlesse ignominie Next after Saule doth Dauid succeede in the seate and kingdome who without all controuersie was the most happiest of all other kinges and Princes But what stoare he did set by the word of the Lord it is euident to bee seene by many notable actes of his and especially in that Alphabeticall Psalme which in order and number is the hundreth and nintenth For therin he setteth forth the praise of Gods word the whoalsom vertue wherof he doth at large wonderfully expound in teaching what great desire zeale we ought to haue thereto For he was scholed had learned before by priuate mishaps and shameful deeds lastly by the vnhappie seditioÌ„ of his graceles sonne Absalom what an euill it is to decline froÌ„ the word of the lord SolomoÌ„ the sonne of Dauid the wisest most coÌ„mended king of all the world did so long enioy prosperitie praise at the mouth of the Lord as he did not neglect with reuerence to obey his word But when once he had transgressed the Lords commaundement streight way the Lord did say vnto him For as much as this is done of thee and that thou hast not kept mine ordinaunces and my statutes which I commaunded thee I will rent thy kingdome from thee and will giue it to thy seruaunt And nowe marke that according to that saying immediately after Solomons death the kingdome was rent into two partes and that 10. Tribes followed Ieroboam the seruaunt of Solomon Two tribes claue still to Roboam Solomons sonne Hee for neglecting the word of the Lord following after straunge Gods is ouerwhelmed with an infinite number of wofull miseries For the Scripture testifieth that the Aegyptians came vpp against Hierusalem and did destroy the Citie Palace and temple of the lord Abia the sonne of Roboam ouercame the host of Israell and bare away a triumphant victorie when hee had wounded and slaine fiue hundred thousand men of the 10. Tribes of Israell And of this so great a victorie no other cause is mencioned but because hee beleeued the word of the lord Next after Abia did his sonne Asa a renowmed and most puissaunt king reigne in his steede of whom the holy Scripture testifieth that hee abolished all superstition and did restoare sincere religion according to the word of God whereby hee obteyned a most flourishing kingdome in peace and quietnesse by the space of fourtie yeares Againe of Iosaphat Asa his sonne wee read The Lord was with Iosaphat because he walked in the former wayes of his father Dauid sought not Baalim but sought the God of his father and walked in his commaundement And therefore for his princelike wealth and famous victories he was renowmed through all the world But to his sonne Ioram who forsooke the word of God Helias the Prophete said Because thou hast not walked in the wayes of Iosaphat thy father and in the wayes of king Asa but hast walked the wayes of the kings of Israell behold with a great plague wil the Lord smite thy folke thy children thy wiues and all thy goods And thou shalt suffer great paine euen a disease of the bowells vntill thy guttes fall out And whatsoeuer the Lord threatened to bring vppon him by the mouth of the Prophet that did the vnhappie king feele with vnspeakeable tormentes to his great reproche being made an example of wretchâ—dnesse miserie which doth light on all the pates of them that do forsake the word of god Neither was the happ of Ochosias sonne to king Ioram and Athalia in any point better For at the commaundement of Iehu hee was stabbed in and slaine wretchedly bâ—câ—usâ— hee chose rather to followe the lawes and rites of the kinges of Israell than the verie true lawes of the Lord his god Moreouer Ioas a child yet but seuen yeares old being by the labour fayth and diligence of the faithfull priest Ioiada restoared to and settled in the place of his father who was slaine before him reigned after the wicked Athalia was put to death most happilie and in a prosperous state so longe as Ioiada the priest did line But when the high priest was once departed out of this world vnto the Lord the king being immediately seduced by the malice and wilinesse of his wicked counsellours left off to follow the word of the lord And as hee ceassed to followe the lord so did felicitie and glorie forsake to followe him For the Syrians comming on with a verie small power of armed men doe destroy and put to flight an insinite hoast of Iewish people they put to the sword all Ioas his counsellours and make a spoile of all his kingdome And Ioas for reiecting the Lord deserued with excessiue griefe first to behold this miserie than to 〈◊〉 away with a long consuming sicknesse and lastly vppon his bedd to haue his throate cruellte cutt of his owne houshold scruaunts Amasias the sonne of Ioas is renoâ—med for a â—amous victorie which he obteyned vppon the Idumitâ—s for no other cause but for obeying the word of the lord But afterward when hee began to rebell against God and his Prophets he is in battaile vanquished by Ioas king of Israell by whom when be was spoyled and compelled to see the ouerthrowe of a great part of the walles of Hierusalem he was himselfe at the last by conspiratours entrâ—pped and miserablie murdered Next after him succeeded his sonne Osias who also as well as his father enioyed a singular felicitie and most happie life so longe as he gainsayed not the mouth of God but when hee would vsurpe and take vppon him that office which God had properly appointed to the Leuits alone directly opposing himselfe against the word of the Lord he was striken with a leprosie and for his vncleannesse was compelled seuerallie to dwell â—loofe in banishmeÌ„t from the companie of men euen vntil his last and dying day Iothan also the sonne of Osias is reported to haue beene wealthie and victorious in his warres the cause of this felicitie the Scripture dâ—th briefly add and say Iothan became mightie because he directed his wayes before the Lord his God. But contrarily Achaz the some of Iothan as hee was of all the Iewishe kinges almost the wickeddest so was hee in his life
the most vnfortunate For in so much as hee forsâ—â—ke the lawe of the Lord his God the Lord deliuered both him and his people first into the hands of the king of Syrians and afterward into the hands of the Israelites who in one day â—lew one hundred and twentie thousand Iewes and tooke captine away with them two hundreth thousand women and children So Achaz himselfe and all that were his by feeling had proofe of all kinde of calamities beeing made an example to terrifie all other that doe gaiâ—â—say the woorde of god The good and godly king Ezechias succeeded his vngodly father in the seate and kingdome Of him wee haue this testimonie in the holie Scripture Hee did that which was right in the sight of the Lord according to all that his father Dauid did Hee put away the high places and brake the images and cut downe the groaues and all to brake the brasen Serpent which Moses had made For vnto those dayes the children of Israell burnt sacrifice to it Hee trusted in the Lord God of Israell For hee claue to the Lord and departed not from him but kept his commaundements which the Lord commaunded Moses And now let vs heare what followed vppon this obedience and faith of his The Scripture goeth forward and sayth And the Lord was with him so that hee prospered in all thinges that hee tooke in hand While hee did reigne the most auncient and puissant Monarchie of the Assyrians was broken and diminished For when Senachâ—rib king of Assyria besieged the citie of Ierusalem the Angell of the Lord in one night â—lue in the Assyrian campe one hundred fourescore and fiue thousand souldiours And the king of Babylon also did verie honourably by his ambassadours send prince like giftes vnto Ezechias desiring earnestly his amitie and friendshipp For the glorie of that most godly king was blowen abroade and knowen in all the world Againe when his sonne Manasses a verie wicked man did not treade the pathe and expresse the deedes of his most holy father but being made king in the twelfth yeare of his age did of purpose crosse the word of God and brought in againe all the superstition which his father had abolished hee was taken captiue and carried away to Babylon and although by the goodnesse and mercie of God hee was restoared to his seate againe yet when he died hee left a maymed and a trouble some kingdome vnto his sonne Ammon who also for his rebellion against the word of God as a most vnfortunate man reigned but two yeares onely and was at the last wretchedly slaine by his owne houshold seruaunts In place of his murdered father was his sonne Iosias settled in the kingdome being when hee was crowned a child but eight yeares old Of all the kinges of Iuda he was the floure and especiall crowne Hee reigned quietly and in all pointes most happilie by the space of one and thirtie yeares Now the Scripture which cannot lye doth paint out to our eyes the fayth and obedience which hee did deuoutly shewe to the woord of God for which that felicitie did accompanie his kingdome Hee was nothing moued with the admonitions of his father Ammons counsellours But so soone as hee had heard the woords of the lawe read out of the booke which Helkia the high priest found in the temple at Hierusalem hee streight way committed himselfe whoaly to God and his woorde Neither stayed hee to looke for the mindes and reformations of other kinges and kingdomes but quickly forecasting the best for his people hee beganne to reforme the corrupted religion which hee did especially in the eightenth yeare of his age And in that reformation hee had a regard alwayes to followe the meaning of the holie scripture alone and not to giue eare to the deedes of his predecessours to the prescribed order of longe continuaunce noâ— to the common voyces of the greatest multitude For he assembled his people together before whome hee layde open the booke of Gods lawâ— and appointed all thinges to be ordered according to the rule of his written word And therevppon it commeth which wee finde written that hee spared not the auncient temples longe accustomed rites which Solomon and Ieroboam had erected and ordeyned against the word of god To be short this king Iosias pulled downe and ouerthrew whatsoeuer was set vpp in the Church or kingdome of Iuda against the woorde of god And least peraduenture any one should cauill and say that hee was ouer hardie and too roughe in his dealinges the Scripture giueth this testimonie of him and sayth Like vnto him was there no king before him which turned to the Lord with all his heart with all his soule and all his might according to all the lawe of Moses neither after him arose there any such as hee Whereas wee read therefore that this so commended and most fortunate king was ouercome and slaine in a foughten battaile that death of his is to be compted part of his felicitie not of his miserie For the Lord himselfe said to Iosias I will gather thee vnto thy fathers and in peace shalte thou bee buried that thine eyes may not see all the euill which I will bring vppon this place For there is no greater argument that the people and verie princes of the kingdome vnder that most holie king were meere hypocrites and idolaters than for beecause next immediately after his death both his sonnes and Peeres reiecting the word of God did bring in againe all superstition and blasphemous wickednesse Whereuppon wee reade that for the whoale 22. yeares wherein the kinges of Iudâ— did reigne after the death of Iosias there was no peace or quietnesse in Hierusalem but perpetuall seditions and most bloudie murders Next after Iosias reigned his sonne Ioachas but within three monethes after he was taken bound and ledd captiue away into the land of Aegypt After the leading away of Ioachas his brother Ioachim ware the crowne whom in the eleuenth yeare of his reigne being bound in chaynes was slaine by Nabuchodonosor and lastly as Ieremie saith was buried in the sepulcre of an Asse In Ioachims steede was his sonne Iechonias set vpp but about three monethes after hee with his Princes and substaunce was taken captiue and ledd away to Babylon After him the kingdome was giuen to Zedechias the sonne of Iosias but because hee would not obey the word of God preached by the Prophete Ieremie he looseth both his life and kingdome in the eleuenth yere of his reigne In whose time also the temple is set on fire Hierusalem is sacked and the people slaine for the most part or led away captiue Thus much hetherto touching the kinges of Iuda For in Zedechias both the kingdome and maiestie or dignitie thereof did fayle and make an ende To these if wee add the endes and destinies of the kinges of Israell we shal againe be compelled to confesse that all felicitie of kinges and kingdomes doe
you derely beloued thrée seuerall places two of them out of the Gospell and the third out of S. Paule in which places as it were in a perfect abridgment you may haue comprised what thinges soeuer can bee required of such as worship God in trueth In the Gospel according to S. Matthew thus saith our Lord and Sauiour Hoord not vp for your selues treasures in earth where the rust and moth doeth corrupt and where theeues breake through and steale but lay vpp treasure for you in Heauen where neither mothe nor rust doth corrupt and where theeues do not breake through and steale For wher your treasure is there wil your hartes also be No man can serue two maisters For eyther he shall hate the one and loue the other or else he shall leane to the one and despise the other yee cannot serue God and Mammon Therefore I saye vnto you bee not carefull for your life what ye shall eate or drink nor yet for your bodie what ye shall put on is not the life more woorth than meate and the bodie more worth then rayment Beholde the fowles of the ayre for they sowe not neyther doe they reape nor carrie into barnes yet your heauenly father feedeth them Are not yee muche better then they Whiche of you by taking carefull thought can adde one cubite to his stature And why care ye for rayment consider the Lillies of the feelde howe they growe they labour not neither doe they spinne and yet I saye vnto you that euen Solomon in all his royaltie was not araide like one of these Wherefore if God so cloath the grasse of the fielde which though it stande to day is to morrow cast into the fornace shall he not muche more do the same for you O ye of little faith Therefore take no thought saying what shall wee eate or what shall wee drinke or wherewith shall wee be cloathed for after all these thinges do the Gentiles seeke for your heauenly father knoweth that ye haue neede of all these thinges But seeke ye firste the kingdome of God and all these thinges shall be added vnto you Care not then for to morrowe for the morrowe shall care for it selfe Sufficient vnto the daye is the euill thereof This saith the Lorde in the sixth of Matthewes Gospell Againe in the twelfth Chapter of Sainct Lukes Gospell he saith Take heede and beware of couetousnesse for no mannes life standeth in the aboundance of the things which he possesseth that is the life hath no néede of superfluitie or no mans life hath néede of more then enough And he put foorth a similitude saying The grounde of a certeine riche man brought foorth fruites plentifully and hee thought within him selfe saying what shall I doe because I haue no roome where to bestowe my fruites And he saide this will I doe I will pull downe my barnes and buyld greater and therein will I gather all my fruites and my goodes and I will saye to my soule Soule thou hast muche goodes layde vpp in stoare for many yeares take thine ease eate drinke and be merrie But God saide vnto him thou foole this night doe they require thy soule againe from thee then whose shall these thinges bee which thou hast prouided So is hee that gathereth richesse to him selfe and is not riche to Godwardes Paule the vessell of election followinge in all thinges his teacher and maister cryeth out and sayth Godlinesse is a greate lucre if a man bee content with that hee hathe For wee brought nothing into the world and it is certaine that wee may carrie nought away but hauing food and rayment wee must therewith bee content For they that wil be riche fall into temptation and snares and into many folish and noysome lustes which drowne men in perdition and destruction For couetousnes and the loue of monie is the roote of all euill which while some haue lusted after they erred from the faith and wrapped themselues in many sorrowes But thou O man of God flee these thinges and followe after righteousnes godlines faith loue patience meekenesse c. Whosoeuer therefore meaneth by bodily labour or any kind of traffique to gett a lyuing and things necessarie for himselfe and his familie let him take these godly preceptes in stéede of Triacle and other wholesome medicines to strengthen his mind against the enuenomed force of poysoned gréedines and infectinge plague of couetousnes And when hée hath with this medicine against poyson compounded of the doctrine of the Euangelistes and Apostles fortified his minde against the plague then let him immediately bend himself to some labour and kind of occupation But let euery one pick out and choose an honest and profitable occupation not a néedelesse Arte or a Science hurtfull to any other man And finally let all men flée idlenesse as a plague or contagious disease And nowe againe let vs in this case heare the heauenly woordes of that holy Apostle Paule who sayth We charge you brethren in the name of oure Lord Iesus Christe that yee withdrawe your selues from euery brother that 〈◊〉 mordinately and not after the institution which hâ—e receiued of vs For when wee were with you this wee warned you off that if any would not woorke the same should not eate For wee heare say that there are some which walke amonge you inordinately working not at all but be busie bodies Them that are such wee commaund and exhorte by our Lord Iesus Christe that they working in quietnesse eate their owne bread In all ages and among all honest men both idlenesse and néedelesse occupations haue béene alwayes condemned Hesiodus said Both Gods and men abhorre the lazie hand in bosomd lout That workes not in a coÌ„mon weale but lurckes and liu's without Paines taking like the idle droane that liues vppon the spoile Of that for which the busie Bees do tyre themselues with toile And Sophocles said Where idlenesse doth sit a broode ther 's neuer good egg hatcht For God doth not assiste slouthfull persons and idle slowbackes Now I call those néedelesse occupations whiche idle and ill disposed people do vse thereby to be troublesome to their neighbours and to deceiue other men exercising I confesse an occupation but such an one as is vtterly vnlawfull vnprofitable to all men themselues onelye excepted to whome it bringes in excessiue gaynes of which sort are vsurâ—rs engrossers hucstars and other moe that haue many artes to francke themselues with an idle shewe of businesse like a swine shutt vp to be â—atted in a stie As for them 〈◊〉 wealth is come to them not by their own labour or their own industrie but by inheritaÌ„ce of their auÌ„cetours leauing let them coÌ„sider with theÌ„selues by what meanes the riches were gotten which nowe by inheritaunce are fallen to their lott and if they perceiue that they be heires of vniust gotten goods let them be liberall and make amendes for them not doubling the euil in possessing vniustly and
are as necessarie as those which are alreadie rehearsed For first of all euery one must take héede of prodigalitie or ryot in meate drinke apparaile nice pranking of the bodie and gorgeous buyldings needlesse expences must alwayes be spared For the Lords will is that euery man should kéepe not lashe out the wealthe that he hath where no néede requireth it for the Lorde doth hate and detest riott and néedelesse cost to mainteine pride withall Moreouer the man that is prodigall of that which is his owne is for the most parte desirous of other mennes goods from whence arise innumerable mischiefs theafts conspiracies downright deceipte shamelesse shiftes murders and seditions Secondarily let him which laboureth in his vocation be prompt and actiue let him be watchefull and able to abide labour he must be no litherbacke vnapt or slouthfull fellowe Whatsoeuer he doth that let him do with faith and diligence Slouth and sluggishnesse do displease God vtterly The Lorde mislikes the yawning mouth and folded armes the signes of sleepe which commonly followe the carelesse man who doth neglect the state and condition of his house and familie But on the other side the Scripture commendeth highly faithfull labourers and good and painefull people in woorke Let vs heare I beséech you the golden woordes of Solomon the wisest among all men who where he blameth sluggardes saith Go to the Emmet thou sluggarde consider her wayes and learne to be wise She hath no guyde nor ouerseer nor ruler yet in the Summer she prouideth her meate and gathereth her foode in the haruest Howe long wilt thou sleepe thou sluggarde when wilte thou arise out of thy sleepe yea sleepe on still a little slumber a little folde thine handes together yet a little and take thine ease and in the meane while shall pouertie come vpon thee like a traueyler and necessitie like a weaponed man. Againe Dauid in the Psalmes cryeth saying The labours of thine handes shalt thou eate O well is thee and happie shalt thou be What may be thought of that moreouer that the Lorde God would not haue Adam to liue ydlely in Paradise that happie place for his state and condition for he inioyned him the tending and dressing of that goodly garden Idle people therefore are the moste vnhappie of all mortall men and slouthfull drousieheades are nothing else but an vnprofitable lumpe of vnoccupyed earth Lastely let the artificer haue a regarde that he hurte no man by his arte or occupation And let this be the rule for him to keepe his eye vpon in all businesse affaires of his science Whatso euer thou wouldest haue done to thy self the same do thou to another and what soeuer thou wouldest not haue done to thy selfe that do not thou to another Moreouer thou doest hurte to another man two sundrye wayes that is by kéeping backe and taking awaye as for example if thou withholdest that which thou oweste and is not thine owne or if thou takest awaye that whiche is another mans and that which he doeth not owe vnto thee But of the hurt done in withholding and taking away I will at this present speake somewhat largely that thereby ye may the better vnderstande the Lordes commaundement Thou shalt not steale and more perfectly perceiue what kindes and sortes of theaft there be Theaft they saye is a deceiptfull fingering of another mannes goodes moueable and bodily which is done against the owners will to the intent to make gaine either of the thing it selfe or of the vse of the thing or of the possession of the same Therefore they say that a madde man doth not committe theafte because in him there can no endeuour of craft or deceipte be possibly found Neither can saye they the man be argued of theaft which by mistakinge and not of sett malice did take away another mans good in steede of his owne But he alone is not called a deceiptfull fingerer which layeth hande vppon the thing but he who by any maner of meanes conueyeth it from the possession of the true owner Nowe they say that it is done against the owners will not onely if it be perforce violently taken from him but also if he knowe not of the taking it awaye or if he do knowe yet if he cannot forbidde them or if he can forbid them yet if for some certeine causes he will not Neither is it added without a cause that theaft is committed for gaine and profites sake For if one in ieast or for some other honest cause take any thing awaye he doth not thereby deserue to be called a theefe But of theaft they make two sortes the manifest theaft as that wherewith the theefe is taken the theaft not manifest as when after the deed one is conuinced of theaft Of these there is a large discourse Digestorum lib. 47. tit 2. Let vs returne to the further opening of our presēt propositiō Thy withholding doth hurte another man when thou in buying and selling dost vse false measure or false weightes To this rule is referred vniust and false exchaunge I meane exchaunge of money in banke Touching these pointes we will recite the commaundements and sentences only of the Lorde our God who in Leuiticus setteth this for a lawe Ye shall do no vnrighteousnesse in iudgement in meteyard in weight or in measure true ballaunces true weightes a true Epha that is a busshell or a pecke in measure of drye things a true Hin that is in measure of liquide thinges a pinte and an half or the twelfth parte of a pinte an halfe shall ye haue I am the Lorde your God which brought you out of the lande of Aegypt In Deuteronomie we read Thou shalt not haue in thy bagge two maner of weightes a greate and a small Neither shalt thou haue in thy house diuers measures a great and a small to the ende that in receiuing or buying thou maist vse the greater and in laying out or selling thou maist vse the lesser but thou shalt haue a iust and right weight and a iust and right measure shalt thou haue that thy dayes may be prolonged vppon the land which the Lorde thy God giueth thee For all that do such thinges and all that do vnrightly are abhominable vnto the Lord thy God. Hereunto appertaineth that sentence of Salomons in the Prouerbes where he saith Two manner of weightes and two maner of measures both these are abhominable vnto the Lord. But what can be heard or thought of more grieuous and horrible then a man to be abhominable in the sight of his God In the sixth Chapter of Micheas also the Lorde doth threaten diuers and grieuous punishementes which he myndeth to lay vppon the neckes of them that vse not iustice in weightes and measures Why therefore do we not rather flye from doing wrong and vnrighteousnesse choosing sooner to be happie than vnhappie and hearken vnto the Lorde who saith good measure and pressed downe and shaken together and
man and that therefore no commoditie ought to be taken for the vse thereof But if a man put monye into another mannes hande wherewith he buyeth him selfe a farme a manour landes or vineyardes or otherwise occupyeth it to his gaine profite I sée no cause why a good Christian and an honest man may not reape some lawfull commoditie of the hire of his monye as well as of the letting or leasing of his lande It is in the power of him which so letteth out his monye with that monye to buy a farme and so to take the whole gaine to him selfe but nowe wée sée that in letting the other haue it he graunteth him the vse of his monie whereby he is a verie greate gainer This fellowe to whome this summe is leant or otherwise giuen vppon couenauntes of contract doeth with the money gett some stay of lyuing with the reuenue whereof he nourisheth all his familie paying to his creditour the portion agreed on of whiche when he hath once made a full restitution he maketh the liuing his owne for euer and acquiteth him selfe from the yerely pension In this kind of couenanting no man I think will say that the poore is oppressed when the thing it selfe doth rather crye that by such vsurie the poore is greatly helped Vsurie therefore is forbidden in the worde of God so farre forth as it byteth for here I vse the verie tearme of the Scriptures his neighbour while it hindereth him or otherwise vndoeth him For thus saith the Lorde in Leuiticus If thy brother be waxen poore and fallen in decaye whether he be a straunger or indweller releue him that he may liue with thee Thou shalt take no vsurie of him or more then right but feare the Lorde that thy brother may liue with thee Thou shalt not giue him thy monie vppon vsurie nor lende him thy victuals for increase I am the Lorde your God. Therefore the Lorde misliketh all artes of couetous deceiptfull men wherewith they doe not onely exceede measure in exacting vsurie but do of purpose let out their money and substaunce to hire that by that occasion they may wipe their debitours of all that they haue No man I thinke can in fewe wordes expresse all the wicked fetches of subtile vsurers they inuent suche newe ones euery daye I will therefore recite here the iudgement of the Lorde against a fewe wicked artes and detestable déedes of vsurers in lending letting and selling to the ende that these being once considered all men may iudge and take héede of the like The Prophet Amos in the eight Chapter saith Heare this O ye that swallowe vp the poore and make the needâ—e of the lande to faile saying after a moneth wee will sell corne and at the weekes ende wee will sett foorth wheate we wil make the Epha small and the sickle greate and falsifie the weightes by deceipte that wee may buy the poore for siluer and the needâ—e for shooes and sell the refuse of the wheate The Lorde hath sworne by the excellencie of Iacob surely I will neuer forgett any of their woorkes Shall not the lande tremble for this shall not euerye one mourne that dwelleth therein And it shall rise vp whollie as a sludde c. Wherefore that the wrathe of God may be turned awaye from falling vpon common weales and kingdomes for vniust extortion in vsurie and detestable vsurers it is the parte of a holie magistrate to brydle vsurers with vpright lawes and according to the qualitie of times places states and persons to appoynt a lawfull iuste and honest lucre that vsurers may not in lending lettinge buying selling oppresse the poore people but that equitie and iustice may be kepte in all thinges Of this duetie of his the magistrate hath a notable example in Nehemias suppressing the couetousnesse crueltie and extreme iniurie of vsurers and other oppressours of his Iewish commonaltie It is at large let downe in the fifth Chapter of the Historie of Nehemias In this therefore whiche I haue hitherto alledged I meane not to father or defende vniust occupiers vsurers or their insatiable couetousnesse but I affirme flatly that they liue of the bloud and bowels of their brethren and countriemen and that they shal bee vndoubtedly damned vnlesse they repent them of their sinne and extortion The verye lawe of nature doth make greatly against them whiche I obiecte here and saye vnto them Whatsoeuer thou wouldst not haue done to thy selfe that do not thou to another The Publicans also came to Iohn that they might be baptised of him and saide maister what shall we do To whome he saide exact no more then is appointed for you These Publicans were such as liued vppon the publique toll and customes which they had farmed at the Romans hands for a certeine summe of readie menye Nowe he had not these Publicans to leaue off their toll gatheringe but willed them to be content with their appointed duetie In like manner I vrge the same sentence and saye to all vsurers and occupyers Exact no more then is appointed for you But if ye want a certeine constitution and ordinaunce set downe by the Magistrate for the gaine of your money in euery seuerall trade then let equitie humanitie and charitie preuaile in your mindes and let the common lawe sinck into your heartes which saith what soeuer ye woulde that men shoulde do to you the same do ye to them If thine eye saith the Lord be single all thy bodie is lightsome but if the light that is in thee be dark nesse howe great then is that darkenesse Sacrilege is the spoyling of holye thinges whiche are consecrated to God and the vse of the Churche For the Churche of God hath hallowed goodes and richesse wherwith it doth partely mainteine sincere dectrine and the holy ministerie of the church partely reléeue the néedie Sainetes and impotent brethren The churche also hath goodes and possessions to kéepe the places of prayer spirituall houses and hospitalles in due reparations and lastly for the publique healpe of all people in common calamities and gréenous afflictions They therefore are churcherobbers whiche do conuert the churche goods from the lawfull and holie purpose for which they were ordeyned into a prophane and godlesse vse spending them prodigally in hunting gaye cloathing superstition whoorehaunting diceing drinking and excessiue banqueting In whiche thinges Bishops and Magistrates of these dayes doe greately offende And it cannot otherwise bee but that some greate misfortune and more calamities than one must néeds followe that foule abuse of ecclesiasticall richesse and spirituall goodes For as Christe our Lord the verye sonne of God is spoyled and defrauded in the poore and néedie so doctrine and godlynesse come to an ende honest studies doe vtterly decaye the shéepe of Christe are altogeather destitute of good and faithfull shéepeheardes and are leaft for a praye to rauening wolues and mercilesse robbers But yet wée must haue a regarde not to accompt in the number
state of life and a greater port becommeth a magistrate when an other countenaunce and a lower sayle beséemeth a priuate person But in these cases let euery man consider what necessitie requireth not what lust and riotting will egge him vnto Let him thincke with himself what is séemely and vnseemely for one of his degrée And yet wée doe not in this treatise make so stricte a definition of necessitie as that thereby wée do vtterly condemne all pleasure and moderate libertie for sensualitie and lururie For I know that God hath grauÌ„ted and giuen to man not onely the vse of necessitie I meane the vse of those thinges which wée as men cannot be without but also doth allowe him all moderate pleasure wherewithall to delight him Let no man therefore make scruple of conscience in the swéet pleasaunt vse of earthly goods as though with that sweete pleasure which hée enioyeth hée sinned against God but let him which maketh conscience make it rather in the iust and lawfull vse of those terrestriall riches For the Lord hath in no place forbidden myrth ioy and the swéete vse of wealth so farre foorth that nothing be done vndecently vnthankfully or vnrighteously For the Prophete Ieremie alluding to that promises of Gods lawe conteyned in the 26. of Leuiticus and the 28. of Deuteronomie sayth They shall come and reioyce in Sion and shall haue plenteousnes of goodes which the Lord shall giue them namely in wheate wine oyle young sheepe and calues and their soule shal be as a well watered gardeine for they shall no more be sorrowfull Then shal the mayde reioyce in the daunce yea both youÌ„g and old folkes For I will turne their sorrowe into gladnesse and wil comfort them and make them merrie I wil make drunken the heartes of the priestes with fatte and my people shal be filled with my goodnes saith the Lord. Ieremie 31. Moreouer in the 4. Chapiter of the thirde booke of kinges wée read And vnder Solomon they increased and were many in number as the sand of the sea eating and drinking and making merrie Againe in the 8. Chap. of the same booke wée finde And Solomon made a solemne feast al Israell with him a verie great congregation which came together out from amonge all the people euen from the entring in of Hemath vnto the riuer of Aegypt before the Lord seuen dayes and seuen dayes that is 14. dayes in all Afterward he sent away the people and they thanked the king and went vnto their tentes verie ioyfully with glad hearts because of all the goodnesse that the Lord had done for Dauid his seruaunte and for Israell his people Like vnto this is that which wée read in the 8. Chap. of Nehemias in these woords And Esdras with the Leuites saide to all the people which was sad and sorrowfull This day is holy vnto the Lord your God be not ye sorie and weepe ye not but go your way to eate the fat drinke the sweete and send part vnto them that haue not c. And the Lord verily doeth not require vs men to be without all sense and féeling of those pleasures which hee of his grace hath giuen vs to enioy neither would he haue vs to be al together benummed like blockes and stockes and senselesse stones For he himselfe hath graffed in vs al the sense and féeling of good and euill of swéete and sowre And the same our God maker hath of his eternall goodnesse and wisedome ordeyned a certaine natural excellencie in his creatures and hath adourned them and made them so delectable that wee may delight in and desire them yea and that more is our God hath plaÌ„ted in them a nourishing force and vertue to cherish vs men and to kéepe oure bodies in fayre and good liking For Dauid sayth And he maketh grow out of the earth wine that maketh glad the heart of man and oyle to make him haue a chearefull countenance and bread to strengthen mans hart The trees of the Lord also are ful of sapp wherein the birdes make their nestes and sing c. Moreouer it is reported that Iacob the Patriarch did drincke to drunkennesse and of Ioseph and his brethrene the Scripture sayth and in drinking with him they were made drunken with wine Now no man will take this drunckennesse of theirs for that excessiue bibbing which the holie scripture doth euery where condemne but for a certayne swéete and pleasant measure in drinking wherewith being once satisfied they were made the merrier For that madd kind of drunkennesse bereaues the senses and is so farre from causing men to bee iocund and merrie that cleane contrariwise it maketh them wayward vnciuil out of order beastly swinelike and filthie A like phrase of speach vseth Haggeus the Prophet where he saith Consider your own wayes in your harts ye sowe much but ye bring litle in ye eate but ye haue not enoughe ye drinke but not vnto drunkennesse that is not vnto swéet and pleasaunt sufficiencie that being filled and iocund therewith ye néede desire no more but for that plentie giue thankes to the Lord your good benefacâ—our for bestowing it on you This doe I somewhat more largely declare because of the Anabaptistes and certaine senselesse Stoickes and other newe sprung vp hypocrites the Carthusian Monkes who as they goe about to make men méere blockes so doe they with most tragicall outcries condemne vtterly all allowable pleasure and laweful delightes They to colour and commend their odd opinion to the eares of men abuse many places of y sacred Scriptures Woe say they to you which nowe are full and doe laughe nowe for the time will come when ye shall hunger and weepe When as in déede this and such like sayings were vttered of God against the wicked such as do vnthankfully abuse the benefites and creatures of their good god And therfore for a conclusion of that which I haue hitherto said I ad this that godlye men must still take carefull héede that they let not loose the reynes to lust and so excéede the golden meane For meane and measure in these allowed plesures also is liked loked for as wel as in other things Furthermore let goodes and earthly substaunce serue to doe honour and shew curteise humanitie in one man to an other For we do of duetie owe honour and humanitie to oure kinsfolkes and alliaunce our friends and acquaintance our countriemen and straungers For we must not only do good to them which are familiar with vs but to them also whome wée did neuer sée before in kéeping hospitalitie for wayfaring strangers so farre as our substance wil stretch to mainteyne it For if otherwise thy wealth be so slender as that it wil do no more but mainteyne thine owne house and familie no parcell of Gods law doth binde or bid thée to distribute to other men the wealth which thou thée selfe doest néede as much or more then they It is sufficient for
all this haue I hether to rehearsed out of Sainct Augustine The last and hindermost cause of the calamities which oppresse that holy Sainctes of God is because the Lord in afflicting his friends deeth thereby giue a most euident testimonie of his iuste iudgement which shall fall vppon his enimies for their contemning of his name and Maiestie For Saint Peter sayth The time is that iudgment must beginne at the house of God if it first beginne at vs what shal the ende bee of those which beleeue not the Gospell of God And if the righteous scarsely bee saued where shall the vngodly and sinner appeare And like to this is that notable sentence of the Lords which hée spake when hée went to the place of execution saying If they doe this in a moyst tree what shall bee done in the drie If the Saincts by whom are meante the fruitefull trées bringing foorth most pretious fruites of good woorkes are by the suâ—â—eraunce of God in this world so miserably tormented and wofully vexed what shall wée say I pray you of the wicked which are so farre from vertue and good woorks They shal vndoubtedly bee plagued with vnspeakable paynes and punishments For touching the causes of those calamities wherewith the wicked are tormented they can bée none other than the heynous crimes which they commit from day to day and are therefore punished by Gods iuste iudgement to the end that all men may perceiue that God hateth wicked men and wickednesse alike So wée reade that Pharao was afflicted Saul fell vppon his owne sword and was slaine in the mounte Gelboe wyth many thousand Israelites because he had sinned against the Lord which purposed to destroy him for an example of his iudgement and a terrour to them that should followe after Antiochus Epiphanes Herode the great Herod Agrippa and Galerius Maximianus the Emperour were taken horriblie wyth gréeuous diseases and died of the same The reason was because they sinned against GOD and his seruaunts on whome hee determined to take a vengeaunce and to make them proofes of his iuste iudgemente so to bee examples for tyrauntes to perceiue what plagues remayne for those which séeke the bloud of the godly and faithfull And although oure good God doth ordeyne all thinges for the beste to his creatures and sendeth in a manner all calamities and miseries to drawe vs from wickednesse yet beecause hypocrites and wicked people despise the counselles and admonitions of GOD and neither will acknowledge God when hee striketh nor turne to him when hee calleth them all thinges doe turne to their destruction euen as to them which loue the Lord all thinges woorke to the beste and therefore doe they perishe in their calamities for in this world they féele the wrath of the Almightie God in most horible punishmentes and in the world to come when once they are parted oute of this life do for euer beare farre greater and bitterer paynes than any tongue can tell But if it happen that the wicked and vngodly sorte doe not in this life féele anye plague or greeuous affliction then shall they bée punished so much the soarer in the woorld to come There is no man that knoweth not the Euangelicall parable of the riche vnmerciful glutton who when as in this life hee liued as hée iusted in passinge delightes was notwythstanding in hell tormented wyth vnquencheable thyrste and parched wyth fire which neuer ceassed burning The felicitie therefore of the wicked in this life is nothing else but ertreeme miserie For Saint Iames the Apostle sayth Yee haue liued in pleasure vpon earth and beene wanton ye haue nourished your harts as in a day of slaughter which I say wil turne to you as to well fedd beastes that are fatted vp to be slaine to make meate of For Ieremie goeth a litle more plainly to woorke and sayth O Lord thou art more righteous than that I should dispute with thee yet notwithstanding I will talke with thee Howe happeneth it that the waye of the vngodly doeth prosper so well and that it goeth so wel with them which without shame offend in wickednesse Thou haste planted them they take roote they growe and bring forth fruite And immediatly after But drawe thou them out O Lord like a sheepe to be slaine and ordeine or appoint them against the day of slaughter Wyth this also doeth that agrée which the Prophete Asaph after hée had roundly and largely reckoned vp the felicitie of the wicked addeth saying Thou verilie hast set them in slipperie places thou shalt cast them downe head long and vtterly destroy them O wyth howe soudaine calamities are they oppressed they are perished swallowed vp of terrours Euen as a dreame that vanisheth so sone as one awaketh thou Lord shalt make their image contemptible in the citie For Dauid also before him did cry saying Yet a little and the vngodly shal bee no where and when thou lookest in his place he shall not appeare I haue seene the vngodly in great power slourishing like a greene Bay tree and I went by and loe he was gone I soughte him but hee could not bee found In like maner also doth Malachie the Prophet witnesse that there is great difference in the day of iudgement betwiâ—te the worshipper and despiser of God and betwixt the iuste and vniust dealer For the day of the Lord shall come in which the proude and those that woorke wickednesse shal be burnt as stubble with fire froÌ„ heauen so that there shall remaine vnto them neither roote nor braunch They that are wise therefore wil neuer hereafter be offended at the felicitie of the wicked they will neuer desire and long to be made partakers of their vnhappie prosperitie they wil not grudge at all to beare the miserie of the Crosse which they do daily heare to be layd by God vppon his Saintes to the end they may be tried and fined from the drosse of the fleshe and this vncleane world Thus farre haue I sufficiently reasoned of the causes of calamities Let vs now sée my reuerend brethren howe and in what order the godly and sincere worshipper of God doth behaue himselfe in all calamities and worldly afflictions His courage quayleth not but kicketh rather all desperation aside because hee vnderstandeth that hee must manfully in faith beare al sorts of euils Therfore doth he arme himselfe with hope patience and prayer There are verily among men some which so soone as they féele any affliction do presently crie as the common voyce is That it had béen best if they neuer had béen borne or else destroyed assone as they were borne A verie wicked saying is this and not worthie to be heard in a Christian mans mouth But farre more wicked are they which sticke not to destroy them selues rather than by liuing they would be compelled to suffer any longer some smal calamitie or abide the tauntes of the open world And yet on the other
persecution of the Church of Christe Septimius Seuerus thorough many prouinces did bloudily crowne many a Saint with the garland of martyrdome amonge whome is reckoned Leonidas the father of Origenes Iulius Maximinus was the sixt after Nero that played the tyraunt against the Church in that persecution the preachers and ministers of the churches were especiallie murdered amonge whom beside an innumerable sort of other excellent men Pamphilus and Maximus two notable lightes were especiallie slaughtered The seuenth bloudsucker after beastly Nero was Decius the Emperour who proclaymed most horrible edictes against the faithfull in his time was S. Laurence a deacon of the Church broyled vpon a grateyron and the renowmed virgin Apollonia for her profession did leape into the fire aliue Licinius Valerianus was as cruell as the rest in executing the eighth persecution against the faithfull professours of Christ and his Gospel In that broile were slaine many myllions of Christians and especially S. Cornelius and Cyprian the most excellent doctours in all the world Val. Aurelianus did rather purpose than put in execution the ninth persecution For a thunder rushed before him to the great terrour of them that were about him and shortly after he was slaine as hée iourneyed and so his tyrannie by his death was ended But C. Aurel. Val. Diocletianê° Maximianus Maxentius and Marcus Iulius Licinius being nothing terrified with this horrible example did raise the tenth persecution against the church of Christ which enduring by the space of tenne whole yeares brought to destruction an infinite number of Christians in euerie prouince and quarter of â—he world This broile doth Eusebius CÄ™sariensis passingly painte to the eyes of the reader for hée himselfe was an eye witnesse and looker on of many a bloudie pageant and triumphant victorie of the martyrs which hee rehearseth in the eight booke of his Ecclesiastical historie In that slaughter were killed the first Apostles of our Tigurine Church both martyrs of Christ and professours of his Gospel S. Foelix and his sister Regula After those tenne persecutions there followed many more and more terrible butcheries stirred vâ—pe by many Kinges and 〈◊〉 men â–ª in sundrie quarters of the earth vpon the necke wherof did follow the mercilesse bloudsheddings coÌ„mitted by the Sarracens Turkes and Tartars moreouer the butcherlie bishoppes of Rome did annoy extremely the church of God by shedding in ciuil and forrayne wars more christiaÌ„ bloud than any tongue can possibly tell No new thing therfore doth at this day happeÌ„ to vs that in the Church of Christ do suffer diuers persecutions afflictioÌ„s for we haue exaÌ„ples of great efficacie both new old to confirme our harts that they faint not in calamities And therfore did the Prophets and Apostles and their Lord and maister Iesus Christ foretel these perils calamities and all persecutions because they would haue vs to fortifie oure minds against these miseries at al times and seasons least by being shakeÌ„ with them at vnâ—wares wée should reuoulte from our faith forsake our profession Because I haue chosen you out from the world saith the Lord to his disciples therfore the world doth hate you RemeÌ„ber the words which I sâ—â—ke vnto you saying The seruant is not greater tâ—an his maister If they haue persecuted me they wil also persecute you If they haue kept my words they wil also kepe yours but all these thinges shall they do to you for my names sake because thei know not him that sent me This hauel I said to you that ye should not bee offended They shal driue you from their Synagogues and the time shal come that whosoeuer killeth you shall thinke he doth God good seruice The rest that is like to this I meane not at this time to recite out of the Prophets and Apostles because it caÌ„not be briefly rehearsed let euery one pick out applie to his owne coÌ„fort the playnest most euident testimonies that by reading he shal light vppon And although the saincts do not reioyce at the destruction of their persecuting enimies whoÌ„ they could wish rather to be conuerted and so saued than in this present world to be punished and in the world to come to be damned for euer yet they are gladd when they sée the Lord punish their afflicters because therby they perceiue that God hath a care ouer those that be his seruants They doe gather also by the present vengeance of God vpoÌ„ the wicked that as afflictiens are for the health and amendement of the faithful so they are to the hurt and destruction of the vnbeléeuers For while they persecute other they theÌ„selues are destroyed and while they trouble the church of the lyuing God they kindle a fire of the wrath of god against themselues that wil neuer be quenched For in the Prophecie of Zacharias thus we read that the lord speaketh touching his church Behold I make Hierusalem a cupp of poyson vnto all the people that are round about her yea â—â—da himselfe shal be in the siege against Hierusalem And in that day I wil make HierusaleÌ„ a heauie stone for all people so that al such as lift it vp shal be torne rent all the people of the earth shal be gathered together against it A like saying to this hath the lord in Ieremie where he speaketh against the persecuters of his Church and saith Take this wine cup of indignation from my hand make all the people â–ª to â—hom I send thee to 〈…〉 of it that when they haue drunken thereof they may bee madd and out of their witts for feare of the sword which I wil send among them For I beginne to plague the citie that is called after my name and thinke ye then that ye shal escape vnpunished Ye shal not goe vnpunished And this is that whereto S. Peter alluding sayd The time is that the iudgement of God beginneth at the house of God if it first beginne with vs what shall the ende of them be that beleeue not the Gospell I haue a litle aboue rehearsed in order the tenne persecutions which the Romaine Emperours stirred vp against the Church of Christ now histories make meÌ„tion that there was not one of them but was requited with some notable calamitie And beside the peculiar reuengements that followed euery seueral persecution it is to be noted that the most iuste Lord after the space of 342. yeares for so many yeares are reckoned from the last of Nero vnto the second yeare of the Emperours Honorius and Theodosius did begin more abundantly to requite the death of his Saincts vppon the necke of bloudthirstie Rome For within the space of one hundred and nine thirtic yeares Rome was sixe times taken and brought in subiection to the barbarous nations For in the foure hundreth twelfth yeare of grace which was the second of Honorius and Theodosius his reigne that Wisigothes vnder their captaine Alarichus both toke and sacked the citie vsing notwithstanding great
bearries either a vine figgs So can no fountaine giue both salt water and fresh also Verily since God hath giuen to man a toÌ„gue that by the meanes of it one man may know an others meaning that it may blesse or praise God and do good to all men it is altogether requisit that it should bee applied to the vse that it was made for that thereby a man out of a good hart might vtter good talk cleare froÌ„ deceipt hurt from blasphemie and raylings and from filthie speaking But it is best for vs by partes more neerely to sift the special points of this precept or argument First of all in this coÌ„maundement it is forbidden euery man in the Court before a Iudge to beare false witnesse Therfore al witnesse bearing simplie is not forbidden vs but false witnessing only Doe not speake saith he false witnesse It is lawfull therefore to be are true witnesse especially if a magistrate demaunde it of thée And therfore the Hebrue phrase is very significant and sayth Aunswere not false witnesse against thy neighbour Now he aunsweareth that is asked a question And in bearing of witnesse hée that speaketh must haue a regard of God alone and simple truth hee must laye aside all euill affections hatred feare or all parte takingâ— hée must hide nothing nor dissemble in his speache hee must not deuise any thing of his owne making nor corrupt the meaning of his woordes that spoake as those false witnesses did in the Gospell when before the Iudges they said I will destroy this temple and in three dayes builde it againe For they corrupted the meaning of Christe And the Lord in the Lawe doth say Thou shalt not take vpp a false report neither shalt thou put thine hand with the wicked to bee an vnrighteous witnesse Thou shalt not follow a multitude to do euill neither shalt thou speake in a matter of iustice according to the greater number for to peruert iudgement Hée therefore that beareth false wittnesse committeth sinne against God and his neighbour For first of al hée stayneth himselfe with sacrilege and periurie and so by telling a lye in the name of God hée doeth despite to God himselfe Moreouer hee doth to his neighbour so much hurt as he taketh damage by the Iudges sentence either in bodie goodes or losse of life For it is manifest that the Iudge being moued with thy false witnesse did punish the accused party in bodie goodes or life it selfe which he would not haue done had hee not béene drawen thereunto by thy false witnessing And therefore a very good and iust lawe is that which Moses hath vttered in these words If a false witneâ— befouÌ„d among you then shal ye do vnto him as he had thought wickedly to haue done to his brother thou shalt put euil away froÌ„ the middest of thee that the rest may heare feare dare after that do no more such wickednesse among you Thou shalt haue no coÌ„passion on him but life for life eye for eye tooth for â—ooth hand for hand and foote for foote To this belongeth the saying of Solomon in the Prouerbs where he crieth God hateth a false witnesse And againe A false witnesse shal not scape vnpunished Wée haue an example in the two false witnesses that roase against the chaste and honeste Susanna In this lawe are condemned also all false and wrongfull accusations and vniuste iudgementes bought for monie at the mouth of vnrighteous Iudges And as those déedes are worthilie forbidden so likewise are they misliked that set their tongue to sale I meane such merchauntes as for a morsell of bread will easilie be hyred either to blesse or curse the innocent Of which sort of cursing spightfull and soothing tongues thou mayest finde a great number in euery degrée and state both of riche and poore of spirituall and of Lay people Furthermore wee haue here commended vnto vs the inuiolable kéeping of bargaynes couenauntes and contractes and on the other side are wée especially charged not to vse either guile or deceite or craft or any kind of cousening Of which I haue spoken where I treated of theft But now the especiall thing that is forbidden the faithfull herein is to tell a lye that is to speake an vntruth either vppon purpose therwith to hurt his neighbour or vppon any vaine and light occasion or otherwise vpon some euill affection For among men many kindes and sundrie sortes of lyes are reckoned vp S. Augustine in his 14. Chapter ad Consencium de Mendacio maketh mention of eight kindes of lyes I amonge many will name a sewe onely There is a iesting lye as when I say that I lye or other men knowe that I dee lye by which lye of mine they take some pro fite or as I should rather say some pastime or pleasure To lye in that sort although it be no great and heynous sinne is yet a signe of very great lightnesse which the Apostle mistiketh in y faithfull as it may appeare in the fifte Chapiter of his epistle to the Ephesians And yet I thincke not that deuised fables parables and feigned narrations are hereby forbidden which as they are in the Scripture euery where vsed in matters of most importaunce so haue they also a very goodly grace being of themselues verie necessarie and profitable for the readers vnderstanding S. Augustine will not haue iesting myrth in the number of lyes There is moreouer an officious lye that is when I fitten or tell an vntruth for dueties sake to the end that by my lye I may kéepe my neighbour harmelesse from the euill or mischiefe that hangeth ouer his head Of this sort there are many examples in the holy Scriptures The midwiues of Aegypt did saue the Hebrues children aliue whome Pharao commaunded to bée slaine at their birth and being accused before the king for breaking the lawe they did by an officious and a verie witâ—ie lye excuse themselues and pretend a certaine speedinesse of trauaâ—le in the Hebrues wiues more than the Aegyptian women had Rahab doeth with a very straung tale deceiue the citizens of Iericho and by her ly preserue the spies of the people of god And Michol Dauids wife with a lye did saue her husbands life and sent away her father Sauls seruants without their purpose for which the king had sent them And Ioâ—â—than faineth many a thing at his fathers table for the goodwill that â—ee bare tâ— Dauid whom by honest shiftes and godly deceiptes hee did ridd from the bloudie hand of his cruell father Saule The holy widow Iudith also by lying and dissembling doth enter the tent of capitaine Holophernes and by cutting off his head doth set her afflicted couÌ„triefolkes at libertie againe Nowe it hath béene a question amonge the diuines of the Primatiue Church whether they whose examples I haue heere alledged did sinne in lying or no. Origenes they that followed him did permitt a wise and godly man to lye if so be
God and ye shal be my people And yet in an other place we read that the offering of sacrifices that externall action of the people in worshipping god was acceptable and of a sweet smelling sauour in the nose of the lord Now wheruppon riseth this diuersitie I pray you but vppon the difference of the mindes of them that worship the Lord For sacrifices pleased him the honour that was done vnto him in simple obedience faith alone did please him too but that religion hée did vtterly mislike of wherin he was worshipped with outward shewes and not with the fayth and sincere obedience of the inwarde hart in which sort we read that Cain did sinne for God commaunded not to sacrifice in that maner that Cain did Againe he commaunded to sacrifice and to worship him with external ceremonies in faith that Christ shuld come to be the Sauiour of the world not that they should hope to be iustified by the externall action but by him that was prefigured in al their Ceremonies Christe Iesus the sacrifice once to be offered to saue them all who was the life and meaning wherunto all those Ceremonies did leade that are expressed in the lawe But it is not a misse here particularly to examine and looke into not al and euery one but the chiefest Ceremonies and those which are more significant than the rest Let this labour of mine not séeme to any man to bee more curious than needeth or lesse profitable than it sheweth for For it is vndoubtedly very auaileable to the sound vnderstanding of the abrogation of the lawe All thinges whatsoeuer God hath layd downe in the holy scriptures are altogether profitable to our edification and doe carrie with them a diuine authoritie wherby we may coÌ„firme our minds they therfore are very fooles and godlesse people or to vse a more gentle terme they are shuttle witted ignoraÌ„t of all good things whose stomachs doe rise at the Ceremonies that God hath taught and whose eares are offended to heare a sober godly treatise vpon the exposition of those diuine ceremonies Some there are that no smal number who thincke it very profitable and an excellent thing to construe Homer and Virgil allegoricallie in diuine Ceremonies only foolish heads are persuaded that no profite or wisedom lyeth secretly hidden when in déede in all the world againe ther is nothing more profitable more pleasant more fine more excellent or more full of wisedome in allegoricall types than the ceremonies are that God hath ordeyned For in them are the mysteries of Christe his Catholique Church very finely plainely and notably described Now in reckoning vp and touching these seueral ceremonies I wilchiefly follow the very natural order Ceremonies doe apperteyne to the Ecclesiastical worship of god Therfore it is necessarie that there should bee persons appointed in the Church to bee the maisters or rather publique ministers of those Ceremonies to exercise and put them in practise as the Lord ordeyned them It is necessarie also that there be a certaine place and time appointed wherein and when God should be especially worshipped rather than at an other place or season moreouer the holy rites that is the very ceremonies must be appointed and certainly numbered that the worshippers of god may know what and how great y honour is that they are bound to giue vnto him And first of al I meane to say somewhat of the persons that is the priests or Leuits referring stil the hearers to the reading of the holy Bible wherein the whole is fully conteyned and largely described The beginning of priesthood among the old people is deriued or brought from the creatioÌ„ almost For they say that in euery familie the first begotten were alwayes the priestes It is certaine that when the first borne of Aegypt were flaine the Lord did by a lawe consecrate to himselfe the first begotteÌ„ of the Israelits And the preeminence or dignitie of the first begotten hath alwayes béene very great by the Ciuil lawe The first begotten did alwayes rule and beare the sway in his fathers house and was as it were a king amonge his brethren to the first begotteÌ„ the inheritance was due to the other brethren were portions giuen the first begotten did excel the rest in the dignitie of the priesthood Therefore when Cain and Abel did striue about their birthright they coÌ„tended not about a trifle but about a matter of very great weight Whervpon when the mother virgin is said in Luke to haue borne her first begotten sonne let no man thinke that she was the mother of the second begotten or many sonnes more For in that Luke calleth Christ her first begotten sonne therein is noted his dignitie and excellencie For to Christ our Lord doth belong the kingdome priesthood and inheritance By whose bouÌ„tiful liberalitie wée are adopted to be his parteners both in the kingdome priesthood and inheritaunce of life euerlasting and all heauenly thinges But to returne to oure purpose againe the dignitie of priesthood amonge the people of Israel did of right belong to Ruben because hee was the first begotten But he by committing detestable inceste did loose his righte Next to him therfore was Leui who also loste that dignitie for the sinne which he coÌ„mitted in killing the men of Sichem trayterously and prophaning the sacrament of Circumcision But because the tribe of Leui did behaue it selfe manfully not onely in the bringing of the children of Israel out of Aegypt but also in punishing idolaters I meane the men that worshipped the golden calfe therefore did they receiue the office or dignitie of priesthood in reward of their vertue and at that time were the Leuits chosen into the place of the first begotten of all the séed of Israel For thus wée read And Moses said vnto the Leuites Consecrate your handes vnto the Lord this day euery man vppon his sonne and vpon his brother that there may a blessing bee giuen you this day And againe And the Lord spake vnto Moses saying Behold I haue taken the Leuites from amonge the children of Israel for all that first openeth the matrice amonge the children of Israell and the Leuites shal be mine Because all the first borne are mine For the same daye that I smoate all the first borne in the land of Aegypt I hallowed to mee selfe all the first borne in Israel And so forth By this it appeareth that the tribe of Leui was appointed to the priesthood in the Church of Israel Moreouer this dignitie or ministerie was singularly confirmed to this Tribe immediately vppon the insurrection of Corah Dathan and Abiron by the wonderfull myracle that the Lord wrought vppon Aarons rodd which budded alone among the other eleuen twigs for a witnesse that god had appointed the tribe of Leui alone to the office and function of holy priest â—ood And for that cause was the same rodd put into the arcke and kept
whiche is exactly painted out in the 30. chap. of Exodus That altar was ordeined for two vses For first there was offered vppon it euery day incense or perfume which it was not lawfull to offer or prepare to any other God or creature That was done twice euery day at morning and at euening Zacharias the father of Iohn Baptist was in that ministerie when he sawe the Angel and for his vnbeliefes sake was made dumbe for a season Secondarilie incense was offered vppon that altar after a certaine solemne manner once in a yeare that was at the feast of Clensing as is declared in the 16. Chap. of Leuitiâ—us Nowe by incense or perfume is to bée vnderstood the prayers of the faithful as Dauid witnesseth where hee saith Let my prayer bee set foorth in thy sight as the incense and let the lifting vp of my handes be an euening sacrifice Nowe there was but one incense altar alone Whosoeuer builded any more hee was condemned of blasphemous wickednesse By that onely altar is figured Christe oure Lord both God and man the mediatour and intercessour betwixte God and man by whome all the Sainctes doe offer all their prayers to God their Lord and heauenly father They therfore build many altars which choose to themselues creatures to bee their intercessours by whose mediation they desire to obteine that which they lacke at y haÌ„ds of god In the end of the 30. cap. it is expressely said Who soeuer shall make like inceÌ„se to that to smell therto shal perish froÌ„ amonge his people Therfore through Christ alone the faith full Church of Christe doeth offer her prayers to God the father This altar whereof we speake was bound about with a crowne of gold For Christ our Lord and altar is a verie king and priest weareth the crowne of glorie Nowe wée must pray at morning and at euening that is continually very earnestly And we must alwayes pray in through the name of Christ And Christ is he alone through whoÌ„ God hath béen pleased with the prayers of them that haue prayed in the morning that is at the beginning of the world and is at this day pleased with them that pray to him at euening that is in the end and these last dayes of the world They therfore sinned moste greuously against the Lord that offered incense in the high places euery where For as they were rebellious and disobedient to God preferring their owne inuentions before the lawes of GOD whiche they neglected so did they despise the mysterie of Christe the onely mediatour in departing from that onlie altar In the Court or Atrium did stand an other altar which was called the brasen altar of the altar of burnt offerings which is finely described in the 27. of Exodus Of this sort also there was but this one For it was not lawfull for any religious man to sacrifice in any other place sauing in the holy place where this altar was vnlesse it were by some singular dispensation Therefore whom the Rubenites with their confederates had builte an altar by the bankes of Iordan and that the fame therof was brought to the eares of the other tribes of Israel they did all agrée with one consent that the crime was to be punished with open warre Whereby wée may againe gather the greatnesse of their fault whiche neglecting that altar did offer sacrifice in the high places Of whiche I also spake before Nowe that onely and Catholique altar of ours is Iesus Christe who offered himselfe a liuing sacrifice for vs to god Neither is there any sacrifice in all the world that can clense sinne but that alone Neither do any sacrifices of the faithfull please the father but those that are by faith offered vppon the altar Iesus Christe For Christ doth sanctifie vs and being sanctified we doe by him offer the sacrifice that hee doth well accept off This haue I taken out of the Apostles doctrine in the 13. to the Hebrues and the twelfth to the Romanes The last of the holy vessells was the brasen lauer which was placed in the Atrium betwixte the vaile of the Sanctum and the altar of burnt offerings It is described in the 30. chap. of Exodus In it was conteyned the water wherewith the priestes that ministred before the Lord did wash themselues By that lauer was Christ signified whiche is the washinge of the faithfull And by it was mente that holy thinges were not to be handled with vnwashed hands and féete They washe themselues that by the holy ghost are purified and by the grace of God are made fitt to the ministerie of religion But hée is in daunger of death that is not a partaker of the grace of life Beside these there are also reckoned other instrumentes belonging to the tabernacle but these in a manner are the chiefe I thought not good by beating out busilie euery particularitie to reherse vnto you euery smal thing least peraduenture by too long a treatise I should be too tedious vnto your patience Now the same holy vessells that were in the tabernacle were in the temple also sauing that in Solomons temple there was a farre more goodly shewe and pompe than in the tabernacle for none other cause vndoubtedly but that the mysteries of Christe and of the Church should increase euery day more and more to the sighte of the world Christe the true Solomon and king of peace and tranquillitie the very eternall felicitie it selfe hath raysed vpp in this world to himselfe a Church which stretcheth to the endes of the world Of which the Prophetes haue spoken very largely Zacharie especially and the famous Prophete Nathan 2. Samuel chap. 7. Thus muche hetherto of the holye place After the holy place in the sacred Ceremonies the next to be handled is the holy time For as to the outward religion a certaine place was giuen so to the same also an appointed time was assigned And holy dayes are to be imployed vppon holy actions For actions are either those which we cal handie works inuented for to get victuals clothing and other thinges necessarie for the vse of oure bodies or else they are holy or religious whiche are done for the exercise of outward religioÌ„ Wée must not consume all oure time in handie woorkes and prophane businesse neither can wée bestowe al times vppon outward religion But those actions are not without time For euery action is coÌ„teyned in time Therefore God hath diuided the time into sundrie parts for sundrie actions so that hee will haue some woorking dayes to serue for handie actions and other holy dayes for the exercise of outward religion Not that the working dayes are not holy dedicated to the Lord for he doth chalenge all dayes and times to himselfe and will at all seasons be worshipped in hart but for because the holy dayes are singularly and as it were more precisely consecrated to the outward worshippe of God than the working dayes are Therfore the
giuen him Now those three solemne feastes were diuided into three seuerall monethes most apt to iourney and to trauel in In the spring time was the Passeouer holdeÌ„ when first the corne began to spindle or turne into eares About baruest when the first worke beloÌ„ging to husbandrie was done and finished they kept the feast of Pentecost And lastly when all their fruits were in they went vpp to the feast of tabernacles And so many went to it as possiblie could goe Some are of opinion that they which had once in the yeare appeared before the Lorde were dispensed withall and might lawfully tarrie at home at the other two feast times But I thinke verily that religious men did séeldome times vse such dispensations The Lord in one place promiseth that hée will defend kéepe the boundes and substance of them that trauell to séeke his name Howsoeuer those dispensations were admitted yet this is most sure as appeareth by all histories that at those feastes were very great assemblies Nowe the feast of Passeouer was called by many names but especially it was termed the feast of swéete or vnleauened bread For by the space of seuen whole dayes they fedd vpon vnleauened bread The Ceremonies of that feast with the sacrifices that were to be offered thereat are at large described in the 12. of Exodus and 23. of Leuiticus In that feast was eaten the Pascall Lambe in no other place but at the tabernacle or afterward at the temple Deut. 16. for a remeÌ„brance of that notable deliuerance of Israel and al the faithfull out of the Aegyptian seruitude and slauerie In that feast God would haue the first fruits of their land offered vnto him in token of the Manna wherwith he fedd their fathers Moreouer that feast did signifie the passing ouer and deliuering of the faithfull which in the sâ—eading of bloud was accomplished by Christ Whereuppon the Apostle said Christ our Passeouer is offered vp 1. Cor. 4. But of the Passeouer I will speake more in my next Sermon The Pentecost was also called the feast of wéekes and newe corne For at that feast was set foorth Shewe bread made of the new yeares corne They reckoned from the next day after the Passeouer seuen wéekes that is fiftie dayes and vppon the fiftéeth day they did celebrate the memorie of the lawe of God reuealed and giuen by God himselfe from heauen vnto his people Israell For the fiftéeth day of their departure out of Aegypt wée read that the Lord himselfe spake to them at the mount Sinai and gaue to them the lawe of the ten commaundements so that the Pentecost was a memoriall that as then the Church was illuminated with the very word of god And â—hat old Pentecost was a figure of the day wherein Christe the Lorde beeinge the ende of the lawe did sende the holie Ghoste vpon his disciples and did illuminate his spouse the churche The ceremonies belonging to this feaste are expressed by Moses in the 23. Chapter of Leuiticus They kept the feast of Tabernacles in the seuenth moneth as Moses commanded in Deuteronomium saying When thou hast gathered in the croppe of thy lande and vineyardes then shalt thou keepe the feast of Tabernacles by the space of seuen dayes and thou shalt be merrie in thy holie daye thou and thy sonne and thy daughter thy man seruaunt and thy maide seruaunt the Leuite the straunger the father lesse and the widdowe that are within thy gates Seuen dayes shalt thou keepe holie vnto the Lorde thy God in the place which the Lord hath chosen to him selfe because the Lord thy God hath giuen thee happie successe in all thy fruites and in all the woorke of thy handes See therefore that thou reioyce Moreouer the manner of this feast solemnely celebrated is to be reade in the 8. Chapter of Nehemias where whosoeuer looketh hee shall finde it described at the full Nowe this feast of Tabernacles of the seuenth moneth was diuided into foure solemnities For the first daye of the moneth was y feast of Trumpets or sounding of TruÌ„pets which was a memoriall of those troublesom warres which the people did happely atchiue by the helpe and ayde of God against the Amalechites and all other their heathen enimies And by that feast was signified that the whole life of man vppon the earth is a continuall warrefare Vpon the tenth daye of the same moneth was helde the feast of cleansing In that feast the Prieste in a solemne fourme of wordes beganne to confesse aloud the peoples sinnes and euery man quietly following in the same words did recite them priuately to him selfe in his minde did quietly speake vnto the Lorde To those confessions was added the ceremonie vsed with the scape goate and the sacrifice whiche is at large set downe in the 16. Chapter of Leuiticus And so were the sinnes of the people cleansed which was a type of the cleansing that should be through Christ who beeing once offered did with the onely sacrifice of his bodie take away the sinnes of all the worlde It did also conteine the doctrine of true repentance Vpon the fiftéenth daye beganne the feast of Tabernacles For by the space of seuen whole dayes that is from the fiftéenth to the 22. the people dwelte in Tabernacles The ende of this ceremonie the Scripture doth declare to be that the posteritie should know that the Lorde did place their forefathers in Tabernacles whereby they were put in minde of the good that he did to them while they were in the wildernesse For they were kepte fourtie yeres in the wildernesse so that they lacked neither victuals nor cloathing And by that feast wee are warned that the life of this worlde is but as a stage and that wee haue no abyding place to staye for euer but are still looking for the worlde to come as the Apostle taught vs 2. Cor. 5. Heb. 13. The fourth feast of this moneth was held vpon the 22. daye and was called the Congregation or assemblie Vppon that daye was gathered the offering and stipeÌ„d giuen to the ministerie for reparations of the temple for the cost of Sacrifices and maintenaunce of the ministerie It is thought that in the feast was song the Psalme How pleasant are thy Tabernacles c. and certeine other Psalmes called Torculares Psalmi which they did vse Thus much hitherto concerning the feastes that fall out once in euery yere Here also I thinke it necessarie to make mention of the yeare of Iubilie Nowe this yeare of Iubilie was euery fiftéeth as it fell by course which is at large described with all the ceremonies belonging thereunto in the 25. of Leuiticus It was declared to all the people in the lande of promise by the sound of a trumpet made of a Rammes horne with a proclamation of fréedome to all them that were wrapped in seruitude or bondage In that Iubilie was coÌ„teined verie euidently the mysterie of Christe our Lorde
firste begotten or auncient of euery housholde did circumcise before the lawe which office was turned to the priestes when once the lawe was giuen It is a singular example and no more to be found like vnto it that Zippora the wife of Moses did circumcise her sonne Exod. 4. Chap. Nowe also the time of circumcision is set downe to wite the eighth day when the newe borne childe beganne to be of a little more strength And we gather out of the fifte Chapter of the booke of Iosue that they did circumcise them not with kniues of yron but of stone for in that Chapter the Lorde doth in expresse wordes commaund to circumcise the sonnes of Israel with kniues of stone But it is manifest by the rites of the sacraments that God doth alter nothinge in the ceremonies of the sacraments and therefore we coniecture and gather that Abraham vsed none other but kniues of stone especially since we read that Zippora Moses his wife did circumcise her sonne with a stone The rest of the Iewishe trifles which they sowe abrode touching the ceremonies of cicumcision I do of purpose here let passe For they are vtterly vnworthie to be heard and haue no mysteries conteined in them But the knife of stone is of force in the exposition of the mysterie of circūcision For circumcision had a mysterie and a moste certeine meaning hidden within it For firste circumcision did signifie that the whole nature of man is vncleane and corrupt and therfore that all men haue neede of cutting and regeneration And for that cause that cuttinge was made in the member wherewith man is begotten For we are all begotten and borne the sonnes of wrath in originall sinne Neither doth any man deliuer vs from that damnation but he alone that is without sinne to wite the blessed séede Iesus Christ our Lord who was conceiued by the holy Ghost and borne of the virgin Marie who with the shedding of his bloud which was prefigured in the bloud shed in circumcision doth cleanse vs from sinne and make vs heires of life euerlasting And now this circumcision maketh sorely against them that denye original sinne and putteth them to their shiftes that attribute iustification and saluation to our owne strength and vertue For if we were cleane if we by our owne power could get saluation what néeded our fathers to bee cutt in that sorte The things that are cutt off are either vnpure or else superfluous But God made nothing vnpure or superfluous Nowe hee made the flesh of the foreskinne If the fleshe of the foreskinne had béene euill God had not made man with the fleshe of the foreskinne The skinne therefore is not euill of it selfe nor yet superfluous but the cuttinge of the foreskinne doth rather serue to teache vs to vnderstande that by our birth and nature wée are corrupt and that wée cannot be cleansed of that corruption but by the knife of stone And for that cause verily was circumcision giuen in that member and in none other I will anon adde another cause out of Lactantius why it was giuen in the priuities and in none other parte of all the bodye Moreouer circumcision did signifie testifie that God almightie of his méere grace and goodnesse is ioyned with an indissoluble bond of couenant vnto vs men whome his will is first to sanctifie then to iustifie and lastly to inriche with all heauenly treasures through Christe our Lorde and reconciler For that was the meaninge of the stoanie knife Because Christ the blessed séede is the rocke of stone out of which doe flowe moste pure and cleansing waters and he by his spirite doth cutt from vs whatsoeuer thinges doe hinder the mutuall league and amitie betwixt God and vs he also doth giue and increase in vs both hope and charitie in faith so that wee may be knitt and ioyned to God in life euerlasting which is the blessed and happie life in déede Nowe here it is expedient to heare the testimonies of the lawe and the Apostles In the 30. of Deuteron Moses saith The Lord thy God shall circumcise thy harte and the harte of thy seede that thou maist loue the Lorde thy God. Now the outward visible cutting was a signe of this inwarde circumcision And Paule also speakinge of Abraham saith And he receiued the signe of circumcision as the seale of the righteousnesse of faith which he had being yet vncircūcised that he should be the father of all them that beleeue though they were not circūcised that righteousnesse might bee imputed to them also c. Lo here Abrahams circumcision was a signe y God by his grace had iustified Abraham which iustificatiō he receiued by faith before his circumcision which is an argument that they which beléeue though they be not circumcised are neuerthelesse iustified with faithfull Abraham and againe that the Iewes which are circumcised are iustified of God by faith And for that cause was circumcision giuen in the verie bodie of man that he might beare in his bodie the league of God and be thereby admonished that hee is iustified by grace through faith Whereby wee gather also that the grace of God and the iustification of the godly is not tyed to the signe For if it had then had not Abraham béene iustified before his circumcision but euen in his circumcision Furthermore if it had béene so then the Lord whose wil is to haue mankind saued would not haue giuen commaundement to haue them circumcised vpon the eighth day For many children died before the eighth daye and neuer came to circumcision and yet they were not damned To which wee may adde that Sara Rebecca Rahel Iochabeth and Marie Moses sister with innumerable mo matrones and holie virgines could not be circumcised and yet they were saued by the grace of God through faith in the Messiah that was to come The grace of God therefore was not tyed to the sacrament of circumcision but yet it was not despised and neglected of the holy sainctes of the olde church but vsed to the end for which it was ordeined that is to be a testimonie and a seale of frée iustification in Christ who circumciseth vs spiritually without handes by the working of the holie Ghoste Furthermore God by the outwarde and visible signe did gather into one church them which were circumcised in which number those which he had chosen before hee did ioyne to him selfe with the bonde of his spirite For sainct Paule for the verie same cause did call the people of one religiō the circumcision as is euident by the 15. Chapter to the Romanes and the third to the Philippians Therefore by circumcision God did separate his people from the vnbeléeuing nations Whereupon it came that to be called vncircumcised was as great reproache among them as to be called dogge is nowe adayes among vs For an vncircumcised person was reputed for an vncleane prophane man and for such an one as had no parte
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
might sanctifie the people with his bloud did suffer without the gate Hebr. 13. And although in this which I haue hetherto alledged I haue by fittes declared the ende and fruite of this ceremonie yet will I not thinke it muche here againe particularly to repeate the same againe since I sée that the holie Ghoste in the Scripture doth as it were take paines verie busily to beate the same into our heades The end of all this stirre and solemnitie is that all the sinnes I say all the sinnes of Gods vniuersall church are by the one and onely sacrifice once onely offered moste perfectly blotted out and absolutely purged Let vs therefore heare the verie woordes of the holie Ghoste which speaketh in the Scripture moste plainely and euidently saying 1. And the high Priest shall confesse ouer the Goate all the iniquities of the children of Israel and all their trespasses all their sinnes 2. And the Goate shall beare vppon him all their misdeedes into the desart 3. The same daye shal the priest make an attonement for you to cleanse you that you may bee cleane from all your sinnes before the Lord. 4. And let this be an euerlasting ordinance vnto you to cleanse the children of Israel from all their sinnes once euery yere But who is so verie a sott or dull head as to thinke that all the sinnes of the people are washed awaye with the bloud of beastes If saith the Apostle they had once fully cleansed sinnes then would they haue ceassed to offer any more By this ceremonie therefore the mysterie of Christe to come was beaten into all mennes braines and once euery yere layed foorth to the eyes of all men to beholde For of this ceremonie did Zacharie borrowe his prophecie of Christ in his thirde Chapter where he saith Beholde I bring foorth the braunch my seruant For lo the stone that I laye before Iosua vppon one stone shal be seuen eyes behold I wil cut the grauing therof saith the Lord of hostes and I will take away the sinne of this lande in one daye The Lord doth promise the Messiah which was prefigured by the priestes and especially by the high priest Iosua Christe is the stone vppon which the eyes of all men are stedfastly fixed as vppon their onely sauiour He is digged in and cut in his passion and by suffering and dying once he purgeth the sinnes of all the earth Of this ceremonie and of this place of Scripture did Paule the holie Apostle of Christe borrowe his whole discourse almost in his Epistle to the Hebrewes touching the sacrifice of Christe once offered for all the sinnes of the whole worlde in which discourse he doeth verie often repeate out of the lawe the word Once and that with a certeine emphaticall vehemencie Now to appoint other Priestes to institute another time and to ordeine another manner of sacrifice is vtterly to kicke at and treade vnder foote this heauenly and moste euident trueth But this doctrine of the onely sacrifice of Christ is the true auncient sound vnreproueable and euerlasting doctrine by which all they are saued that are saued and by which all they haue béene saued that haue béene saued since the beginning of the worlde The enimies or aduersaries of this doctrine Paule the Apostle of Christ and the Gentiles whose skill in the lawe was inferiour to no mans doth call fooles madde vnconstant light headed carried with euery pusse of winde wicked apostataes which haue reuolted from Christe lyars false Prophets false Apostles deceiuers schismatiques dogges inchaūters witches detestable and cursed Therefore if an Angel from heauen teache vs any other wise let him bee to vs accursed Yet by the way this must not bee concealed that in that yerely sacrifice it was required and looked for at mennes handes first that they should confesse their sinnes then that they shoulde bee sorrie in their mindes in good earnest and in déede for theire sinnes committed lastly that they should kéepe Sabboth I do not meane an ydle resting from honest businesse but a quietnesse in the faith of Christ and a ceassing from yll déedes Who soeuer doth so prepare him selfe in the feast of attonement that is in the time of the preachinge of the grace of God through Christe hee is without doubt throughly cleansed by that only sacrifice of Christe Iesus of whiche I haue hitherto not without good cause spoken so largely as you perceiue that I haue For this one place doeth giue a wonderfull light both to the vnderstanding of many places in the Scriptures and also of the mysterie of our redemption and of Christe our redéemer so plainly that no other place doth so clearely expound set forth lay them open before our eyes to bée seene and looked on it doth also teache vs to vnderstand the wordes of Christ our Lord in the gospel of sainct Iohn where he saith There is one which accuseth you euen Moses in whome ye hope for had ye beleeued Moses ye would then haue beleeued mee for he wrote of mee Nowe with the sacrifice of attonement and the other cleansinge sacrifices we do aduisedly number the sacrifice of the redde cowe I meane of the cleansinge or of the cleansing or holie water that was ordeined against all sortes of defilings and vncleannesses for there were sundrie kindes of vncleannesses Of which there is a large discourse to be seen in Moses his law and by them is layde before vs y type of our corrupt nature and continuall sinnes There is fully described in the 19 Chapter of the booke of Numbers first the verie ceremonie and sacred rite then is declared the manner howe to make the holie cleansing water against all defylings lastly is added the vse and effect of that holie water There was brought to Eleazer the prieste a redde cowe without spot which neuer felte the yoake and that was out of hande carried out slayne without the hoast Parte of the bloud was saued by the prieste and with his singer he sprinckled it seuen times towardes the tabernacle of appointment But the whole Cowe he burnt with fire so that no parte of it was lefte and into the fire hee cast Cedar wood hysope and a scarlet lace This being once done the priest did washe him selfe in water and in his steede came another that was cleane who gathering the ashes did lay them vpp in a cleane place Therefore so often as néede required they did put off those ashes into an earthen vessel into which they powred running water in that sorte was the holie cleansinge water alwayes prepared which they did sprinckle with a sprinckler made of hysope vppon all such as were defiled This was the manner and ceremonie of the cleansinge the vse and ende whereof doeth immediately followe The Apostle Paule doeth testifie that the circumstances of this Ceremonie did lay before vs a most euidēt type of Iesus Christ for in the ninthe to the Hebrues he sayth If the ashes of a younge
he offered a sacrifice to the lord There are also other auncient benefits common to all men as that God hath made the world and all that is therein and that thorough Christ he hath redeemed all the faithfull there are daily benefits yea uÌ„nally all things are full of Gods good benefits For all which benefits we must offer our sacrifice to God alone and not to any creatures whiche he hath made yea wee must offer to him with all our hearts al our affections must be halowed to the lord For out of the beastes which were sacrificed to the Lord for thankesgiuing those partes were chosen and giuen to the Lord in which the especiall power of life consisteth For in the kidneys is the power of generation in the bloud the vital spirite in the liuer the springe of all the bloud c. Nowe we must giue thankes by a sacrifice that is by Christ For we are saued for Christ his sake and all good thinges are bestowed on vs by God not for oure owne sakes nor for any creatures sakes but for Christe his sake our only Sauiour and redéemer To them which offered was allowed a sober and merrie banquet because the felicitie of those that are not vnthanckfull is for the most parte augmeÌ„ted twofold double And the knowledge of Christ is a delicate banquet a continuall feast With the sacrifices of thanckesgiuing those offeringes doe much agrée whiche are called vowes and fréewill offerings The fréewill offering was that which procéeded of méere good wil and deuotion of the mind without necessitie or compulsion of any lawe or ordinance As when a seruant giueth to his maister the thing that he oweth him not for a declaration onely of the goodwill that hée beareth vnto him But herein the frée will offeringes do differ from the sacrifice of thankesgiuing because in the sacrifice of thankesgiuing charge was giuen that whatsoeuer was left which was not spent the first day should not be eaten on the morrowe but be burnte wyth fire on the other side in the free will offeringes it was lawfull for them to eate the remnaunt vppon the second day and to burne their leauings vpon the third day Nowe the vowed sacrifices were those which were offered by couenant to the Lord as for example a man being in perill doth vowe to make a sacrifice to God if hee be deliuered out of that imminent daunger it falleth out that hee is deliuered and hee for his deliuerie doeth offer vpp the sacrifice the thing that is so offered is called a vowed sacrifice The Ceremonies of these twaine did wholie agree with the Sacrifice of thanckesgiuing More of them is to be seene in the seuenth Chapiter of Leuiticus The meaning of these Sacrifices were that all good benefites are bestowed vppon vs for Christe his sake and with those benefites wee receiue the very good will whiche wee haue to serue the Lord. Thus much haue I hetherto saide touching the Sacrifices of the people of God not that I haue touched euery point but so many onely as are of most importaunce In these Sacrifices as in a liuely action were set foorthe CHRIST oure Lord his Passion and the effectuall merite of his death so that wee may call the holy actions of the Sacrifices Sermons vpon the Passion of Christ and instructions of our redemption by our Lord and Sauiour Now forbecause we haue already spoken hetherto of vowed sacrifices we must heere consequently borrowe leaue for a digression to say somewhat of their vsuall vowes For vowes belonge to the Iewishe Ceremonies Of the making performing and redéeming of vowes there is a large discourse in the lawe of God but especially in the 27. of Leuiticus To vowe is to promise any thing with an othe solemnly either for our owne or an others welfare And therefore a vowe was an action referred to God alone and that too in an holy and a lawfull thing But in vowes there was a difference because vowed thinges were diuided into foure kindes For some times they vowed men sometimes they vowed other liuing things sometunes houses and somtimes lands or other immoueable substance Againe there was a difference in men according to their ages and after their ages they mighte bee redéemed for cleane liuing creatures there was no redemption permitted at all It was frée either to leaue their houses to the vse of the ministerie or else to redéeme them with such a summe as the priest should value them at In landes redemption was sometimes admitted sometimes not admitted And in the 30. Chapiter of the booke of Numbers there is a precise commandement giuen touching the votories when their vowes are of force and when of smal effecte Where it is diligently beaten into their heads that vowes lawfully made to God are not to be called back againe but streightly kept throughle performed Rashe or vnlawfull vowes the Lord did neuer like off nor receiue Of the lawfull vowes and such as are made to the true and onely God the Prophete speaketh where he saith Make vowes pay them Wée read not that any of y Godly sort did make any vowes to any Saincts or any other creatures neither that they vowed any thing that was not in their power to vow nor that which was coÌ„trary to the will of God to whom they vowed it nor that which was to their neighbours hinderance nor the thing that had not in it some euideÌ„t coÌ„moditie And verilie these kinde of vowes were for none other cause permitted to the Israelits till the time of amendment but that they should remaine in the worship of one true God and not make their vowes to any other strauÌ„g God. To the treatise of vowes belongeth the discipline and order of the Nazarites Of whiche there is alarge discourse in the 6. Chapiter of the booke of Numbers The Nazarits were those who because they would the more freely without let attend vpon Gods seruice or else because they had heretofore liued â—oo licentiously did of their owne accord and wil take vpon them a more stricte and seuere trade of life than the common people vsed kept it for a discipline to make other men to follow their example of vertue and honest liuing Whereuppon it commeth that some do take the Nazarits to haue their name of separation because Nazir amonge the Hobrues signifieth a separation that the Nazarites separating themselues from the common trade of life that other men did lead did giue themselues to a certaine peculiar forme of liuing for God and Godlynesses sake That seuere and strict discipline did continue in some by the lengthe of all their life time as in Samson and Samuel Moreouer such as did wholie giue themselues to the studie of the Scriptures were by the Prophets Amos Ieremie because of their most temperate life which is required of studeÌ„ts and because they were wholie dedicated to the ministerie of God called Nazarites Sometimes also it did endure but for
the space of certaine dayes or monethes These Nazarits did absteine according to the commaundement of the law from certaine things from which they were not barred by any other lawe and which were not vnlawfull for other men to vse whiche were without the necessitie of that vowe First of all they absteyned from wine from all thinges that the vine brought forth and whatsoeuer else did make men drunken But it is manifest that as wine is the good creature of God so no drincke is forbidden by the law Yet forbecause the Nazarits were consecrated to the Lord and sanctified by a certaine peculiar kinde of lyuing and for because wine is the meanes that leadeth to drunken nes which is the gulfe of al sinne and filthinesse therefore did the Nazarits not without a cause absteine from wine They did also take héede of idlenesse the mother of mischiefe and vtterly despised all worldly pleasures Furthermore so longe as the time of their vowe endured they did not clipp their haire but let their lockes growe out a length And thereuppon as some doe thincke they toke their names and were called Nazarits For in so much as Nazer signifieth haire they suppose that they were called Nazarites as who should say longe locked or shagge haired people But the Apostle Paule biddeth the woman to pray or to come into the Cōgregation to heare a Sermon with her head couered for none other cause but for that shée is not in her owne power but subiecte to an other that is to her husband And therfore the Nazarits did let their haire growe because by the vow which they had made to God they were no longer in their owne power but were wholie yéelded into the power of god And the head which is the tower of the bodie and the most excellent parte thereof being couered with a bush of haire was a token that the whole man was by vowe giuen to the Lord to whome alone he ought to haue an eye vpon whome alone hee ought wholie to depend Moreouer it was required at the hands of the Nazarite that he should not defile himself with the contagious companie of wicked naughtie persons Whereunto also belongeth the commaundement which charged the Nazarite not to be presēt at the death or buriall of his parentes or children or wife or brethrene or sisters For he ought to settle the eyes of his minde vppon God alone and in comparison of him to set lighte by and loathe the things which were most déere precious vnto him But if it so fell out that at vnawares hee were defiled by séeing of a dead body hee was not therefore acquited of his vowe as one whose former life had béene sufficient for the performaunce of the same For hee was commaunded to sanctifie himself the seuenth day then to vndertake the kéeping of his vowe againe By all this wee maye plainely perceiue what and howe great the sinne of Samson was who was a Nazarite to the lord For because hee did not onely lurke in the brothell house with the harlot but did also bewray the secrete of GOD vnto her and cast behinde him the couenaunt made with God whereof his haire was a sure testimonie therfore did the Lord forsake him and that wonderfull strengthe which he had from heauen was cleane taken from him For the strength of Samson lay not in his haire so that by the cutting of his haire his strengthe was cutt away also but it laye in the spirite of the Lord which was giuen him from God aboue And therfore do wée finde this sentence so often in the scripture And the spirite of the Lord came vppon Samson Therfore when the spirite of God departed his strēgth departed also but it departed from him when he being wholie ioyned vnto the harlot was made one soule with her and did preferre her before God his commaundement so that he suffered his haire to be polled and vtterly reuolted from the ordinaunce of the lord For by that meanes did the spirite of God forsake him Whereupon immediately after he was brought into the hands of his enimies the Philistines where when he was miserably vexed and when he heard the name of God euill spoken of and blasphemed because of his captiuitie hée repented hartilie and called vppon the name of the Lord wherby it came to passe that when his haire grew forth againe his strength returned that is the spirite of the Lord came vppon him againe being brought vnto him not by the growing of his haires but by his repentance earnest calling vppon the lord Neither did Samson desire to reuenge his owne priuate iniurie so much as to suppresse the blasphemous mouthes and to deliuer the people of God from feare and slauerie The strength of God therefore returned againe wherwith hée bending the pillers of the Theater was himselfe slaine with the fall of the palace and at his death slue many mo than hée had killed in all his life time before But nowe wée returne againe to the purpose to add the other Ceremonies that do belonge to the full exposition of the vowe of the Nazarites When the time was expired therefore whiche the Nazarite had taken vppon him for to obserue hée came to the tabernacle of the Lord and offered the sacrifices that are prescribed in the Lawe whereby hée testified that hée was a sinner and plainely confessed that al goodnesse and vertue that was to be found in him was giuen and bestowed from God aboue And therefore hée polled his head and caste his haire into the fire wherein the peace offering was a burning At last when all this was in this maner accomplished it was lawfull for the Nazarite as one loosed of his bonds to returne vnto his old life againe Thus much hetherto touching the discipline of the Nazarites Nowe touching the cleane and vncleane there is a longe discourse in the lawe of Moses I in my former treatise did lightly touche and passe ouer some certaine thinges but now at the last for héere I meane to make an ende to speake of Ceremonial lawes I will adde somewhat touching the choice of meates I meane of cleane and vncleane meates God verily in the beginning created all things and he so created them that as the Creator is good euen so all his creatures euen at this day are good also neither doth hee gainesay himselfe now whē he forbiddeth certaine mears as though somewhat of it selfe were vncleane There are other mysteries that lye hidden vnder this doctrine of the choice of meates The lawes whiche are giuen touchinge meates and victuals séeme to be smal and of little valure but it pleased the Lord in a small thing to admonishe vs what wée haue to doe in a greater and that euen in the smallest thinges the authoritie of his Godhead ought to be regarded For the authoritie of the lawe dependeth vppon God God is the lawegiuer and the lawe is his inuention This suppresseth the malapertnesse of
giuen by God touching the magistrate or Iudges with their office and election Of their election thus we reade Bring ye saith Moses to the people men of wisedome and of vnderstanding and expert according to your tribes and I will make them rulers ouer you Againe I will make thee rulers and Iudges to iudge the people according to thy tribes in all thy cities which the Lorde thy God giueth thee And yet againe more plainly Seeke saith Iethâ—o being inspired from aboue vnto Moses out of all the people men of courage and suche as feare God true men hating couetousnesse to wite such as hate to take money and bribes â–ª and make of them ouer the people rulers of thousands rulers of hundredes rulers of fifties and rulers of tennes and let them iudge the people at all seasons Which if thou doest thou shalt both keep the ordinances of God and the people in peace and safetie To this doth beloÌ„g that which we reade in the booke of NuÌ„bers where Moses prayed saying Let the God of the spirits of al fleashe set a man ouer this congregation which may go out and in before theÌ„ that the congregation of the Lord be not as sheepe without a shepehearde Herein Moses hath leaft an example for vs to imitate in making our prayers to God for the election of our Iudges For often times our opinions or iudgements of men do vtterly deceiue vs But the God of spirites doth behold the mindes and heartes kneweth what euery one is in thoughtes and inward meaning He therefore must be besought to giue and shewe to vs not hypocrites to be our Iudges but men of trueth and vertue In the same place doth Moses leaue to vs the description of consecrating newe chosen Iudges For they were set before the Lorde and handes were laide vpon them with making of prayers supplications Moreouer the office of Iudges is verie briefely but yet in moste effectuall and absolute sentences described of the Lord by the mouth of Moses in these wordes Heare the causes of your brethren and iudge righteousely betwixt euery man and his brother and the straunger that is with him Ye shal haue no respect of any person in iugement but heare the small and the greate alike and feare not the face of any man for the iudgement is Gods. Againe Iudge the people with iust iudgement Decline not in iudgement haue no respect of persons neither take thou any bribes for rewardes do blinde the eyes of the wise and doeth peruert iust causes Doe iudgement with iustice that thou mayst liue possesse the land which the Lorde thy God shal giue thee And againe Do no vniust thing in iudgement accept not the face of the poore neither feare thou the face of the mightie but iudge thou iustly vnto thy neighbor Againe Thou shalt not haue to doe with a false reporte thou shalt not followe a multitude to doe euil neither shalt thou speake in a matter of iustice according to the greater number for to peruert iudgement that is if thou séest an innocent to be condemned of the multitude do not thou therfore condemne him because the multitude hath condemned him but iudge thou iustly and committ not euil because of the many voices of the multitude Thou shalte not esteeme a poore man in his cause neither shalt thou hinder the poore of his right in his suite Keep thee farre from a false matter and the innocent and righteous see that thou slaye not Thou shalt not oppresse the straunger seeing ye your selues were straungers in the â—and of Aegypt And God verily when he had deliuered the people from the tyrannie of the kings of Aegypt did not putt them in subiection to kinges againe nor burden them with the tributes which kings are wont to exact of their subiects for he made them a common weale or an Aristocracie which was the moste excellent kind of regiment wherein the choicest men in all the multitude were piked out to beare that swaye and to rule the rest but yet because hee was not ignorant of his peoples foolishenesse and that they being wearie of their libertie woulde craue a king which thing he did afterward also disuade them from by his seruaunt Samuel he made lawes for a king also that hee might vnderstand that he was to liue vnder the lawes and to giue iudgement according to the lawes The discipline or institution of a king is thus expressed in the 17 Chapter of Deuteronomium WheÌ„ thou art come into the land which the lord thy God giueth thee and shalte saye I wil set a king ouer mee like as all the nations that are about me then thou shalt make him king ouer thee whome the Lord thy God shall choose One from among the middest of thy brethren shalte thou make king ouer thee and thou mayest not set a straunger ouer thee which is not of thy brethren But he shall not gather many horses vnto him selfe nor bring the people back againe into Aegypt to increase the number of horses that is to get him selfe a strong troope of horse men for as much as the Lorde hath saide ye shall hencefoorth go no more againe that waye Also let him not take many wiues to him selfe least his heart turne awaye neither let him gather too much siluer and golde And when he is sett vppon the seate of his kingdome he shall write him out a copie of this law in a booke according to the copie of the booke which the priestes the Leuites do vse and it shal bee with him he ought to reade therein all the dayes of his life that hee may learne to feare the Lorde his God and to keepe all the woordes of this lawe and these ordinaunces for to do them And let not his hart arise aboue his brethren neither let him turne from the commandement either to the right hand or to the leaft that hee may prolong his dayes in his kingdome both hee and his sonnes in the middest of Israel Thus much hitherto of the magistrates of Iudges and of kinges Nowe I suppose that in this institution of a kinge all thinges are conteined which are moste largely set out by other authors touching the discipline and education of a Prince And by the waye this is especially to bée noted that Kinges are not set as Lordes and rulers ouer the worde and lawes of God but are as subiectes to bee iudged of God by the worde as they that ought to rule and gouerne all thinges according to the rule of his worde and commaundements And here I haue to rehearsâ— vnto you some of the Iudiciall lawes I meane not all and euery seueral one but those alone which are the chiefe choicest to be noted by which ye may consider of the rest and plainly perceiue that the people of Israel were not destitute of anye lawe which was necessarie and profitable for their good state and welfare I will recite them vnto you as briefely as may bee
the honour due to parents the Lord himself doth ratifie in the 15. cap. of Matthews Gospel Euen as he doth also very diligently teache the sixte against murther the seuenth against adulterie in the 5. Cap. of y same Gospel The eighth which is against theft is renued by the Apostle whoe giueth charge that no man deceiue his brother and that no mā steale any more but that euery one should labour with his handes that he may haue thinges necessarie for himselfe and be able to giue to him that wanteth The ninthe precepte which is for the brideling of the tongue so that no lye be made nor false witnesse borne against our neighbour is by Christ himselfe and his Apostles cōfirmed so often as they giue rules for the ordering of the tongue and charge euery man to speake the trueth to his neighbour And they also doe condemne euill lustes and affections wherby they do not abrogate but repaire the tenthe commaundement which doth forbid all maner of concupiscence Therefore the whole abrogation of the tenne cōmaundements so farre foorth as they are abrogated doth consist in those points whereof I spake euen now to wit that Christ in faith is our perfecte absolute righteousnesse c. The Apostle bearing witnesse thereunto and saying What the lawe could not doe in as much as it was weak through the flesh God hauing sent his owne sonne in the similitude of sinnefull flesh euen by sinne cōdemned sinne in the flesh that the righteousnesse of the lawe might bee fulfilled in vs which walke not after the flesh but after the spirite As is to be séene in the 8. to the Romans I haue therfore discoursed the brieflier of this matter in this place because I haue at the full spoken of it in the treatise of the tenne commaundements I am nowe come to speake of the Ceremonials These Ceremonials were giuen and graunted vntill the time of amendement to witt vntill Messiah should come Messiah is alreadie come therefore all the Ceremonies euen to the comming death resurrection and ascension of Christ our Lord into the heauens are come to an end and haue no place any longer in the Church of the Christians And yet héere wee must and doe make a difference betwixte the writinges concerning the Ceremonies and the verie things of the Ceremonies that are set downe in writing I meane the very Ceremonies themselues or actions y were vsed For the writings cōcerning the Ceremonies which were set forth by the spirite of God are not taken away from Christians nor abrogated so that they may not be read reteyned or vsed in the Church as I declared in the 2. Sermon of the first Decade For they are effectuall to instructe vs in Christ Iesu while in them we doe behold the maner how Christ was preached and prefigured to the auncient Church of the holy fathers Paul verilie did most significātly preach Christ out of the ceremonies which no man will denie that readeth diligently his Epistle to the Hebrues For hee doeth wōderfully in that Epistle lay Christ and all his gifts before the eyes of all the Church Therfore the Ceremonials both may and ought to be read in the church so yet that in them Christ may be sought and whē he is found be aptly preached And for that cause in the 5. 6. Sermons of this Decade where I handled the Ceremonials I annered vnto them certaine notes of their significations that I might open away for the students of the scriptures and louers of Christ to goe forward procéede in that hind of argument Now the Ceremoniall things or stuffe of the ceremonies of which sort are the priesthoode the place the time the sacrifice whatsoeuer else is like to these are vtterly abrogated so y henceforth they are neither vsed nor haue any place in the Church of Christ This did Ieremie foretel in the 3. Chap. of his prophecie saying In those daies they shal make no more boaste of the arcke of the Lords couenaunt no man shall thincke vppon it neither shall any man make mention of it for from thenceforth it shall neither bee visited neither shall such things be done any more By the arke the Prophete meaneth those poinctes of the lawe which are abolished by the cōming of Christ S. Paule in his Epistle to the Hebrues by the promise that GOD made to Ieremie saying That hee would make a newe couenaunt doeth gather this obseruation In that hee saith a new couenant he hath worne out the first For that which is worne out and waxed old is readie to vanish away The same Apostle to the Ephesians saith Christ is our peace which hath made both one and hath broken downe the middle wall that was a stop betweene vs taking away in his flesh the hatred euen the lawe of cōmaundements cōteyned in ordinances for to make of twaine one newe man in himselfe So making peace Ephes 2. God verily seuered the Iewes from the Gentiles while he chose and consecrated them to be a peculiar people vnto himselfe not by the calling of the woord onely but also by the sacraments For there were ceremonies prescribed and giuē which as a middle wall betwixte the Iewes and the Gentiles should compasse in and conteine the heritage of the Lord so that in the ceremonies the note of difference did consiste wherby the Iewes were knowen to bee the lawefull heires of Gods good promises wherof the Gentiles had no part or portiō But Christ came into the world to the intent that of two people the Iewes the Gentiles he might make one Church and therefore did hée breake downe the middle wall that parted them that is hée did cleane take away the Ceremoniall ordinances which were a stopp betwixt them For Christ in that case did the same that Princes are wont to doe whoe when they goe about to bring two nations that are at variaunce into one kingdome and vnder one authoritie doe first take away the diuersitie of armes which are the cognizaunces of their auncient hatred that when the cause of the remembraunce of the grudge is taken from their eyes they maye the better agrée betwixt themselues in minde and behauiour For euen so did Christ take awaye Circumcision the Sacrifices and all the Ceremonies to the ende that of the Iewes and Gentiles hée mighte make one Church and fellowship Paule to the Colossians compareth the Ceremonies to an obligation or handwriting wherby God hath vs bound as it were so that wée cannot denie the guilt But he saith that wee were so deliuered by Christe from the guilt that the obligation or handwriting was cancelled or torne in péeces But by the cancelling of the handwriting the debitor is acquieted set at libertie And therefore wée read that at the death of our Lord the vaile of the temple was torne in peeces from the bottome vppe to the very toppe that thereby all people might vnderstand both that sinnes
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
oure forefathers did not pray to any other but God alone the onely creatour of all thinges and did bâ—leeue verilie that hée would be mercifull vnto mankinde for the blessed séedes sake And although they did not so vsuallie call vppon God as wée at this day doe thorough the mediatour and intercessour Christe Iesus euen as the Lord in the Gospel did himselfe testifie and say Hetherto haue ye not asked any thinge in my name aske and ye shall receiue yet were they not vtterly ignoraunt of the mediatour for whose sake they were heard of the lord Daniel in the ninthe Chapiter of his Prophecie maketh his prayer and desireth to be heard of God for the Lords sake that is for the promised Christ his sake Finallie so often as the holy Saincts did in their prayers say Remember Lord thy seruaunts Abraham Isaac and Iacob they did not looke backe to the persons or soules of the deceased Patriarches but to the promise that was made to the Patriarches Now since that promise is In thy seede shal all the kinreds of the earth be blessed and since Paule doeth testifie that Christ is that blessed seed it followeth consequently that the holy fathers in their prayers had an eye to the blessed seede and that they did desire God to heare them for Christ his sake For in one place also the Lord promiseth deliueraunce to king Ezechias saying I will defend this citie for mine owne sake and for my seruaunt Dauids sake But in the 7. and 28. Chapter of Esaies Prophecie it is manifest that the citie was spared for Christe his sake the sonne of the Virgin whiche is the foundation placed in Sion whome Ezechiel in the 34. Chapiter calleth by the name of Dauid and the Gospell calleth Dauids sonne Last of all the Apostle Paule doth shewe that the auncient fathers had amongest them the very same Sacramentes which wee nowe haue as hee doth in other places also make vs partakers and applie to vs both circumcision and the Passeouer the Sacramentes whiche were giuen to them of old as doeth appeare in the second to the Colâ—ssians 1. Cor. the fifth cap. In the tenthe Chapiter he threateneth gréeuous punishment to the Corinthians at the handes of God vnlesse they absteine from thinges offered to idols and from all heathenishe sensualitie And thereuppon he bringeth in the example of the Israelites which he doth after this manner applie to his purpose I would not brethren that ye should be ignoraunt that our fathers were the Church of God and that they had the same sacraments which we at this day haue For they were all baptised vnto Moses that is by Moses or by the ministerie of Moses in the cloude and in the sea For the cloude and the sea were figures of baptisme And they did also eate of the same spirituall meate and did drincke of the same spirituall drincke And immediately after hée interpreteth his owne meaning and saith For they drancke of the spirituall rocke that followed them which rocke was Christ Mannaverily and the Rocke did typicallie represent the spirituall foode wherewith Christ refresheth both vs them who is himselfe the bread and drincke of eternall life But although they did bodilie outwardly visiblie receiue these SacrameÌ„ts yet for because they were destitute of faith and the holie Ghost because they were defiled with the worshipping of idols with surfetting and fornication they displeased God were by him destroyed in the desarte And therefore vnlesse ye also absteine from those filthie vices neither shall baptisme nor the sacrament of the Lords supper auaile you but ye shall vndoubtedly bée destroyed of the lord Since therefore it is by most euident proofes of Scripture declared that the old fathers had the same SacrameÌ„ts the same inuocation of God the same hope expectation and inheritance the same spirite the same faith and the same doctrine which we at this day haue the marcke I hope whereat I shot is fullie hit and I haue I trust sufficiently proued that the faithfull fathers of the old testament and wée the beléeuers of the newe couenaunt are one Church and one people which are all saued vnder one congregation vnder one only testament and by one and the same manner of meanes to wit by faith in Christ Iesu Thus much haue I hetherto said touching the likenesse the agréement and the vnitie betwixt the old newe testament or people of god I wil now add somewhat touching the diuersitie betwixt them and the thinges wherin they differ In the verie substaunce truly thou canst find no diuersitie the difference which is betwixt them doth consist in the maner of administration in a fâ—w accidents and certeine circumstaÌ„ces For to the promise or doctrine of faith and to the chiefe and principall lawes there were annexed certeine external thinges whiche were added vntill the time of amendment so that the whole Ecclesiasticall regiment the manner of teaching the doctrine of Godlinesse and the outward worship of God was amonge the old fathers of one sort and is amonge vs of an other But the especiall things wherin they differ may be rehearsed and sett downe in thefe fewe principall poinctes First and foremost all things of the newe couenaunt are more cleare and manifest thaÌ„ those of the old testamâ—t The preaching of the old couenaunt had alwayes in it for the most parte some mystie or cloudie thing and was still couered and wrapped vpp in shadowes and dimme shâ—wes But the publishing of the newe testament is cleare and manifest so that it is called the light which is without all mystes and darckenesse Moses did with a vayle couer his face neither could the children of Israel behold his countenance but wée beholding not only the countenance of Moses which is nowe vncouered but the pleasant and amiable face of Christ himselfe doe greatly reioyce to see our saluation openly reuealed before our eyes In that sense 〈…〉 say that his disciples were happâ—â— where hée brake out into these wâ—â—ds Happie are the eyes which see the thinges that ye see For I say vnto you that many Prophets and kinges desired to see the thinges that ye see and sawe them not and to heare the thinges that ye heare and heard them not The iust man Simeon did in this sense call himselfe as happie a man as liued and did thereupon promise that hee was willing to die saying Lord now lettest thou thy seruaunt depart in peace according to thy woord For mine eyes haue seene thy saluation which thou hast prepared before the face of al people to be a light to lighten the Gentiles and to be the glorie of thy people Israel But althoughe our forefathers had not so much light as doeth shine to vs in Christe since his comming in the fleshe yet was that little light whiche they had sufficieÌ„t to the getting of saluation by faith in Christ Eâ—en wée our selues although wée sée him farre more clearelie than oure forefathers did
they shall all knowe mee from the little vnto the greate But of the law it is written that it was grauen in tables of stone Yet for all this let no man thinke that the fathers obteined no remission of their sinnes For as they by faith had frée forgiuenesse of their sinnes so did God both write his lawe and powre his spirite into their heartes For which of vs at this day can saye that wée excell in knowledge and in faith either Abraham Moses Samuel Dauid Esaie Daniel or Zacharias So then the difference is not in that the fathers of the old testamente were without the remission of sinnes and the illumination of the holie Ghoste and that wée alone which are the people of the newe testament haue obteined them but the difference doeth consiste in the greatnesse amplenesse largenesse and plentifulnesse of the giftes to witt because they are more liberallie bestowed and more plentifully powred out vppon more nowe than they were of old For all nations being called doe not by dropmeale but by whole handfulls drawe the water of life The Lord doth powre out his spirite vppon all fleshe Of old God was knowen in Iurie onely but nowe since Christe is come into the world his disciples are gone thoroughe all the corners of the earth teach all kingdomes to knowe the Lord. Of old the worthie men and Prophets were not so many but that they might bée numbred because the land of promise in a maner alone did bréed such good and holy men But who is at this day able to reckon all that kings Princes noble men Prophets Bishops doctours Martyrs excellent persons of euery sexe estate and age whiche haue beene and are at this day bred not onely in Iurie but also in Arabia Idumea Phenicia Mesopotamia Persia Asia Aegypt Africa Gréece Italie the Easte the South the Weste and the North Frée remission of sinnes is preached to all countries and kingdomes All the faithfull in euerie nation vnder heauen are throughe Christ receiued into the grace and fauour of God the father All haue receiued in great abundaunce the gift of the holy Ghoste All haue prophecied All haue knowen the lord Finallie the lawe maketh no man perfecte The Gospell simplie maketh perfect and doth directly without any stopp lead vs to Christe and causeth vs to rest and to content oure selues in him alone Last of all I will not slippe ouer this difference althoughe it be of little weight and such an one as other like vnto it may be easilie obserued that the lawe appointing out a certeine land peculiarly separated from other nations did promise to the old fathers the possession of the same so long as they did kéep the law but if they did transgresse the lawe then did it threaten that they should be rooted vpp and vtterly cast out of that good land But to vs no one limited lande is expressely promised For the earth is the Lords and the fulnesse thereof the rounde world and all that therein is But althoughe hée doeth not héere assigne to vs as hée did to oure forefathers of olde any certeine or peculiar thinge yet doeth hée not at any time neglecte vs For hée féedeth blesseth and preserueth vs in euery land and nation Therfore the promises which were of old made to oure forefathers concerning the land of promise being come to an end are vtterly vanished away so that they which for an age or two agoe did incite many nations to arme themselues for the recouerie of the holy land doe seeme to haue béene besides their witts Christ by his comming into the world hath sanctified all the earth For there are in euerie nation of the world some sonnes and heires of God and his kingdome Touching the likenesse and agréement the vnlikenesse and difference of both I meane the old and newe testaments or people I haue therfore spoken the more briefely béecause I haue in the first Sermon of the first Decade and in the sixte Sermon of this third Decade alreadie hādled the selfe same matter Finallie I haue but shortly touched the abrogation of the law because I did a good while ago set foorth two treatises y one of the Auncient Faith the other of the Only and eternall Couenaunt of God whiche treatises I knowe to bée familiar amonge you I will not héere in the conclusion recapitulate vnto you y special points of this Sermon partly because I haue alreadie béene somewhat to long and partly because I haue as I hope vsed so plaine an order that euery point is indifferently well settled in euery manns memorie Thus haue I by Gods grace and sufferance made an end to treate of Gods holy law wherin I haue béene occupied a good sort of dayes by seuerall Sermons Blessed bée God and oure heauenly father world without end whome I beséech to blesse vs all thorough Iesus Christ our Lord and Sauiour Amen ¶ Of Christian libertie and of offences Of good workes and the reward thereof ¶ The ninthe Sermon I HAVE alreadie through many sermons discoursed longe vppon Gods lawe nowe therefore because vppon the consideration handling of the lawe there doe arise certaine pointes not to bee omitted which doe depend vppon and are annexed hand in hand vnto the lawe of which sort are Christian libertie good woorkes the reward of good woorkes sinne and the reward or punishment of sinne I wil speake of them in order as God shall put into my mouth whō I shall desire you to praye vnto with mée beséeching him not to suffer me to speake in these or other points of holy doctrine the thing that shall sounde against his holy will. Vppon the abrogation of the lawe doeth Christian libertie depende and follow as the effecte of the abrogating of the lawe which libertie doth minister vs occasion to speake of offences Nowe concerning Christian libertie the most holy Apostle of Christ Sainct Paule hath reasoned verie diligently and largely whereby we may gather that the consideration of Christian libertie is neither of no weighte nor yet of little profite But the treatise therof is especially necessarie to vs of this age amonge whom there are no small number of men which doe either not vnderstand what Christian libertie is or else if they knowe it do foulie abuse it thereby to fulfill the lustes of the flesh I will therefore tell you who is the deliuerer that setteth vs at libertie who they are that he setteth at libertie and wherein and howe farre forth he setteth them at libertie whiche things being once knowen it wil be an easie matter to perceiue what Christian libertie is what the propertie or disposition of those is which are so set at libertie and howe farre forth they must beware from giuing office to any man and from abusing their graunted libertie There is none other deliuerer promised giuen and preached vnto vs than Christ Iesus the Sonne of god For he which doth deliuer other men must be himselfe frée from the
in danger of the lawe and of the curse thereof For we are the bondslaues of sinne wée are made subiâ—â—te to sundrie calamities by reason of our sinne This therefore is called the spirituall bondage not because it is onely in the minde of man but béecause of the opposition whereby it is opposed to the bodilie bondage For otherwise sinne hath made oure bodie also subiecte to the curse Neither doe wée sinne in minde alone but in the bodie also For euery part and al the members of our bodies are subiecte vnto sinne and infected with iniquitie Therefore we serue in most miserable bondage while beeing vnder the diuels dominion wee doe the thinges that please the fleshe by the egging on of euil affections to the bringing forth of fruite or rather to the making of abortion with perill of oure liues to the diuell our cruell and ouer rigorous maister For this verilie is oure hardest and most lameÌ„table seruitude and bondage Nowe on the other side let vs sée what Christian libertie is that is to say from what and howe farre foorth the Lord hath made vs frée In one word wée doe briefly say that Christe oure Lord hath deliuered vs from a gréeuous bondage to wit that hée hath so farre forth made vs frée as wée by sinne were slaues and bondseruants This we maye more largely expound and say The sonne of God came into this world and hauing first oppressed the tyrannie of Sathan and crusshed his head by his death and passion hee hath traÌ„slated vs into his owne kingdome hath made himselfe oure Lord and king Secondarilie hee hath adopted vs to be the sonnes of GOD and with his blessing tooke awaye the bitter curse of the lawe For he toke awaye all sinnes and purged all the faithfull from their iniquities Thirdly hee did most liberally bestow the frée gift of the holy Ghoste to the end that the sonnes of God should willingly and of their owne accorde submit themselues to the will of God and to doe the thinges that the Lord would haue them For the hatred of the lawe doeth not remaine although the weakenesse of the fleshe abideth still Lastly the same our Lord king hath taken from the shoulders of his electe the burthen of the law the types and figures with all the coste belonging to the same and hath forbidden vs being once set at libertie to entangle our selues againe with any lawes and traditions of men Of all this being layed together we make this definition To deliuer is to make frée and to set at libertie from bondage Hée is frée or manumised that beeing deliuered from bondage doeth enioye his libertie Therefore manumission or libertie is nothing else but the state of him that is made frée the commoditie I saye whiche a frée made man hath receiued and doth enioy by reason of his deliueraunce to witt in that hée being deliuered from the tyrannie of Sathan from sinne from the curse of the lawe and from death is made the sonne of God and heire of euerlasting life and also that he hath receiued the spirite of libertie by whiche hee doeth wholie giue himselfe to bée the seruaunte of God to doe him seruice all his life long and lastly that beeing deliuered from the lawe of Moses and from all lawes of mortall men hée doeth altogether depende vppon the Gospell onely hauing at libertie the frée vse of external thinges as of meate of drincke of cloathing and of such like indifferent thinges And in these thrée last rehearsed points doth ChristiaÌ„ libertie chiefly consiste Nowe to this I will add such testimonies of Scripture as shall both better confirme and more plainely declare my exposition And first of all I will alledge those testimonies which are to be found in the bookes of the holie Euangelistes and then those that are extant in the writinges of the Apostles Zacharias the priest father of Iohn Baptiste in his hymne of thanckesgiuing Luke 1 doeth declare the trueth and goodnesse of God in performing that to vs which hee promised to oure forefathers to witt That wee beeing deliuered out of the handes of oure enimies mighte serue him without feare in holinesse and righteousnesse before him all the dayes of our life In this testimonie of his wée haue the true libertie that fréedome I meane wherein wée being by the Lord deliuered from all our enimies both visible and inuisible should no longer serue them with feare but serue oure GOD in ioye and gladnesse There is added also the manner and order howe to serue him In holinesse and righteousnesse Holinesse doeth cutt off and caste awaye all vncleannesse and incontinencie Righteousnesse giueth to euery man that whiche is his due to witt the thinges which wee of duetie doe owe to euerie man and doeth conteyne in it bothe fréedome and beneuolence And in this kinde of seruice doe they whiche are made frée serue the Lord their God not for a day or two or a certeine fewe yeares but all the dayes of their life Therefore true Christian libertie is the perpetuall seruice which wée owe and doe to God. In the eighth Chapiter of Saincte Iohns Gospell to the Iewes whiche made great bragges of the vaine and sillie libertie which they receiued of their auncestours Christe our Lord maketh this obiection Verilie verilie I say vnto you that whosoeuer committeth sinne hee is the seruaunt of sinne And the seruaunt abideth not in the house for euer but the sonne abideth for euer if the sonne therefore shall make you free then are ye free in deede In these woords hée maketh mention both of bondage and of libertie Hée is a bondman to sinne as to a cruell maister or a neuer contented tyrant whosoeuer doeth committ any sinne For he doth obey as one that is bound to sinne Such bondmen are all the sonnes of men whose punishment is to haue none inheritaunce in their fathers house whiche is the heauenly Hierusalem As for those whiche the Sonne of God restoareth to fréedome they are partakers of the heauenly kingdome and fellowe heires with the Sonne of god But Christe maketh none frée but them that are faithfull therefore the sonnes of God and fellowe heires of Christ are for Christ his sake their onely deliuerer made frée and set at libertie Neither is there any other in heauen or in earth beside Christ Iesu which is able to set vs at fréedome and at libertie Paule in the sixte Chapiter to the Romanes sayth Let not sinne reigne in your mortall bodie that ye should therunto obey by the lustes of it neither giue ye your members as instruments of vnrighteousnes vnto sinne but giue your selues vnto god as they that are aliue from the dead and your members as instrumentes of righteousnesse vnto god For sinne shall not haue power ouer you because ye are not vnder the Lawe but vnder Grace In these wordes he exhorteth them that are purged and made frée by Christ to liue holilie in their spirituall bondage Now
Iesus said vnto him Verilie I say vnto thee this day thou shalt bee with mee in Paradise Therefore this théefe was thoroughe faith iustified without the workes of the lawe For after this request and prayer of his the Lord made no inquisition what his woorkes were all his life longe neither did hee looke what workes hée would doe after this faith and beleeuing but did immediatly vppon his confession both iustifie and take him as a companion to goe with him to Paradise Moreouer to the woman of whom mention is made in the Gospell after Sainct Luke not for any worke of the lawe but for faith onely hee said Thy sinnes are forgiuen thee And againe Go in peace thy faith hath made thee safe Furthermore in many places of the Gospell wée finde that our Sauiour vsed the like kinde of speach making faith alwayes to bee the cause of mens saluation And a little while after the same Apostle saith God forbid that I should glorie in any thing but in the crosse of our Lord Iesus Christ by whome the world is crucified to mee and I to the world Thou séest héere that the Apostle glorieth not of his owne righteousnesse or chastitie or wisedome or other workes or vertues of his owne but doth most plainly pronounce and say Let him that glorieth glorie in the Lord and so by that meanes all boasting is excluded And so forth with many other sayings tending to this purpose S. AMBROSE in his exposition of Paule his Epistle vnto the Romanes vppon the third and fourth Chapiters doeth saye They are fréelie iustified sayth Sainct Paule beecause when they woorke nothing nor doe any thing for GOD againe they are yet thorough faith onely iustified by the gift of God. According to the purpose of Gods grace sayeth Paule it was so ordeined of God that laying the law aside the grace of God should require faith onely vnto saluation This doeth by the example of the Prophete confirme the blessednesse of the man to whom the Lord imputeth righteousnesse without woorkes hée calleth them blessed with whome the Lord hath couenaunted that without labour and kéeping of the lawe they should bee iustified before their maker S. IOHN Chrysostome treating of faith of the lawe of nature and of the holie Ghost doth expressely saye I cannot proue that hee whiche woorketh the woorkes of righteousnesse without faith doeth enioye eternall life But I can by good proofe shewe that hée which beleeued without works did both liue and obteine the kingdome of heauen No man without faith hath obteined life But the théefe beléeued onely and for his faith was iustified by the most mercifull god And whereas here peraduenture thou wilt obiecte that hee wanted time to liue iustly and to doe good woorkes I aunsweare that I doe not greatly striue about that but this onelye I sticke to that faith alone did iustifie saue him For if he had liued any longer and had neglected faith and workes hée had vndoubtedly fallen from saluation But the onely end and argument whereat I now shoote is that faith of it selfe doth bring saluation and that workes of themselues did neuer saue any workers that wrought them As Chrysostome doth at large declare by the example of the Capitaine Cornelius These testimonies I suppose are sufficient to wittes that will bee aunsweared and doe not stand obstinateâ—â— in quarellinges and ianglings Otheâ—wise I could alledge a great 〈◊〉 But I will not bee ouer tedâ—ors vnto you deerely beloued nor same to bee endlesse in an euident matter But nowe because to this treatise of the righteousnesse of woorkes there is a questioÌ„ annexed touching the merits of good woorkes I will therefore summarilie say somewhat of merits or rather of the hire and reward of good woorkes To this ende especiallie least any man thincking irreligiouâ—ly of the merits of good workes do therby winne to himselfe not good but euill workes The name of Merits is an vnaâ—quainted terme not vsed in the Scriptures For in that signification wherin our Merite woorkers vse it to wit for meritorious woorkes for that I meane wherevnto both life and the grace of GOD is of duetie giuen as debt that is due in that signification I saye it doeth obscure the Grace of God and maketh man too proude and arrogant What I pray you can our woorkes deserue since none of the Sainctes durst bée so bold as to plead their merites before the Lord Iob cryeth If I wil iustifie mee selfe mine owne mouthe shall condemne mee If I will goe about to shewe mee selfe to bee an innocent hee shall proue mee a wicked doer If I washe mee selfe with snowe water and make my handes neuer so cleane at the wel yet shalt thou dippe me in the myre and mine owne garmentes shall defile mee Dauid crieth Enter not into iudgment with thy seruaunt for in thy sighte shall no man liuing bee iustified Christ oure Lord in the Gospell saith When ye haue done all thinges that are commaunded you then say wee are vnprofitable seruauntes wee haue done that wee oughte to doe But a little before oure Lord saide Doeth the maister thancke the seruaunt whiche doeth the thinges that are commaunded him to doe The holy Apostle Sainct Paule also cryeth I doe not despise the Grace of god For if righteousnesse bee of the Lawe then did Christe die in vaine Againe in the Gospell after Sainct Luke the Phariscie is greatly blamed which could not be content to put confidence in his owne righteousnesse but would néedes boaste of his merits also And Nabuchodonosor fealt no little plague for saying that the kingdome of Babylon did come vnto him by his owne arte industrie power and vertue By how muche a greater punishement therefore shall wée thincke them to be worthie off which are persuaded make their bragges that they by their merits haue deserued or earned the kingdome of heauen And yet all this doth not tend to y making void of the stipend of good woror to the denying of the reward that is prepared for vertues For he is true which promised and what hee promised he will performe Now he promised rewards to them that worke righteousnesse euen as also according to his iustice and trueth hée hath threatened terrible punishments to wicked impenitent sinners But the promises of God are of two sortes to witt they lay before oure eyes the giftes and rewards of this present life and of the life to come For the Lord in the Gospell after S. Marke doth say Verilie I saye vnto you there is no man that hath forsaken house or brethren or landes for my sake and the Gospels but he shall receiue an hundreth fold now at this present with persecutioÌ„s and in the world to come life euerlasting And Paul saith Godlinesse is profitable to all thinges hauing promise of the life that is nowe of that which is to come This is a sure saying and by all meanes worthie to bee receiued For therefore wee
both labour and suffer rebuke because wee haue oure hope settled in the liuing God c. And here it will do well to reckon vp and cite the testimonies of Scripture which doe concerne the reward of good woorkes I wil therefore recite a fewe but such as shal be euident and perteyning to the matter The Lord in Esaie crieth Say to the iuste that it shall goe well with him for he shall eate the fruite of his studie or trauaile And wo to the wicked sinner for he shal be rewarded according to the workes of his hands In Ieremie we read Leaue off from weping for thy labour shal be rewarded thee And in the Gospel the Lord saith Blessed are ye when men speake all euill sayinges against you lying for my sake Reioyce ye and be glad for great is your reward in heauen The Apostle Paule also saith Glorie honour and peace to euery one that worketh good to the Iewe first and also to the Gentile Againe Wee must all appeare before the Iudgement seate of Christ that euerie one may beare the deedes of his bodie according to that whiche hee hath done whether it bee good or badd And againe Euery one shall receiue a reward according to his labour Now let vs remember that the reward is promised and great gifts are prepared for them that labour manfullie To sluggardes and slowebacks are imminent the euils of this present life and also of the life to come To them that striue lawfully the garland is due But if it happen that the reward be defferred and that they whiche striue receiue not the promises by and by out of hand yet let the afflicted thincke that their afflictions tend to their commoditie and that they are layd vpon them by their heauenly father Let not their courage therefore faile them but let them shew themselues men in the fight and call to God for ayd For whosoeuer perseueareth vnto the end he shal be saued Let euerie one call to his remembrance the old examples of the holy fathers to whome many promises were made the fruite whereof they did not reape till many a day were come and gone wherein they stroue against and did ouercome full many a sharpe temptation The Apostle Paul cryeth I haue fought a good fight I haue fulfilled my course I haue kept the faith Hēce foorthe there is layde vpp for mee a crowne of righteousnesse which the Lord the righteous Iudge shall giue mee in that day not to mee only but to them also that haue loued his appearing They must lay before their eyes the truth of God who saith Heauen earth shal passe but my word shall not passe The Israelites verily were a longe time holden captiue in Aegypt but the Lord did not forgett his promise For in a fit and conuenient time he set them out at libertie with abundant ioy glorie for the triumph gotten ouer their oppressours The Amalechites and Chanaanites did a great while I confesse exalte themselues in sinne and wickednesse But when the measure of their iniquitie was fully filled then were they thoroughly recompenced for their paines by him that is the seuere reuenger of vnrepented wickednesse The Scripture therefore exhorteth all men to haue sure hope perseuearing patiēce and constancie inuincible Of which I spake in the third Sermon of this third Decade To this place doe béelong as I suppose those excellent wordes of S. Paule where hee saith It is a faithfull saying For if wee bee dead with him we shall also liue with him if wee be patient wee shall also reigne with him if we denie him he also shall denie vs if wee be vnfaithfull hée abideth faithfull hee cannot denie himselfe And againe Cast not awaye your confidence whiche hath great recompence of reward For ye haue neede of patience that after ye haue done the wil of God ye may receiue the promise For yet a verie little while and he that shall come will come and will not tarie And the iust shal liue by faith and if he withdraw himselfe my soule shall haue no pleasure in him But wee are not of them that withdrawe our selues vnto perdition but we pertaine to faith to the winning of the soule Yet for all this we must not abuse these such like testimonies touching the reward of woorkes nor the very name of merites where it is found to be vsed of the fathers neither must we wreste it against the doctrine of méere Grace and the merits of Christe oure Sauiour Wée must thincke that the kingdome of heauen the other special gifts of God are not as the hire that is due to seruaunts but as the inheritaunce of the sonnes of god For although in the last day of iudgment the iudge shall reckon vpp many workes for which hee shall séeme as it were to recompence the elect with eternal life yet before that recital of good workes he shall say Come ye blessed of my father possesse the kingdome prepared for you since the beginning of the world Now if thou demaundest why he shall in the day of iudgement make mētion rather of works than of faith Mine aunswere is that it is a point or vsuall custome in the lawe for iudgement not onely to be iuste but also by the iudges pronunciation to haue the cause made manifest to al men wherfore it is iust And God doeth deale with vs after the order of men Wherefore he doth not onely giue iust iudgement but will also be knowen of all men to be a iust and vpright Iudge But we are not able to looke into the faith of other men which doth cōsist in the mind and therfore we iudge by their words and déeds Honest words and works beare witnesse of a faithfull hearte whereas vnhonest prankes and speaches doe bewray a kinde of vnbeliefe The workes of charitie and humanitie doe declare that wee haue faith in déed whereas the lacke of them do argue the contrarie And therefore the Scripture admonisheth vs that the iudgement shal be according to oure workes To this sense agréeth that in the 12. of Matthew where it is said By thy deedes thou shalt be iustified and by the same thou shalt be condemned To Abraham after he had determined to offer his sonne Isaac it was said Because thou hast done this thing and hast not spared thine onely begotten sonne I wil blesse thee and multiplie thee exceedingly c. But it is manifest that God made that promise to Abraham before Isaac was borne yea hée made it as soone as Abraham was brought out of his countrie therefore the promise was not nowe first of all annexed as a reward vnto the works of Abraham c. Therefore God examineth oure workes according to his owne fauourable mercie and not with the extremitie and rigour of lawe and doth reward them with infinite benefits because they procéed from faith in Christ albeit that for the sinne which abideth in vs they be vnpure nothing meritorious
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
which god had threatened vnto him to wit that he shoulde so be humbled by the incest of his sonne c. And what is the cause that they demaund not if God for sinne did threaten that scourge why then when he had pardoned the sinne did he fulfill that whiche he threatened but for bicause they knowe if they demaund that question that they shall rightly be answered that the remission of the sinne was graunted to the end the man shuld not be by his sinne hindered to obteine eternall life but the effect of Gods threatening did followe after the remission of the sinne to the end that the godlinesse of the maÌ„ might be tryed and exercised in that humilitie In like manner God hath for sinnes layde bodily death as a punishment vpon the body of man and after the forgiuenesse of sinnes hathe not taken it away but left it in the body to be a meane to the exercise of righteousnesse Thus farre hath Augustine Nowe as concerning the punishments of the wicked If the most iust God doe in this worlde touch them with any let vs knowe that they bee the arguments of Gods iust iudgement who in this worlde beginneth to punishe them temporally and in the worlde to come doeth not ceasse to plague them euerlastingly The wicked verily perishe thorough their owne default For God beginneth to whippe them in this life to the end that they beeing chastened may begin to be wise and turne to the Lorde but they by his chasticement are the more indurate and murmur at the iudgements of God conuerting that to their owne destruction which was ordeined to haue bene to their health For as to them that loue GOD all thinges worke to the best so to them that hate the Lord all things do work to their vtter destruction This argument might bee extended further yet but for because I haue alreadie spoken a great deale to this effect in the third Sermon of this thirde Decade that whiche is here left out may there be founde therefore I referre you to the looking vpon that And so nowe hitherto touching sinne I haue with somewhat too long a Sermon dearely beloued by more than the space of two whole houres deteyned you here That therefore I may nowe make an end let vs humblie acknowledge our sinnes and méekely crye with prayers vnto the Lorde which sitteth in the throne of Grace saying Haue mercie vppon vs O Lorde for against thée haue wée sinned and do confesse our offences Thy debters are wée Forgiue thou vs our debtes as wée forgiue our debters and leade vs not into temptation but deliuer vs from euil Amen ⸫ The ende of the thirde Decade of Sermons The fourth Decade of Sermons written by Henrie Bullinger ¶ Of the Gospell of the Grace of God who hath giuen his sonne vnto the worlde and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life The first Sermon AFter the expositioÌ„ of the lawe and those poyntes of doctrine that depende vppon the lawe I thinke it it best nowe to come to the handling of the Gospell which in the exposition of the lawe other places else hath bene mentioned often times Nowe therefore dearely beloued as I haue béene hitherto helped with your prayers to God so here againe I request your earnest supplications with mee to the father that I by his holie spirite may speake the trueth to your edification in this present argument Euangelium is a Gréeke woorde but is receiued of the Latines Germanes and at this day vsed as a worde of their owne It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth good and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell tydings For Euangelium signifieth the telling of good tydings or happie newes as is wont to be blowen abroade when the enimies being put to foyle wee rayse the siege of any citie or obteine some notable victorie ouer our foes The worde is attributed to any ioyfull luckie newes concerning any matter luckily accomplished The Apostles did willingly vse that terme not so much because the Prophets had vsed it before them as for that it doth wonderfully conteine and doth as it were laye before our eyes the manner and woorke of oure saluation accomplished by Christe wherevnto they haue applyed the worde Euangelium The Prophet Esaie as Luke interpreteth it bringeth in Christe our Lorde speaking in this manner The spirite of the Lord vpon mee because he hath annoynted mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to preache the Gospell hath he sent me to heale the broken harted to preach deliuerance vnto the captiue and recouering of sight vnto the blindâ— freely to sett at libertie them that are brused and to preach the acceptable yere of the Lorde Lo here the Sauiuiour of the worlde doeâ—h in the Prophet and the Euangelist expounde to vs what Euangelium is and wherevnto it tendeth The father sayth hee hath sent mee to preache Euangelium the Gospell to the poore And immediately after to shew who those poore should bee hee addeth whiche are broken hearted or broken minded to wite suche as finde in them selues no soundnesse or health but vtterly despairinge of their owne strength do wholy depend vpon the help of Christ their cunning and willing Physician Nowe the Gospell or good tydings which is shewed to the afflicted is this that the sonne of God is descended from heauen to heale the sicke and diseased soules To which also to make it more euident hee addeth another cause saying that the sonne of God is come to preache deliueraunce vnto captiues and the recouering of sight to the blinde c. For all men are helde captiue in the bondes of damnation they doe all serue a sorrowfull slauerie vnder their cruel enimie Satan they are all kept blinde in the darknesse of errors And to them it is that redemption deliuerance and the acceptable yere of the Lorde is preached Now this ioyfull tydings is called Euangelium the Gospell Therefore the Gspell is of all men in a manner after this sorte defined The Gospell is a good and a sweete worde and an assured testimonie of Gods grace to vs warde exhibited in Christe vnto all beléeuers Or else the Gospell is the moste euident sentence of the eternall God brought downe from heauen absoluing al beléeuers from all their sinnes and that too freely for Christe his sake with a promise of eternal life These definitions are gathered out of the testimonies of the Euangelistes Apostles For Sainct Luke bringeth in the Angel of the Lorde speaking to the amazed shéepeheards saying Feare not for behold I bring you good tydings of greate ioye that shal be to all people for vnto you is borne this daye in the citie of Dauid a Sauiour which is Christ the Lorde Lo here he taketh from the sheepeheardes all manner of feare with the 〈…〉 of good tydinges that is with 〈…〉 of health which is a 〈…〉 is full of
ioye and alwayes bringeth gladnesse with it The tydings are that there is borne the Sauiour of the worlde euen the Lorde Iesus Christ he is borne and that too vnto and for vs that is to the health and saluation of vs mortall men Sainct Paule saith That the Gospel was promised afore of GOD by the prophets in the holie Scripture of his sonne which was made of the seede of Dauid after the fleshe who hath been declared to be the sonne of god with power after the spirite that sanctifieth by his resurrection from the dead And againe The Gospell is the preaching of Iesus Christe according to the reuelatioÌ„ which hath beene kept cloase from before beginninges but is nowe made manifeste and by the writinges of the prophâ—ts opened to all nations vnto the obedience of faith according to the apointment of the eternall God. And yet againe more briefely he saith The gospell is the power of God vnto saluation to all that do beleeue that is to saye the Gospell is the preaching of Gods power by whiche all they are saued that do beléeue But Christe is the power of god For he is saide to be the arme the glorie the vertue brightnesse of the father Now Christ bringeth saluation to euery one that doth beléeue For hee is the Sauiour of all Of all this wee doe nowe gather this definition of the holie Gospell the Gospell is the heauenly preaching of Gods grace to vs warde wherein it is declared to all the worlde being set in the wrath and indignation of God that God the father of heauen is pleased in his onely begotten sonne oure Lord Christ Iesus whome as he promised of olde to the holy fathers hee hath nowe in these latter times exhibited to vs and in him hath giuen vs all things belonging to a blessed life and eternal saluation as hee that for vs men was incarnate dead raysed from the dead againe was taken vp into heauen and is made our onely Lorde and Sauiour vppon condition y we acknowledging our sinnes do soundly and surely beléeue in him This definition I confesse is somewhat with the longest but yet withall I woulde haue you thinke that the matter which is in this definition described is it selfe verie large and ample which I haue therefore in this long definition or description with as greate light as I coulde endeuoured my selfe to make manifest to all men Wherefore I neither could nor shoulde haue expressed it more briefely This definition consisteth of iust partes which being once seuerally expounded and throughly opened euery man I hope shal euidently perceiue the nature causes effects and whatsoeuer else is good to bee knowen concerning the Gospell First of all that the Gospell is tydinges come from heauen and not begonne on earth that doeth moste of all argue because God our heauenly father did him selfe firste preach that tydings to our miserable parentes after their fall in Paradise promising his sonne who being incarnate should crushe the Serpents head Then againe the Apostle Paule doth in expresse wordes saye God in time past at sundrie times and in diuerse manners spake vnto the fathers by the Prophets and hath in these laste dayes spoken to vs by his sonne And Iohn before him is read to haue testified saying No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him And againe He that commeth from an high is aboue all he that is of the earth is earthly and speaketh of the earth he that commeth from heauen is aboue all and what he hath seene and heard that he testifieth To this belongeth that the Prophets were beléeued to haue prophecied by the inspiration of the holie spirite Nowe they did in the holie Scriptures foreshewe the Gospell the especiall or chiefe poyntes whereof were by Angels descending from heauen declared vnto men For the incarnation of the sonne of God is by the Archangel Gabriel tolde first to the holie virgine and after that againe to Ioseph the supposed father of Christ and tutour of the vnspotted virgin The same Angel did preache to the shéepeheardes the birth of the sonne of god Moreouer to the women that came to the graue mynding after their countrie manner to annoynct the bodie of the Lord the Angels declared that hee was risen from the dead againe The same Angels at the Lordes ascension did testifie to the Apostles whose eyes were turned and surely fixed into the clouds that he was taken vpp into heauen that from thence hee shoulde come againe to iudge the quick and the dead And to all these testimonies may bee added the voice of the eternall father him selfe vttered from heauen vppon our Lorde and Sauiour saying This is my beloued sonne in whome I am pleased heare him Which testimonie of the father the blessed Apostle Peter doth in the zeale of the Spirite repeate in the firste Chapter of his seconde Epistle Therefore the preaching of the Gospell is a diuine spéech vnreproueable and brought downe from heauen which whosoeuer beleeue they do beléeue the worde of the eternall God and they that beléeue it not do despise and reiecte the woorde of god For it ceasseth not to bee the worde of God because it is preached by the ministerie of men For of the Apostles we do read that the Lord did saye It is not ye that speake but the spirite of my father which is within you And therefore we read that they departed not from Hierusalem vntill they were first instructed from aboue and had receiued the holie Ghost Neither is there any cause why the worde of God should be tyed to the Apostles onely as though after the Apostles no man did preache the word of god For our Lorde in Saincte Iohns Gospell doth plainly saye Verily I saye vnto you hee that receiueth whome soeuer I sende receiueth mee and he that receiueth mee receiueth him that sent mee Nowe our Lorde the highe priest and chiefe byshop of his catholique church doeth sende not Apostles only but al them also that are lawfully called and doe bring the worde of Christ Therefore we vnderstand it to be spoken concerning all the lawfull ministers of the churche where the Lorde doeth saye Whose sinnes soeuer ye forgiue they are forgiuen them and whose sinnes soeuer ye reteine they are reteined And againe whatsoeuer thou loosest on earth shal be loosed in heauen whatsoeuer thou byndest on earth shal be bound in heauen For in an other place the Lorde saith Verily I saye vnto you it shall bee easier for the land of Sodom and Gomorrha in the day of iudgement than for that citie that receiueth you not heareth not your sayings Nowe who knoweth not with howe filthie horrible sinne the men of Sodome did defile them selues and that the Lorde rayned fire brimstone and pitche froÌ„ heauen wherewith he burnt vp both the citie and her inhabitants Who therefore cannot gather therevppon that rebels
Iesus Christ Therefore repentaunce and faith séeme to be diuers not that true repentaunce can be without faith but because they must bee distinguished not confounded Wée doe all knowe that true faith is not without workes as that whiche of necessitie sheweth forth good woorkes and yet wee make a difference betwixt faith and works so yet that we do not separate them or rend the one from the other and in like manner wee acknowledge that true faith and true repentaunce are vndiuidedly knit together and closely fastened the one to the other I wil not stand in argument whether faith be a part of repentaunce or doth by any other meanes depend vppon it It séemeth to me a notable point of follie to goe about to tye matters of Diuinitie to precepts of Logicke For we learne not that of the Lords Apostles I admonished you before in a Sermon of the Gospel which thinge I do here repeate againe that the acknowledging of sinnes doeth not of it selfe obteine grace or forgiuenesse of sinnes euen as the bare acknowledging of a disease is not the remedie for the same For eueÌ„ damned men also do acknowledge their sinnes and yet are not therefore healed The acknowledging of sinne is a certaine preparatiue vnto faith as the acknowledging of a disease doth minister occasion to thincke vppon a remedie To this at this present wee add that not the verie feare of God howe sincere soeuer it bée not the verie sorrowe conceiued for oure sinnes how great soeuer it bée nor the verie humiliation howe submisse soeuer it bee doe of themselues make vs acceptable to god but rather that they prepare an entraunce make a waye for vs vnto the knowledge of Christe and so consequently doe leade vs to Christe himselfe being incarnate and crucified for vs and our redemption and lay vs vppon Christ alone by him to be quickened and purely cleansed For he that is truly conuerted to God is vtterly turned from himselfe and all hope of worldly ayde Who so doth truely feare God and is sorie in very déede from the bottome of his heart he doeth feare and is sorie for his sinnes committed and not for that alone but because he findeth himselfe to be corrupted wholy and to haue in himselfe no soundnesse or integritie yea because he reuereÌ„ceth God as his father he doth disclose to him his wounds as to a Cheirurgian desiring instantly to be recoÌ„ciled to him as to his louing father And wheras here true godlinesse doeth crie that no man can be reconciled to God the father but by the onely begotten sonne the penitent doeth by faith lay hold on the sonne and so séeke the meanes of his recoÌ„ciliation Faith is grounded vppon the onely grace or mercie of GOD exhibited to vs in Christ Iesus and the penitent beléeneth that he is accepted of God for Christ his sake alone and therfore he maketh his supplications to God committing himselfe wholy vnto his mercie as we read that Dauid the prodigal sonne in the 15. cap. of S. Lukes Gospell did To this place might bee annexed the doctrine of the Gospell of faith in Iesus Christ of the remission of sinnes touchinge whiche I haue alreadie spoken And héere I thincke it not amisse that the mindes of penitents must by all meanes bee confirmed with many and euident places of scripture plainly vttered concerning the full remission of sinnes to the end that hereafter wee haue no scruple of conscience to cause vs to despaire or doubt in oure temptations Wherein notwithstanding I repeate againe and againe this note to be thoroughly marcked for the confirmation of the glorie of the onely begotten sonne of God our lord Christ Iesus that penitent sinners haue their sinnes remitted not for their repentaunce in respecte that it is oure worke or action but in respecte that it comprehendeth the renuing of man by the holy Ghost and true faith whiche deliuereth vs to Christ our Physician that he may heale all our diseases and bynde vp al our griefes And although this treatise doeth properly belonge to the common place of faith and the Gospell of which I haue so briefly as I could alreadie discoursed yet notwithstanding I wil heere recite some euident sentences touching the grace of GOD and frée remission of oure sinnes Dauid in the hundreth and thirde Psalme sayeth Praise the Lord O my soule and forget not the thinges that hee hath done for thee whiche forgiueth all thy sinnes and healeth all thine infirmities Which saueth thy life from destruction and crowneth thee with mercie and louinge kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our wickednesse For loke howe highe the heauen is in comparison of the earth so great is his mercie toward them that feare him And looke how farre the East is from the West so farre hath hee sett oure sinnes from vs Yea like as a father pitieth his owne children so is the lord merciful to them that feare him For hee knoweth that wee are fraile proane to sinne doth remember that we are but dust Esaie in the first Chapiter of his Prophecie sayeth Thus sayeth the Lord Though your sinnes bee as red as Scarlet they shal bee made whiter then snowe and thoughe they bee redd as purple they shal be made like vndied woll Againe in the fourtie and thrée Chapiter he bringeth in the Lord saying I I am hee that blott out the transgressions and that for mine owne sake I will not remember thy sinnes In the 31. Chapiter of Ieremie which saying is also alleged by Paule in the eighth and tenthe Chapiters to the Hebrues the Lord sayeth This is my couenaunt that I will make with them after these dayes I wil be mercifull vnto their iniquities and not remember their sinnes any more In the 36. Chapiter of Ezechiel the Lord sayeth I will sprinckle cleane water vppon you and yee shall bee cleansed from all your vncleannesse A newe heart also will I giue you and a newe spirite will I put within you as for that stonie heart I will take it out of your flesh and giue you a fleshie heart I wil deliuer you from all your vncleannesses But I wil not doe this for your sakes sayeth the Lord be ye sure of it c. Daniel in his ninth Chapiter leaueth to vs a manifest example of confession of sinnes and doeth in expresse words say that by the Messiah sinnes are forgiuen iniquitie purged and euerlasting righteousnesse brought in in stéed of it So doth the Prophet â—acharie in his thirde Chapiter affirme that the iniquitie of the earth is purged by the onely Sacrifice of Christe Iesus The Lord in the Gospell after S. Matthewe doeth say They that are whole neede not the Physician but they that are sick Neither did I come to call the righteous but sinners to repentaunce And therefore is he called Iesus that is a Sauiour For the Angel said Hee shall saue his people from their sinnes
And Sainct Paul to Timothie sayeth It is a sure saying and worthie by all meanes to be receiued that Iesus Christ came into the world to saue sinners In the same Gospel the Lord sayeth Euerie sinne blasphemie shal bee forgiuen men but blasphemie against the holy Ghoste shall not bee forgiuen men And whosoeuer shall say a word against the sonne of man it shall bee forgiuen him but whosoeuer speaketh a word against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come Concerning sinne against the holy Ghost I haue alreadie spoken in another place Nowe to this place doe belonge all the examples of that most liberall kinde of forgiuenesse whiche is expressed in the Gospell as for example of the sinnefull woman Luke the seuenth Also Iohn y fourth and Matthew the eighth Chapiter Of Zachee Sainct Peter and the théefe vppon the Crosse But who is able briefely to reckon them all To this also doe apperteine the thrée parables in the Gospell after the Euangeliste Sainct Luke In the Gospell after Sainct Iohn the forerunner of the Lord doeth crie out saying Behold the lambe of God that taketh awaye the sinnes of the world And the Lord himselfe did say to his disciples Whose sinnes soeuer ye forgiue they are forgiuen Peter the Apostle in the Actes doth crie and say All the Prophets beare witnesse to Christe that whosoeuer beleeueth in him should by his name receiue remission of his sinnes The same Apostle againe in his Epistle sayeth Christ his owne selfe bare our sinnes in his bodie vppon the Crosse that wee beeing dead to sinne might liue to righteousnesse by whose stripes ye are healed The Apostle Paul in the 5. chap of his 2. Epistle to the Corinthians saith God was in Christe reconciling the world vnto himselfe not imputinge their sinnes vnto them For him that knewe not sinne hee made sinne for vs that wee throughe him might bee made the righteousnesse of God. And in the tenthe to the Hebrues hee hath Christ hauing offred one sacrifice for sinne is set downe at the right hand of God for euer from henceforth tarying till his foes bee made his footestoole For with one offering hath he made perfecte for euer them that are sanctified Moreouer the blessed Apostle and Euangeliste Iohn doth no lesse truely than euidently testifie saying The bloud of Iesu Christ the sonn of God doth cleanse vs from all sinne And againe And he is the propitiation for our sinnes not for ours only but for the sinnes also of the whole world But nowe most vaine and the verie messingers of sathan himselfe are the Nouatians and Anabaptists whiche feigne that wee are by baptisme purged into an Angelicall life whiche is not polluted with any spotts at all but if it be polluted then can hee that is so defiled looke for no pardon at all For to passe ouer many other places of holy Scripture was not S. Peter cōsecrated to God in baptisme had hée not tasted of Gods good grace After that notable confessiō which he made the Lord said vnto him Happie arte thou Simon Bar Iona flesh bloud hath not reuealed this vnto thee but my father which is in heauen Againe when the Lord demaunded of his disciples saying Will ye depart also Then Peter in the name of them all aunsweared Lord to whome shal we goe ▪ Thou hast the words of eternall life and wee beleeue and knowe that thou art Christe the sonne of the liuing God. And yet this very fame Peter after his baptisme and tasting of the grace of God sinneth notwithstanding and that too not lightly in denying and foreswearing his Lord and maister Now was he for this sinne of his altogether vnpardoneable was his returne to God againe stopped vp by his stumbling No verilie For when he heard the cocke crowe he remembred presently the wordes of the Lord hee descended into himselfe hee considered what hee had done hee wept bitterly and mourned lamentablie And yet hee was not longe tormented in that griefe without consolation For the third day after to the women which came to the Lords sepulchre it was said by the Angels Tell his disciples Peter that he is risen and goeth before you into Galilee Loe here the Lord wil haue it knowen to Peter by name that hee was risen And why to Peter by name Because forsooth he had sinned more gréeuously than the other not that the Lord did like of Peters sinne but because hee would therby declare to vs that penitents doe obteine forgiuenesse of their sinnes so often as they do turne to the heauenly grace of God againe And not many dayes after he restored Peter to the ministerie againe commending to him the charge of his shéepe Moreouer the Lord in Ieremie speaketh to the people of Israel saying If any man put away his wife and shee marrie to an other man will her first husband turne to her againe But is not this land defiled Hast thou not committed fornication with many yet turne thee to me againe sayth the Lord. And the Galathians being once rightly instructed by the Apostle Paule but after that seduced by the false apostles reuolted from the trueth preaching of the Gospell yet notwithstanding they obteyned pardon The Corinthians also after they had receyued grace did wittingly willingly sinne in many things but yet vppon repentaunce the Apostle Paule promised them forgiuenesse of their sinnes at the handes of the lord And what is more manifest than this that all the saincts doe daily in earnest and truly not hypocritically or falsely praye saying Forgiue vs our trespasses They whiche praye thus doe plainelye confesse that they are sinners And the Lord promiseth to heare those that praye with faith therefore euen those sinnes are forgiuen at the prayers of penitents whiche are committed after the grace of God is once knowen and obteyned Nowe the places in the Epistle to the Hebrues whiche the Nouatians alledge for the confirmation of their opinion I haue in an other place so thoroughly discussed that I neede not heere busilie to stand longe vppon them But nowe to gather a summe of those thinges whiche I haue hetherto said concerning repentaunce let vs hold that repentaunce is a turning to God which although hee doeth by his woord and other meanes stirre it vpp in vs is notwithstanding especially by the holy Ghoste so wrought in vs that with feare wée loue and with loue wee feare our iust God and mercifull Lord from whome wee were turned backe being sorie now withall oure heartes that wee with oure sinnes did euer offende so gratious a father For being humbled before his eternall and most sacred maiestie we acknowledge the sinnes that are obiected against vs by the word of God yea we acknowledge that in vs there is no integritie or soundnesse but doe hartily desire to bee reconciled wyth God againe and since that reconciliation cannot be otherwise made than by the only
hee is not regenerate and is yet without the true light of Gods moste holie Spirite For in another place the Apostle saith We are not able to thinke any good as of our selues but all our abilitie is of God. And therefore it is that wée do so often in the Scriptures finde mention of Inlightening or I lumination which shoulde without cause be expressed or named if so bee mannes vnderstanding were cleare of it selfe not darke and mistie There is therefore borne togeather with all men a blindenesse of heart mynde a doubting in the promises of God and an vnbeléefe and peruerse iudgement in all heauenly thinges For albeit that man hath at Gods hand receiued vnderstanding yet by reason of his owne corruption ignoraunce is a peculiar and proper heritage belonging vnto him For he is then in his kingdome when he is blynd when he doth erre when he doth doubte when hee doth not beléeue nor vse the gifts that God hath giuen him rightly as hee should that is to his owne saluation and the glorie of his maker Let vs nowe sée what the will of the olde man is able to doe Therefore since this will doeth followe a blynde guide God wote that is to say corrupt affection it is vnknowen to no man what foolishe choyce it maketh and wherevnto it tendeth And although the vnderstanding bee neuer so true and good yet is the will like to a shippe tossed to fro with stormie tempestes that is of affections For it walloweth vpp and downe with hope feare lust sorrowe and anger so that it chooseth and followeth nothing but euil For the holie Apostle speakinge of him selfe doth saye I knowe that in mee that is in my fleash there dwelleth no good thing For to will is present with mee but I finde no meanes to perfourme that whiche is good For the good that I woulde doe I not but the euill which I woulde not that do I. But nowe since the Apostle spake this of him selfe when he was regenerate what I praye you shall wee saye of the will of the olde man The olde man willeth all thinges whiche God willeth not and breakinge into all kinde of wickednesse doeth foulie fulfill his filthie lustes that is to say hee giueth his members seruauntes vnto vncleannesse and wickednesse from one iniquitie vnto another We haue of this verie many examples exhibited vnto vs bothe by the holie Scriptures and daily experience Let vs nowe against this oppose or set the newe man that is the man which is regenerate by the spirite of GOD through the faith of Iesus Christe Nowe regeneration is the renuing of the man by which through the faith of Iesus Christe we whiche were the sonnes of Adam and of wrath are borne againe the sonnes of God and do therefore putt off the olde man and put on the new which bothe in vnderstanding and wil doeth fréely serue the Lorde This regeneration is the renuing of the minde not of the bodie as we hearde in an other place out of the thirde Chapter of Sainct Iohns Gospell The author of this regeneration is the holie Ghost which is from heauen giuen vnto man I meane to a faithfull man For the gifte of the holie Ghoste is giuen for Christe his sake and that too vnto none but those that do beléeue in Christe This spirite of God doeth testifie with our spirite that wee are the sonnes of God and therefore the heires of his kingdome Wee are therefore a newe creature repayred nowe according to the image of GOD and indued with a newe nature or disposition whereby it commeth to passe that wee doe dayly put off that olde man and putt on the newe whiche thinge is done when we walk not in concupiscence after the Carnall inclination of the fleshe but in newenesse of sense according to the woorkinge of the holie Ghoste by whome wee are regenerate The same substaunce forme of the bodie abideth still the minde is chaunged the vnderstanding and wil renued For by the spirite of God the vnderstandinge is illuminated faith and the vnderstanding of God and heauenly thinges is plentiousely bestowed and by it vnbeleefe and ignoraunce that is the darkenesse of the olde man are vtterly expelled according to that saying of the Apostle Through Christe ye are made riche in all thinges in all speeche knowledge Againe Wee haue not receiued the spirite of the worlde but the spirite which is of GOD to knowe what thinges are giuen of Christe to vs. And againe We haue or know the spirite or mynde of Christ And againe ye haue no néede that any man teache you but as the verie annoynting doth instruct you of all thinges and is true abide ye in it And in this regeneration of man the will also doth receiue an heauenly vertue to do the good whiche the vnderstandinge perceiued by the holie Ghoste so that it willeth chooseth and woorketh the good that the Lorde hath shewed it and on the other side nilleth hateth and repelleth the euil that the Lorde hath forbidden it For Paule saith I knowe to be humble and I knowe to exceede I can doe all thinges through Christ who strengtheneth mee And againe to the Philippians he saith To you it is giuen for Christe not onely to beléeue in him but also to suffer for him And againe yet he doeth more plainly say It is God that worketh in you bothe to will and to performe according to the good purpose of the minde But now note this that what soeuer they doe whiche are regenerate by the spirit of God they doo it fréely not by compulsion nor against their willes For like as God requireth a cheerefull giuer so where the spirit of the Lord is there is frée libertie and hartie goodwil And Zacharie the Father of Iohn Baptist saide That we beeing deliuered from the handes of our enimyes might serue him without feare in holinesse and righteousnes before him all the dayes of our life Yea and our Lorde him selfe in the Gospel saith If ye abide in my sayings ye shal be my Disciples in deede and ye shall know the trueth and the trueth shall make you free And againe If the sonne set you at libertie or make you free then shall ye be free in deede Touching this libertie of the sonnes of GOD I haue alreadie discoursed in the ninthe Sermon of my first Decade This libertie of the sonnes of God wée doe willingly acknowledge and fréely confesse but the arrogant disputations of some blasphemous praters concerning frée will as thoughe it were in our power of our selues to doe any heauenly thing wee doe vtterly reiecte and flatly denye And yet wee doe not make man subiecte to fatall necessitie nor turne vppon GOD the blame of iniquitie As we haue else-where more at large declared And S. Augustine in his controuersie with the Pelagians did so attemper his disputation that hee attributed the good to the Grace of God and the euill vnto our nature so that
verily a detestable impietie to leaue this catholique and true rule of faith and to choose follow one newly inuented There are euen at this daye extante most godly and learned books of Ecclestasticall writers wherin they haue declared and defended this catholique faith by the holy scriptures against all wicked and blasphemous heretiques There are extant sundrie symboles of faith but all tending to one end set forth published in many synodall asseÌ„blies of bishops and fathers There is at this day eâ—tant learned and rehearsed of the vniuersal Church and all the members thereof both learned and vnlearned of euery sexe and age that Créed commonly called the Apostles Créed wherin we professe nothing else than that whiche wee haue hetherto declared namely that we beléeue in one God to wit the father the sonne and the holy Ghost And forbecause this consent of all the Sainctes concerning this true faith hath béene euer since the beginning of the world so sure and firme it was very well and godly prouided of auncient kinges and princes that no man should once dare be so bold either to cal into doubt or with curious questions and disputations to deface or make intricate this beléefe concerning the vnitie and Trinitie of the Almightie god Hée of old amonge the Israelites was stricken throughe and slaine which passed beyond the bounds that the Lord had limitted out And wee also haue certeine appointed boundes about the knowledge of god whiche to passe is hurtfull vnto vs yea it is punished with assured death God graunt that wee maye truely knowe and religiouslye worshippe the high excellent and mightie God euen so and such as he him selfe is For hetherto I haue as simplie sincerely and briefely as I could discoursed of the wayes meanes howe to know God which is in substaunce one and thrée in persons And yet wée acknowledge and doe fréely confesse that in all this treatise hetherto there is nothing spoken worthie of or comparable to his vnspeakeable maiestie For the eternall excellent and mightie God is greater than all maiestie and than all the eloquence of all men so farre am I from thincking that I by my woords doe in one iote come néere vnto his excellencie But I doe humblie beséech the most mercifull Lord that hée will vouchsafe of his inestimable goodnesse and liberalitie to enlighten in vs all the vnderstanding of oure mindes with sufficient knowledge of his name thoroughe Iesus Christ our Lord and Sauiour Amen ¶ That GOD is the creatour of all thinges and gouerneth all thinges by his prouidence where mention is also made of the good-will of God to vs ward and of Predestination ¶ The fourth Sermon DErely beloued it remayneth now for mée in this dayes Sermon for a coÌ„clusion to that whiche I haue he-ther-to spoken concerning God briefly to add somewhat of that creation or worke of God whereby hée being the maker of all thinges hath to mankindes commoditie wholsomely created all things both visible and inuisible doth now as alwayes most wisely gouerne order the same For by so doing wee shall obteine no small knowledge of God and many things shal be more openly layed forth vnto vs which we in our last treatise did but touch and away In the searching out considering setting forth of the creation of the whole and the partes thereof all the diligence of all wise men hath béene sett on woorke doeth labour and shal be troubled so longe as this world indureth For what is he though he were the wisest the cunningest and diligentest writer of the naturall historie that leaueth not many thinges vntouched for the posteritie to labour in and beate their braines about Or what is he at this day which although hee vse the ayde industrie of most learned writers is not compelled to wonder at more and greater thinges than either they euer did or hee euer shall atteine vnto you The most wise Lord will alwayes haue wittie men that are inriched with heauenly giftes to bee alwayes occupied and euermore exercised in the searching out and setting forth the secretes of nature and of the creation But we doe simplie by faith conceiue that y worldes were made of nothing and of no heape of matter of God thorough the woord of God and that it doeth consist by the power of the holie Ghoste or spirite of god For so did king Dauid and Paule the teacher of the Gentiles both beléeue and teache But although the order of y who le and the manner of the creation cannot bee knitt vpp or declared in fewe woordes yet will I doe my endeuour to vtter somewhat by which the summe of thinges maye partly appeare to the diligent considerer And héere I choose rather to vse an other manns woordes than mine owne especially because I suppose this matter cannot be more liuely expressed than Tertullian in his booke De Trinitate setteth it foorth as followeth GOD hath honge vp heauen in a loftie height he hath made the earth massiue with a lowe and pressed-downe weight hee hath powred out the seas with a leuse and thinne liquor and hath planted all these beeing decked and full with their proper and fit instruments For in the firmament of heauen hee hath stirred vpp the dawning risings of the Sunne hee hath filled the circle of the glittering Moone for the comforte of the night with monethly increasings of the world and hee lighteneth the beames of the starres with sundrie gleames of the twinckling lighte the night he meaneth and hee would that all these should by appointed courses goe about the compasse of the world to make to mankind dayes monethes yeares signes times and commodities In the earth also hee hath lifte vpp high hilles aloft depressed downe the valleyes belowe layed the fieldes out euenly profitablie ordeined flockes of beastes for sundrie seruices and vses of men Hee hath made the massiue oakes of the woodes for the behoofe of man hee hath brought foorth fruite to feed him withal he hath vnlocked the mouthes of springs and powred them into running riuers After all whiche necessarie commodities beecause hee would also procure somewhat for the delight of the eyes hee cladd them all with sundrie colours of goodly flowers to the pleasure delight of those that beheld them In the sea also althoughe for the greatnesse and profite thereof it were very wonderfull hee framed many sortes of liuinge creatures some of a meane and some of a monsterous bignesse which doe by the varietie of the woorkemanshipp giue speciall notes of the woorkemans witt And yet not beeing therewithall content least peraduenture the rage course of the waters should with the damage of the earthes inhabitauntes breake out and occupie an other element hee cloased vp the waters limitts within the shoares that thereby when the raginge waues and foaminge water did rise vpp from the depth and chanell it mighte turne into it selfe againe and not passe beyond the boundes
at Hierusalem so must thou beare record of mee at Rome And although he did nothing doubt of the trueth of Gods promises and was not ignoraunt of the power of Gods prouidence yet notwithstanding he did priuily send his sisters sonne which told him that the Iewes had cōspired to kill him vnto the Tribune to desire of him that Paul might not be brought forth at the Iewes request Neither did he shew himselfe vncourteous or vnthanckfull to the souldiers that carried him to Antipatridis nor to the horsemen that went with him to Cęsarea Againe as he sailed in y Adriaticke sea whē he was in perill of dangerous shipwracke and y all his cōpany were stricken with feare hee said Sirs I exhort you to bee of good cheare for there shall bee no losse of any mans life among you but of the shippe For there stood by mee this night the Angel of God whose I am and whome I serue saying Feare not Paule thou must be brought before Caesar and loe GOD hath giuen thee all them that saile with thee Wherefore sirs be of good cheare For I beleeue God that it shal be euen as it was told mee But a while after when the mariners went about to leaue the ship the same Paule said to the Centurion and to the souldiours Vnlesse these abide in the shipp yee cannot be saued Therefore meanes doe belonge to the prouidence of God by which he woorketh and therefore are they not to be neglected Truely it is by Gods gouernement or prouidence that we haue all these * impressions of what sort soeuer either fierie or ayrie or watrie For by the power of God and not by any power of their owne doeth the ayre make the earth fruitefull the waters flowe and ebb againe and the earth doth bring forth her increase And although the saincts thincke verily that none of all this is done for any merits sake of theirs because the Sauiour himself in the Gospell sayeth The father sendeth raine vppon the iust and vniust yet for all that they do neuer forget the woords of the Prophete where he sayeth If ye will be willing and obedient ye shall eate the good of the land but if ye be obstinate rebellious ye shal be deuoured with the swoord For the mouth of the Lord hath spoken it For the great Prophete Moses longe before Esaie had said If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do all his commaundements all these blessinges shall come vppon thee Thou shalt bee blessed in the citie blessed in the field Blessed shall the fruite of thy body bee blessed shall the fruit of thy ground be The Lord shal open heauen vnto thee and giue raine to thy land in due season But if thou wilt not hearken vnto the voice of the Lord thy God to obserue and doe his commaundements then all these curses shall come vppon thee Cursed shalt thou be in the citie and cursed in the field The heauen aboue thy head shall be brasse and the Lord shall smite thee with many plagues c. And histories beare record that all these thinges happened to the people of God euen as they are here foretold and that too not without the prouidence of the Lord their god All good successes and prosperitie are the good blessings of God and on the other side all calamities and aduersities are the curses of god Therefore herevppon the Saincts do gather that mens affayres and state are wholie gouerned by Gods prouidence so yet that they must not therfore sitt as we say with their hāds in their bosomes idlely and neglect good means but rather watchfully and diligently walke by the grace of GOD in the wayes and meanes or precepts and ordinaunces of the lord For the prouidence of God doeth not disturbe the order of thinges it doth not abrogate the offices of life nor labour and industrie it doth not take a iust dispensation and obedience but by these things it worketh the health of those men which do thrugh that help of God religiously apply themselues to the decrées purpose or woorking of the Lord to whome they doe rightly ascribe what good soeuer doeth chaunce or betyde them imputing to mans corruption to our owne vnskilfulnesse and to our sinns what euil soeuer doth happē vnto vs Therfore the sainctes acknowledge that although warres plagues and diuers other calamities do by God his prouidence afflict mortal men yet notwithstanding that the causes thereof do arise of nothing else than of the sinns of man For God is good which wisheth vs rather well than euill Yea oftentimes hee of his goodnesse turneth oure euill purposes vnto good ends as is to be séene by the historie of Ioseph in the booke of Genesis Truely vpon the earnest consideration of Gods prouidence al the godly sort doe gather that their good God wisheth well vnto man For he hath a greate care ouer vs not in greate things onely but also in the smallest He knoweth the number of the dayes of our life In his sight are all oure members as wel within as without For the Lorde in the Gospell sayth that al the haires of our head are nūbered He by his prouidence defendeth vs from all manner diseases and imminent perils He féedeth refresheth and preserueth vs For as he made all creatures for mans health and behoofe so doth he preserue and apply them to mans good and commoditie The doctrine of the foreknowledge and predestination of God whiche hath a certein likenesse with his prouidence doth no lesse comfort the godly worshippers of god They call foreknowledge that knowledge in God whereby he knoweth all things before they come to passe and séeth euen present all things that are haue bene and shall be For to the knowledge of God all thinges are present nothing is past nothing is to come And the predestination of God is the eternall decrée of God whereby he hathe ordeyned eyther to saue or destroy men a most certeine end of life and death being appointed vnto thē Wherevpon also it is elsewhere called a foreappointment Touching these pointes some haue diuersly disputed and many verily curiously and contentiously enoughe and in suche sort surely that not onely the saluation of soules but the glory of God also with the simple sorte is indaungered The religious searchers or interpreters of the scriptures confesse that here nothing is to be permitted to mans wit but that we must simply wholy hang vppon what so euer the scripture hath pronounced And therfore these words of S. Paul are cōtinually before their eyes and in their mindes O the depth of the riches of the wisdome and knowlege of God! how vnsearchable or incomprehensible are his iudgementes and his waies past finding out For who hath knowne the minde of the Lorde or who was his coūseller Or who hath giuen vnto him first and he shal be recompenced They neuer forget
the admonition of the most wise man Iesus Syrache saying Seeke not out the things that are too hard for thee neither search after things which are too mightie for thee But what God hath commaunded thee thinke thou alwayes therevpon and bee not too curious in many of his workes for it is not needfull for thee to see with thine eyes the things that be secrete In the meane time truly they do not contemne neither yet neglect those things which it hath pleased God by the open scriptures to reueale to his seruants touching this matter Of Gods foreknowledge there are many testimonies especially in the prophecie of Isaie chapter 41. and in the chapters following whereby also the Lorde doth declare that he is the true god Furthermore God by his eternall and vnchaungeable counsel hath foreappointed who are to be saued and who are to be condēmned Now the end or the decrée of life and death is short and manifest to al the godly The end of predestination or foreappointment is Christe the sonne of God the father For God hath ordeydeined and decréed to saue all howe many so euer haue communion and felowship with Christ his only begotten sonn and to destroy or condemne all howe many so euer haue no part in the communion or fellowship of Christe his onely sonne Nowe the faithfull verily haue fellowship with Christ and the vnfaithful are straungers from Christ For Paule in his Epistle to the Ephesians sayth God hath chosen vs in Christe before the foundations of the world were layd that we should be holy and without blame before him through loue who hath predestinate vs into his sonnes through Iesus Christ into him selfe according to the good pleasure of his will that the glorie of his grace may be praysed wherewith he is pleased with vs in his beloued Loe God hath chosen vs and he hath chosen vs before the foūdations of the world were layde yea he hath chosen vs that we shoulde be without blame that is to be heires of eternall life howbeit in Christe by and through Christe hath he chosen vs And yet againe more plainer hee hath predestinate vs saith he to adopt vs into his sonnes but by Christe and that too hath he done fréely to the intent that to his diuine grace glory might be giuen Therefore who so euer are in Christ are chosen and elected For Iohn the Apostle saieth Who so hath the sonne hathe life who so hathe not the sonne of god hath not life With the doctrine of the Apostles agréeth that also of the Gospell For in the Gospell the Lorde sayth This is the will of him that sent me the father that euerie one whiche seeth the sonne and beleeueth in him shoulde haue euerlasting life and I will raise him vp in the last day Loe this is the will or eternall decrée of GOD saith he that in the sonne by faith we should be saued Againe on the contrarie part touching those that are predestinate to death the Lorde saith He that beleeueth not is condemned alreadie bycause hee hath not beleeued in the name of the onely begotten sonne of god And this is the condemnatiō that light is come into the world and men haue loued darknesse more than light Therefore if thou aske me whether thou art elected to lyfe or predestinate to death that is whether thou arte of the number of them that are to be damned or that are to be saued I answere simply out of the scripture bothe of the Euangelistes and the Apostles If thou haste communion or fellowship with Christe thou art predestinate to life and thou arte of the number of the elect and chosen but if thou be a straunger from Christe howe so euer otherwise thou seeme to flourish in vertues thou arte predestinate to death and foreknowledged as they say to damnation Higher and déeper I wil not créepe into the seate of Gods counsell And here I rehearse againe the former testimonies of Scripture God hath predestinate vs to adopt vs into his sonnes through Iesus Christe This is the will of God that who so beleeueth in the sonne should liue and who so beleeueth not shoulde dye Faithe therefore is a moste assured signe that thou art elected and whiles thou art called to the Communion of Christe and art taught faith the most louing GOD declareth towardes thée his election and good will. The simpler sort verily are greatly tempted and excéedingly troubled with the question of election For the diuell goeth about to throwe into their myndes the hate of GOD as though he enuyed vs oure saluation and had appointed and ordeyned vs to death That he may the more easily persuade this vnto vs he laboureth tooth and nayle wickedly to inféeble and ouerthrowe our fayth as though our saluation were doubtfull whiche leaneth and is stayed vppon the vncerteine election of god Against these fierie weapons the sernauntes of GOD doe arme their heartes with cogitations and comfortes of this sorte fetched out of the Scripture Gods Predestination is not stayed or stirred with any worthinesse or vnworthinesse of oures but of the méere grace and mercie of GOD the father it respecteth Christe alone And bycause our saluation doth stay onely vppon him it can not but be most certeine For they are wrong that thinke those that are to be saued to life are predestinate of GOD for the merites sake or good workes whiche GOD did foresée in them For notably sayeth the Apostle Paule Hee hath chosen vs in Christe into him self according to the good pleasure of his will that the glory of his grace might bee praysed And againe It is not in him that willeth nor in him that runneth but in God that sheweth mercy Againe GOD hathe saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace whiche was giuen vnto vs throughe Christe Iesus before the worlde was but is nowe made manifest by the appearing of oure Lorde Iesus Christe Fréely therefore of his meere mercy not for our desarts but for Christes sake not but in Christe hath he chosen vs and for Christes sake doth embrace vs bycause he is our father and a louer of men Of whome also speaketh the Prophete Dauid The Lorde is full of compassion and mercy slowe to anger and of great kindenesse And as a father hath compassion on his children so hath the Lorde compassion on them that feare him for he knoweth wherof wee bee made and remembereth that we are but dust Moreouer in the Prophete Isaie we reade Can a woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee Truely in Christe the onely begotten sonne of God exhibited vnto vs GOD the Father hath declared what greate store he setteth by vs Therevpon doth the Apostle gather Who spared not his sonne but gaue him for vs al howe can
shewed to Iohn the Apostle sayeth The fearefull and vnbeleeuing and the abhominable and murtherers and whooremongers and sorcerers and Idolaters and all lyars shal haue their part in the lake that burneth with fire and brimstone whiche is the second death These thinges haue wée hetherto spoken of worshipping GOD wée will nowe speake in the second place of inuocating or calling vpon God of which poinct wée promised to speake To call vppon and calling vppon is diuerslye taken in the Scriptures For it signifieth to bring foorthe as a wittnesse or a calling to wittnesse So Moses calleth heauen and earth to wittnesse against the children of Israel by the figure Prosopopoâ—ie Againe the name of any one to bee called vppon ouer an other is to bee called by or after his name Let my name sayeth Iacob be called vppon them that is vppon Ephraim and Manasseh that is let them bée named by my name as if they were my children and let them be called not the sonnes of Iosephe but the sonnes of Iacob Israel So saye the wiues to their husband Let thy name bee called vppon vs that is suffer or giue leaue that wée maye bée named by thy name and that wée may be made thy wiues For these women thoroughe the knott of wedlocke take vnto them their husbands names After the same manner doe wee oftentimes read in the Prophets and holy historie of the Bible The house vppon whiche thy name is called That is the house whiche is called after thy name and is named the Lords house Likewise Ioab General of the kings armie sayth vnto Dauid Take thou the citie Rabbah the chiefe citie or seate royall of the Ammonites least I take it and my name be called vppon it That is least I bee called the conquerour of Rabbah Most ignoraunt therefore and vnskilfull are they of the Scriptures and the phrases of speache vsed in the Scripture whiche cite that saying of Iacob whiche euen nowe wée declared in defence and maintenaunce of the inuocation of Sainctes As thoughe Iacob would haue his name to be called vppon of his posteritie and ofspringe In Daniel thou doest read A people vppon whome the name of God is called Whiche signifieth nothing else thaÌ„ A people that is called Gods people Héere is no mention of inuocation whereby wée aske or desire any thing Furthermore inuocation or calling vppon is taken for religion For Luke sayeth in the Actes Saule had power or authoritie to binde all those that called vppon the name of the Lord. And Paule sayeth Let euerie one that calleth vpon the name of the Lord depart from iniquitie Also Seeke after peace with all them that call vpon the name of the Lord That is whiche are of the true Christian religion Lastly to inuocate or call vppon signifyeth to crie or call for help and with continuall outcries to craue somewhat That inuocation therefore or calling vppon GOD whereof at this time wée intreate is a lifting vppe of mans minde to GOD in great necessitie or in some desire and a most ardent craueing of counsell and assistaunce by faith and also a beequeathing or committing of oure selues into the protection of God and as it were a béetaking of oure selues to his Sanctuarie and onelye safeguard In inuocation therefore true inuocation I meane a faithfull minde is first of all required whiche doeth acknowledge GOD to bée the authour and only giuer of all good gifts who is willing to heare them that call vppon him and is able to graunt vs all our requests and desires whatsoeuer An vncessaunt and ardent petition or beséeching is also required But of these poinctes more shalbée said when GOD shall giue vs leaue in our Sermon of the prayer of the faithful For inuocation is a kinde of prayer Nowe verily I will shewe that in all oure desires GOD is to bée called vppon yea onely and alone to bée called vppon Surely there are expresse commaundementes of GOD chargeing vs to call vppon the name of the Lord who promiseth that for the good will and loue whiche hée beareth vs hee will heare our requestes and suites and largelye giue vnto vs thinges tending to our healthe and benefite Of many I will cite one or two testimonies Solomon the wysest of all men doeth teache vs to call vppon GOD in all and euerie one of our necessities making a particular rehearsall of mens speciall desires The same argument doeth Solomons father that most holy kinge Dauid handle throughout the whole hundreth and seuenth Psalme Hee reckoneth vpp therefore the diuerse casualties chaunces and miseries of men their affliction or oppression their wanderinges and daungers in their iourneye their bondes and imprisonmentes their diseases and the feare of death whiche sometimes is more terrible and hideous than death it selfe their ieopardies on the sea and roughe waters barrennesse scarcitie calamities contempt shame and ignominie c. Those crosses sayeth hée if they light on any man let him not ascribe them either to his God to whose defence hee hath committed himselfe or to Fortune or to his constellation destinie but to that god that knoweth all things can do all things vppon y God let him call earnestly by fayth For often doeth the prophete repeate these wordes And when they cryed vnto the Lord in their tribulation he deliuered them out of their distresse And for that cause doeth hee so often reiterate those words to the end that we hauing conceiued a perfect trust in our heartes and sure beliefe mighte learne in all chaunces to call vppon the name of the lord For Solomon in his Prouerbes yet againe sayeth The name of the Lord is a most stroÌ„g tower vnto it doeth the righteous man runne and he shal be aduaunced or he shal be set frée from daunger Asaph also in his holy songes sayth Sacrifice vnto the Lord a sacrifice of praise and paye thy vowes vnto the most highest And Call vpon mee in the day of trouble and I will deliuer thee and thou shalt glorifie mee And he bringeth in the Lord himselfe speaking and requiring sacrifices not of beastes not of gold or siluer but of praise and inuocation Therewithall hee promiseth helpe and witnesseth that by inuocating and praising hee is honoured or glorified wherevppon Dauid said In my trouble I will call vppon the Lord and I will crie vnto my God and he shall heare my voice out of his holy temple and my crie shall enter into his eares Ioel also said Euerie one that calleth vpon the name of the Lord shal be safe And the Lord by the prophete Ieremie sayeth Ye shall call vppon mee and ye shall liue ye shall pray vnto mee and I wil heare you ye shall seeke mee and ye shall finde mee if with your whole heart ye seeke mee Furthermore we do not read that oure holy and blessed fathers in their petitions or requests were they smal or were they great called
word Colere is in Latine of large signification For we say Colere amicitiam to mainteine frendship Colere literaruÌ„ studia to loue learning Colere arua to till or husband our lands and Colere senes to reuerence olde men We in this place vse Colere for Seruire that is in all pointes like a seruant to be dutifull and to shewe him selfe obedient to reuerence or haue in veneration and to â—e worshippe The Hebricians vse their worde Abad which the Latine interpretour translateth Seruiuit coluit or sacrificauit that is he serued worshipped or sacrificed In the booke of Kings thou dost reade And Achab serued Baal worshipped him The GreciaÌ„s cal this seruice either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one is taken for the other though in déede Seruire to serue be more than Colere to worshippe For thou canst abide without any adoe to worship some man but to serue the same thou canst not so well away withall We say therefore that the seruice of God is a seruice whereby men submit them selues reuerently vnto God and obey him and according to his will worship him They therefore serue God which serue him earnestly behaue them selues duetifully in obeying him seruing him inwardly and outwardly as he hath appointed For the seruice of God is two-fold or of two sortes The true and the false TheÌ„ true is called true religion true fayth and godlinesse The false is called superstition idolatrie and vngodlinesse For that is the true seruice of God which springeth from the true feare of God from a sincere fayth whiche submitteth it selfe to God alone and applyeth it selfe in all things to the will of god The false seruice consisteth in the contrarie Touching the whiche we will say more when we come to speake of superstition The true seruice of God is diuided againe for perspicuitie or plainenesse sake into the inward seruice of God and the outward The inwarde seruice is knowne to God alone who is the searcher of heartes For it is occupyed in the feare of God and perfect obedience in fayth hope and charitie from whence doe spring the worshipping of God the calling vpon him thankesgiuing patience perseueraunce chastitie innocencie weldoing and the rest of the fruites of the spirite For with these giftes of God and spirituall thinges God who is a spirite is truly serued Without these no seruice is allowed of God howe so euer in the sight of men it séeme gay glorious and pure This seruice of god hath testimonies both diuine and humane but firste of all of the Lawe the Prophetes and the Apostles For in the lawe Moses sayth And nowe Israel what doth the Lorde thy God require of thee but that thou shouldest feare the Lorde thy God and walke in all his wayes that thou shouldest loue him and that thou shouldest serue the Lord thy God with all thy hart and with all thy soul that thou shouldest keepe the commaundements of the Lord and his ordinaunces whiche I coÌ„mand thee this day for thy welth Micheas the Prophet bringeth in one asking questions concerning the true seruice of God in what thinges the same consisteth and he maketh answere I will shewe thee O man what is good and what the lord doth require of thee surely to do iustly or iudgement to loue mercy and to huÌ„ble thy selfe to walke with thy God. S. Paule the Apostle sayth I besech you brethren by the mercies of god that ye giue vp youre bodies a liuing sacrifice holy acceptable vnto God whiche is your reasonable seruing of god And fashion not your selues like vnto this world but be ye chaunged by the renuing of youre minde that ye may proue what is the wil of god and what is good and acceptable and perfect The same Apostle comprehending in few words the true seruice of God to be a turning from Idols vnto God and the fayth of Iesus Christ sayth They of Macedonia and other nations or quarters shewe of you how you are turned to God from Idols that ye might serue the liuing and true god and loke for his sonne from heauen whom he raysed from the dead euen Iesus who deliuereth vs from the wrath to come Moreouer S. Iames the Apostle saith Pure religion and vndefiled before God the father is this to visite the fatherlesse or orphanes and widowes in their aduersitie and to kepe him selfe vnspotted of the worlde These diuine and euident testimonies of holy scripture declare plentifully enough dearely beloued which is the true inward seruice of god Humane testimonies neuertheles nothing disagréeing from diuine verie many and euery where found in Ecclesiasticall writers Lactantius lib. Institut 6. cap. 9. sayth Therefore the knowledge of God and his seruice is all in all In this consisteth all the hope and saluation of man this is the first step or degrée of wisedome that we shoulde knowe who is oure true father that we should reuerence him alone with due godlinesse that wee should obey him and most deuoutly serue him and to obteyne his fauour let all labour care and industrie be bestowed Of this kinde the same authour citeth other testimonies also largely in the tenth chapter of the same booke and in the firste chapter of his booke De vero Dei cultu he giueth vs manifest But in stead of many we like well the citing of that one testimonie touching the true seruice of God fréely vttered by the mouth of a Romane martyr before iudge Asclepiades at y Romane Consistorie For after he had both couragiously and religiously tolde what God was in person and what in substance he addeth Thou knowest God nowe vnderstand as well The fourme and man-ner how he serued is What kynd of Church it is where he doth dwell What gifts to giue he thought it not amisse What vowes he askes whome he beside all this Will haue his priestes and in his Church like-wise What he commaundes to bring for sacrifice Vnto him selfe euen in the minde of man A Church he hath vouchsafed vp to reare A liuely feeling breathing Church which can Not sundered be faire beautifull and cleare And neuer like destructions dint to feare With loftie top and painted pleasantlie With coloures fresh of great diuersitie At th' holy porch a priest is standing there And keepes the doores before the Church which beene Fayth is her name a virgine chast and cleare Her haire tyed vp with fillets like a Queene For sacrifices simple pure and cleene And which she knowes are pleasing bids this priest Offer to God and to his deare sonne Christ A shamefast looke a meeke and harmelesse hart The rest of Peace a body pure and chaste The feare of GOD which sinners doth conuart The rule like-wise of knowledge truly plaste A sober fast from all excessiue waste Of Gluttonie an hope which doth not faint A liberall hand which giues without restraint From these oblations a vapour doth
bare witnes that this is the sonne of God. Herevnto belongeth that which Peter beeing asked of the Lorde But whome do ye say that I am answered in the name of all the Disciples Thou art that Christe the sonne of the liuing God. And againe the Lorde obiecting this Will you also be gone Peter againe made answere in the name of them all Lorde vnto whome shall we goe Thou haste the wordes of euerlasting life and wee beleeue and haue knowne that thou art Christe the sonne of the liuing God. We also verily are called the sonnes of god howbeit by adoption But Christe not by adoption neyther by imputation but by nature For in the 14. chapter of Marke the high Prieste saith vnto our Lord Art thou Christ the sonne of the blessed In Matthe we also the same high priest saith I adiure or charge thee by the liuing God that thou tell vs whether thou be the sonne of the liuing God Iesus answered I am For ye shal see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Which appeareth to be repeted out of the seuenth chapter of Daniel Furthermore they bring this confession of the Lorde before Pilate as blasphemous and not to be satisfied but with death crying Wee haue a lawe and according to our lawe hee ought to dye by cause he made him selfe the sonne of God. But they them selues in the historie of the gospel thunder out these words against the Lord We are not borne of fornication we haue one father euen God. It is certeyne therefore that the Iewes accused our Sauiour for none other cause of high treason committed against Gods maiestie than for that he named him selfe the naturall not the adopted sonne of god For the firste did not deserue death but the last was worthie of death For we read also in the first of Iohn Therfore the Iewes sought the more to kill him not onely bycause he had broken the Sabboth day but also for that he sayd that God was his father making him selfe equall with God or Gods fellowe Loe thou haste the manner howe he called him selfe the sonne of God not by adoption or reputatiō but by nature substance For yet againe the Lord himselfe obiecteth this to them that would haue stoned him Many good works haue I shewed you frō my father for which of these good works do ye stone me The Iewes answered againe saying for thy good woorkes or wel going wee doe not stone thee but for blasphemie namely bycause thou being a man makest thy selfe God. Loe what could be spoken more plainely Thou makest thy selfe God. And what I praye you had he spoken whereof they gathered these thinges I giue vnto my sheepe euerlasting life neyther shall they perishe for euer neyther shall any plucke thē out of my hande My father whiche gaue them mee is greater than all and none can pull them out of my fathers hande I and the father are one To giue life euerlasting doth belong to the power of God to preserue and so to preserue that none may be able to plucke them out of his handes belongeth to the same power Nowe the Lorde proueth his saying with this argument or reason None is able to pull the shéepe out of my fathers hands therefore none can pul them out of my handes The proofe of his antecedent bycause the father is greater than all that is to say is the greatest of all whose diuine power is aboue all The proofe of his consequent bycause I and my father are one to wit not in will and agréement onely but in maiestie also and power whereof we doe at this present entreate not of concorde or agréement but of power to make aliue and to preserue Touching whiche the Lorde him selfe most plentifully discourseth throughoute the whole fifte chapter of Sainte Iohns Gospell shewing that he forgiueth sinnes that by his power he maketh aliue and rayseth vp from the deade euen as his father doeth therefore that he is of one and the same diuine power and maiestie with God the father These thinges are so euident playne and manifest that albeit we had none other testimonies yet these may aboundantly suffice to proue the assertion of the true Diuinitie or verie Godheade of the sonne of God that the sonne indéede is true and verie God. Againe the selfe same our Lorde and Sauiour with greate libertie of speache and playnenesse of wordes without all manner of riddle darke sentence and obscuritie of wordes openly and expressely sayth to his disciples Let not your hearte be troubled or vexed You beleeue in God beleeue also in mee I am the way the trueth and the life Hee that hath seene mee hath seene the father Doe ye not beleeue that I am in the father and the father in mee And certeine it is that Christe our Lorde is the heauenly doctour or teacher the moste constant defender of the truth who neyther hath seduced neyther yet coulde seduce and leade out of the way no not so muche as one But biddeth vs beleue in him as true and verie god Therefore our Lorde and Sauiour is true and verie god For in another place he sayth moste plainely I am the liuely breade or the breade of life that came downe from heauen Hee that beleeueth in me hath life euerlasting He againe in the Gospell playnely pronounceth and saythe Father the houre is come glorifie thy sonne that thy sonne may also glorifie thee As thou haste giuen him power of al fleshe that so many as thou haste giuen him hee might giue them lyfe euerlasting And this is euerlasting life that they should knowe thee only true GOD and whome thou haste sent Iesus Christe By whiche wordes hée hath expressely proued both the vnitie of GOD that is to say that there is but one GOD againste the Ethnickes who worshipped many GODS and notably touched the distinction of the persons in the meane while likewise declaring him selfe to be verie GOD with the father For by and by he addeth Glorifie thou me O Father with thine owne selfe with the glorie which I had with thee before this worlde was Héere I thinke must not be ouerslipped of me the argument of Tertullian whiche I will recite vnto you Dearely beloued out of his booke De Trinitate wherein he doth gather together verie many most sound and strong reasons of Christe his diuinitie or Godheade If sayth he Christ be only man why hath he appointed set vs downe suche a rule to beléeue wherin he should say And this is life euerlasting y they might know thée y onely true or very God and whome thou hast sent Iesus Christe If also he would not be knowne to be God why doth he adde And whome thou haste sent Iesus Christe but for that he woulde be taken also for GOD Bycause if he would not be knowne to be GOD he would haue added And whome thou haste
histories declare more largelie Of this King Christ the Prophets prophecying said And in mercie shal the seate be prepared and he shall sitt vpon it in trueth in the tabernacle of Dauid iudging and seeking iudgement and making haste vnto righteousnes And againe Beholde the time commeth saith the Lorde that I will raise vp the righteous brauÌ„che of Dauid which King shall beare rule he shall prosper with wisdome and shall set vp equitie and righteousnes againe in the earth In his time shall Iuda be saued and Israel shall dwell without feare and this is the name that they shall call him The Lorde our righteousnesse And because our Lord is a king therefore be must néeds haue a kingdome As well the realme dominion subiecte to a kinge is called a kingdoÌ„e as principalitie empire power maÌ„ner of gouernment it selfe Therefore the church the communion or fellowship of saints béeing obedient subiect to their king Christe is called the kingdoÌ„e of god For Micheas saith And the Lord shall reigne ouer them in mount Sion therfore Sion which signifieth the church is the kingdome of god And god is said to reigne when in the church he ruleth gouerneth kéepeth defendeth those that be his and indueth and maketh theÌ„ fruitful with diuerse graces For Paule saith The kingdome of God is not meate and drink but righteousnes peace ioy in the holy ghost Moreouer the kingdome of god is that eternall glorie felicitie which God dâ—eth communicate to his elect For the Lord saith in the gospel Comeye blessed of my father inherit the kingdome which is prepared for you froÌ„ the beginning of the world And the théefe euen at point of death making his praâ—er to the Lord who was redy to dye on the crosse desiring to bee â—artaker of this kingdoÌ„e saith Lord remember me when thou coÌ„mest into thy kingdome â–ª Againe since y gospel teacheth vs how God reigneth in vs in this world in time to translate vs vnto him self into that other that is since the gospell is that thing by which the Lord reareth vp his dominion it is not vnaduisedly called of Matthew in his 13. cap. the kingdome of god In another place for the same cause it is called the word of the kingdome To be short we at this preseÌ„t by the kingdome of God vnderstand the coÌ„gregation of saints it self the catholique church I meane and the power or administratioÌ„ of God reigning therein that is preseruing gouerning glorifying the same And this kingdome of god is verily but only one for ther is but one God only one king Christ only one church â— life â—uerlasting But his one kingdome of god according to he dispensation 〈…〉 two wayes First acording to y omâ—ipotencie of god For he 〈◊〉 he iâ— the highest omnipotent hath executeth ouer all creatures visible inuisible â—oste iust rule and equall powerâ— nill they or will they be obedient Secondly according to his spirits whereby he reigneth in his elect And so y kingdoÌ„e of God is againe two waies coÌ„sidered For either it is earthly is called the kingdome of grace or else it is heauenlye and is called the kingdome of glorie The earthly kingdome of grace is not therefore called earthly as though it were carnall earthly like the kingdome of Babylon Persia Alexander or Rome but because it is on earth For a good parte of the holie churche of God is conuersant on this earth beeing partaker of flesh bloud while it â—â—eth on the earth though it liue not an earthly life according to the â—â—esh For acording to the spirit whereby it is ruled it liueth a heauenly life Not that the partakers of the kingdome of God sinne not For the iust man falleth riseth seuen times in a day Whervpon it is also called the kingdome of grace For as long as we liue in this world our King Lord neuer denyeth his grace mercie to vs that craue pardon And the faithfull doe wholie hange vppon the grace of their king they embrace continuall repentance and endeuor theÌ„ selues to things of more perfectnesse For they frame all that they do according to the lawes of their king prince For he reigneth in his elect by the worde of truth and by the holie ghost By the word of truethe hee teacheth what the Saintes should doe and what they should auoide By his holie spirit he moueth their hartes and giueth strength to 〈◊〉 euill and followe that is good For truely our king reigneth not so much for him self as for vs For he maketh vs also kinges that we béeing deliuered from the diuell damnation sinne and the curse may be Lords ouer the diuel damnation sinne and the cursse yea ouer all thinges and ioynâ—t-heires with the sonne of God him self For these causes the kingdoÌ„e of God is called a spirituall kingdoÌ„e For the partakers of the kingdome of God indued with the spirite of God doe bring foorth the fruites of the spirit not the works of the flesh and to be short are gouerned with the spirit of god Neither truelie doeth our Lorde reigne after the manner of the kinges of this worlde sayinge to Pilate My kingdome is not of this worlde Which sentence some abuse gathering y there is no ouâ—ward gouernemeÌ„t in the church of God vnder whiche name they also take away the office of a Magistrate and speake so subtilely of the kingdome of God that a man cannot tell where the kingdome of God is or who be partakers of this kingdome They vnderstand nâ—t that the meaning must bee gathered vppon the occasion of that saying The Iewes accusing the Lorde before Pilate laide to his charge that he ambition flye sought after a kingdome The lord clering him self of this crime sheweth Pilate that his kingdome shal not be such a one whiche after hee had cast out Tiberius Caesar should be gotten and kepte with armes and be gouerned after the manner of this worlde declaring that he addeth If my kingdome were of this world then would my seruaunts surely fighte that I should not bee deliuered to the Iewes Therefore he inferreth But now is my kingdome not from hence therefore they fight not for me to place main the throne of the kingdome Tiberius béeing cast out And anon he saith For this cause was I borne and for this cause came I into the worlde that I should beare witnesse vnto the truethe and all that are of the truethe heare mye voice As therefore Christ by trueth not by lyinge deceipts and craftie practises like the Princes of this worlde prepareth him selfe a kingdome so by trueth he doeth bothe reteine gouerne his kingdome and whosoeuer imbrace trueth are partakers of Christes kingdome whether they be princes or of the coÌ„monaltie all these obey the voice of their king and serue their highest prince Héere neuerthelesse we expresly add y Kings can no
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
Cap. 33. sayeth When he had called the comforter the spirite of trueth that is to say his spirite for he is the trueth he addeth that he procéedeth from the father For as hee is the spirite of the sonne naturally in his abiding and through him procéeding so also surely is hée the spirite of the father But vnto whome the spirite is common surely they cannot by any meanes bee disseuered in substance Againe S. Augustine in his fiftéenth booke De Trinitate Cap. 26. sayeth Who may vnderstand by this that the sonne sayeth as the father hathe life in himselfe that he gaue life vnto the sonne as béeing then without life but that hee so begatt him without time that the life whiche the father gaue to the sonne in begetting him is coeternall with the life of the father which gaue it him Let him vnderstand as the father hath power in himselfe that the holy Ghoste mighte procéede from him so hath he giuen to the sonne that the same holy Ghoste maye procéede from him and both without beginning and so it is said that the holie Ghoste procéedeth from the father that that which procéedeth from the sonne might be vnderstoode to be of the father and the sonne For if the sonne haue ought he hath it of the father surely hee hath it of the father that the holy Ghoste procéedeth from him Thus farre hée By all this wée gather that the holy Ghost procéedeth as well from the father as from the sonne Nowe as concerning the manner of procéeding wée saye that the procéeding of the holie Ghoste is two-fouldor of two sortes temporall and eternall Temporall procéeding is that whereby the holie Ghoste procéedeth to sanctifie men The eternall procéeding is that whereby from euerlasting he procéedeth from god The spirite procéedeth from both partes from both of them as well from the father as the sonne Neither doeth hée procéede from the father into the sonne seuerally and from the sonne into creatures For I say the nature and substaunce of the father and the sonne is one and the self same inseparable and coeuerlasting too Temporall procéeding commonly is called a sending and gifte For the holie Ghoste is sent two manner of wayes vnto men visiblie that is to say vnder some visible fourme as of a Doue of fierie tongues as hée is read in the Gospell and in the Acts of the Apostles to haue béene giuen to Christe and the Apostles inuisibly hée is daily and as it were euerie moment giuen to the faithfull the spirite of Christe wateringe vs with his grace and giuing faith hope and charitie vnto vs. Moreouer the eternall procéeding of the holie Ghoste whereby hée procéedeth out of the substaunce of the father and the sonne is vnspeakeable as the begetting of the sonne by the father Wherevppon it is not said in the Gospel hath procéeded or shall procéede but Proceedeth for so the Lord declareth his eternitie of procéeding and that the substaunce of the father and of the sonne and of the holie Ghoste is coeternall and vnseparable and nothinge at all differing Sainct Augustine in his fiftéenthe booke De Trinitate and 26. Chapiter sayeth Hee that is able to vnderstand the beegetting of the sonne by the father without time let him also vnderstand the proceeding of the holie Ghost from them both without time And if anye aske this question Since the holie Ghoste proceedeth from the substance of the father and the sonne howe commeth it to passe that hee is not called the sonne I aunsweare that the Scripture calleth the second person the sonne and testifyeth that hée is the onely begotten of the father and that the same no where maketh any mention that the holie Ghoste is begotten or that hée is called the sonne Neither haue the auncient fathers made any other aunswere to this question And I like the similitude whiche whâ—ere expressed If one streame should flowe from two springs it might wel bee saide to flowe from them both yet it could be said to be the sonne of neither of them Herevnto I shall not séeme vnfruitfully nor beside the purpose to add the disputations of Didymus concerning sending least any should vnderstand that peruersly and according to the flesh whiche is spiritually to be interpreted by faith The holy Ghost the comforter is sent of the sonne sayeth he not according to the ministerie of Angels or Prophets or Apostles but as it becommeth the spirite of God to bee sent of the wisedome and trueth of God hauing an vnseparable nature with the selfe same wisedome and trueth For the sonn being sent of the father abiding in the father and hauing the father in himselfe is not separated nor sundered from the father And the spirite of trueth also being sent of the sonne after the manner aforesaid procéedeth from the father not from elsewhere remouing vnto other thinges For this is impossible and blasphemous likewise For if this spirite of trueth bee limitted within a certaine space according to the natures of bodies leauing one place he goeth to another but euen as the father not consisting in place is farre aboue and beyond the nature of all bodies so also the spirite of trueth is not limitted within space of place séeing he is bodilesse and as I may more truly say excelling all and euerie reasonable creature Béecause therefore it is impossible and wicked to beléeue these thinges which I haue said in bodily creatures we must vnderstand that so the holy Ghost went out and came from the father as oure Sauiour doeth beare witnesse that he himselfe went out and came from the father saying I went out and came from God. And as we separate places and chaunginges of places from bodilesse things so also we do separate these speaches inwardly I meane outwardly from the nature of things intellectuall For these two woordes perteine to bodies that may bee touched haue biganes Therefore wee must beléeue the vnspeakeable woord whiche faith onely and alone maketh knowen vnto vs that our Sauiour is said to come out from GOD and the spirite of trueth to procéede from the father c. Other questions both scrupulous and very many I passe ouer vntouched in these things I require a mind religious and not a curious a faithfull minde and not a subtile Now there is but one holy Ghost béecause hee is alwayes one and the selfe same god It is the same spirite therefore whiche spake vnto the Patriarches prophets and Apostles and whiche at this day speaketh to vs in the Church For therefore the counsel of Constantinople is thus read to haue confessed their faith I beleeue in the holy Ghost the Lord. And anon after Who spake by the prophets And I beleeue one Catholique and Apostolique Church These sayings are taken out of the holy Scripture For S. Peter testifieth in expresse words that the spirite of Christe was in the Prophetes and there was none other spirite in the Apostles than the spirite of
with the holy ghost signifying doubtlesse the operation or working of the holy ghost of whiche they were signes and assuraunces For he instructeth exhorteth and cōforteth the faithfull neither doeth he arme his faithful Apostles with colde tongues but fierie tongues The Apostles when they preached the gospel séemed not to speake but to lighten and to thunder wherevpon also certeine of them were called of our Sauiour the sonnes of thunder Furthermore the holy ghoste appeareth in the likenesse of a Doue vpon the sonne of God euen then whē he was baptised of Iohn Baptiste For a Doue is milde gentle without malice or harme Wherof sprong the prouerbe Manners like a Doue Doue-like simplicitie And More gentle than a Doue For a Doue is among birdes as a shéepe among foure footed beastes which thinketh no hurt to any liuing creature Wherevpon Christe is also called a Shéepe or a Lambe Of the spirite of God therefore the wise man saieth verie well The spirite of wisedome is holie one onely manifolde subtile quicke mouing cleare vndefiled plaine sweete louing the thing that is good sharp which cannot be letted doing good kinde to man stedfast sure free from care hauing all power circumspecte in all things and passing through al vnderstanding and cleane yea most subtile spirites Againe they that are indued with the holy ghost are called the annoynted of the Lorde For the holy Ghoste is called both oyle and annoynting for vnlesse we be watered of the holie Ghost we waxe barren and waste away For we are voyde of liuely and heauenly moysture and of our owne nature alwayes wyther and waxe drie And of this annoynting there went a notable figure before in the ceremoniall annoynting of Kinges and priestes S. Iohn sayth And the annoynting whiche ye haue receiued of him dwelleth in you ye neede not that any mā teach you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it taught you abide in it For the Lord also sayth in Ieremie This shal be the couenant that I will make with the house of Israel after those dayes I will plant my lawe in the inwarde partes of them and write it in their heartes and will be their God and they shall bee my people And from henceforth shall no man teach his neighbour or his brother saying Knowe the Lorde for they shall all knowe me from the lowest vnto the highest saith the lord For I wil forgiue their misdeedes and will neuer remember their sinnes any more But we shewed a little before that the holy Ghoste is the vniuersall teacher of all trueth Hitherto that séemeth to belong which S. Paule saith It is God which hath annoynted vs whiche hath also sealed vs and hath giuen the earnest of the spirit in our heartes For nowe the holy Ghost is not onely called annoynting but also the sealing vp or earnest of our saluation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a part of payment which maketh assurance of the whole summe to be payde to wit a pledge And surely the holie Ghost doth nowe testifie yea it dothe seale and assure vs that we are the sonnes of god and that when time is we shall be receiued into the euerlasting inheritaunce Paule againe sayth Ye are sealed with the holy spirit of promise which is the earnest of our inheritaunce vnto the redemption of the purchased possession vnto the prayse of his glory Ephes 1. That assuraunce doth maruellously confirme and comforte the mindes of the faythfull in temptations encourageth them besides that to patience in aduersitie and to holinesse of life For herevpon sayde S. Iohn Little children ye are of God and haue ouercome them for greater is he that is in you than he that is in the world And againe Nowe are we the sonnes of God and yet it doth not appeare what he shall be but we know that when wee shall appeare we shall bee like vnto him for we shall see him as he is And euery man that hath this hope in him purgeth him selfe euen as he also is pure And as the holy ghost is an vnspeakable knitting together wherby the three persons are inseparably coupled one with an other in euerlasting loue concord euen so the same coupleth the spouse of Christ with his spouse with a knot y can not be loosed and ioyneth together betwéene them selues all the members of his mystical body in an euerlasting couenaunt For as the members of oure body are ioyned together whole and sound by the benefite and enioying of life so the mysticall body of Christe is vnited together by the holy Ghoste Therefore it is no maruell that he is called or noted with the name of loue which poureth loue into our heartes And albeit by these names of the holie Ghost his operation may be vnderstoode yet will I adde certeine testimonies of Scripture out of whiche his power or effect especially in vs maye be more fully vnderstoode Esaie almost in the beginning of his prophecie describing the person of the King our Messias among other things sayth The spirite of the Lord shal rest vpon him the spirite of wisdome and vnderstanding the spirite of counsel and strength the spirite of knowledge and of the feare of the Lorde and shall make him of deepe iudgement in the feare of GOD. Though he declared manye yet hath he not reckoned vp all the powers of the spirite Therefore it is not for vs to bring into a streight and with the common sorte to comprise in a narrowe number of seuen the powers of the spirite For we haue heard hetherto that there is the spirite of promise of doctrine of humilitie and gentlenesse c. To whiche beside these there are reckoned vp very many together For he is the spirite of wisedome But howe great this is and howe farre it reacheth it is manifest euen in the words of Solomon To wisedome is ioyned vnderstanding which is sayde to be the action and applying of wisedome ordered or framed to things places times and persons Counsel is required and giuen in doutfull matters and sheweth what we may most conueniently doe Strength ministreth sufficient force and constancie to execute and perfourme yea and patiently to beare what so euer by counsel we haue learned eyther to be done or to be suffered And nowe knowledge is an experience obteined and gotten by long time and vse Vnto these is feare added that is to say godlinesse and true religion wherevnto vnlesse we referre all oure sayings and doings wisedome vnderstanding coūsel strength and knowledge shal nothing profite vs. To be short who so euer is indued with the spirit of God whatsoeuer he shal either do or say wil sauour of the feare of god finally he shal say do al things vnto the glory of god al these things truly are fréely
whole scripture and all Godly wise men as many as haue liued from the beginning of the world euen vnto this day haue confessed that there are euil spirits or diuels Nowe what thing diuels are it is no lesse harde and doubtfull exactly to define 〈…〉 than I 〈…〉 difficult to dâ—scribe fully the nature of Angels howbeit I will shadow them out by one or other kinde of description to the end I may entreate of them in a certeine order Euill angels are corrupt and wicked spirites and for their reuolting or falling away euerlastingly condemned subiect in déede they are to God but yet neuerthelesse aduersaries to God and men for that they turne all their traueileâ— and studies to the contempt and despiâ—ing of God and to the deceyuing and destruction of men First that the diuell is a creature hereby it is manifest béecause there is but one creatour onely to wit that God in Trinitiâ— Vnitie He created all spirits but the diued also falleth in the reckoning of spâ—rites We said before that the time of their creation is not set downe in the sâ—ripture when as we shewâ—d that it was no where expressed at what 〈◊〉 whether before man or after man Angâ—ls were created Herevnto we 〈…〉 add that euil angels became euil not by creation but by their owne reuâ—lting and falling away For all things whiche God created were and are excéeding good all angels therefore as men in like manner were naturally created good But they continued not stedfast in this goodnes granted giueÌ„ and graffed in them of God but they beeing corrupte with their owne malice as men also are fell and were by the most iust god throwne out of heauen as out of the felicitie or happines which was giuen them Now when or at what time this was done the scripture doth not againe expresse howbeit it seemeth to haue béen done before the fall of man For the diuel by the serpent egged our parentes to sinne drewe them into miserie and death 〈…〉 particularly shâ—w y 〈◊〉 how 〈◊〉 were 〈◊〉 out of 〈◊〉 Iâ—â—â—yth gâ—â—â—rally y there 〈◊〉 â—â—lly or 〈…〉 â—ound in the angels that therefore they were throwne downe headlong into hâ—ll For we read in the booke of Iob Behold he found no truth in his seruaunts and in his angels there was follie or wickednes S. Peter nothing disagréeing from this said That God spared not the angels which sinnâ—d but cast them downe into hell deliuered them into chaines of darknes to be kept vnto iudgment But 〈◊〉 also the brother of Iames the Apostle of the Lord syrnamed ThaddÄ™us rehearâ—â—ng the same sentence in a manâ—r said The angels whiche kept not their first estate to witt the nature wherein they were created but left their owne habitation to witt their 〈◊〉 their officâ— and their faith the Lord hath reserued in euerlastinge chaines vnto darcknes vnto the iudgment of the great day â–ª What doth not our lord and â—â—uiour Christ speaking of y diuel say thus He was a murtherer from the beginning abode not in the truth For herevppon we maye gather that the diuel sometime abode or was in the truth but shruncke and forsooke it by faithlesse falling awaye Those testimonies which witnes that an angel sinned by reuolting was throwen down headlong into hell are sufficient for godly minds and such as are not curious Furthermore out of Esaie and Ezechiel there are recited of others testimonies making for the same matter which as we reiect not so we doubt not but that by an Allegorie they are applied vnto these of ours That which is alledged out of Luke I fawe 〈…〉 property expounded of the â—â—rst full of Angels for there is another fal of the diuell towâ—tt whâ—reby thy he fell by his owne â—y 〈◊〉 whereby he haâ— possessed the minds of men and 〈◊〉 them with wickednesse and sinne thorough the comming of Christ into the world through the sincere preching of the gospel Nowe thereis no dâ—ubt that all Angels were created good and that the euil fell through theâ—â— owne not thorough Gods faulteÌ„ and foâ—lie whereof I spake somwhat also in the 10. Ser. of the. 3. Decade where I intreated of the beginning of 〈…〉 To which I wil now 〈…〉 and euident declaratioÌ„ of 〈◊〉 bishop of Cyrus taken out 〈…〉 of the scriptures who in his 〈◊〉 decret saith Let vs coÌ„sider whether the diuels iustly sâ—â—er punishment since they receiued of him that made the a nature like his 〈◊〉 can he which is good be called the creator of wickednesse And howâ— is he 〈◊〉 righteous iust that punish◠〈…〉 which can do nothing y 〈◊〉 but is tied bound with fetters oâ— wâ—ckednes and vice But we know that the God of al things and the 〈◊〉 of iustice righteousnes is righâ—â—ous and iust Therefore he wil not punish the diuels vniustly And we knowe that god was their guide and captein and that the good angels are his workmanship that he is called good of all such as are rightly minded He therefore made not the nature which could do no thing that is good traueling bringing foorth wickednes only dooing things contrary to his will minde If God therefore did neither make the euill nature for he is the maker and worker of all good things as hee him selfe is good then doeth he not so much as 〈…〉 or 〈…〉 he wil punish y 〈◊〉 â—uch also as serue are vnder him Therfore â—he diuell of his owne wil accorde is euil they y take his part For as god made man good in y beginning with frée will of minde these 〈◊〉 to wit good angels kept their nature whiche they receiued pure vncorrupt but those to wit men declined sel into the worse corrupted their heauenly shapes they that were like vnto God made theÌ„ selues brâ—tish so also y diuel rout of diuels which were with other bodilesse creaâ—â—â—â—s 〈◊〉 not folow the goodwil of them 〈…〉 â—he Lord God but béeing puâ—t vp with y disease of hautines pride 〈◊〉 them selues vnto y which was the 〈◊〉 fel froÌ„ their former state 〈…〉 Thus farre he With Theodoâ—â—â— â—oâ—h S. Augustine agrée 〈…〉 De vera relâ— ca 13 〈◊〉 The diuell in as much as he is 〈…〉 not euil but in asmuch as he 〈…〉 wicked of his wil for setâ—â—â—g more by him self than by god he woâ—ld not be in subiection vnto him but swelling through pride he fel froÌ„ his chiefe essence excellent beeing And againe in his tretise vpoÌ„ Ioh. 42 〈…〉 demauÌ„d froÌ„ whence the 〈◊〉 froÌ„ thence doutles froÌ„ wheÌ„ce also th' other angels are but th' other angels constantly coÌ„tinued in their obedieÌ„ce he by disobedience pride sell froÌ„ an angel became a diuel Now that which I affirmed touching those wicked spirits who for their reuolting falling away are adiudged to daÌ„nation I see it denied
death of the soule But neuerthelesse y reasonable some liueth in his proper Essence or béeing so that when it liueth miserably a miserable life is in verie déede called death but desperation also is the very death of the soule For by hope wée liue And Paule sayeth I liue yet not I but Christe liueth in mee and the life whiche I nowe liue in the fleshe I liue by the faith of the sonne of God therefore they that are destitute of faith are dead they that haue faith liue S. Augustine Cap. 10. De fide Symbolo sayeth The soule as it may bee called corruptible by reason of finne and wickednes so it may be called mortal For the death of the soule is the reuolting or falling from God whiche first sinne of the soule was committed in Paradise as is declared in the holy Scriptures And the same Augustine againe Lib. de Trinitate 14. Cap. 4. sayeth The soule also hath his death when it lacketh a blessed life whiche is to bee named the true life of the soule But for this cause it is called immortall for that whatsoeuer life it liueth yea thoughe it bee most miserable yet it neuer ceaseth to liue Wée therefore fréely confesse that the soules of men separated or taken out of their bodies doe not die but liue immortall for euer the faithfull in euerlasting ioye and felicitie but the vnbeléeners in eternall damnation Whiche thing I will now goe on to confirme by some substantial testimonies of Scripture But first take this with you that testimonies of scripture in this case are farre more liuely than mans reasons framed out of Philosophie For these testimonies are fetched from the verie mouthe of the liuing God himselfe whiche preserueth vs in life who since he is true cannot lie and who since hee giueth life and is life it selfe is able to wittnesse most certainely aboue all other touching life Neither is it doubtfull that the spirit of God worketh ioyntly with the word of GOD of whom vnlesse the heartes of men be touched the reasons of Philosophie howe manifest soeuer they bee shall preuaile nothing especially in the daunger of death and in other temptations They are fleshlie therefore and brutishe altogether whiche are not ashamed to say That they cannot be persuaded or brought to beléeue the immortalitie of soules by the Scriptures onely Nay which is more that shall neuer be stedfast and stable in temptations whiche shall procéede from fleshe and bloud Wee will therefore add some certaine testimonies and those too most manifest Dauid the most nuissaunt and happiest king in the world comprising in one verse both the immortalitie of soules and the resurrection of bodies sayeth Thou O Lord shalt not leaue my soule in hell neither shalt thou suffer thine holie one to see corruption Man consisteth of bodie and soule The bodie rotteth awaye when it is dead and is turned into dust but it shall not therefore perish For as the bodie of Christ which was buried did not rat but rose againe the third day so in the day of iudgemente shall oure bodies be raised vpp and by Christe â—e deliuered from corruption And our soul goeth not into hell there to remaine But as the soule of Christ returned from the nether parts vnto his bodie and ascended into heauen in his bodie which he had taken againe euen so shall oure soules also liue by Christ â–ª they shall not dit Solomon the sonne of Dauid excelling all kinges and mortall men in wisedome in one verse likewise expounding the prouidence of GOD touching the soule and the body saith The dust shall bee turned againe vnto earth from whence it came and the spirite shall returne vnto God who gaue it Solomon calleth mans bodie Dust béecause it is said in Moses that GOD made it of the dust of the earth Therefore the bodie turneth againe vnto dust for it putrifieth and is resolued into that which first it was euen vntill the Iudgement daye as the Lord sayeth For dust thou art and into dust shalt thou be turned againe But the spirite that is to say the reasonable soule dieth not with the bodie it is not resolued into dust béecause it is not taken out of the dust neither is it scattered into the aire because it doest not consist of aire but returneth aliue from death vnto god And therefore it returneth vnto GOD because God gaue the soule and after a singular manner made man after his owne likenes image breathing into his face the spirite of life of life I say that is of liuely power not the spirite of death Therefore the soule caÌ„not perish béecause it receiueth immortalitie from God who since hee is life is able to preserue that breath of life which he hath made The Lord Iesus the true and verie sonne of God the life and resurrection of the faithfull sayeth plainely in the Gospell Feare ye not them whiche kill the bodie but are not able to kill the soule but rather feare him whiche is able to destroye both bodie and soule in hell If when the bodie being slaine by tyrauntes the soule is not killed then it remaineth aliue after the bodie is destroyed and so assuredlie it remaineth that hauing put off the bodie it should bee caste of the most iust God into hell there euerlastingly to burne for his vnâ—aithfulnes For in the same Gospel the Lord saith againe Whosoeuer wil saue his life shall loose it againe whosoeuer will loose his life for my sake shal finde it For not he only looseth his life or soule whiche bridleth it from the pleasures of the world and liueth most temperately but hée also who offereth himselfe into the bloudy hands of tyrants to be slaine for the confession of Christian faith And hée findeth his life or soule whiche he lost Therefore the soules of men euen after the death of the bodie remaine aliue and immortall In the Gospel according to S. Iohn the Lord saith Verilie verilie I say vnto you hee that heareth my word and beleeueth on him that sent mee hath euerlasting life and shall not come into iudgement â–ª but is eâ—caped from death vnto me Thou hast in these words of the Lord the death of the bodie But forthwith afterward he witnesseth that wée Escape vnto life therefore mens â—oules remaine aliue after death For nowe hee speaketh nothing of the raising againe or of the saluation of the bodie but of the life of the soule after death In the same Gospel the Lord sayth againe Verilie verilie I say vnto you if a man keepe my saying he shall neuer see death But it is euident that all men are ordeined once to die namely with bodily death therefore the soule liueth after the death of the bodie For it must néedes be that a faithfull man shall neuer sée or â—eele death vnlesse hee told a lie who affirmed with an oth that which he spake For in euery other place he
the historie Betweene vs and you for the blessed and cursed soules talke together there is a great goulfe stedfastly sett so that they whiche would goe from hence to you cannot neither can they that would come from thence to vs. And Paul also desireth to be dissolued to be with Christ Wée are dissolued by death for when the soule departeth the bodie is dissolued and dieth the soule flieth vnto Christ But the Scripture sheweth vs that Christ is in heauen at the right hand of the father Nowe where heauen is there is none but can tell And we else-where haue largely 〈◊〉 of that 〈◊〉 In the Gospell after Samuel Iohn the Lord himselfe calleth the conuersation of soules whiche is prepared for the soules after they are separated from the bodies both a place and mansion an habitation or dwelling adding these woordes the râ—â—ppon I will receiue you euen vnto my selfe that where I am there maye ye bee also And therefore Sainct Iohn sawe soules in heauen abiding and taking their rest vnder the altar or protection of Christ For thether when they departed from their bodies he had gathered them vnto himselfe Herevnto belongeth that notable place of the Apostle Paule merueylous fitt for this purpose written in the second to the Corinthians in these woordes Wee know that if our earthly hóuse of this tabernacle were destroyed wee haue a building of God euen an habitation not made with handes but eternal in heauen c. Loe while our soules were ioyned to our bodies they inhabited dwelt in them as in their houses but after oure corruptible house is destroyed God hath builded another better and of longer continuance Heauen I meane it selfe into the whiche hee louingly receiueth our soules departing out of our bodies For that manner bodie whiche we now haue he calleth The house of this tent or tabernacle For as tentes for a time are made of light stuffe and pitched without any strong foundation and a while after are pulled downe or doe fall of their owne accord so a mortall body is giuen to men as a ruinous cottage wherein they inhabite a fewe dayes and immediatly packe away againe S. Peter vsed the like Allegorie Against this tenâ— hée opposeth a 〈◊〉 of euerlasting continuance heauen I meanâ— it selfe For â—hen hée had said that wée haue a Building of God hee addeth by interpretation euen an habitation not made with handes And yet more plainely eternall in heauen Neither doeth that which by and by followeth hinder thâ—â— imporâ— another meaning For therefore 〈◊〉 wee desiring vppon our deathing to be further cloathed with our house which is from heauen For From heauen signifieth as much as if thou wouldest say heauenly Therefore the house of the soule is heauenly or heauen it selfe a place I saye appointed for blessed spirites For verilie the faithfull soule shall dwell in heauen euen vnto that day wherein the Lord shall iudge the world with that his Generall iudgement then at the lengthe the soule shall returne to the bodie againe béeing raises vpp that after Iudgement the whole man both soule and bodie may liue for euer with God. For thus wittnesseth the Apostle Sainct Paule The Lord himselfe shal descend from heauen in a shout and in the voice of the Archangel and in the trumpet of GOD and the dead in Christe shall rise first then wee which liue which remaine shal bee caught vpp together with them in the cloudes to meete the Lord in the ayre and so shall wee euer bee with the Lord namely in the heauens whiche are aboue vs where the cloudes are séene Therefore omitting vaine speculations and curious disputations let vs beléeue that there is a house prepared by the Lord in heauen for soules béeing separated from their bodies into the which the faithfull may be receiued and againe that therâ— is 〈◊〉 are prepared 〈…〉 all the soules of all inâ—dels or 〈…〉 may be cast Wee haue taught that heauen is the sease or habitation prepared of God to receiue soules béeing separated from their bodies It remayneth behind that we shew after what maner what time they should be translated thether after death Touching the manner I can saye nothing else but that it is fully knowen vnto God and that so farre foorth as séemeth sufficient for vs it is shadowed out in the Scriptures namely that it is brought to passe by Angels carrying vpp oure soules with a most swift flight or mouing For the Lord saith in the Gospell that the soule of Lazarus was carried by angels into Abrahams bâ—some Of whiche thinge wée spake and before when wée preached of Good Angels But what manner of mouing this is whether naturall or supernaturall I meane not to make search I beléeue that what God promiseth the same he performeth and accomplisheth And hee promising sayeth Hee is passed from death to life Againe he said to the théefe To day shalt thou be with me in Paradise comprehending that his passage as it were in a moment Herevnto we also necessarily ad this that it must bée attributed to the merites of Christ that we are taken vpp into heauen For hée is the â—oore the way But at what time soules should be caried vp into heauen or cast down into hell séemeth to be a question at this present not onely profitable but by all meanes necessarie to bee discussed For in this our age there are euill disposed persons who haue corrupted the pure simplicitie of this matter For you shall finde some wil say that the 〈◊〉 departing from the 〈…〉 not by and by the right 〈…〉 ways to heauen but that 〈…〉 it were taken with a 〈…〉 thaâ—gie they sléepe vntill the last days â—f Iudgement You shalfind othersome contending that soules cannot come into heauen vnlesse they be perfectly purified with clensing fire which they call Purgatorie as though they were intercepted by pirates and robbers in the middest of their iourney and cast into torments vntill either they themselues make satisfaction or other foâ— them haue payed as it were the debt whiche they had else-where borrowed But both of these thinges doe I denie and vtterly denie and I affirme that soules doe not sléepe neither are they purged by any tormeÌ„ts after the death of the bodie but are waking and aliue and are forthwith after the death of the bodie and euen in a moment either carried into heauen being fréed from all kinde of torments or otherwise cast downe into hell These sleepiâ— heads haue nothing to alledge for this their lethargie or imagination of the sléepe of the soule but that the scripture oftentimes describing the death of the Saincts maketh mention of sléeping laying to sléepâ— as Hee fell a sleepe and was gathered vnto or layed by his fathers And Paul saith speaking of those that die I would not haue you ignorant concerning them which are a sleepe But euen as soules when they were ioyned to these frailâ— bodies neuer
of prayer for the â—eade For that whichsome albedge out of â—he second booke of Machâ—beiâ— proueth thing For that booke is not canonicall Which thing it behooued them to haue learned long since euen out of Hierome They adde that prayer for the deade is an vnwritten tradition of the Apostles I heare them But I knowe well enough that the vnwritten traditions of the apostles are not contrarie to their writtâ—n doctrines I knowe well enoughe that the written doctrines of the apostls no where commaunde prayers for the deade and in no place allowe them When Paule the Apostle exhorted the Thessalonians to moderation in lameâ—ting for the dead the time being then verie fitte and most 〈◊〉 to giue commaundement concerning offering of prayers for the soules of the deade if he had thought them any whit profitable and necessarie yet notwithstanding he maketh no manner mention of them yea rather he simply teacheth what they ought to beléeue touching the fouâ—es of the faithfull being separated from their bodies namely that they liue in euerlasting blessednesse with Christ wayting and looking for the reâ—urrection of their bodies But who can not sée that this certeintie and plainnesse of the Apostles doctrine is intangled and perilously shaken with this feigned Apostolique tradition For if we beléeue in Christ let vs beléeue his wordes and promises He him selfe saide that he is the resurrection and life of the faithfull and that the soules of the beléeuing euen immediately 〈…〉 death of the body 〈◊〉 escape and 〈◊〉 into liâ—â— â—f I say we 〈…〉 of the Lord why then doe we aâ— yet being 〈◊〉 for the saluation of the 〈◊〉 of the deade prays and make supplicatioÌ„ for them as though they had not yet obteyned saluation â–ª By these our prayers truely we giue a manifest proofe that we dout of our faith hope not after that as concerning the saluation of our fouls which wedge â—â—th professe with tâ—ung and which also the wordes of Christe and the Apostles commaunde vs to hope after The stedfast faith truely and assured hope of those that beléeue and stay them selues vppon the promises of Christe dâ— forbid vs here to take and weare blacke mourning garments in offerings for the dead whose souls we beléeue to haue already put on white garmentes they forbid vs to giue occasion eyther to vnbeléeuers or to weaklinges in fayth of repreheâ—â—ing vs worthily bycause we 〈◊〉 and lament for them who 〈◊〉 say do liue with God as if they were â—ast into hell fire and busily set our selues a worke with making humble prayers vnto God to deliuer the miserable souls out of torments that is to say bycause the faith which we professe with tong and voyce we condemne by the testimonie of â—ure heart and mynd yea and of our outwarde workes If we goe on after this sorte truely we are double dealers in our hope and in our faith The things whiche we speake séeme to be dissembled false and feigned For it auayleth nothing in words to â—â—â—nt of vertue and with déedes to destroye trueth Therfore let him that wil receiue this 〈…〉 as they caâ—â— it of the Apoâ—â—les touching the offering of prayers for the faithfull departeâ— as for me I meane to receiue nothing repugnant to true â—ayth and 〈◊〉 from the apoâ—â—les doctriâ—e 〈◊〉 doe I persuade any man to receâ—â—â— such â—anitie This also I can not choose but tel you that that which they call the tradition of the apostles S. Augustine calleth the tradition of the fathers reâ—â—iued of the Churche For in his 〈◊〉 〈…〉 apostâ—li 32. he sayth This which the fathers deliuered the whole Church obserueth to wit that prayers shoulde be made for them in the communion of of the body and bloud of Christ wheÌ„ they in their own place are reheâ—â—â—ed at the verie sacrifice and the same is mentioned to be offered for them also And againe 〈…〉 gerendâ— Cap. 4. he saith Supplications or prayers for the soules of the dead are not to bee neglected whiche the church hath receiued to be made for all that be departed in the Christian brotherhod not rehearsing them by name but in a general remembrance of them altogether Thus saâ—e he â–ª Who though in some place he 〈◊〉 the traditioÌ„s of the apostles very say yet by these words this séemethmore expresly to be his meaning y this 〈◊〉 or order of praying for the dead was deliuered to the churche by the fathers and doubtlesse many yeares after the Apostles time was receiued of the church The same August defendeth in more places than one that the receiuing of the Eucharist or sacrameÌ„t of the Lordes supper is as necessarie for infants being newe come forth of their mothers wombe to y attaining of saluation as the sacrament of baptisme The chiefe and notable places wherein â—e hand â—â—th 〈…〉 in his first booke against 〈…〉 his 〈…〉 against y Pelagians Nether doth he 〈◊〉 that opinion with lesse 〈…〉 than the tradition â–ª bicause that 〈…〉 and very vsual in the church in y age But who at this day receiueth y ceremonie as Apostolical Who séeth not that those good fathers otherwise most faithfull pastours in that thing suffered some inuention of man The written doctrine of S. Paule deserueth at this day more to be estéemed than that auncient tradition of the church Paul writeth Let euery man 〈◊〉 himselfe and so let him eatâ— of this â—â—eade and drinke of this cap. Whâ—reby al men vnderstand that y Eucharist or sacrament of the Lords supper is for them to receiue that are of perfect age not 〈…〉 For y cauâ—â— it 〈…〉 for our elder to forsake y tradition and to draw more neare to the scripture Let theÌ„ therefore in this mâ—tter giue vs 〈◊〉 also to depart froÌ„ the vncertein tradition of the fathers to cleane to the moste 〈◊〉 faith doctrine of the apostles But 〈◊〉 say they was condeÌ„ned for this cause for that he beléeued prayers were vnprofitable for the dead I 〈◊〉 in 〈◊〉 y Aerius was coÌ„deÌ„ned neither do I take vpon me to defend him whom â—hylastrius Epiphanius Augustine do make mention to haue 〈…〉 Arian a man polluted with other â—oule errors But touching prayers for the dead whether they be profitable or vnprofitable there is no doubt that they are catholiques notheretiques who beléeue that which is deliuered â—et downe in the apostles créed For according to the tradition of this créede we beléeue the forgiuenesse of sinnes 〈…〉 life euerlasting They which beleèue these things â—â—tein vndoutedly what soâ—â—er they beléeue For the Lord said to the Contâ—â—ion Go thy way and as tho◠〈…〉 so be it done vnto thâ—â— Therefore who so euer beléeueth forgiuenes of sinâ— life euerlasting hath obteyned forgiuenesse of sinnes surly he shal liue in euerlasting life Which thing if y be true as it caÌ„not be false whith is deliuered vnto vs in the apostles créede what place I pray you shall prayers
Chrysostome Against these thinges they oppose the appering of Samuel fetched 〈◊〉 the holie Scriptures 〈…〉 goe about to proue that 〈…〉 againe after death and instruâ—t men touching thinges which they shall demaund We answere in few woods that that disguised masker which séemed to be Samuel was called Samuel by a trope or figure but in very déede he was not Samuel For of a certeintie it was a spirite a iugling and delusion of sathan For sorcerie is streightly forbidden in the law of the Lorde therefore blessed spirites obey not forbidden ways and vnlawfull practises which when they were as yet ioyned with their fleshy bodies by all meanes abhorred and resisted them in their assaultes as for damned spirites they exercise them selues therein But who would beléeue their oracles Samuel say they foretolde what happened the morrowe after And what of that That was no hard matter for the diuell since that the true and liuing Samuel foretolde many things a litle while before but this craftie foxe might foreknowe the iudgement of GOD whiche was to come euen by things present and by the 〈◊〉 and quaking of the hoastes 〈◊〉 in his booke De Anima saith God forbid we should beleue that the soule of any Saint much lesse the soule of a Prophete can be fetcht vp by the diuell since wee haue learned that sathan is transfourmed into an Angel of light much more into a man of light yea that hee will pretend that he is God and will shewe wonderfull signes to ouerthrowe if it 〈…〉 euen the elect c. S. Augustine is of the same iudgemeâ—â—â—oncerning that appearing 〈…〉 Simplicianum 2. quaest 3. And 〈…〉 quaest c. 〈◊〉 testimonies it is aboundantle 〈…〉 trust that soules of 〈…〉 from bodies doe not wander or appeare after death in these regions For they remaine vntill iudgement in the places appointed for them by the determination and prouidenâ—e of god Wherefore they are neither sent by God neyther can they enter in vnto men to instructe and warne them eyther of things present or of things to come Wherevpon it foloweth that appearings of soules that reuelations and oracles are méere delusions of Sathan ordeyned contrarie to the sinceritie and purenesse of true religion And bicause they which do what they can to proue vnto vs that there is purgatorie vse the defence and safegard of these vanities it is vndoubtedly true that they proue a falshood by deceite and an vncerteine thing by a thing of muche more vncerteintie Furthermore it remaineth vndoubtedly true that purgatorie wherein soules hauing put off their bodies shuld be purged vnto life euerlasting can not be shewed out of the Scriptures And bycause we haue remoued and put by the lets whiche were cast in the way to hinder the most spéedie iournie we returne to oure purpose wherein we intended to declare that the soules of the faithfull separated by death from the body doe immediately after the death of the body passe the right and ready way into heauen so most certeinly and vpon the souden be saued Likewise we vnderstand that the soules of the vnfaithful are thrust downe the right and ready way into hell and that by and by after the death of the body they perishe with most certeine and souden damnation For the Lorde expresly sayth in the Gospell Hee that beleeueth in the sonne of God is not condemned or iudged but he that beleueth not is condemned or iudged already bicause hee hath not beleeued in the name of the onely begotten sonne of God. Againe He that beleeueth in the sonne of God hath eternall life but he that beleeueth not the sonne shal not see life but the wrath of god abideth in him And yet againe This is the will of him that sent mee that euery one which seeth the sonne and beleeueth on him hath euerlasting life and I will raise him vp at the last day Nowe the last day of man is the point of death in it Christe saueth vs by his power leaste our soule shoulde eyther perishe or féele any torments but that it might liue and inioy euerlasting blessednesse Moreouer the last days is that last daye of iudgement wherein Christ shal raise againe and iudge al flesh glorifying the bodies of his faithful people vnto life euerlasting Againe the Lord sayth in the Gospell Verily verily I say vnto you he that heareth my worde and beleueth on him that sent me hath euerlasting life and shal not come into iudgmeÌ„t or damnation but is escaped from death vnto life These only wordes of our Lorde are able enough without any gainesaying to set foorth declare proue and confirme sufficiently our opinion concerning the moste certeine and souden saluation of soules For first of all lest any man shuld doubt of the most assured trueth touching the matter whiche he was setting foorth immediately vpon the beginning most holily he sweareth that is to say he confirmeth the trueth by giuing witnesse therevnto with an othe Afterwardes he annexeth the whole maner of our saluation which consisteth in hearing the word of god and in true faith which receiueth the truth of Gods worde For it is not enough to haue hearde the word of the gospel vnlesse we â—leaâ—e vnto y same by true faith But nowe marke with what assurance Christ promiseth life and saluation to them that beléeue in him Hee hath life euerlasting saithe he he said He hath not He shal haue Therefore he lefte no space either to doubting or to space of time Yea yet more plainely by interpretation expounding when and how the faithful haue or obteine life he saith He shall not come into iudgement or damnation but is escaped from death vnto life They come into iudgemeÌ„t which haue their cause to be examined and discussed before the iudg They come also into iudgemeÌ„t which by the sentence of the iudge are punished for their euil cause But the faithful haue no cause to be tryed and disenssed before the iudge For their sinnes are fully forgiuen them It is God which iustifieth and forgiueth Who is he that condemneth Therefore they are not subiecte to any punishments for Christ bare the punishmeÌ„t of the crosse the his faithful people might be deliuered saued harmeles from all torments But rather least anye man should thincke there were a stay or space of time betwéene the death of the bodie the life of the world to come hee sayeth But is escaped from death vnto life Loe he sayth Hee is escaped not Hee shal escape that by the Verbe of the Pretertence he might signifie the certeintie of the time past and might shewe that the soules of them that beléeue are by and by after the death of the bodie caught vpp into life euerlasting And I know well enough that the aduersaries héere haue no soâ—nd argument to sett against so manifest and inuincible a truth In déede with their wrangling words and their Sophistâ—ie they maye wrestle with the trueth but to
persecutours of Christ and his Church Such in these dayes are the heathen Turkes Iewes heretiques scismatikes and generally all such as are professed enimies to Christian religion And to these also wée may add hypocrites For it is no smal offence that the Lord him selfe in euery part of the Gospell doth so earnestly persecute and blame Amonge other thinges hee sayeth The Lord of that seruaunt shall come in the daye wherein he loketh not for him and in an houre that he shall not knowe off and shall diuide him and shall giue him his portion with hypocrites where shal be weeping and gnashing of teeth Out of all doubt he signified the greatnesse of the offence by the sharpenesse of the punishment This Church doeth followe the motions of the diuel and the deuises or imaginations of her owne heart and is busied and exercised in all kinde of blasphemie and wickednesse wherein shée excelleth her selfe and at last sincketh downe to hell that shee be not in any place separated from that head whervnto she hath so diligently or rather obstinately ioyned her selfe I knowe right-well that ye will obiecte against mée for that I haue reckoned the hypocrites to bee in the outward communion and fellowship of the Militant Church and nowe againe to accompte them of the companie of the diuels Church Moreouer you will saye That it is impossible that the same hypocrites maye take part of both Churches differing betwixte themselues for that the Lord sayeth Either make the tree good and the fruite good or else the tree nought and the fruite nought And Sainct Paule also sayeth that there is no fellowship betwixt Christ and Belial twixt lighte and darckenesse twixt trueth and lying and that hypocrisie is lying and darckenesse Héere therefore I perceiue a fitt place to shewe by what meanes and howe farre I may accompt hypocrites to be of the congregation of the Churche First wee make a distinction or difference of hypocrites For there are certeine hypocrites that put their confidence in their humane iustice and equitie doeing all their woorkes openlye that they maye bee séene of men firmely trusting and stiffely standing to mens traditions To these it is a custome and propertie not onely to flie from the Church whiche teacheth the righteousnesse of Christ but also to curse detest and to persecute it with all crueltie Such kinde of people were the Iewes and Iewishe Phariseis with whome oure Lord Iesus Christe had much contention and with whom euen at this day the Church contendeth and maketh warres These be the plaine and visible members of the diuels Church and they are not to be counted of the outward Church yea they are not once worthie to be named in the Church of Christ Againe there are some kinde of hypocrites that are dissemblers whiche neither giue any confidence to their owne righteousnes and iustice neither yet doe greatly regarde the traditions of men These kindes of people neither hate the Church nor flye from it nor persecute it but outwardly they agrée with it professing the same faith and participating the selfe same Sacramentes but inwardly and in minde they neither beléeue vnfeignedly sincerely neither doe they liue holilie Of this sorte some of them for a season will cleaue to the fellowship and company of the Church and hauing any occasion giuen they wil fall from it as heretikes and scismatikes are wont to doe and such as of fréendes are become enimies Other there be againe that neuer fall from the Churche but kéepe them selues in the fellowship of the Church all their life time outwardly pretending and feigning Religion but inwardly giuing them selues vp to their owne errors faults and wickednes vnto whome without doubt the outwarde behauiour and fellowship profiteth nothing at all For we ought to liue for euer and to participate all heaueÌ„ly gifts with them that desire them to ioyne in fellowshippe with the Church of God not onely by outwarde and visible societie but by inwarde communion and felowship wherein consisteth life and saluation Of which matter we will speake in conuenient place Such Hypocrites or dissemblers hanging on the ecclesiasticall bodie are called members of the body and are said to be of the church Which matter that it may the better be vnderstoode of you all we wil set it foorth by certeine parables We say that the wicked or hypocrites be in like sorte in the Church as chaffe is in the corne which indéed is of an other nature and is no corne Like as therfore oft times their hang members vnto mens bodyes either drye or rotten or féeble which members although they haue no societie nor take parte with the liuely members in the vitall spirite yet by coupling together and certeine stringes they cleane fast vnto the liuely members by meanes whereof they are also called by men members and partes of the body whoe lest they should inâ—ect the other they cut them off oft times they let them alone lest by cutting them off the whole bodie shuld be in danger of life Euen so in like sort we saye that hypocrites are in the church of Christe though they be not vnited to the Church either by the bond of the spirit or offaith and loue neither are they to be taken for liuely members yet are they suffered lest some worse mischiefe happen to the whole bodie of the church and oft-times they are cut off wherby the better health may come to the ecclesiasticall body But let vs heare what the Euangelicall and Apostolicall testimonie saith The Lord saith plainly in the Gospel that in the lords field cockell groweth vpp béeing soawen by a wicked man whiche he forbiddeth to be plucked vpp least that therewith the corne be plucked vp also Beholde cockel soawen by an euil man I say by the Diuell him selfe which is no corne yet doeth it increase and is in the Lords fielde Againe the lord saith in the Gospel The kingdome of heauen is like vnto a nett which beeing cast into the sea draweth al maner of things vp with it and when it is filled it is brought to the shoare and there men sitting reserue that which is good in a vessell and that which is euil they cast away Againe beholde how ye may sée bothe good and bad to be drawen in the selfe same nett and therefore in the selfesame kingdome bothe good and euil to be reckoned Also in an other parable there entereth one in among the guestes which hath not on his wedding garment who is suffered for a season but yet at last is cast out of doores by the Lord of the feast In an other place it is said that he hath a fanne in his hand and clenseth the flower and burneth the chaffe with vnquencheable fire S. Paule in his Epistle to the Corinthes putteth a difference betwixt the professed and open enimies of Christes Church and the impure sorte of men who as yet are not quite repugnaunte and aduersaries to
faithfull dispersed on the seas condemned to the galleys for the confession of the true faith we may find many that be holden in captiuitie vnder Antichrist of the whiche we will speake in the next Sermon folowing we may finde also a wonderful many in Graecia Natolia Persia Arabia or in Africa being the seruants of Iesus Christe and worthy members of the catholique church of Christ being shut out and debarred from the holy mysteries of the christians through impiety crueltie of Machomet neuertheles we shall finde them almoste nearely ioyned together in one spirit and one faith with all the true members of the Church and marked also with visible signes Therefore the word and the Sacraments by common decrée are the markes of the Church not putting apart or disseuering the faythful from the communion and societie of other faithfull being by some necessitie shut out from the visible companie of those that are faithfull But to the perfect vnderstanding of the markes of the Churche this belongeth also and that most principally that it is not enough to brag of the worde of God or of the scripture vnlesse also we imbrace reteine and defende the true sense and that which is agréeing with the articles of faith For if ye corrupt the sense of the scripture and vrge the same in the churche then dost thou not bring foorth the sincere scripture it selfe but thyne owne opinion and thy fansies which thou hast deuised of thine owne mind The Churche of the Arrians did not refuse the word of the Lord but rather laboured both to beautifie and defend their owne blasphemous errours by the testimonies of holy scripture That Church denyed our Lord Iesus Christe to be of one substaunce with God the father which thing sith that the sense of the scriptures and of the auncient faith amonge the chiefest pointes of our faith doth both affirme and vrge truely it alleadged not the sincere and pure word of God how so euer it boasted of it but an adulterate word yea and thrust in and defended her heretical opinion for the true and perfect meaning of the holy scripture and therfore it had not the true mark of the Church neyther was it the true Church of god By this one vnhappie example we may iudge of al other Churches of heretiques who thoughe they séeme not to be voyde of the testimonie of Gods worde yet for all that in very déede they haue no puritie of Gods word in them That whiche we haue sayde concerning the worde of God is also necessarily to be vnderstoode of the vse of the Sacraments for except they be orderly and lawfully vsed I say in that order in the which the Lorde him selfe instituted them they are no markes or signes of the Churche of God. Ieroboam truely sacrificed yea he sacrificed vnto God but bycause he sacrificed not lawfully he was accounted a straunger and a faller off from the true Church of god Yea Dauid him selfe brought with greate deuotion and much ioy and melodie the Arke of the Lorde of hostes but bicause he carryed it not lawfully vppon the shoulders of the priestes by and by in steade of greate ioy the excéeding sorrowe which folowed declared that it is not enoughe to vse the Sacraments and ordinances of God vnlesse ye vse them lawfully whiche if you doe God will acknowledge you for his Moreouer those which of old were baptised of heretiques were not for that cause rebaptised againe by the auncient catholikes bycause the heretiques baptised not into the name of any man or into the societie of their errours or heresies but baptised In the name of the Father and of the Sonne and of the holy Ghoste neyther did they inuocate their owne name or the name of Archheretiques but of Iesus Christe Wherefore not the baptisme of heretiques but the baptisme of the Churche yet ministred by heretiques they not refusing they allowed not the Churches of heretiques as knowne to be true by true signes but they acknowledged that heretiques vse thinges properly belonging vnto the true Church neyther that it doth any thing at all derogate or take from a good thing if any wicked or euill man doe administer it We doe not acknowledge at this day the vpstart Romishe Churche of the Pope we speake not nowe of that olde Apostolique Churche to be the true Churche of Christe yet we doe not rebaptise those which were baptised of the priestes embrued with Popish corruption For we knowe that they are baptised with the baptisme of Christes church and not of the Pope in the name of the holy Trinitie to the articles of the Catholique faith not to errors not to superstitions and papisticall impieties Finally we confesse that not at this day the vnworthinesse of the minister can derogate any thinge from the seruice of god In like sorte also we refuse not the Lordes prayer or the Apostles Créede or finally the canonicall Scriptures themselues béecause the Romishe churche doeth also vse them for she hath them not of her selfe but receiued them from the true church of god Wherfore we vse them in common with her not for the Romish churches sake but because they came from the true church of Christe doe we vse them Beside those outwarde markes of the church which the true beleuers haue common with hypocrites there are certaine inwarde markes specially belonging onely to the godly or els if you will rather call them bondes or proper giftes These doe make the outwarde markes to be fruitfull and without the outwarde markes being by some necessitie absent doe make men worthie or acceptable in the sight of god For without these no man can please God in these therefore is the true marke of Gods children And those be the fellowship of Gods spirite a sincere faith and double charitie For by these the faithfull béeing the true and liuely members of Christe are vnited and knit together first vnto their head Christe then to all the members of the ecclesiasticall bodye And the consideration héereof doeth chiefely belong to the knowledge of the true Churche of GOD whiche though she should suffer rotten members yet is she not defiled of them thorough their outwarde coniunctiō For with continuall studie she laboureth by all meanes to kéepe her selfe vndefield to god And first of all the Euangelicall and Apostolicall doctrine doth teach vs that Christe is ioyned to vs by his spirit that we are tyed to him in minde or spirite by faithe that he may liue in vs and we in him For the Lord cryeth out in the Gospel saying If any man thirst let him come to me and drinke He that beleeueth in me as the Scripture saith shall haue streames of liueing water flowing out of his bellie To which saying by and by the Euangelist addeth this But this he spake concerning the spirite which they should receiue that beleeued in him Againe he promising in his Gospell his spirite vnto his Disciples yea euen vnto
office and dutie of Pastours than if they shuld set before the eyes of the world a companie of Idols For who dare denie but that a great part yea the most part of the byshops of Rome since Gregorie the great were suche maner of Idoles suche kinde of woolues and deuourers as are described by the Prophete Zacharie What than I praye you can the continuall succession of such false pastors proue Yea and they which were of the later time did they not fill almost the vniuersall churche with the traditions of men and partly oppressed the word of God and partly persecuted it In the ancient church of the Israelites there was a continuall order of succession of byshops without any interruption thereof euen from Aaron to Vrias who liued vnder Achas and to other wicked byshops also falling from the word of god to the traditions of men yea and also idolatrie But for all that that succession did not proue the idolatrous byshops with the churche that claue vnto them to be the true byshops of God and the true church of god Truely the true Prophetes of God the sounde catholique fathers preaching only the word of God without mens traditions yea cleane against all traditions were not able to reckon vp any continual succession of priests their predecessours to whome they them selues should succéede yet notwithstanding they were most excellent lights worthy members of the church of God they which beleeued their doctrine were neither Scismatiques nor heretiques but eueÌ„ to this day are acknowledged to be the true church of Christ When Christe our Lord the blessed son of God did teach here on earth gathered together his church the succession of byshops was on his aduersaries part But they for that cause were not rulers of the true church of God Christ of the heretical church The apostles of our lord could not alledge for theÌ„ selues their doctrine a succession of bishops not interrupted for they were ordeined of the Lord who was also him selfe created of God the high priest for euer after the new order of Melchisedech without the succession of the order of Leuie yet the church y was gathered by them is acknowledged of al men to be the true holy church The Apostles theÌ„selues wold haue none other to be accounted for their true felowes successors but those who walked vpright in the doctrin way of Christ For notable manifest is the saying of Paule Be ye the followers of me euen as I am of Christ And though he speaketh these wordes to al the faithful not only to the ministers of Gods word yet those wold he chiefly haue such followers of him as the residue of coÌ„mon christians that is to say euery man in his vocation calling The same Apostle speaking at MiletuÌ„ with the bishops of Asia amoÌ„g other things saith I knowe this that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruers things to draw disciples after theÌ„ Paul y apostle not froÌ„ any other place than out of the apostolique churche it selfe yea out of the companie or assembly of Apostolique Byshops and Pastours fetcheth out of the woolues and deuourers of the Church But could not these thinke you allege the Apostolique successioÌ„ for them selues and their most corrupt cause that is to say that they be descended from Apostolique Pastours But for so much as forsaking the trueth they be falâ—e from the faith and doctrine of the Apostles the ofspring and Apostolicall succession doth nothing at all make for them Therefore we conclude that the continuall succession of Byshops by it selfe proueth nothing yea rather that that is no lawful succession whiche wanteth the puritie of the doctrine of the Scriptures and Apostles And therefore Tertullian greatly estéeming and that worthily the continuall succession of Pastours in the Churche yet requireth the same to be approued by the sinceritie of Apostolique doctrine yea hée acknowledgeth those Churches whiche are instructed with pure doctrine and yet not able to make any reckoning of succession of Byshoppes to be Apostolique Churches If anye man require the words of the author they be these But if there be any churches that dare presume to plant them selues in the very age of the apostles that therfore they may seeme to haue bene planted by the apostles bicause they were vnder the Apostles wee may say thus Let them bring foorth the first beginning of their churches let them turne ouer the order of succession of their Byshops so by succesâ—ions going from the first beginning that that first Byshop of theirs maye be found to haue for his authour and predecessour some one of the Apostles and apostolical sort of men and yet such an one as coÌ„tinued with the Apostles For by this meanes the Apostolique churches giue their iudgment As the church of Smyrna testifieth that they had Polycarpus placed there by S. Iohn And as the churche of Rome sheweth that Clemens was appointed by S. Peter And as in like sort also other do shew for them selues who haue their ofspring of Apostolique seede placed in their Byshopricks by the Apostles Let heretiques faine some such matter For after their blasphemies what is vnlawful for them But albeit they doe faine they shal not preuaile For their owne doctrine being compared with the doctrine of the Apostles by the diuersitie contrarietie therof shall shewe that it had neyther Apostle nor Apostolicall man for the author Bicause as the Apostles taught nothing that was contrarie among theÌ„ selues euen so Apostolicall men set forth nothing contrarie to the Apostles but only such as fel away from the Apostles and taught other doctrine In this manner therefore may those Churches appeale who albeit they can bring for their authour none of the Apostles or Apostolique men as those that are of farre later time are but nowe daily erected yet they agréeing in one faith are neuerthelesse counted Apostolicall for the likenesse of the doctrine The selfe same authour speaking of the auncient church of Rome and gathering the summe of that it either taught or learned saith Happie is that Church to which the Apostles haue vttered all their doctrine with their bloud where Peter in suffering is made like to the Lord where Paul is crowned with the like end that Iohn had where the Apostle Iohn after that he was plunged in hote scalding oyle felt no paine was banished into the Isle Let vs see what it lerned and what it taught how it doth agre with the churches of Africa it acknowlegeth one god the maker of all things Iesus Christ the sonne of God the creator borne of the virgine Marie the resurrectioÌ„ of the flesh it ioyneth the lawe the Prophets with the doctrine of the EuaÌ„gelists Apostles froÌ„ theÌ„ drinketh that faith baptiseth with water clotheth with the holy ghost feedeth
are neither euill men nor hypocrites but the verie worste and the most cruell enimies of Christ his trueth openlye blaspheming the Gospel and persecuting those that beléeue in Christ And therefore they neither haue the outward nor yet the inward markes of the Church The Spirite of the Lord resteth vppon those that tremble at the woord of God these men fret and fume if any man vnfeignedly reuerence the woord of God. True faith attributeth onelye vnto Christe all the meanes whereby it commeth vnto euerlasting life these men doe persecute the faithfull beecause they attribute vnto Christe Iesus alone all the meanes whereby they atteine vnto euerlastinge life and will not parte stakes in the meanes of saluation with Popish fancies In steede of charitie they exercise crueltie against their brethren and against their neighbours What shall a man saye of them who abuse the publique goodes of the Churche and spende them according to their owne priuate lustes For that whiche of old time the faithfull haue of charitie giuen to the vse of the church and for the sustentation of the poore that doe these men waste liuing most lecherouflie and filthilie Whiche thing the electe Apostles of the Lord Peter and Thaddeus did fore-tell the Church of GOD of concerning them And as touchinge the outwarde markes of the Churche what shall I saye These men saye that the Canonicall Scripture hath her authoritie in the Churche of Rome and that the same woorde is reade bothe in their Churches and in their Scholes and that the Sacramentes haue their force and are effectuall amoungest them But I can shewe the contrarie First of all they will make subiecte the interpretation of the holy and sacred scriptures vnto their Sea and the righte of iudgement in all cases they giue vnto their idol the Pope of Rome For that canon euery man knoweth Whatsoeuer hee decreeth what soeuer hee establisheth is of all men to bee obserued for euer inuiolably And againe The whole Churche thoroughout the vniuersall worlde knoweth that the holye Churche of Rome hath authoritie to giue iudgement of all thinges neither is it lawefull for anye to giue iudgement of her iudgements Therfore shee also iudgeth the Scriptures and expoundeth them and turneth and windeth them whiche waye shee listeth I will not nowe remember howe by manifest woordes the Standard-bearers of that Sen doe write that the canonicall Scripture taketh her authoritie of the Churche abusinge this sentence of the auncient father Sainct Augustine I would not haue beleeued the Gospell if the authoritie of the holy Churche had not moued mee c. This will I affirme whiche cannot but bee manifest vnto all men that the Romishe Church or the rulers of the same Churche doe take awaye the naturall sense and true meaning of the holy Scriptures and haue sett downe a straunge sense in stéede of it whiche sense to the ende it maye the better bee liked of men they call the sense of the holye mother the Churche whiche sense also they vrge with so great wickednesse as if you oppose against if the natiue sense you shall receiue for your labour the reprochefull name of an heretique In fewe wordes except you bring out the whole Scripture wrested after their minde and gaine that is to saye tempered with their diuellishe decrées as with poyson it will bee saide that you haue not broughte out the holye Scriptures but that that you haue taught heresie By examples the matter wil be made the plainer The Scripture teacheth that Iesus Christe is the onely head of the Church but vnlesse you also ioyne the Pope to be the head of the Church militant in earth you wil be called an heretique The Scripture teacheth that Iesus Christe is the onely intercessour or mediatour Priest and onely sacrifice propitiatorie of the faithfull but vnlesse you ioyne herevnto that Christ is in déed the mediatour of Redemption but that the sainctes together with Christe are the mediatours of intercession and that the priests do daily offer an vnbloudie sacrifice so as the Sainctes maye bee acknowledged to be intercessours together with Christ in heauen and that the priestes in earth do daily offer in their masse a sacrifice for the quicke and for the dead you will else be called an heretique The Scripture teacheth that Iesus Christe is the righteousnesse of the faithfull which righteousnesse we receiue by faith but vnlesse you will part stakes betwéene this righteousnesse of Christ and woorkes or mens merits you wil be called an heretique The Scripture teacheth that Christe ascended into heauen and hath established a Vicegerent power to witt the holy Ghost and that also he wil not come againe into the world bodily but onely at the daye of Iudgement but vnlesse you do acknowledge the same Christ to be also corporally present in the bread of the Sacrament and doest also worship him there thou wilt else be called an heretique Christe our Lord said at his last supper reaching the cup to his disciples Drincke you all of this but and if thou wilt contend that both the kindes of the sacrament ought to be giuen to al the faithfull thou wilt be called an heretique God said in his lawe Thou shalt not make an Image thou shalt not worship it thou shalt not serue it But vnlesse thou vnderstaÌ„d by an Image the Idols of the Gentiles as of Saturne or Mercurie but not of the true God or any sainct thou wilt be called an heretique Many mâ—â—e thinges of this sort I could bring forth if I spake to them that were ignorant What authoritie therfore or what place shall we say the word of God had in that sea Who séeth not that these filthie beastes doe tread vnderfoote as a captiue the most holy word of God that they establishe and reestablishe lawes of God according to their owne giantlike bouldnesse It is therefore as cleare as any thing may be cleare that the Romish Church is destitute of the holy word of god I haue shewed plainely in the first Sermon of this Decade that it is not enough to boast out the woords of the holy Scripture vnlesse therewithall the naturall sense be reteined vncorrupted The Church of Rome hath corrupted the sense and meaning of that holy Scriptures and thrust vppon the simple people opinions contrarie to that scriptures and therfore the Church of Rome is not that true Church of Christ The sacrameÌ„t of baptisme ministred by Popish priestes albeit we doe not reiterate for that they baptised in the name of the father and of the sonne and of the holy Ghoste as in the first Sermon of this Decade I haue shewed yet the breaking of bread or distribution of the Lords supper they so defiled and also corrupted the same with doctrines contrarie to the sound faith and turned the same into such a filthy merchaundize as no man that is of a sound iudgement can with a safe conscience and without corruption of his religion communicate with them Of the
celebrated in stéede of other ordinances of god came in a high heap of foolish and superstitious Ceremonies whervnto a great number of men yelding made themselues subiect to the sea of Rome In the meane space notwithstanding the church of God was not vtterly extinguished throughout al the world neither the holy ministerie of the word of God the true worship of God vtterly decayed amongest all men For there were found spred abrode in euery place not a few men who neither alowed the Pope and his conspirators nether his corruption in matters of the church But they worshipped the lord Christ whom they acknowledged to be the onely authour of saluation and therfore they kept them selues frée from Popish filthines And god also sent almost in euery age since the beginning of Popedome men that were graue godly and learned who greuously accused the Popes kingdome and tyrannie euen as the Prophets did of old time in the dayes of Ieroboam the idolatrous corruption coÌ„stantly requiring the reformation of the church from Popish corruptions and also teaching the true doctrine of saluation the true vse of the sacramentes And wheras a pure reformation by reason of Antichristes tyrannie could not bée obteined there was notwithstanding found a continual studie of puritie a godly desire of the lawful vse of the sacraments euen as I said there was in the elect members of the true church of God in the dayes of IeroboaÌ„ Achab Manasses in the time of the captiuitie of Babylon But euen as in those times the true prophets of God were not acknowleged for true prophets of the priests of Baal but were coÌ„demned for scismatiques heretiques eueÌ„ so in certeine ages past the bishops of Rome with their conspiratours did excoÌ„municate persecute godly and learned men who preached the word of God called for the reformation of the church many of them did they put to death with fire and sword which thing our Lord and maister himselfe with the prophets and Apostles did foreshewe should come to passe Moreouer God could vndoubtedly reserue to himselfe a mightie church euen vnder the Papisme euen as we doubte not but hee hath done a very gret vnder Mahometanisme for who will thinke that no meÌ„bers of the church of God are remayning in all Asia and Africa Could not our merciful god with his mightie power in the last calamitie and ruine of gods church reserue againe as sometime he did 7000. meÌ„ of whom neuer a one had worshipped the beast or receiued his mark What hath béen don in Turkie or what at this day is don let them declare that can do it best most rightly What hath béene done amongest vs in these last ages no man can denie Through the great goodnesse of God we sée it is come to passe that euen as circumcision the signe of gods couenaunt of old was giueÌ„ vnto the people of god euen in the middest of the falling from god so also at this day in the greatest darcknesse of Antichrist most holy baptisme was giuen to the ChristiaÌ„s to be as a seale of the forgiuenesse of sinnes inheritance of the children of god Surely the purenes of doctrine was prophaned with infinite most grosse traditions by the Popes sworne frends yet in the meane time it was not altogether abolished For that I repeat not againe any thing of that which I haue said of godly and learned men sent of God crying for reformation of the Church and greatly profiting with all the children of God was it not with a certein vniuersall consent receiued for most certeine and vndoubted that in the decalogue or tenne commandements there was set downe a short and most absolute summe of all the commaundements of God and that in the Lords prayer was taughte vs a most ample forme of prayer vnto God And that in the Apostles créed was conteyned a most perfect rule of faith or of y which was to be beléeued Surelie the custome was to recite the créede almost vnto euery one that was departinge out of this world and to those that lay euen at the last gasp as a most perfect rule of that faith whiche bringeth saluation Neither do we doubt that the mercifull God and father of mercies who vouchsafed to saue the théefe vppon the crosse euen at the giuing vp of his life had mercie vppon those that were oppressed with the tyrannie of Antichrist and through his vnmeasurable grace touched the hearts of men both liuing and readie to die taught them by his holy spirite and that they coÌ„fessing one God the father maker of all things and one Iesus Christ the sonne of God redéemer of the world to haue suffered and risen againe and one holy Ghoste and finallie the holie catholique Church that he hath sanctifyed them forgiuing them all their sinnes and hath translated the soules of such faithfull men into life euerlasting according as they beléeued into which place also wee beléeue our flesh being raised againe shal be caried in the end of the world They haue here therfore their answere also who aske whether all oure elders who died beefore these last times wherein the Gospell is reuealed be damned Let therfore those that bee aliue rather looke least for their contempt of the word of God and contâ—ntions raised against the word of God they come to worse end thaÌ„ their forefathers came Therfore thoughe we acknowledge not the Popish Church to be the true Church yet it followeth not thereof that there neither is or was any Church of God in the earth For we say that is the true Church of GOD which beléeueth in Christe and forsaketh not his word which Church also we haue plentifully enough described We know moreouer that wée our selues which at this daye beléeue in Christe are the true Church of Christ our lord For wee cleane by faith to oure onely head Christe and to all the members of the catholique church so as we are not destitute of the true markes of the true Church of God. But we read not say they that vnder the bishops priestes and kings of the Church of the Iewes either the prophets that is to saye the guides of the faithfull or else the faithful themselues did depart away from the high priest from the king or from their vniuersall Church and ordeyned vnto themselues new particular sacrifices as you at this day doe For you departing from the bishopp of Rome from kinges and gouernours and from the vniuersal Church do congregate vnto your selues a Church farre vnlike the vniuersall Church both in preaching and ministring of the Sacraments Wherevnto I aunswere that the old fathers before the comming of oure maister Christe for a certeine prescribed cause did not séeke places to offer new sacrifices in the temple being abused and defiled with idolatrie For it was vnlawfull to offer sacrifice without the bounds of the temple As is to be séene in the 3. of Leuit. and the 12. of Deut. Neither
was there any other cause why y the people being kept in bondage by the space of lxx yeres in the captiuitie of Babylō offered no sacrifices yet most certaine it is notwithstanding y both the prophets of God the holy true worshippers of God separated themselues both frō the worship and sacrifices which were vsed being contrarie to the word of god Surely we read in all the sermons of the prophets that both those sacrifices and also that Churche are condemned For whiche cause they thēselues also were condemned of the highe priest and other priestes of Baal as most abhominable heretiques and scismatiques euen as now a dayes also we are thrust through with the dartes of your curses for that we will not communicate with the Popishe church and her holy seruice and doe reiecte their holy seruice itselfe To this may be added that the sacrifices of the lawe beeing nowe fulfilled and abrogated by the lord the Apostles with manifest defection departed not only from the high priests and church of Hierusalem but moreouer gathered vnto Christe a newe church by the preaching of the Gospel and badge of the sacraments whiche church in the Actes of the Apostles we haue described according to whose patterne all churches ought of righte to bee refourmed euen as many as would be called Apostolique churches What haue wee therefore offended now adayes refourming churches after the likenesse of the Apostolique church whiche churches were of old prophaned by that sea of Rome and the members therof We read that the church of God before the comming of Christin the flesh was oftentimes defiled with filthie pollutions of corrupt men and that the same was purged againe and renued after the likenesse of the old church according to the word of god And why should not we take the same course in our age in the very same cause There remaine moreouer prophecies of our sauiour Christe and of the holye Apostles and Prophets liuely painting out this greuous oppression of the church of Christ vnder the furie of Antichristes tyrannie in this oure last age there remaine most weighty commaundements commaunding to flie from Antichriste from idolatrie false prophets For the Lord sayeth in S. Matthewes Gospel There shal arise false Christes false Prophets and shal shew great signes and wonders so that if it were possible they should deceiue the verie electe Beehold I haue told you before Wherefore if they shal say vnto you Behold he is in the desart Go not forth Behold he is in the secret places beleeue it not And againe Beware of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues Also Can the blind lead the blind shal they not both fall into the ditch S. Peter also sayeth very grauely Saue your selues from this froward generation And also in his second and third chapiters of his second epistle he entreates very largly of this matter And also S. Paule agréeing in all thinges with the holy Gospel and with S. Peter and painting forth Antichrist and those last times of Antichrist corrupt men not lightes but firebrandes of the church commaundeth the sainctes to departe from them and togather themselues together vnto Christe and his sincere trueth If any man aske for the places he shal find them 2. Thes 2. 1. Tim. 4. 2. Tim. 3. and 4. The same Apostle in another place euen the Apostle Iohn doth also say Flie from idolatrie And in the 6. cap. of the 2. epist. to the Cor. by expresse words and most manifest opposition he sheweth That there can be no agreement betweene Christe Belial light and darckenesse and betweene idols and the temple of God. And therefore he addeth by and by after Wherfore come out from among them and separate your selues sayeth the Lord and touche none vncleane thinge and I will receiue you To this apperteyneth that whiche the blessed Apostle Iohn in his reuelation shewed him by the lord Christ séeing the workes of Babylon heareth also therew t a voice cōming frō heauen cōmanding after this manner Go out of her my people that ye be not partakers of her sinns that ye receiue not of her plagues The same Apostle very often threateneth euerlasting destructiō to those y worship the beast but life glory to those that forsake and flée from the beast so as they cleaue only to the only sauiour of the world Iesus Christ Therefore that departure of oures from the sea or church of Rome is not onely lawfull but also necessarie as that which is commaunded vs of the Lord himselfe and by his holy Apostles vnto whome vnlesse we◠obey wee cannot be saued Otherwise we are not ignoraunt that fallings away are altogether abhominable and to be blamed amongst the which notwithstanding except we distinguishe it will not plainly appeare what wee either allowe or disproue either else what wee followe or flée from There is a defection of apostacie in the which thorough hatred of faith or religion Atheistes or godlesse men of méere vngodlines contempt of God with their wicked ringleaders Lucian and Iulian the Apostata fall away from the scunde and catholique faith and finally from the fellowshipp of the faithfull and moreouer do blaspheme rayle vpon the Christian veritie and either laugh to scorne or persecute the very Church of god There is also an heretical defection that is to saye wherein with Valentine Marcion Arrius Manicheus Artemones other such monsters certeine proude arrogant malapert wicked persons either refusing the verie Scripture or wresting the same despise and treade it vnder their féete or else do denie ouerthrowe and resist certeine articles of faith and the sound and auncient opinions of the churche of God and affirme the contrarie and so frame to themselues heretical churches and depart from the true auncient and catholique church There is moreouer a scismaticall defection such as was the Donatists who separated themselues from the true church of God vnder the pretēce of obteyning a more absolute kind of holinesse Wherof I haue spokē verie largly but a little before And the aboue remembred two kinds of defection are altogether abhominable wicked euen as also the third kind can by no meanes be defended But none of all these kinds can be imputed vnto vs nowe a dayes departing from the churche of Rome For y departure is voyd of all crime whiche is made not from the true but from the false church not from the people of God but from the persecuters of gods people not from the articles of faith and sounde opinions of the churche but from errours which obscure the articles of faith and from the wicked traditions and corruptions of men whiche moreouer is made not throughe any lightnesse but of necessitie not for inuocation but for true religions sake that leauinge the fellowshipp of darckenesse we maye bée gathered together againe with Christ the true light
Gospell that is of that whiche giueth the spirite of Christ yea which poureth it into the beléeuers but they are not preachers of the letter of the lawe which doth not giue grace and remission of sinnes but worketh wrath and bringeth sinne to light Touching the keyes and the power of the keyes there will be elsewhere a more fit place to speake And moreouer it séemeth that here is a méete place for those things which I haue disputed of in the first sermon of this Decade touching the power and ministerie of the Church Againe whereas the Lorde vseth in teaching his Church mans helpe and vs as labourers together in finishing the saluation of mankinde he sheweth most euidently howe greatly he loueth vs and howe muche he estéemeth of vs who hath layde vp so greate a treasure in earthen vessels and euen in vs our selues worketh what so euer is most excellent and ouercommeth all the highe excellencie of the world Whereby we learne againe to attribute all the glorie vnto Christ Paul againe teaching vs and saying We preache not our selues but Iesus Christe the Lorde and our selues your seruaunts for Iesus sake For it is God that commaunded the light to shine out of darknesse who hath shined in our hearts for to giue the light of knowledge of the glorie of God in the face of Iesus Christe But we haue this treasure in earthen vessels that the excellencie of the power may bee of God and not of vs Wee are afflicted on euery side yet are we not in distresse c. Moreouer all the members of the Ecclesiasticall body are wonderfully glued together by the Ecclesiasticall ministerie For this chiefly helpeth to make concorde and continue vnitie bicause we want mutuall instruction and vnto euerie Churche is one peculiar pastour appointed as a gouernour as it were some faythfull housholder gouerning and kéeping in order his whole familie Truely it can not be denyed that in time past that moste exquisite order of the tabernacle and temple and the tribe of Leuie consecrated to the priesthoode were to this ende ordeyned of God whiche as soone as that vngodly king Ieroboam throughe wicked presumption forsooke hee rent the kingdome in péeces and at the length vtterly ouerthrewe both his owne house and the whole kingdome S. Paule also speaking of the endes of the holy ministerie instituted of God doth not forget the vnitie of the Ecclesiasticall body wherevnto also he ioyneth other notable good things If any man desire his wordes they are these He instituted ministers for the gathering together of the Saintes for the woorke of the ministerie and for the edification of the body of Christe till we all meete together in the vnitie of faithe and knowledge of the sonne of god vnto a perfect man and vnto the measure of the age of the fulnesse of Christe that we henceforth be no more children wauering and carried about with euery winde of doctrine by the deceite of men and with eraftinesse whereby they lay in waite to deceiue But let vs followe the truth in loue and in all things grow vp into him which is the heade that is Christe c. These endes of the Ecclesiasticall ministerie are manifest in the preaching of the worde of god GOD hathe instituted a ministerie in the Church that all the members may be brought into the vnitie of the bodye and that they maye be subiect and cleaue to Christe their heade that thereby we may growe to be of full age and become perfect men that we be not alwayes children and that we lye not open to the deceites and bewitchings of all heretiques but being ioyned together in true faith and charitie let vs holde fast the pure and simple truth of Christe and seruing Christe vnfeignedly in this worlde we may after death reigne with him in heauen Out of these things let vs also deriue this that the Ecclesiasticall ministerie thoughe it be executed by men yet is it not of man that is to say inuented by man For the beginning thereof is from heauen and the authour or institutour thereof is God him selfe and therefore the worthinesse of it doth greatly excell The first preacher in paradise was God him selfe yea the sonne of God him selfe who by the ministerie of the holy ghoste alwayes spake to the Fathers euen as afterwardes being incarnate he was giuen of the father to be a maister and teacher to the whole worlde He preached vnto our parentes Adam and Eue remission of sinnes and repentance He ordeyued and reuealed a sacrifice insteade of a sacrament wherein might be represented ratified vnto them y price of the redemptiō promised by the séed in time couenient to be paide c. There succéeded in the ministerie Adā with his sonnes nephues Seth Enos Enoch No◠Sem Abrahā with their sonnes and nephues euen vnto Moses in whose time while he gouerned the Church and after him there are giuen Prophetes and Priestes euen vnto the time of Iohn Baptist and Iesus the promised séed I meane Christe our king and highe Prieste He in likewise sent into the worlde his disciples that is to saye the Apostles who ordeyned for their successours Byshops and Doctours Of whiche thing I haue spoken more largely in an other place God him selfe therefore is hearde in the voyce or doctrine of his ministers So that we are commaunded to giue eare to the ministers preaching the Gospell as to the verie Angels of God yea as to the Lord him selfe For this cause Paule prayseth the Galathians saying Ye despised not neyther abhorred my triall which was in the flesh but receiued me as an angel of God yea as Christe Iesus Wherevpon S. Augustine also in his third treatise vpon Iohn Let vs heare sayth he the Gospell as if the Lord were present and let vs not say Oh happie are they who could heare him bycause there were many of them which saw him and yet consented to kill him and many among vs who haue not seene and yet beleued For that also whiche sounded precious out of the mouth of the Lorde is both written for our sakes and kept for vs and is also read for our sakes and for our posterities sake shall bee read vnto the end of the world The Lord is aboue yea and the Lord whiche is the trueth is here also For the body of the Lord wherewith he rose may be in one place but his trueth is spread abroade euery where Let vs therefore heare the Lord and that also which he shal giue vs of his words Thus much he The Lord our highe prieste speaketh vnto vs euen at this day by the ministers preaching his word And we haue all things what so euer the Lorde spake by the patriarches prophets and apostles set out in the scriptures which the ministers of the churche doe reade and declare before vs Who therefore hereafter can despise the ministerie and the faithfull ministers of Christe especially since our Lord and
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
of the ministers that are ordeined in the church I can shew you in one worde to gouerne the church of God or to féede the flocke of Christe For Paule the Apostle speaking vnto the pastours of Asia sayth Take heede vnto your selues and to all the flocke ouer the which the holie Ghost hath made you ouerseers to rule or feede the churche of God which hee hath purchased with his owne bloud And the pastours do gouerne the church of God with God his worde or with wholesome doctrine and with holie example of life For S. Paule sayth againe vnto Timothie Be thou vnto theÌ„ that beleue an ensample in word in conuersation in loue in spirite in faith and in purenesse He writeth also the same vnto Tit. 2. chap. But for so much as the Papistes doe forge farre other thinges of the office or function of bishops and doe confirme the same as they also doe their other trifles by the authoritie or power of the keyes as I sayde when I intreated of the power of the church I wil therfore first of all speake somewhat and that as muche as I shall thinke to be sufficient for this matter as touching the keyes A keye is an instrument very well knowne to all men wherwith gates doores and chestes are eyther shut or opened It is transferred from bodily things vnto spirituall thinges and it is called the key of knowledge and of the kingdome of heauen For the Lorde sayth in the Gospell of Luke Woe vnto you interpreters of the lawe for ye haue taken awaye the keye of knowledge ye enter not in your selues and them that came in ye forbad The same sentence S. Matth. bringeth foorth after this sort Woe vnto you Scribes and Phariseis hypocrites bicause ye shut vp the kingdome of heauen before men for ye your selues goe not in neyther suffer ye them that wold enter to come in Beholde that which Luke calleth to Take away the keye of knowledge that Matthewe expoundeth To shut heauen The key therefore of knowledge is the instruction it selfe as concerning a blessed life by what means we are made partakers thereof He taketh away the keye which instructeth not the people of true blessednes or else is a hinderance that other can not instruct them Therfore the keys of the kingdome of heauen are nothing else but the ministerie of preaching the Gospell or worde of God committed by god vnto his ministers to that ende that euery one may be taught which way leadeth vnto heauen and which way carrieth downe vnto hell These keyes the Lord promised to Peter in him to all the other apostles when he said I wil giue thee the keys of the kingdome of heauen And whatso euer thou shalt bind in earth shal be bound in heaueÌ„ whatso euer thou shalt loose on earth shal be loosed in heauen Let vs inquire therefore when the keyes were deliuered to Peter and to the rest And the agréeable consent of all men is that they were giuen in the daye of the resurrection But it is euident the same day the ministerie or function of preaching the Gospell was committed to the Apostles whereby it followeth that the keyes are nothing else but the ministerie of preaching the gospel amoÌ„gst al nations For this thing is declared vnto the world that saluation purchased by Christ is communicated to them that beléeue and that hell is open for the vnbeléeuers But nowe let vs heare the testimonies of the holy Euangelistes Iohn the Apostle and Euangelist saith The Lord came vnto his disciples sayde Peace bee vnto you As my father hath sent me so sende I you And when he had sayd that he breathed on them and sayde vnto them Receiue the holy Ghoste Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinns ye reteine they are reteined These sayings agrée with the words whereby he promised the keyes for there he sayde â–ª Whatsoeuer ye shall binde in earth shal be bound in heauen Here he sayth Whosoeuers sinnes ye reteine they are reteined There he saide And whatsoeuer ye shall loose in earth shall bee loosed in heauen Here he sayth Whosoeuers sinnes ye remit they are remitted vnto them Wherefore to binde is to reteine sinnes to loose is to remit sinnes You will say howe do men remitte sinnes since it is written that onely God forgiueth sinnes Let other testimonies therefore of the other EuaÌ„gelistes be adioyned expressing that the same historie was done in the day of his resurrection Luke sayth Then the Lorde opened their vnderstanding that they might vnderstande the scriptures and sayd vnto them Thus it is written and thus it behoued Christe to suffer and to rise againe from the deade the thirde day And that repentaunce and remission of sinnes shuld be preached in his name among all nations And Marke saith He appeared vnto them as they sate together and reproued them of their vnbeliefe and hardnesse of heart and he saide vnto them Go ye into all the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shall be saued but he that will not beleeue shall be damned Therfore God only forgiueth sinnes to them that beléeue in the name of Christe that is to say through the merites and propitiation of Christe but that sinnes are forgiuen the ministers doe assuredly declare by the preaching of the Gospell and by that preaching do binde and loose remitte and reteine sinnes The matter will be made playner by an example or two S. Peter speaking vnto the citizens of Ierusalem Repent ye saith he and let euery one of you be baptised in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gifte of the holy Ghoste And so S. Peter vsed the keyes committed vnto him after this manner he looseth in earth and remitteth sinnes vnto men that is promising to them that beléeue assured remission of sinnes through Christe Whiche message God hath confirmed giuing remission of sinnes vnto the faythfull as they beléeued Moreouer the kéeper of the prisonat Philippos being amazed saith to Silas and Paul Sâ—â—s what must I doe to be saued The Apostles answered Beleeue on the Lord Iesus and thou shalt be saued and thy whole houshold The Apostles loosed him that was bounde and forgaue him his sinnes by the keyes that is by the preaching of the Gospell which Gospell since he beléeued in earth the Lorde iudged him to be loosed in heauen These things are taken out of the Acts of the Apostles In the same Acts we reade examples of the contrarie in this manner The Iewes being filled with indignation spake against those thinges whiche were spoken of Paule and rayled But Paul and Barnabas waxed bold and sayde It was necessarie that the word of God should first haue bene spoken to you but seeing ye put it from you and thinke your selues vnworthy of euerlasting life loe wee turne to the
Gentiles Againe when the same Paule at Corinthe had preached Christe to the Iewes and they resisted and reuiled The Apostle shooke his rayment and sayde Your bloude be vppon your owne heades I am cleane from hencefoorth I will goe vnto the Gentiles And so he did â—â—nd the vnbeléeuers And God confirmed the preaching of Paule bycause it procéeded from God him selfe And vnlesse you put the proper and true keye into the locke you shall neuer open it The true and right keye is the pure worde of God the counterfet and théeuishe key is a doctrine and tradition of man estraunged from the worde of god I thinke I haue sufficiently proued by euident testimonies of the scripture that the keys giuen to the Apostles and Pastours of the Churche and so to the Churche it selfe are nothing else than the ministerie of teaching the Church For by the doctrine of the Gospell as it were with certeine keyes the gate of the kingdome of heauen is opened when a sure and readie meane and waye is shewed to come to atteine vnto the participation of Christe and the ioyes of euerlasting life by true fayth To the testimonie of God mans recorde agréeth For Sainte Iohn Chrysostome vpon Matthewe chapter 23. The keye saythe he is the word of the knowledge of the scriptures by whiche the gate of truthe is opened to men And the key-bearers are the Priests to whom is committed the worde of teaching and interpreting the scriptures Other testimonies of olde interpreters of the Scriptures differing nothing from these of oures for that I am desirous to be briefe I do not bring Since these thinges are thus brethren and are deliuered vnto vs in the expresse Scriptures we will not therefore greatly passe what the Papistes babble touching the power of the keyes and what offices dignities preferments and I knowe not what other thing and what authoritie of Priestes they deriue from thence We haue learned not out of the wordes or opinions of men but out of the manifest worde of GOD that the keys are the ministerie of the preaching of the worde of GOD and that the keyes are giuen to the Apostles and to their successours that is to say the office of preaching remission of sinnes repentaunce and life euerlasting is coÌ„mitted to them Wherevpon we nowe conclude this that the chiefe office of a Pastour of the church is to vse those very keyes whiche the Lorde hath deliuered to his Apostles and no other that is to preache the onely and pureworde of GOD and not to fetche any doctrine from any other place than out of the verie worde of god For there is a perpetuall and inuiolable lawe at this day also layde vpon our Pastours which we reade was layd vpon the most auncient gouernours of the Churche the Lorde him selfe witnessing in Malachie and saying My couenaunt was with Leuie of life and peace and I gaue him feare and he feared me and was afrayde before my name The lawe of truth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and turned many from their iniquitie For the Priestes lippes shoulde preserue knowledge and they shoulde seeke the lawe at his mouth for hee is the messinger of the Lorde of hoastes Againe the Lord sayth to Ezechiel Thou shalt heare the word at my mouth and giue them warning from me In Ieremie the Lorde sayth The Prophete that hath a dreame let him tell a dreame and hee that hath my woorde let him speake my woorde faythfully He expressely puts a difference betwéene heauenly things and earthly thinges betwéene those thinges whiche are of the word of GOD and those that are feigned and chosen by man whiche hée willeth to let passe as vncerteine thinges and as dreames For he immediately addeth Is not my worde as fire sayth the Lorde and like a hammer that breaketh the harde stone And againe Heare not the wordes of the Prophetes that preache vnto you and deceiue you truly they teache you vanitie for they speake the meaning of their owne hearte and not out of the mouth of the lord Therefore all the true Prophetes of GOD haue this continually in their mouth Thus sayth the Lorde The mouth of the Lorde hath spoken it And therefore they deliuered vnto the people nothing contrarie vnto the worde of god The olde people had also the Scripture And the Prophetes were nothing else but interpreters of the Lawe applying the same to the place time matters and persons Also oure Lorde Iesus Christe sayth oftentimes that his doctrine is not his owne but the fathers Whiche thing if you vnderstande literally and according to his words I knowe not whether any thing can be spoken more absurde Therefore the Lorde meaneth that his doctrine is not of man but of god Doth not he sende vs continually to the writinges of the Lawe and the Prophetes and confirmeth his owne sayinges by them But Christe is the onely teacher of religion and maister of lyfe appoynted vnto the vniuersall Churche by GOD the father To this Churche he himselfe also sending teachers and shewing them what they shoulde deliuer fayth Teach them to obserue those thinges which I haue commaunded you Also Goe into the whole worlde and preache the Gospell to all creatures But the Apostle Paule witnesseth that the Gospel was promised by the Prophetes of God in the holy Scriptures And this doctrine receiued of Christe the Apostles deliuered to the nations adding nothing vnto it taking nothing from it and there withall also they expounding the auncient writings of the Prophetes yet neyther in this matter trusting any thing to their owne wit nor being ruled by their owne iudgement For the Apostle Peter saith As euery man hath receiued the gift euen so minister the same one to an other as good stewardes of the manifold graces of god If any man speak let him talke as the words of god Tertullian also in his booke intituled De Praescript haeret which I haue also elswhere rehearsed expresly saith It is not lawful for vs in any thing to rest vpoÌ„ our owne fancie or iudgemeÌ„t neither yet to be negligent markers what any other man bringeth foorth of his owne braine We haue the Apostles of the Lord for authours for not they them selues did choose any thing whiche they might establish after their own fancie and the doctrine whiche they receiued of Christe they faythfully deliuered to the nations And therefore if euen an Angel from heauen should preach any otherwise he shal be accurssed at our hands Thus farre he We haue moreouer shewed in our sermons of faith and of the churche that faith dependeth vpon the only worde of God and that it wholy stayeth vpon the onely word of God also that the churches of god are builded and preserued by the worde of God and not by mans doctrine all whiche séeme to apperteine to this matter Neyther is it leâ—t to the byshops
and the benefites receiued at his hand Herevnto is referred a great part of the psalmes wherof part perteine to inuocation or calling vppon God and some ferue to teache or instruct some to declare or expound whereof at this present there is no place to speake Paule the blessed Apostle of Christ acknowledging these parts of prayer writing to the Colos sayeth Continue in prayer watch in the same with thankesgiuing And to the Philippians Let your requestes be shewed vnto God in prayer supplication with giuing of thankes And againe vnto Timothie I exhort therfore sayth Paule that first of all prayers supplicatioÌ„s intercessions giuing of thanks be made for al men Kinds of prayers are these There is a priuate prayer of euerie faithfull man there is also a publique prayer of the whole church Priuate prayer is made vnto God by euerie faithfull man in what place soeuer either in the house or without dores in the closet of his heart temple of his owne bodie For S. Peter went vp into the vppermost part of the house and prayed S. Pans sayeth I will therefore that the me pray euery where lifting vp pure hands And Christ our Lord himselfe verie often departed euen out of the temple into the mount to pray And in the Gospel hee sayeth When thou prayest enter into thy chamber and when thou hast shutt thy dore pray to thy father whiche is in secrete Publique prayer is that which is vsed of the church whiche is made vnto God in the holy assemblie according to the accustomed order of euerie churche Nowe the pastours duetie is as Paule also admonisheth in the 1. Tim. 2. and wée in the last Sermon before this haue rehearsed to gather together instruct and preserue the assemblies in whiche supplications or common prayers are made And they are greatly to bee blamed who are more negligent in this behalfe than becommeth them neither are they in déede to be suffered which séeldome or neuer teach diligently and are cold in stirring vpp a desire in men to pray Men by nature are slow and slacke in the studie of religion and therefore we haue néede of a sharpe spurre And the charge and office of stirring vpp and prouoking is committed to the pastours of churches The prophets somewhere crie Blowe out the trumpet in Sion assemble a congregation For in a holy congregation thrée thinges are chiefly vsed the teaching of the Gospel faithfull prayers and religious celebration or administration of the Sacraments And sometimes there is a collection made for the reléeuing of the poore and of the church The holie Scripture wittnesseth that these thinges are not instituted at the will and pleasure of man but by the authoritie of God yea and immediatly after the first beginning of thinges and that they were also vsed of the most holy worshippers of god Of those most auncient patriarchs both which were first before the floud and which followed immediatly after there is no doubt since the scripture plainly witnesseth of Iacob himselfe the nephue of Abraham that he exected an altar in Bethel whervnto he assembled his whole household though it were excéeding great and there offered sacrifice vnto god In Moses time by the law in most euident commaundements he instituted holy assemblies Yea in the 10. commaundements he diligently coÌ„maundeth to sanctifie the sabboth day which also compreheÌ„deth holy assemblies The holy prophets of God do euerie where praise and commend the ecclesiasticall assemblies of Gods people Neither did Christ our Lord disallow them wheÌ„ he came in the flesh For as in the most notable assemblies and feastes hee taught with great diligence euen so he gathered and assembled together both the people and also his disciples whome he specially commaunded that they should not depart from Hierusalem but waite for the promise of the father which thing when they were gathered together into an assemblie and in prayer we read in the Actes to haue béene performed There also the assemblie of the faithful is coÌ„mended to vs as appeareth both in the 11. and 14. cap. of the 1. epist. of Paul to the Corin. Those supplications which the same Paule commaundeth to bée made for all them that are set in authoritie are made chiefly in holy asseÌ„blies Truely Plinie an heatheÌ„ author writing to Traianus the Emperour doth make verie manifest mention of holy assemblies Holie assemblies had of old time verie excellent promises as we may sée in the prayer of Solomon whiche is described vnto you in the first booke of the Kinges the 8. cap. And at this day the church of Christ hath promises nothing inferiour to them Christ our Lord saying I say vnto you that if two of you shall agree in earth as touching any thing that they shall aske it shal be done for them of my father whiche is in heauen For where two or three are gathered together in my name there am I in the middest of them Behold the Lord him selfe is in the middst of the assemblies of saincts And where the Lord is there is both plentie and the treasure of all good things And therefore experience it selfe which we haue of matters teacheth that the supplications of the church are effectuall For the Lord heareth the prayers of the church and deliuereth from euil those whose safetie the church commendeth vnto him We haue oftentimes had experience that they which were in extreme daunger haue found verie present helpe euen at the same instant wherein the congregation hath offered their prayers to the Lord. Moreouer the example moueth verie many otherwise hard hearted and barbarous For they sée the deuout godlines of the holy congregation and the feruencie of the faithful in assemblies are thereby moued so that entring into themselues they acknowledge that they are miserable desire to be partakers of this fellowship according to the saying of S. Paul. If therfore wheÌ„ the whole church is come together in one and all speake straunge tongues there come in they that are vnlearned or they whiche beleeue not will they not say that ye are out of your witts But if all prophecie and there come in one which beleueth not or one vnlearned he is rebuked of all men is iudged of all And so are the â—ecrets of his heart made manifest and so he wil fall downe on his face and worship God and say plainely that God is in you in deede With what confidence therefore and howe shamefully dare some set light by holy assemblies and not onely set light by them but also scorne at them as if they were assembled together without any profite at all Dauid in his banishment maketh complaint of nothing so much as that hee was compelled to wander in the wildernesse and was shutt out from holy assemblies For hee promiseth the Lord hee wil enter into his holie congregation if euer he be restored againe Verily when the Lord sayeth in
the Gospell Hee which is of God heareth Gods word it followeth that they whiche loue the congregation wherin the word of God is preached haue the naturall mark of the sonnes of God. But because many doe not onelye loathe holy assemblies but also saye that prayers are altogether superfluous vaine and vnprofitable Before we procéed any further we will shew that the godly must pray and that the prayers of the faithfull are both effectuall profitable and necessarie They say all thinges are done by the prouidence of God and therefore prayers are vnprofitable For that which God hath fore-knowen that verily will hée bring to passe after the manner of his fore knowledge neither can it be hindered by prayers But these men abuse the prouidence of God for that cut of it they gather that thing which the holy Scriptures do not teach them to gather For in Deut. in expresse woords Moses hath left written The Lord had determined to destroy you therefore I made intercession vnto the Lord and I found fauour Ionas threatneth so certeine destruction vnto the Niniuites from the Lord that he euen foretold the number of dayes But when the men of Niniue beléeued the Lord and repented the Lord beecame fauourable to them againe neither did hée destroye them when they repented Moreouer Esaie had spoken to Ezechias out of the mouth of the Lord Thou shalt die and not liue But when the king powred foorth his prayers euen from the bottome of his haâ—t vnto the Lord God chaunged his sentence that he had pronounced For the Lord himselfe sayeth in Ieremie I will speake soudeinly against a nation or a kingdome for to plucke it vp and to roote it out and to destroy it But if this nation against whome I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vppon them c. Wherefore the prayers of the faithfull are effectuall stayinge the wrathfull iudgementes of God yea and taking them cleane away For wheras they obiect againe That prayer is a declaration of thinges which wée require of the Lord and that God fore-knoweth all thinges therefore that those thinges are vnprofitably and supersâ—uouslie declared vnto him which he alreadie knoweth and so for that cause that prayer is vnprofitable it is confuted of Christ our Lord himselfe who when hee had plainely said Your heauenly father knoweth what thinges ye haue neede of before ye aske of him Yet neuerthelesse adding a fourme of prayer hée teacheth vs to praye In an other place hee commaundeth vs and stirreth vs vpp to pray often Watch and pray sayth hée least you enter into temptation And Paule sayeth Reioyce alwayes pray coÌ„tinually In euery place there are many preceptes of this kinde Neither doe we declare our matters to him as to one that knoweth them not but wée vtter them to him that vnderstandeth the desires of our heart and do humble our selues at the féete of his maiestie Wée aske that of him whiche wée knowe wée want but yet of him certeinely to be receiued who is the author of all goodnesse For wée beleeue his sure and infallible promises In y meane time prayers are not superâ—â—uons for that the Lord would assuredly giue that whiche wée asked The Lord promised the deliuerie of his people whereof the godly doubted nothing at all yet with vncessant supplications they prayed vnto the Lord crying Deliuer vs O Lord our God neither did they thincke they laboured in vaine To the Anabaptistes pretending absolute purenesse and therefore being pure neither can nor ought to pray Forgiue vs oure debtes since there remaine no debtes the most holy Euangelist and Apostle Iohn aunswereth and saith If we say we haue no sinne we deceiue our sâ—lues and the trueth is not in vs If wee acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes If we say that we haue not sinned we make him a lier and his woord is not in vs. For as long as wee liue in this world there remaine remnaunts of sinne to bee washed away euery moment by the grace of Christ Moreouer where as they obiect It is written Wee knowe that GOD doth not heare sinners But wee are all sinners therefore God dâ—eth heare none of vs and so mens prayers are found to be vnprofitable Wée aunswere that of sinners some are altogether vngodly and despisers of GOD those God heareth not There are againe repentaunt men and such as feare God whiche neuerthelesse are sinners and rightly so called because of the remnaunts of sinne those God heareth Whiche might he shewed by the examples of Dauid Manasses Peter the théefe erucified with Christe many other which were both sinners and when they prayâ—d were heard Therefore we say that the prayers of the faithfull are not onely profitable and effectuall but also necessarie vnto men For wée are men defiled with sinne destitute and void of all goodnesse Euerie good giuing and euery perfecte gift is from aboue and commeth downe from the father of lightes He commaundeth vs to pray and offereth to them that pray verie large promises Wherefore oure fathers were both verie often exercised and verie â—eruent in prayer by their example teaching vs that prayers are necessarie The Scripture also diligently and at large rehearseth howe great thinges by their prayers in verie weightie affaires and daungers yea in matters most necessarie they obteined of our most true and most bountifull Lord and god The Apostles pray for the holy Ghost faith and the increase of faith and they receiue their requests not spareingly but liberally beeing made partakers of all manner graces of Christ In the Gospel the Publican prayeth in the temple and sayeth God bee mercifull to mee a sinner and he foorthwith found the Lord mercifull vnto him What and howe great thinges Helias by his prayers obteined of the Lord the holy historie recordeth And the blessed Apostle Iames applieth his example vnto vs also that wée also in faith should call vppon god Whiche I rehearse least any man should thincke that that perteineth nothing vnto vs Againe how much the faithfull prayers of Moses Dauid Iosaphat Ezechias and other valiaunt men preuailed in warres in famines in sickenesses and in other excéeding great dangers it were long to recite These examples proue that prayer is both alwayes necessarie vnto men and verie effectuall For wée plainely sée that God is moued with the prayers of his faithfull For hée is good and mercifull he loueth vs he toke flesh that he might be touched with féeling of our infirmities least we should bée dismayed at him hée is true and faithfull perfourming those thinges faithfully which he promiseth What doth he not fréely liberally and bountifully call all men vnto him offering himselfe wholie to them that call vppon him in faith But in that they which pray do not alwaies receiue
we read Offer vnto God thanksgiuing and pay thy vowes vnto the most highest And Cal vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie mee Againe The Lord is nigh vnto al that call vpon him vnto all such as cal vpon him in trueth or faithfully He wil fulfil the desire of them that feare him he will also heare their crie and will saue them Againe in Esaie the Lord saith And it shal come to passe that before they call I will answere them and while they are but yet thinking how to speake I wil heare them In Matth. the Lord sayth Aske and it shal be giuen you seeke and ye shall finde knock and it shal be opened vn-you For whosouer asketh receiueth whosoeuer seeketh findeth to him that knocketh it shal be opened c. In the same Gospell the Lord sayth And al thinges whatsoeuer ye shall aske in prayer beleeuing ye shall receiue In the 11. of Marke the same sentence is thus alledged Whatsoeuer saith he ye desire when ye pray beleeue that ye shall haue it and it shal be done vnto you Againe in the gospel according to Saint Iohn the Lord saith Whatsoeuer ye shall aske in my name that wil I do Againe Verily verily I say vnto you Whatsoeuer ye shall aske the father in my name hee wil giue it you Aske and ye shall receiue Dauid frameth an argument of the example of the Fathers and saith Our Fathers hoped in thee they trusted in thee and thou diddest deliuer them they called vpon thee and they were helped they did put their trust in the and were not confounded For therevpoÌ„ he gathereth that he also shal not be forsaken of the lord In the hystorie of the Gospell are verie many examples to be séene which excéedingly confirme establish the faith of the Godly But since faith is not a vaine imagination but an effectual power working by the holy Ghost all kinde of good woorkes thoughe they neither trust vnto these neither thinke in consideration of them to be heard yet neuerthelesse suche sinners as are faithfull doe not impudently and without repentaunce trust to their owne wittes dealing onely in wordes with the Lorde but they ioyne a holy life with prayers For Solomon sayth Hee that turneth his eare from hearing the Lawe his prayer shal bee abhominable And the Lorde saith in Esaie Though ye make many prayers yet will I heare nothing at all seeing your handes are full of bloud Of suche impenitent persons we vnderstande that in the Gospell God heareth not sinners But that more is the Saintes shal obteine nothinge if they continue prayer for suche For Ieremie praying earnestly for his people otherwise being obstinately wicked heareth Thou shalt not not pray for this people thou shalte neither giue thankes nor bidde prayer for them make thou no intercession for them for in no wise will I heare thee Seest thou not what they doe in the cities of Iuda The children gather stickes the Fathers kindle the fire the women kneade the doughe to make cakes for the Queâ—ne of heauen They powre out drinke offeringes vnto straunge Gods to prouoke mee vnto wrath After the same manner sayeth the Lorde in Ezechiel If I send a pestilence into this Lande and if Noe Iob and Daniel were therein or in the middest of it as truely as I liue sayth the Lord God they shal deliuer neither sonne nor daughter but saue their owne soules in their righteousnesse Wherefore it followeth that the supplications of vnrepentant men impudently perseuearing in their sinnes thoughe they crie without ceassing Helpe vs O God our Sauiour Deliuer vs O Lorde We beeseeche thee to heare vs are altogether fruitelesse For they desire to be preserued that they might take their further pleasure and committe wickednesse And though God giue vs fréely those thinges whiche we aske yet it is necessarie that an affection or desire to liue wel do accompany so great benefits receiued at the hands of god For here we ought most diligently to take héede that we thinke not we shal be heard for our vertues sake but for the méere mercy of God in Christe Iesu Moreouer whosoeuer desireth to haue his praiers to be acceptable vnto God let him lift vp his mind from earthly things vnto heauenly things Touching that thing the blessed Martyr of Christ Cyprian eloquently and holily intreating sayth When wee stand occupied in prayer wee must with our whole hart watch and be diligent in prayer Let all worldly and fleshly thoughtes departe neither let the mind thinke vpon any thing else at that time than only that whiche it praieth Let thy breast be shut against the aduersarie and let it be open to God only neither let it suffer the enimie of god to enter into it in the time of prayer For he oftentimes stealeth vpon vs and entereth in and subtily deceiuing vs turneth away our prayers from God â–ª that we may haue one thing in our hart another thing in our mouthe but not the sound of the voice but the minde and sense ought to pray vnto God with an vnfeigned affection Thus farre hée But that the minde of him the prayeth may bee lifted vp from earthly thinges vnto heauenly thinges y is chiefly the worke of the spirit of true fayth the stedfastnes of hope and the feruent loue of god if also we haue in remembrance the dreadfull maiestie of God before whose eyes we stande praying Him al the creatures in heauen in earth do worship reuereÌ„ce thousand thousandes of Angels serue him Let vs thinke with our selues how profitable and necessarie things we aske of God without whiche we can not be happie Let vs moreouer remoue froÌ„ vs al those things whiche either deteine and kéepe vs in this world or pull vs backe vnto earthly things of which sort are these slouthfulnes couetousnes surfetting and to be shorte al other sinnes like vnto these And contrariwise let vs applie our selues to watchfulnes sobernes gentlenesse liberalitie Surely the Scripture almost euery where ioyneth vnto prayer fasting and mercy For these vertues make vs more chearfull and readie to pray throughe faith Daniel sayth I turned my face vnto the Lord God and sought him by praier supplicatioÌ„ with fasting sackcloath and ashes Neither vnlike to this doe Ionas and Ioel teache Yea in the Gospel and writinges of the Apostles we euery where heare Watche be feruent in prayer bee sober For the bellie being full either no prayers at all or else fat and vnweildie prayers are made Whereof we reade that saint Augustine said Wilt thou haue thy prayer flie vppe vnto God make it two winges Fasting and Almes deedes For in the Actes of the Apostles the Angel of the Lord saith to Cornelius the Centurion Thyprayers and thine almes deeds are had in remembraunce in the sight of God. And surely God requireth
of vs feruent prayer but it can not choose but be colde whiche is not inflamed with charitie Therfore they that be cruell and vnwilling to forgiue their brethren their trespasses and do still retein hatred toward their brethren cannot pray before God who sayth And when ye stand praying forgiue if ye haue ought against any man that your Father also whiche is in heauen may forgiue you your trespasses And again If ye forgiue men their trespasses your heauenly father shal also forgiue you But if ye forgiue not men their trespasses no more shal your Heauenly Father forgiue you your trespasses And in another place he sayeth Therefore if thou bring thy gyft vn-the Altar and there remembrest that thy brother hathe ought against thee leaue there thy gyfte before the Altar and goe thy waye first be reconciled to thy brother and then come offer thy gyft For otherwise all thy gyftes shall not bee acceptable vnto God. Let vs therefore willingly forgiue let vs loue do good vnto oure neighbors so our prayers shal pearce the heauens Agreable vnto this is y we pray not only with the mouth or voice but with the mind and inward affection of the hart and with the spirite and feruencie There was no voice heard of Moses neither of Anna the mother of Samuel when they prayed but most earnestly in spirite they cried vnto God who also hearde and lâ—dd him safely with all the people of Israel through the redde Sea out of the moste bloudie handes of the Egyptians her which afore was barren he made fruitefull And contrariwise we read that the Lord in the Gospel out of Esay alledged these wordes against the Phariseis This people draweth nighe vnto mee with their mouth and honoureth me with their lippes howbeit their hart is farre froÌ„ me but in vaine do they worship me teaching doctrines preceptes of men Therefore aptly saide Paule I will pray with the spirite and wil pray with the vnderstanding also where he calleth the liuely breath and voice of man Spirite By these heauenly testimonies their prayers are condemned who with a marueilous rouling and swiftnesse of the tounge in a shorte space babble many wordes and those maimed and curtayled vttering wordes without sense For their minde in the meane while is otherwise occupied No other desire is there felt of them vnlesse happilie this séeme a desire in that they pant and blowe hasting to make an ende of praying Among whiche kinde of men Monkes and priestes are chiefe who pray for money for their hire that is sell a thing of naught for a great price vnto the madde people not that prayers are vaine of them selues but because being vsed after that maner they become vaine Of these men the Lorde pronounceth in the Gospel Woe be vnto you Scribes and Phariseis Hypocrites for ye deuoure widowes houses and that vnder a pretence of long prayer therefore ye shal receiue the greater damnation I know what these Sophisters do here bring foorth and alledge for the defence of prayers said for rewarde or stipend but in fewe wordes I giue them this knotte to loose These men that pray in this sorte either haue fayth and charitie or else they haue not if they haue they pray without rewarde for charities sake if they haue not their prayers ar of no effect and therefore with a false shewe they deceiue the ignorant people paying their money for lawfull prayers whereas they requite them with vnlawful and if they were lawful yet were they neither to be sold or boght This is also required of him that prayeth that he desire not things vnworthie for God to graunt nor require those things that are contrarie to the lawes of god For S. Iohn the Apostle saith If we aske any thing according to his wil he heareth vs therefore when we aske thinges vnworthie for God to grauÌ„t he heareth vs not Moreouer alwayes and in all our prayers our wil and our desires ought to be obedient to God and his wil. Therefore let no man go aboute wickedly to tye God to certein circuÌ„staÌ„ces let no man prescribe vnto God at what time in what place or after what manner hee shall bring to passe any thing that he wil doe God who is only wise knoweth wheÌ„ it is time to helpe He is also both faithfull and omnipotent and able in déede to doe greater thinges than either we can aske or vnderstand Which thing we also read that Paule hath said Therfore not without cause is that moste honest widowe Iudith verie angrie with Osias the Priest because he appointed a sette number of dayes vnto God which being ended he should deliuer or otherwise they wold giue vp the citie For Iudith saith What maner of sentence is this whereunto Osias hath consented to deliuer the Citie vnto the Assyrians if within fiue dayes there come not succour for vs And who are ye that tempt the Lord This is not a sentence like to obteine mercie but rather to prouoke wrath kindle displeasure You haue set the mercie of God a time haue appointed him a day after your own phantasie But for asmuch as the Lord is patient let vs so much the rather repent craue pardon at his handes by powring out of teares Therfore Dauid is read to haue spoken most godly being in extreme daunger If I shal finde fauour in the eyes of the Lorde hee will bring me againe but if he say to me I haue no lust to thee behold here am I let him doe with me what seemeth good in his eyes And nowe also long continuance is verie néedefull in prayers Aske saith the Lord in the Gospell and it shal be giuen you seeke ye shal find knock it shal be opened vnto you And by this heaping together of wordes he often remembreth vs of continuance in prayer Aske saith he earnestly constantly as they do whiche require things whereof they stand in néede Seeke as they are wonte that search for thinges that are hidden and pretious Knocke as they are wont who with earnest desire couet to come in to their friend For all these sayinges doe not onely signifie a desire but also a continual studie to obteine thinges required In the Gospell according to saint Luke the Lord put foorth a parable tending to this ende that we ought alwayes to pray and neuer to be weried For Paul also saith Reioyce alway pray continually in all thinges giue thankes Yet let no man think that by these words of the Lord and the Apostle the errour of the heretiques Psallini or Euchitae is confirmed They did nothing else but pray The Lord commaundeth to pray alwayes that is to say as often as wee conueniently may at al times and in all places to be of an vpright hart toward God in al things which should always waite for good thinges at Gods hande and giue him thanks for benefites receiued
whiche should also continually aske fauour of him Suche an endeuoure is commended vnto vs in Anna the daughter of Phanuel of whom Luke maketh mention That she departed not from the temple but night and day serued the Lord with fastings and prayers not that she did nothing else hauing no regarde to her bodie nor did at any time eate drinke or sléepe but because that was her continuall and chiefest businesse For at this day speaking after the same maner we say that the husbandman doth labour without ceassing and the student reade night and day when as yet all men vnderstand that by this kinde of spéech is signified a continual and an excéeding great diligence in worke and reading The woman of Syrophoenissa in Matth. Chapter 15. sheweth vnto vs a notable example of vnwearied continuance in prayer or inuocation But if so be GOD séem to neglect vs or to defer our requests longer then is méete let vs alwayes remember what the Prophet hath said Yet a litle while and he that shal come will come and wil not tarie and the iust shal liue by faith c. Here it shal be verie easie to shew the time of prayer whereof inquirie is made to wit When we ought to pray We ought therefore priuately to pray alwayes For continually while wee liue there is diuerse and manifolde matter offered vnto vs to pray Pray therefore as oft as the spirite moueth thée as often as necessitie it selfe or mater prouoketh thée to pray Yet let nothing here be of constraint let all things procéede from a willing frée spirite But publique prayers are â—estrained to time For ther are sette foreappointed hours to pray set houres are those certeine times receiued of the Churche wherin in the morning or euening the whole congregation assembleth together to heare the word of God to praye and to receiue the Sacramentes That the auncient Churches whiche were in times past did not méete together in an holy assemblie all at one time and the selfe same houres Socrates in his Historie beareth witnesse And in this diuersitie there is no daunger Let it be left to the discretion of the Churches to come together vnto the seruice of God when it shal séeme moste necessarie comely méete and profitable vnto them selues Moreouer foreappointed houres of prayer are those whiche are set or forewarned for a certeine time by the Church for presente necessities sake In daungerous times and in weightie affaires the holie Apostles appointed prayers and fastinges Which thing also at this day is lawfull without superstition and with iust moderation And that this is a moste auncient ordinaunce it appeareth out of these woordes of the Prophete Ioel. Blowe the trumpet in Sion sanctifie a fast call a solemne assemblie gather the people together c. Doeth not the Apostle commaunde man and wife priuately to separate themselues for a time and to absteine from their lawfull delightes that prayer in necessitie may be the more feruent And nowe also it will not be hard to iudge of the place of praier For as at al times priuatly so also in all places I haue saide in the beginning of this sermon y holy men may pray For the true prayer of holy men is not tyed to any place neither is it iudged better in one place than in another For the goodnesse or worthines of the prayer is not estéemed by the place but by the minde of him that prayeth For the Lorde in the Gospel sayth The houre will come and now is when the true worshippers shall worship the father in spirite and in trueth c. But they are in no wise to be passed ouer in this place who are persuaded that the godly may pray in no other place but at home in their chamber To the confirmation wherof they wrest these words of our sauiour But thou when thou prayest enter into thy chamber and when thou haste shut thy doore pray to thy Father which is in secrete and thy Father which seeeth in secrete shal rewarde thee openly But these wordes haue an Antithesis or contrarie sentence to that whiche goeth afore For there went before And when thou prayest thou shalt not be as the Hypocrites are for they loue to stand praying in the Synagogues and in the corners of the streets that they may be seene of men Againste this immediately he opposeth But thou wheÌ„ thou prayest enter into thy chaÌ„ber And as in reprouing the abuse of prayer hee did not properly condemne the place but rather spake figuratiuely after this manner The Phariseis with their prayers whiche they make in the stréetes do hunt after praise and commendation of the people So on the contrarie parte making mention of a chamber he meant not that the place of it selfe maketh the prayer either better or worse but hee taught by a figuratiue spéeche that wee ought to pray with an vpright minde and moste frée from hunting after the praise of men For he that prayeth with a minde not troubled with affections hauing regarde only vnto God he prayeth in his chamber whether he pray in the Churche or in the streete For otherwise the Lord prayed with his Disciples in the temple in the citie in the fielde and wheresoeuer occasion was offered Also it followeth And the Father which seeth thee in secrete shal reward thee openly that is to say The Father who alloweth the minde that is not proud but humble and frée from ambition will rewarde thée openly But publique prayers are vsed in the Churche or assemblie of Saintes which if any man despise saying that prayer ought not to be tyed to any place I can not thinke him woorthie the name of a Christian since he shamefully abuseth Christian libertie Finally of assemblies I haue spoken before we will peraduenture speake more in the last Sermon of this Decade Here commeth also to be handeled the gesture of those that pray But let all riot all pride all immoderate trimming of the bodie be farr froÌ„ theÌ„ y shal come into the Church of Christ to pray He should séeme filthily to haue scorned the Godly magistrate whosoeuer he were that in comming to craue pardon for his fault would lay aside his mourning wéedes and putting on white apparell proudely appeare before the assembly of graue and godly Senatours Suche a one might be iudged worthie not onely to be denied of his request but also to be cast into prison And who wil denie that they more shamefully mock God who comming into the Churche to aske pardon being oppressed with the burthen of their sinnes and yet in that place to be so farre off from being humble that they rather appeare before the presence of God and his Saintes hauing their bodies so attyred as they thereby bothe prouoke the wrath of God a new against them and doe grieuously offende the most godly y are in the church Wherfore Paul at large teacheth that modestie comely and humble
from the olde He therefore suffered singing of Psalmes but in the meane time he preferred before it prophecie or the office of preaching and he also required of them that did sing bothe a mesure to be kept and also that it should be done with vnderstanding without which doutlesse bothe prayer singing is not only vnprofitable but also hurtfull I wil pray with the spirit saith the Apostle and will pray with the vnderstanding also I will singe with the spirit and will sing with the vnderstanding also Neither doe I knowe that in any place else the Apostle maketh mention of singing in holie assemblyes vnlesse we liste to applie that hether which Paule hath left written in the 3. to the Colossians though that may séeme to be a priuate institution For that whiche he hath left written in his Epistle to the Ephesians in these words Be not drunken with wine wherein is excesse but be fulfilled with the spirite speaking vnto your selues in psalmes and Hymnes and spirituall songes singing and making melodie to the Lord in your harts Giuing thankes alwayes for all thinges vnto God euen the Father in the name of our Lord Iesus Christ What manner of saying it is it is easily iudged by the occasion and order of the words For he speaketh nothing of the publique singing accustomed to be vsed in the Church but of the priuate manner of singing For he had respect vnto riotous banquets where for the moste parte were vsed to be sung of such as were wel tippled songs which were not verie honest Be ye not therefore drunke with wine saith the Apostle lest ye sing songes that are scarse honest but rather if ye list to sing sing Psalmes and spirituall songes Wherevnto this also may be added that euen in those kinds of songs he requireth rather the songe of the hart than the warbling of the voice so far off is it that he at any time alloweth vncomely shrikings either publique or priuate albeit the sense and meaning shal be more simple and plaine if we vnderstand In corde which signifieth in the hart to be spoken in that place in sted of ioyfully or from the hart Wherfore no man can or ought to disallowe moderate and godly singing of Psalmes whethere it be publiquely vsed in holie assemblies or at home in priuat houses And truely you shall finde many testimonies in the ecclesiasticall historie written by Eusebius and Sozomenus declaring that the Esterne Churches euen immediatly after the time of the Apostles did vse to singe Psalmes and Hymnes vnto Christe our Lorde Ye shall also finde this that by certaine decrées of counsels it was ordeyned that no other thinge should either be read or soūg in holie assemblies but onely the canonicall Scripture For euen betimes there began neither a meane to be kept in the Churche neither the canonicall scripture only to be vsed for that certaine men intermedled their owne songes Yet héere déerly beloued I thought good to put you in mind of two excellent things concerning this matter The first of them is that the singing of the ancient Church was a far other kinde of singing than that which at this day is vsed For Erasmus Roter doeth rightly iudge that the singing vsed in the ancient churches was no other than a distincte and measured pronoūtiation such as at this day in some places is vsed in pronoūcing of the psalmes the gospel and the Lordes prayer Truly Plinie the Lieftenant in Asia by diligēt search or examinatiō of matters found out that the christians at certaine appointed times met together before day soūg a Psalme together amonge them selues vnto Christe their god The place of Plinie is to be séene in the 10. book of his Epistles to Traianus the Emperour Also Rabanus Maurus lib. insti Cler. 2 cap. 48. saith The primitiue church did so sing that with a little altering of the voyce it made him that sange to be heard the further so that the singing was more like lowd reading than song These things he borrowed out of the 33. chap. of S. Austines 10. book of confessions who in that place plainly confesseth that he doth sinne when he is more delighted with the swéetnes of the voices than with the sense of the words and therefor desireth that all the melodious tunes of swéet songs wherewith the psalter of Dauid is replenished might be remoued from his eares and the hearing of the Church For it séemed to be more safe which he remēbred he had often heard concerning Athanasius Bishop of Alexandria who with so little strayning of the voice made the Reader of the Psalme to vtter it that he rather séemed to read than to sing The last of the things I said I would put you in mind of is that singing howsoeuer it be an auncient institution neuerthelesse was neuer vniuersal of necessiti thrust vpō the churches but it was frée neither was it always vsed in all churches Whereunto may be added that which Sozomenus witnesseth that those Churches whiche did sing vsed not the very same kindes of prayers or Psalmes or readings or the very same time Socrates also in the 5. book of his historie cha 22. saith To be short in all Countries euery where you shall not finde two churches which in all points agrée together in prayer And that it was long yer the Westerne Churches receiued melodie or the custome of singing it appéereth euen by the testimonie of Augustine who in his 9. booke of Confess Chap. 7. rehearseth that Ambrose béeing oppressed with the snares persecutions of Iustina the Arian Empresse ordained that hymnes and psalmes should be soung according to the custome of the Easte partes since whiche time the custome of singing hath béene reteined and also receiued of other partes of the worlde Neuerthelesse before the Westerne churches receiued the order of singing they were estemed of all them of the East to be true Churches neither came it into any mans braine that therefore they were hereticall and schismaticall Churches or not rightlie gouerned because they were destitute of song or melodie No man gathered The Easterne Churches sing the Westerne doe not so therefore they are no churches If this vprightnes and libertie had remained safe and vnaltered that is to saye If according to that auncient vse of singing nothing had béene soung but canonicall scriptures if it had bene stil in the libertie of the churches to sing or not to sing truely at this day there should be no controuersie in the Churche aboute singing in the church For those churches whiche should vse singing after the ancient maner practised in singing would sing the word of God and the prayses of God onely neither would they think that in this point they surpassed other Churches neither would they condemne those Churches that sang not at all where as also these would not despise them that vsed soberly and godlily to sing For if godly men perseuere in the studie
of godlinesse and in daylie prayers though they sing not yet remaine they neuerthelesse the sonnes of god Neither yet doth all singing and in euery place edifie neither are all Churches fitt to singe Doeth not Rabanus saye in the same place that I euen nowe cited For fleshly minded mennes sake not for such as are guided by the spirite the custome of singing is instituted in the Church that they that are not moued by wordes may bee allured with the sweetnesse of the melody c. But the singing about which there is controuersie at this day is not that auncient singing but that more is both in matter and tune for the most parte it is cleane contrarie to the olde The common sort call it Gregories singing doubtlesse not of that great Gregorie who séemeth not to haue béene very fréendlie to singing as it appeareth by his constitution whiche is read in the Registre in the fifte parte thereof Cap. 44. Wee shall therefore séeme to iudge more truely if we referre it to Gregorie the fifte which is said to haue béene enthronized aboute the yéere of our Lorde 995. and moreouer to haue vsed the healpe of I knowe not who one Robertus Carnotensis Yet there are some whiche ascribe it to Vitalianus some to Gelasius It yrcâ—eth mee to rehearse what Durandus hath patcht together of this matter in his Rat. Diuin lib. 5. For I little weigh it There are manie thinges in this kinde of singing to be discommended For first of all many things yea the most are soung contrarie to true godlines neither are all thinges that are sounge taken out of the holie Scriptures but out of I knowe not what kinde of Legendes and out of the traditions of men And those things whiche are soung out of the Scriptures are for the moste parte so wrested and corrupted that there remaineth no parte of the heauenly sense or meaning Creatures and deade men are called vpon Moreouer this kinde of singinge is commaunded and they singe not of their owne accorde or good will but vpon constrainte yea they singe for money and to th' end that they may get an Ecclesiasticall benefice as they terme it Onely Clearkes hyred for that purpose doe nowe a dayes singe not the whole Churche of Christe as in time paste hath béene accustomed Neither is there any ende or measure in their singinge They singe day and night And to this foolishe and vngodly kinde of singinge as to a heauenlie or meritorious worke there is more attributed than true faith doeth allowe A man maye well say that it is that much babbling which the Lorde in Matthewe forbiddeth and condemneth as an Heathenish superstition They singe moreouer in a straunge tongue which fewe doe vnderstand and therefore without any profite at all to the church There is hearde a longe sounde quauered and streyned to and fro backewarde and forewarde whereof a man can not vnderstand one worde Often times the Singers striue amonge themselues for the excellencie of voyces whereby it commeth to passe that the whole Churche ringeth with an hoarse kinde of yellinge and through the strife that riseth about their voyces the hearers little vnderstande what is sounge I say nothing at this present of their musicke which they call Figuratiue and of their musicall instrumentes all whiche are conteined in a manner in their Organes as they terme them I saye nothinge of their Diriges or prayers for the deade Of which I haue also intreated in an other place But these and such other like so occupied the whole time of diuine seruice in the Churche that verie little or none was lefte for true prayers and for the holie and heauenlie preaching of the worde of god Therefore for moste iuste causes they that beléeue the Gospell doe neither vse such singing neither suffer it in the Church of god And they séeme to deale verie deuoutly and in like manner moste wisely whiche bestowe the beste parte of the time or euen the verie whole time of ecclestasticall assemblies in feruent and quiete prayers and in the wholesome preachinge of the worde of God omitting that singinge especially since it is a harde thinge so to limitte or restraine singinge which otherwise is tollerable leaste at some time it excéede and go beyond the appointed boundes Furthermore that our auncient predecessours had certeine and appointed houres wherein they prayed bothe priuately in their houses and publiquely in assemblies all the holie Scripture witnesseth in many places Dauid more than once in his Psalmes sayeth that he will goe vnto the Lord in the Morning and Eueninge Daniel prayed vnto the Lorde at thrée seuerall houres or times of the day Againe Dauid saith Seuen times in a day doe I praise thee But by seuen times he vnderstandeth many times For so else-where we reade written I will smite you for your sinnes seuen times And againe The iust man falleth seuen times and riseth vp againe And also If thy brother sinne seuen times in a daye and turne seuen times in a day vnto thee c. Seuen times therefore in diuerse places as also in this of Dauid is put for many times And Christe our Lorde hath tyed the priuate prayers of the faithfull as wee haue also tolde you before neither to place nor yete to time he hath not taken away publique prayers For he is the Lord not of confusion but of order But his Disciples when they were in the land of Iurie did them selues also obserue the accustomed houres of praying whiche that nation kept at libertie not of necessitie and specially for the assemblies sake For Peter Iohn goe vp into the temple at the ninth houre of prayer In the day of pentecost all the Saincts with one accorde were gathered together receiued the holy Ghost at the thirde houre of the day And it is also read that Peter priuately went vpp into the vpper parte of the house aboute the sixt houre The Temple béeing destroyed and the Iewes scattered abroade the Churches gathered out of the Gentiles did not obserue like houres of gatheringes together or of assemblies but at their owne libertie as to euery church it séemed most méete and conuenient Of which diuersitie truely the Ecclesiasticall historie also makethe mention yet for the most part there were houres in the morning and euening vsed for assemblies S. Hierome in his Epitaph vppon Paula expounding not the rite or order of the vniuersall church what it should doe in holie assemblies but what the companyes of solitarie virgins are woont to doe of their owne accorde sayeth In the morning at three sixe and nine of the clocke at euening at midnight they did sing the Psalter by order Onely vpon the Sunday they went vnto the Church neere vnto the whiche they dwelt c. So it perteineth to priuate institution which of the same sorte is read writen to Laeta touching the institution of her daughter and to Demetriades De custodienda virginitate
our Aduocate For since hee sayeth Whatsoeuer ye shall aske the father in my name hee will giue it you howe much more effectually doe wee obteine that which wee aske in the name of Christ if wee aske it in his prayer Thus farre hée From hence ariseth a question Whether wée be so tyed to the words of the Lords prayer that wee maye not pray in other woordes at all I aunswere That the Lord would not so tye vs to his woordes sett downe and conceiued as though it were not lawefull to vse other woords or another fourme but he set foorth vnto vs certeine vniuersall thinges vnto the whiche wée might referre all our prayers For Augustine also to Proba De orando Deo Of praying vnto god sheweth that there is nothing in any place in the holy Scriptures prayed for which is not comprehended in the Lords prayer For sayeth hee if you runue ouer through all the words of all holie prayers you shall finde nothinge whiche this prayer of the Lord doeth not comprehend conteine To which woordes hee addeth immediatly So that it is free to vse such and such woordes in praying howbeit to say the same thinges but to speake other thinges it is not free Most warelie therefore and wisely do they who referre all their prayers vnto the Lords prayer vnto the whiche they attribute the chiefe and principall place and kéeping it continually in their minde doe meditate therevppon and exercise themselues therein There is wont also another question to be asked What néed there is to expresse and opâ—n oure desires in woordes vnto God since hée alreadie knoweth all thinges Wée tould you anon after the beginning of this Sermon that our prayer is an humbling of oure selues before the maiestie of God where vnto moreouer wee add this Wée doe not expresse and open oure desires vnto God as thoughe hée knewe them not or that wée would teach him being ignoraunt or that we would entreate and gett gods fauour with our curious laboursome and eloquent prayer but for oure owne sakes wée vse woordes wherewith to stirre vpp our selues And to this end all the most holy men of God are read in the Psalmes and holy histories to haue declared their desires largly vnto the Lord. Wee are not sayeth S. Hierome declarers but crauers For it is one thing to declare a thing to him that is ignoraunt and another thinge to craue a thing of him that knoweth In that it is a declaratioÌ„ in this a duetie There wee faithfully declare here wee lamentably beseech And Sainct Augustine sayeth Wordes are needfull for vs wherewith wee maye bee moued and diligently consider what wee should aske not wherewith wee should beleeue that the Lord is either taught or entreated Wherefore when the Lord forbad much babbling or vaine lipplabour in prayer he did not simplie tye the prayer of the faithfull vnto a fewe and short summe of woordes but hée forbiddeth vs after the manner of Ethnickes to powre out many woordes without witt reason meaning and vnderstanding so finally to thincke that wée shal be heard for oure muche babbling sake and often repeating of prayers as at this day they doe falslye thinke which say a certeine number of prayers which they call Rosaries of prayers For the Lord addeth They thincke they shal be heard for their much babbling sake S. Augustine maketh difference betwene babbling much and praying much To babble much sayeth he is in praying to make many superfluous woordes in a necessarie matter But to praye much is to call vnto him whome we pray vnto with a longe godly stirring vpp of the heart For this businesse for the most part is accomplished more with sighinges than with speakings And anon It is not wicked and fruitlesse when wee haue leasure to pray the longer For it is written of our Lord himselfe that he speÌ„t the whole night in prayer and prayed a long time Wherein what did he else but giue vs an example Thus farre hée And if it be a hard matter for any man to pray long and continually he may breake off his prayer howbeit hee must to it againe and oftentimes renue the same a fresh For such short speaking in prayer is praise-worthie And that we may make an end of this place let no man thinke that in praying hee declareth oure affaires vnto God as not knowing them Let no man thincke that hee is heard for his setting forth and euen for his laboursome and exact setting foorth and that oftentimes repeated and with most earneâ—t out-cries instilled or powred into the eares of God Let no man thinke that his prayer must stand vppon a certeine number that is to fay that Pater nosters must be numbered vpp to our God as not hauing a good memorie to a Lord ill to be trusted vppon corrals beades put together vppon a lace seruing as it were to make a reckoning or accompt And béecause I haue said which all godly men also throughout the whole world confesse that a most perfecte platforme of praying is deliuered vnto vs in the Lords prayer by our Lord Iesus Christe him selfe it remaineth that we cite word for word that most holy fourme of praying orderly made with most diuine words euen by the mouth of the Lord as Matthewe the Apostle hath lefte it recorded vnto vs and then to expound the same as briefly and plainely as may be to the intent that euery one may the better vnderstand what he prayeth â—éele a more effectuall working inwardly Of that most Heauenlye prayer this is the fourme O Our father which arte in Heauen hallowed bee thy name Thy kingdome come Thy will be done as well in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespase against vs And lead vs not into temptation but deliuer vs from euill A men This most holy prayer of our lord Iesus Christ our sauiour our doctour or teacher highest priest deliuered to the catholique church to be a catholique fourme or rule to praye vnto God is wont to be diuided into a litle preface and sixe petitions some reckon seuen Some say that the thrée former petitions serue chiefely to the spreading abroad of Gods glorie the thrée latter concerne the care of our selues and aske those thinges that are néedefull for vs But they séeme in manner all to conteine both The little preface is this O our father which art in heauen By this wée call vppon GOD and dedicating oure selues vnto him wée committ oure selues wholie vnto his protection and mercie And euerie word hath his highe mysteries For our Lord would haue vs rather pray with vnderstanding than with woordes These therefore doe admonishe vs and suffice to bee thought vppon but the minde beeing instructed with the holy Ghoste whiche I told you is néedefull before all thinges to them that pray and being lifted vpp to the beholding of God
he hath wel begon giue vs moreouer strength and patience herevnto that as well in prosperitie as in aduersitie wee maye acknowledge the wil of God least we wil any thing of our selues and swel be puffed vp in prosperitie in aduersitie also faint and perish but that we may apply our selues in all thinges and through all thinges to be gouerned by his will to wit after this maner to submit our will to his will. Furthermore if we aske any thing contrarie to his will that he would not graunt it but rather pardon oure foolishnesse and weaken our will whiche is not good for vs to instruct and teache vs in his good will to the end we may doubt nothing that this is alwayes to be followed that this is alwayes good and that this worketh all thinges for our commoditie and benefite In this pointe the faithfull féele a verie greate battell in them selues Paule witnessing and saying The flesh lusteth against the spirite and the spirit against the flesh And these two are at mutual enimitie betwene them selues that what thinges ye would that ye can not do Therefore we desire not any kinde of framing our will to Gods will but we adde As well in earth as it is in heauen that is Graunt O father that thy wil may be done in vs earthly men as it is done in thy Saints the blessed spirites These doe not striue againste thy most holy will in heauen but being of one mynde they only wil that whiche thou wilt yea rather in this one thing they are blessed and happie that they agrée acquiet themselues in thy will. Truely it is not the least part of felicitie or happinesse in earth to will that God willeth it is the greatest vnhappinesse not to will that whiche God willeth And this truely by infinite examples might be declared I will alledge only one and that common too Some one is grieuously sicke and féeleth paines and torments scarce tollerable but he in the meane time acknowledgeth that he suffereth these thinges by the commaundement and will of God his most good bountifull and iust father who wisheth him well and hath sent this grieuous calamitie for his saluation and for his owne glory doth not he in the middest of his torments by submitting him selfe to the will of God féele refreshing and that which seemed most sharpe and most bitter to man by this voluntarie and frée submission he maketh it delightfull and most swéete Againe another is sick vexed not with a verie great disease but this man doth not acknowledge this sicknesse to be layde vpon him by the good will of GOD yea rather thinketh that God knoweth not the disease that God doth not care for the disease therefore he referreth it vnto diuers and sundrie causes and imagineth and séeketh diuers meanes to heale it and in these things he is wōderfully vexed and afflicted and yet by striuing so against the will of god he féeleth no refreshing or comfort at all What therefore doth he else nilling that whiche God willeth than whiche they are wont to doe by yll meanes auoyding euill double the same Wherefore the foundation of all happinesse is faythfull obedience whereby we fully submit our selues and what so euer else vnto vs belongeth to the good wil of God and therefore in this greatest petition we praye vnto the father that he woulde gyue vs regeneration or newenesse of heart true obedience perseuering patience and a mynde alwayes and in all thinges agréeing with and obeying God. The fourth petition is such Giue vs this day our daily breade For the will of God can not be done in vs vnlesse we be nourished and strengthened with the bread of god Bread among the Hebricians signifieth all kynde of meates and the preseruing or sustenaunce of the substaunce of man Wherevpon we reade it sayde in the prophet I wil breake the staffe of breade But man consisteth of two substances the soule and body The soule is the spirite the body is made of earth and other elements Therefore it is preserued with two kinds of breade spirituall and corporall The spirituall meate of the soule wherby it is preserued in life is the very word of God procéeding out of the mouth of God the Lord out of the lawe repeating and saying Man liueth not by bread only but by euery woord that commeth out of the mouth of God. And for bycause this onely setteth forth vnto the faithful the eternal and incarnate word of God I meane the very son of God we rightly acknowlege him to be the meate of the soule yea the meate of a whole faithful mā For he him selfe witnesseth that he is the bread that came downe from heauen of which they that eate shall not die but haue life euerlasting Corporall breade consisteth of elements and is earthly and comprehendeth meate drinke rayment prosperous health of body maintenaunce to be shorte the safetie and good estate of mās life And this bread truly we cal Oures not that it is not the gift benefit of God but bicause it is appointed for vs perteneth to our preseruatiō is necessary for vs yet in the mean seson whē we cal it Daily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say for the morrow we signifie that it is the most excellentest of all which only can sustaine and preserue our substance asmuch as is sufficient as long as it is méete altogether after the same maner order which is néedful For we said afore that it is not our part to prescribe vnto God a maner of doing or giuing To this also perteine those words folowing Giue vs this day For it belōgeth only vnto god to giue neither agréeth this petition to any creature Dauid saith Al things wait vpō thee that thou maist giue thē meate in due season when thou giuest them they gather it whē thou openest thy hand all things are filled with good Againe The eyes of al things do looke vpō thee O Lord thou giuest thē meat in due seasō thou openest thy hand fillest with thy blessing euery liuing creature Now we pray Giue vs not Giue me which putteth vs in mind again both of brotherly loue and vnitie For we ought not only to séeke our owne but also to pray for the safetie and preseruation of all other men The worde This day appointeth vs a measure For this we say Suffice thou vs O Lord daily and euery moment with as much as is néedful and enough for vs which thou thy selfe only knowest best of all For we are admonished by the waye that we shoulde not burne with immoderate desire of transitorie things and that we should not lauish them out riotously whē we haue them loosing both our goods and our soules And therefore that wise man is read to haue sayde Two thinges haue I required of thee denie me thē not before I die Remoue farre from me vanitie and lyes
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
fledd away Againe when the fire of the Lord deuoured the vttmost parts of the tents of Israel they cried vnto Moses and Moses againe cried vnto the lord and soudeinly the fire that deuoured them was consumed Againe the people murmured against the Lord and vengeaunce is prepared but Moses by milde continuall prayer quencheth the wrath of god For it is said vnto him I haue let them goe according to thy word Anon after when the people began a fresh to murmur against Moses and Aaron and that the vengeaunce of God had alreadie consumed foureteene thousand seuen hundred men Aaron at the commaundement of Moses burneth incense and standing betwéne the dead and those that were liuing howbeit néere and appointed to death hee pleadeth for and obteineth pardon by prayers Innumerable other of this kinde are read of Moses Iosue Moses successour by prayers made the course of the sunne and moone so long to stay vntil he had reuenged himselfe vpon his enimies Anna without any voyce heard by prayer putteth from her the reproche of barrennes and forthwith is made a fruitfull mother of verie many children Samuel the most godly sonne of godly Anna by prayer vanquisheth the Philistinâ—s and soudeinely in the time of Haruest raised vpp a mightie tempest of thunder and raine Wée doe also read things not vnlike of Helias Ionas in like manner prayed in the Whales bellie and was cast on the shore safe Iosaphat and Ezechias most religious kinges by prayers powred foorth vnto God by faith doe triumphe ouer their most puissaunt enimies Nehemias asked nothing of his king before hee had first prayed to the Lord of heauen therefore hée obteined all thinges The most valiaunt and man-like stomacht Iudith by prayer ouerthrew and slue Holophernes the most proud enimie of Gods people and the terrour of all nations And as Daniel brought all his affaires to passe by prayers vnto God so Hester tooke a déede in hand that was necessarie for Gods people and with thrée dayes fasting and daily prayers bringeth it to an happie end In the most blessed and most desired birth of our Lord IESVS companies of angels are heard singing praises together vnto god What and did not oure Lord when his life was in extreme daunger beetake him selfe to prayer and by and by heard the voice of an angel comforting him The Apostles together with the rest of the church pray with one accord about the third houre of the day and anon they receiue the holy Ghost And when the Apostles were in daungers the church crieth suppliantly for Gods help and presently without delay findeth succour They receiue much libertie to speake woorke very great signes and myracles among the people Peter by an Angel of God is brought out of a verie strong and fenced prison What should I speake of Paule and Silas praying and praysing the Lord in prison Is it not read that the foundations of the prison were all shaken with an earthquake and by that occasion the kéeper of the prison was turned vnto God Examples of which sort truely I could bring innumerable but that I am persuaded that to the Godly these are sufficient And faithfull men doe not attribute these forces effects or vertues to prayer as to a worke of ours but as procéeding from faith and so to God himselfe whiche promiseth these thinges and perfourmeth them to the faithful For the iudgement of Paul touching these is knowen in the 11. to the Hebrues and that all glorie is due to one god Who vouchsafe so to illuminate all our mindes that our prayer may alwayes please him Amen ¶ Of signes and the manner of signes of Sacramentall signes what a Sacrament is of whome for what causes and howe many Sacramentes were instituted of Christe for the Christian Churche Of what things they do consist how these are coÌ„secrated how the signe and the thing signified in the Sacraments are either ioyned together or distinguished of the kind of speeches vsed in the Sacraments ¶ The sixt Sermon THE treatise vppon the sacramentes remaineth which wée heard is ioyned to the woord of God and prayer But in speking of sacraments deliuered by Christ our king and high priest and receiued and lawfully vsed of his holy and catholique Churche I will by Gods grace and assistance obserue this order first to entreate of them generally and thaÌ„ particularly or seuerally And heere before hand I wil determine vppon the certeine signification of a signe or Sacrament wherein if I shal be somewhat longe or tedious I craue pardon déerly beloued therefore for I hope it shal not be altogether fruitlesse Signum a signe the Latine writers call a token a representing a marke and shew of some thing that hath signification So say Tullie and Fabius Fabius sayeth Some call Signum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughe some terme it Indicium other some Vestigium a marke or token whereby a thing is vnderstood as slaughter by bloud S. Aurelius Augustine the famous Ecclestastical writer Cap. 4. De magistro sayth We generally call all those things signes which signifie somewhat where also we finde words to bee Againe Lib. 2. de doctrina Christiana cap. 1. he saith A signe is a thing beside the semblance whiche it layeth before our senses making of it selfe somethinge to come into oure mind or thought as by seeing smoke we beleue there is fire The said Aur. August doth diuide signes into signes naturall and signes giuen Naturall he calleth those whiche without any wil or affection to signifie beside theÌ„selues make something else to be knowen as is smoke signifying fire For smoke hath not any will in it selfe to signifie Signes giuen are those which all liuing creatures do giue one to an other to declare as well as they caÌ„ the affections of their mind or any thing which they coÌ„ceiue meane or vnderstand And signes giuen hee diuideth againe by the senses For some belong to the eyes as the ensignes or banners of Capteines mouing of the hands all the members Some againe belong to the eares as the trumpet and other instruments of musicke yea words themselues which are chiefe principall among men when they intend to make their meaning knowen Vnto smelling hee referreth that sweete sauour of oyntment meÌ„tioned in the Gospel whereby it pleaseth the Lord to signifie somewhat To the tast hee referreth the supper of the Lord For saith he by the tasting of the sacrament of his bodie and bloud he gaue or made a signe of his will. He addeth also an exaÌ„ple of touching And wheÌ„ the woman by touching the hemme of his vesture is made whole that is not a signe of nothing but signifieth somewhat In this manner hath Augustine entreated of the kinds differences of signes Other also whose opinioÌ„ doth not much differ from hiâ— distinguish signes according to the order of times For of signes say they some are of thinges present some of thinges past and
to wit that she should remember she is no Ladie or mistresse ouer the sacraments but a seruant or minister and that she hath no more power or authoritie to institute anye fourme of a sacrament than she hath to abrogate any law of god Aquinas also Part. 3. quaest 46. ariculo 2. saith He instituteth or is the authour of a thing which giueth it force and vertue but the vertue and power of the sacraments commeth from God alone therefore God alone is of power to institute or make sacraments And in déede God alone is of power to institute the true seruice and worship but sacraments belong to his seruice and worship therefore God alone doth institute sacraments If any one in the olde testament had offered sacrifice whiche God commaunded not or offered it not after that manner that God willed it to be offered it was not only nothing auailable vnto him but also his offence in so doing was rewarded with moste terrible and fearefull punishment Who knoweth not that the sonnes of Aaron for offering strange fire were horribly burnt and scortcht vp with fire which fell downe from heauen Suche sacrifices therefore displease God as prophane or vnholy neyther deserue they to be called lawfull sacraments whiche haue not God him selfe for their authour Herevnto is added that sacraments are testimonies and as it were seales of Gods good will and fauour toward vs And who I pray you can better more vprightly or more assuredly beare witnesse of Gods good will to vs-warde than God him selfe In no wise deserueth that to be called or counted the seale of God whereto he neyther set his hand nor printed it with his owne marke yea it is a counterfet seale bycause it coÌ„meth not froÌ„ God and yet in the meane time beareth a shew outwardly of the name of god In this behalfe is reade that saying of S. Augustine whiche is in euerie mans mouth The worde is added to the element and there is made a sacrament Whereby we gather that in the institution of sacraments the worde of God obteyneth principall place and hath most adoe The word I say of God not the worde of men nor yet of the Church Wherevpon it followeth that the signe ought to haue his procéeding euen from God him selfe and not from any manner of meÌ„ be they neuer so many be they neuer so clearklike or lerned be they neuer so harmlesse and holy of life of that nowe there can be no other authour of Sacraments than God him selfe alone As we doe receiue the worde of saluation and grace so it is néedefull also that we receiue the signes of grace Although the worde of God be preached vnto vs by men yet we receiue it not as the worde of man but as the worde of God according to that saying of the Apostle When ye had receiued the worde of God whiche ye hearde of vs ye receyued it not as the worde of men but as it is in deede the woorde of GOD. It is behoneful for vs to haue respect to the first authour thereof who when he sent abroade his disciples sayde Goe into the whole worlde and preache the Gospell to all creatures teaching them to obserue what so euer I haue commaunded you and baptising them in the name of the Father and of the Sonne and of the holie Ghoste He that heareth you heareth mee and he which despiseth you despiseth me And therefore albeit by the handes of men the Sacramentes are ministred yet are they not receyued of the godly and religious as procéeding from men but as it were from the hande of GOD him selfe the first and principall authour of the same To this belongeth the question which Christe our Lorde asked in the Gospell saying The Baptisme of Iohn was it from heauen or of men Truely Iohn who did baptise was a man but in that he baptised he baptised according to Gods institution and ordinaunce and therefore the baptisme of Iohn was from heauen though the water wherewith he baptised flowed out of the bottomelesse depthe into the riuer Iordan and Iohn him selfe conuersaunt on the earth To this also notably agréeth that which Paule sayth That whiche I deliuered vnto you I receyued of the Lorde Therefore although Sainte Paule were a man yea and a sinner too yet that whiche he deliuered to the Churche he did not deliuer it as from him selfe or as any inuention of man but as Christ had deliuered the same so that it is not his or mans but Christes tradition a diuine and heauenly tradition Besides this oure highe Prieste and euerlasting Byshoppe woorketh euen at this daye in his Churche whose ministerie they execute that is at whose commaundement they baptise and according to whose institution they which are the stewardes or disposers of the mysteries of GOD minister the holie Sacramentes of the Lordes Supper The institution therefore of the Sacramentes must be acknowledged of vs to be the verie worke of god And thus farre touching the authour of Sacramentes Peter Lombard in his sentences reckoneth vp thrée causes why Sacramentes were instituted that is to say why spirituall and heauenly thinges were deliuered and committed vnto vs vnder visible signes fourmes and ceremonies the first of whiche is so colde and weake that I am loathe to moue it to memorie He placeth merite in that that by Gods gouernement and direction as he affirmeth man séeketh saluation in thinges baser and inferioure to him selfe Vnto the whiche he addeth this afterward Although not in them yet in GOD through them he séeketh saluation which also vnaduisedly enoughe he hath vttered and not sufficiently considered The other two causes to wit that Sacramentes were inuented and ordeined vnder visible signes for oure instruction and exercise séeme not altogether absurde or disagréeing from reason The truest and most proper cause why Sacramentes be instituted vnder visible signes séemeth partly to be Gods goodnesse and partly also mans weakenesse For verie hardly doe we reache vnto the knowledge of heauenly thinges if without any visible â—ourme as they bee in their owne nature pure and excellent they be layde before oure eyes but they are better and more easily vnderstoode if they be represented vnto vs vnder the figure of earthly thinges that is to say vnder signes familiarly knowne vnto vs As therefore our bountifull and gratious Lorde did couertly and darkely nay rather euidently and notably set before vs to viewe the kingdome of GOD in parables or darke speaches euen so by signes it pleased him to lay before our eies after a sort the very same thing and to pointe out the same vnto vs as it were painted in a table to renue it a freshe and by liuely representation to mainteine the remembraunce of the same among vs This cause doth Iohn Chrysostome allowe as a chiefe and proper cause who in his eightie and thrée Homilie vppon Matthewe sayeth The Lorde hath deliuered vnto vs nothing that is sensible The
the words pronounced doe preuaile nothing at all Neither is that any let or hinderaunce at all that those Exorcistes were without faith For this is a thinge very well knowen and receiued of all men that Sacramentes are no lesse effectuall when they are ministred by wicked ministers then when they are ministred by the best ministers But héere is obiected againste vs this saying of the Apostle Christe gaue him selfe for the church to sanctifie it cleansing it in the founteine of water by the word or in the word Beholde say they men are cleansed by the water of Baptisme which by the word hath the force of sanctifying put into it therfore it must néeds be that words haue force to sanctifie But I wil confute them by an euident demonstration that the Apostle did not so meane as they suppose The Apostle prescribeth vnto married Christians their dutie to the more plaine and pithyer settinge foorth whereof he vseth the example of Christe and his Church commending that excéedinge loue whiche Christe beareth toward his Church wherewith béeing inflamed he gaue him selfe for it to this end to make it to him selfe a pure and glorious spouse where by the way hée setteth downe the manner of purgeing For the Lord Iesus him selfe sayeth hée hath cleansed it For it is onlye Christes office to purge and cleanse Now the manner of purgeing followeth In the founteine of water by the worde â–ª which because it is briefly spoken hath in it some obscuritie He maketh mention of two thinges which the Lord vseth to cleanse those that bée his The founteine of water And The worde The Founteine of water is Baptisme whiche is the outwarde action and witnesse-bearing of the inwarde purifying or cleansing wrought by the grace and spirite of GOD as the Apostle sayeth According to his mercie hee saued vs by the founteine of regeneration and renewing of the holie Ghoste which hee shed vpon vs richlie throughe Iesus Christe our Sauiour For hee addeth in way of interpretation And renewing of the holie Ghoste whereof the founteine of water is a signe Moreouer the Worde is the verie preaching of the Gospell testifying that by the grace and mercie of God the Father his onelye Sonne was giuen vnto vs who béeinge giuen for our sinnes maketh them that beléeue in him heyers of eternall life so that now these wordes of Paule to the Ephesians the 5. Chapter doe verie well agrée with this Commaundement of the Lorde mentioned in Sainct Marke Goe into all the whole worlde and preache the Gospell to all creatures hee whiche shall beleeue and be baptised shall be saued c. For by these words also the Lord shadoweth out vnto vs the manner and meanes of our saluation that it is hee onelie whiche purgeth vs by faithe yet in the meane while hee willeth the beléeuers to bee signed with Baptisme and that it shoulde be preached openlye in the worlde that it is he which pardoneth sinnes yea and which freely giueth euerlasting life But what doe all these thinges I pray you make for their purpose who wil proue by those wordes of Paule that there is force and vertue in the words to sanctifie baptisme These wordes of the lord spoken to his Apostles do yet make our matter more manifest Now are ye cleane saith he through the worde which I haue spoken vnto you Shall we say here that through the wordes which Christ rehearsed the disciples of Christ were made cleane what then néeded he the nexte day to haue bene crucified to haue died What to the ende that he might purchase power vnto the wordes Therefore all boastinge in the force of wordes shal be cleane taken away Doth not faith and godlunesse tell vs By the worde of the Lorde we should rather vnderstande this which is declared by the preaching of the Lorde that is the death and redemption of Christ wherby because they beleued it they are clensed For in an other place he saith purifying their hearts by faith Wherefore they erre in that because they doe not rightly iudge of the word or speach For the Lorde speaketh of the word preached and beléeued and they vnderstande him of the worde pronounced as though béeinge pronounced it had force from the Lorde to sanctifie S. Augustine also maketh for vs who in his 80. treatise vpon Iohn saith From whence commeth so great vertue and power vnto the water that it should touch the bodie and wash the heart but through the woorking of the worde not because it is spoken or pronounced but because it is beleeued For in the word it selfe the sounde passing away is one thing and the vertue which remaineth is an other thinge This is the worde of faith which wee preach saieth the Apostle because if thou shalt confesse with thy mouth that Iesus is the lord and beleeue with thy heart that God hath raised him from the deade thou shalt be saued For with the hart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation Whereupon we reade in the Actes of the Apostles purifying or cleasing their heates by faith And S. Peter in his Epistle saith So also Baptisme saueth vs not the putting away of the filth of the flesh but in that a good conscience maketh request to god This is the worde of faith which we preach wherwith vndoubtedly baptisme is also consecrated that it may haue power to clense For Christ with vs the Vine with his father the Husbandman hath loued his church and gaue him selfe for it Reade the Apostle and marke what he addeth saying That he might sanctifie it cleansing it by the founteine of water in the worde In vaine therefore should cleansing be attributed to a fraile and vading element vnlesse this were added In the word And so forth For thus farre I haue recited S. Augustines wordes not that I stay my selfe vpon mans testimonie or that I would haue any man to vrge the same or that I am content to be ruled by the witnesse of man but because in these wordes he hath gathered together some testimonies out of the scripture bearing witnesse of the worde Whereby we may vnderstande that the worde of faith preached and not the worde spoken or pronounced ought to be receiued This worde I say doth truly clense that is to say the grace of Christ only doth purifie to the which both the worde faith are directed for that cause he saide â—xpresly Not because it is spoken but beâ—ause it is beleeued Anon after he saith The word of faith which we preach Furâ—hermore he saith by the word of faith bapâ—isme is coÌ„secrated that it might haue powâ—r to clense Which what is it else theÌ„ if â—e had said the very substaÌ„ce of faith makâ—th baptisme effectual For it followeth For clensing in vain should be attributed to the vading corruptible element vnles were added In the word Now if a maÌ„â—o consider the mysteries of the saints or holy men
coupled together in a faythful contemplation bycause they which partake the Sacramentes religiously doe not fasten their eyes on sensible thinges onely but rather on thinges insensible signified and heauenly so that the faithfull haue in them selues both twaine coupled together which otherwise in the signe or with the signe are knit together with no bonde For corporally sensibly they receiue the signes but spiritually they possesse comprehend renue and exercise the thinges signified In signification and likenesse of the thinges I say they are coupled together bycause the signe is a token of the thing signified And vnlesse signes haue likenes with those things whereof they are signes then coulde they be no signes They haue therefore most apt and verie neare affinitie betwéene them selues For as water washeth away the filthe of the body as breade and wine satisfieth and maketh merrie the hart of man euen so by the grace of God the people of God are purified euen so the body and bloude of the Lorde which was giuen for vs being apprehended by fayth doth both satisfie and make merrie the whole man that he maye yealde him selfe wholy vnto thankesgiuing and obedient to Godwarde I would speake here more largely of the Analogie or of the signe and thing signified but that I sée I maye doe the same hereafter in place more conuenient But I thinke I shall not néed any more places out of the scripture to open these thinges more euidently since they followe of their owne accorde vppon that which we haue hitherto by testimonies of scriptures confirmed and will hereafter more at large confirme Moreouer in respect of the likenesse of the signe and the thing signified the name of the one is giuen to the other as I will proue by most euident testimonies of Scripture In Genesis 17. the Lorde sayth thus to Abraham Thou shalt keepe my couenaunt therefore bothe thou and thy seede after thee in their generations This is my couenaunt whiche ye shall keepe betweene me and you Euerie man-child among you shall be circumcised Ye shall circumcise the fleshe of your foreskinne and it shall be a token of the couenaunt betweene me and you The mouthe of the Lorde hath spoken this Who will gainesay the worde of GOD The worde of GOD calleth Circumcision a couenaunt therefore the name of the thing signified is giuen to the signe For in verie déede Circumcision is not the couenaunt it selfe For the couenaunt is the bargaine and agreement betwéene GOD and men whiche hath certeine conditions and articles Wherfore afterwarde by interpretation the same Circumcision is called A token of the couenaunt And who will finde fault with this interpretation of GOD The signes therefóre yea GOD béeing the interpreter take the names of the thinges signified So you may reade in the twelfth chapter of Exodus Yee shall eate the lambe in hast for it is the Lords Passeouer Againe And the bloud shall be vnto you a signe in the houses wherein you are c. And againe This day shall be vnto you a remembraunce c. What can be spoken more plainely than that the Lambe is called the Passeouer But what is the proper meaning of the Passeouer Let vs giue eare to the Lorde here agayne expounding him selfe and saying I will pasle through the lande of Aegypte this same night and will smite all the first borne of Aegypt from man to beast and when I shall see the bloude of the Lambe I will passe ouer you and the plague shall not bee vppon you to destroye you Beholde the Passeouer GOD him selfe so interpreting it is that passing ouer whereby the Angel of GOD passing ouer the houses of the Israelites whiche were marked with the bloude of the Lambe spared their firstborne slue the first borne of the Egyptians If thou art ignoraunt what and what manner of Lambe it was listen againe to the Lorde instructing thée and saying In the tenth day of this moneth euerie man take vnto him a Lambe according to the housholde and let your Lambe be without blemishe a male of a yeare olde which yee shall take out from among the sheepe and from among the goates And here the Lambe is playnely called the Passeouer And who dothe not sée that the Lamb is not the Passeouer yet bycause it is a signe or remembrance of the passeouer as the mouth of the Lorde sayth surely it taketh the name of the Passeouer or passing by Againe you reade in the nintenth of Num. Thus spake the Lorde vnto Moses Speake vnto the children of Israel that they bring thee a red cow without blemishe And ye shall giue her vnto Eleazar the Priest that he may bring her without the hoast and cause her to bee slayne before his face and to bee burnt whole And a man that is cleane shal gather vp the ashes of the cow and lay them without the hoast in a cleane place And it shall bee kept for the multitude of the children of Israel for a water of separation or sprinckling For it is sinne Marke againe the manner of the speaking of the Scripture A heifer or cow is sinne that is a sacrifice for sinne as Christe is sayde to be made sinne for vs that for or by sinne he might condemne sinne whiche is that by the one oblation of his body he might cleanse and purge vs from sinne Hitherto also belongeth that whiche the Apostle speaking of sacrifices vnto the Hebrues sayth But in these sacrifices there is mention made of sinnes euerie yeare for it is not possible that the bloude of bulles and goates should take awaye sinnes As often therefore as sacrifices as Heifers Goates Bulls and Lambs are called sanctifications cleansings or sinnes the signes take the names of the thinges signiâ—ied For these were certein types and figures of the Prieste whiche was to come and of Christe vppon whome all our sinnes are layd For He truly is the Lambe of GOD whiche taketh away the sinnes of the worlde Nowe we are come also to the sacramentes of the newe Testament whose signes also beare the names of the thinges signified For Peter saythe Actes 2. Let euerie one of you bee baptised in the name of Iesus Christe for the remission of sinnes And Paule also in the Actes of the Apostles heareth Arise and be baptised and washe away thy sinnes by calling on the name of the Lorde Therefore truely baptisme is called a cleansing or washing awaye of sinnes And Peter also elsewhere saiths Baptisme saueth you not that therby the filthe of the fleshe is put awaye but in that a good coÌ„science maketh request vnto God. And Paule also saith Ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirite of our GOD. Therefore the due and right coÌ„paring of these places betweene them selues doth manifestly proue that to the signe of baptisme whithe is water is giuen the name of the thing signified
the nature vertue and efficacie of sacramentes of those thinges which are ioyned and of affinitie with them for so the order which I vsed in my diuisiō requireth Touching the vertue and nature of sacramēts that is to say what they worke in man writers haue disputed diuersly plentifully It séemeth vnto me that reuerēce must be vsed in this disputation and that héede must be taken that I do not incline either to the right hand or to the left that is that I do not attribute to much vnto them to the derogating from the doctrine of the Euangelistes Apostles neither that I should diminishe or take from them to mine owne damnation that whiche the scripture the word of God doth attribute vnto them But we shal plentifully giue great praise and glorie to the ordinances of God if we shall say that of them which the spirite of God hath set downe in the holy scriptures to bée willing to attribute more vnto them is not onely an errour in man but a great fault whiche bringeth death and horrible destruction This is declared vnto vs in the holy scripture by examples most worthie of remembrance The arcke of the couenant giuen by Moses to the people of Israel was a wittnesse of Gods presence amonge the people and of the league friendshipp betwene God man For in these words God made a league w the people I will make my dwelling place amonge them walke among them and I will be their God they shal be my people Of that ordinance agréement the arke it selfe was called The Lord God of hostes sittinge betweene the Cherubims as we may sée 2. Sam. 6. and in the booke of the Chronicles It was also called The arke of the couenant of the Lord. For when the prophets of God did attribute these thinges to the sacrament of God they both thought and spake plentifully reuerently enoughe of the sacrament of God but when the ignorant malicious priests and the people corrupted by them did attribute far greater thinges to the arke or Sacrament of God what I pray you came to passe Giue eare first what they attributed to the arke The elders of Israel said wherfore hath the Lord cast vs down this day before the Philistines Let vs fetch the arke of the couenant of the Lord out of Silo vnto vs that when it commeth amonge vs it maye saue vs out of the hands of our enimies You haue heard what they attributed to the ark Now giue eare what they did So the people sent into Silo brought from thence the arke of the couenant of the Lord of hoastes whiche sitteth betweene the Cherubims And it came to passe that when the arke of the couenant of the Lord came into the hoast all Israel showted out a mightie showt so that the earth rang againe And when the Philistines hard the noise of the shout they said what meaneth the soūd of this mightie showt And they vnderstood that the arke of the Lord was come into the hoast And the Philistines cried woe be vnto vs God is come into the hoast Who shal deliuer vs out of the handes of those mightie Gods that smote the Aegyptians But hearken now what happened howe God did declare that the arke was not God as it was called counted of the vnskilful in holy things how he punished the sinnes of his people because they attributed too much to the sacrament It followeth therefore And the Philistines fought and Israel was smitten downe and fledd euerie man into his tent and there was an exceding great slaughter for there were ouerthrown of Israel thirtie thousand footemen Beside that also the arke of God was taken the two sonns of Helie were slaine All these thinges are read in the 1. booke of Sam. 4. ca. Againe when the sacrament of God was vnreuerētly handled of the swinish Philistines they were smitten with a lothsome deadly plague They did boast that their Gods and the religion of the Philistines had ouercome the God and the religion of the Israelits but the gods of the Philistines fel downe are broken in péeces their heathenish religion is confounded What and did not the Israelites perish with a more gréeuous plague thā before when they lightly handled and contrarie to the Lawe of God Num. 4. looked into the Sacrament brought backe by the Philistines into Bethsames For the Lord smote fiftie thousand threescore tenne men 1. Sam. 6. When Moses did negligently deferre the circumcising of his children he fell into great daunger The Sichimites for receiuing circumcision rashly are destroyed And Simeon and Leui For prophaning the sacrament are cursed of their father Genesis 49. To this that agréeth which the Apostle sayth of them which celebrate the supper vnworthilie For this cause many are weake sicke amonge you many sleepe Hetherto also belongeth the example of Oza a man not altogether euill whiche touched this same sacrament that was not lawfull for him to doe Wherefore the Lord stroke him with a soudaine death and that not priuately in the tabernacle but in the fight of all the people Of the whiche déede of God Dauid also speaking in the cōgregation church of the Israelites saith to the Leuits The Lord hath chosen the Leuites to beare the Arcke of the Lord and not that kyne shall draw it in a new cart therefore see that ye be holie that yee maye bring in the Arcke of the Lord God of Israel vnto the place which I haue prepared for it For beecause ye did not this at the first our lord God hath made a rent amonge vs for that wee sought him not as the fashion ought to be And it followeth immediatly The priestes and Leuites sanctified themselues to fetche the Arcke of the Lord God of Israel And the children of the Leuites bare the Arcke of God vpon their shoulders with staues as Moses commaunded according to the word of the Lord. All these thinges are to be séene in the first of the Chronicles Cap. 15. Whereby we gather that the Lord will none of our good meanings or intentes pompous celebrations in celebrating the Sacramentes but that hee onely requireth that wee should so iudge and speake of the Sacraments as he iudgeth and speaketh by his word and that we should so vse and celebrate them as hee himselfe hath instituted and celebrated them Therefore he sufficiently setteth forth the dignitie of sacraments who attributeth that vnto them which GOD himselfe in the holy Scriptures vouchsafeth to giue them Let vs therefore first of all searche out of what dignitie Sacramentes haue béene for the most part in oure time that thereby we may the better vnderstand what is to be attributed and what is not to bée attributed vnto them The common sort of priestes and monkes haue taught that the sacramentes of the newe lawe are not only signes of Grace but together also causes of
and sure Some also haue saide very wel I four mindes be destitute of the holie Ghoste the Sacramentes doe no more profite vs then it doth a blinde man to looke vppon the bright beames of the Sunne But if our eyes be opened through the illumination of the spirit they are wonderfully delighted with the heauenly sight of the Sacramentes And Zwinglius in Libello ad principes Germanil sayth It doeth not offende vs though all those things which the holie Ghoste worketh be referred to the externall Sacrament as long as wee vnderstand them to be spoken figuratiuely as the fathers spake Thus saith he And although Sacraments seale not the promises to the vnbeléeuers because they mistrust thē yet neuerthelesse the Sacraments were instituted of God that they might seale The wicked and vngodly person receiueth not the doctrine of the Gospel yet no man therefore doeth gather that this doctrine was not instituted of God to teache Some one there is that wil not giue credit to a sealed Charter yet doeth it not therfore followe that the sealed charter serueth not to assure or confirme ones faithe Therefore since the doctrine of the Gospel worketh nothing in him that is obstinate and rebellious since the sacramentes doe nothing moue him that is prophane and vnholie neither profite the wicked by any manner meanes that commeth not to passe through him that did institute them or through the worde and sacraments but through the default of the vnbeléeuer In the meane time of them selues they are instituted to profit and to seale and to haue their holie vse end in the holie And thus much haue I said of that principall vertue of sacraments that they be testimonies of gods truth and of his good wil towarde vs and are seales of all that promises of the gospel sealing and assuring vs that faith is righteousnesse and that all the good giftes of Christe perteine to them that beléeue There is also another end and vse of sacramentall signes that is to say that they signifie in signifying do represent which were superfluous to proue by many testimonies since it is moste manifest to all men at least by that which we spake before Now to signifie is to shew and by signes and tokens to declare and pointe out any thing But to represent doth not signifie as some dreame to bring to giue or make that now again corporally present which somtime was taken away but to resemble it in likenes and by a certeine imitation and to call it back againe to minde and to set it as it were before our eyes For we say that a sonne doth represent or resemble his father when after a sort he expresseth his father in fauour and likenes of manners so that he which séeth him may verily think that he seeth his father as it were present And after this manner doe sacraments stir vp help our faith while wee sée outwardely before our eyes that whiche stirreth vpp the minde worketh in vs and warneth vs of our dutie yea that very thing which we a while before comprehended in our minde is nowe after a sorte visibly offered to our senses in a similitude parable type or figure to be viewed and weighed in our minde that mutuallie they might helpe one another The similitude therefore or Analogie of the signe to the thinge signified is héere by the way to be considered I told you before that Analogia is an aptnes proportion and a certeine conuenience of the signe to the thinge signified so that this maye be séene in that as in a loking-glasse The matter shall be made manifest by examples The bountifull and gratious Lord of his méere mercie receiueth mankinde into the partaking of all his good gifts and graces and adopteth the faithfull that nowe they bee not onely ioyned in league with God but also the children of God whiche thing by the holy action of baptisme béeing in stéede of the signe or the verie signe it selfe is most euidētly by representation laid before the eyes of al men For the minister of GOD standeth at the holie fonte to whome the infant is offered to be baptised whom he receiueth and baptiseth into the name or in the name of the father and of the sonne and of the holie Ghoste For we maye finde both Into the name and In the name So that to be baptised Into the name of the Lord is to be sealed into his vertue and power for the name of the Lord signifieth power into the fauour mercie and protection of God yea to be graffed and as it were to be fastned to be dedicated and to be incorporated into god To be baptised In the name of the Lord is by the commaundement or authoritie of God to be baptised I meane by the commission or appointment of God the father the sonne and the holie Ghost to be receiued into the companie of the children of God to be counted of Gods household that they whiche are baptised are be called Christians and be named w the name of God béeing called the children of God the father c. His spéech therfore doth somewhat resemble that which we read else-where that The name of God was called vppon ouer some one which is in a maner as if we should say that one is called by the name of God that is to be called The seruaunt sonne of God. They therefore which before by grace inuisibly are receiued of God into the societie of God those selfe same are visibly now by baptisme admitted into the selfe same household of God by the minister of God and therefore at that time also receiue their name that they may alwayes remember that in baptisme they gaue vpp their names to Christ and in like manner also receiued a name After this manner by a most apt Analogie the verie signe resembleth the thing signified To be short baptisme is done by water And water in mens matters hath a double vse For it clenseth filthe as it were renueth man also it quencheth thirst and cooleth him that is in a heate So also it representeth the grace of God when it cleanseth his faithfull ones from their sinnes regenerateth and refresheth vs with his spirite Beside this the minister of Christ sprinckleth or rather powreth in water or being dipped taketh them out of the water whereby is signified that God verie bountifully bestoweth his gifts vpon his faithful ones it signifieth also that wee are buried with Christe into his death and are raised againe with him into newnesse of life Pharao was drowned in the gulfe of the redd sea but the people of God passed throughe it safe For our old Adam must be drowned and extinguished but oure new Adam day by day must be quickned and rise vp againe out of the water Therefore is the mortification and viuification of Christians verie excellently represented by baptisme Now in the Lords supper bread and wine represent the verie bodie and
the Apostles frame their exhortations Where againe the Analogie beeinge considered it hath very much light and force in it Trées are pruned and all that which is drie barren and superfluous in them is cutt away And so by circumcision they that were circuÌ„cised were put in minde to cutt away with the knife of the spirite whatsoeuer grewe vpp in the flesh against the lawe of god Herevnto had Moses respecte when he said in Dent Circumcise therfore the foreskin of your heart and bee no more stiffenecked Whome Ieremie following in the 4. Cap. sayeth Be ye circumcised in the Lord and cut away the foreskinne of your hearts c. Those thinges which the Apostle hath taught touching the celebration of y Passeouer are more plaine than that they néede héere to be rehearsed And I haue alreadie intreated of them at large in the sixte Sermon of my third Decade The verie same Apostle in his Epistle to the Romanes saith Knowe ye not that all wee which haue beene baptised into Iesus Christ haue beene baptised into his death Weare buried then with him by baptisme into his death that likewise as Christ was raised vp from the dead by the glorie of the father euen so wee should walke in newnesse of life c. So wee are put in minde by that mysterie of baptisme to renounce forsake Sathan and the world to mortifie and subdue the fleshe and to burie the old Adam that the new man may rise vp againe in vs thorough Christ Furthermore the supper of the Lord doth admonishe vs of brotherly loue charitie of the vnitie that wee haue with all the members of Christe it warneth vs also of puritie and sinceritie in faith that because wee haue openly professed that wée are vnited to Christe and to all his members wée should haue a special care and regard that we be not found faithles and vntrue to our lord Christ and his church that wee should not defile oure selues with forreigne and strange sacrifices Wée are also admonished of thanckefulnesse to magnifie the grace of God who hath redéemed vs according to that saying As often as ye shal cate of this bread and drinke of this cupp ye shal shewe forth the Lords death vntill he come Thus farre haue I intreated of the force the ende and the effecte of sacramentes vnto the which I haue as I thincke attributed no more nor no lesse than I ought that is as much as may be proued out of the scripture to be due vnto them They are the institutions of Christ therefore they care not for counterfeite and strange praises They haue praise sufficient if they haue those praises whiche hee that instituted them namely GOD and Christ Iesus the high priest of the Catholique Church vouchsafed to attribute vnto them Nowe because there is mention made verie ofte of faythe in this whole booke I will further shewe also that without faith sacraments profite nothing and againe that to those which receiue them by fayth they are not superfluous or vaine For this séemeth as yet to belong to the â—ull exposition and coÌ„sideration of Sacraments That Sacramentes without fayth profite not it is easily proued For it is sayde that SacrameÌ„ts are seales of the preaching of the Gospell and things apperteyning to the same For if the preaching of the Gospell be hearde without fayth it doth not onely profite nothing vnto life but it turneth rather vnto iudgement to him that heareth the lord him selfe bearing witnesse and saying If any man heare my wordes beleeue not I iudge him not for I came not to iudge the worlde but to saue the world the worde that I haue spoken the same shall iudge him in the last day To that saying of the Lorde agréeth this of the Apostle For vnto vs was the Gospell preached as well as vnto the fathers but the worde which they hearde did not profit theÌ„ bicause it was not coupled with fayth to them that heard Who now is such a dorhead which can not gather that sacrameÌ„ts without faith are vnprofitable especially since the same Apostle sayth Whosoeuer shal eate this breade drinke this cup of the Lord vnworthily shall be guiltie of the body and bloude of the Lord But all our worthinesse before God doth consist in fayth the same Apostle yet againe witnessing out of the prophete The iust shall liue by fayth And By faith the elders or fathers obteined a good report Wherevnto also belongeth that whiche is read in the Gospell They which were biddeÌ„ were not worthy Whervpon it followeth that worthinesse consisteth in faithfull obedience Herevnto also may be referred I thinke thoâ—e examples whereof mention hath béene made more than once already before Al our fathers were baptised and did all eate of one spirituall meate but in many of them God had no delight And Paule againe saythe Without faith it is impossible to please God therefore without faith Sacraments profite nothing The examples of Simon Magus and Iudas the traytor are verie well knowne of which one was baptised the other admitted to the Supper and yet had no fruite of the Sacramentes bicause they wanted true faith To these pithy and diuine testimonies of God we will nowe adde some places of S. Augustine out of his ninetenth booke against Faustus and twelfth chap. Peter sayth Baptisme saueth vs and least they shuld thinke the visible Sacrament were sufficieÌ„t by which they had the forme of godlinesse and through their euill manners by liuing lewdly and desperately shuld denie the power therof by by he addeth Not the putting away of the silth of the flesh but in that a good coÌ„science maketh request to god Againe Lib. 2. contra literas Petiliani cap. 7. he saith They are not therfore to be thought to be in the bodie of Christ which is the Church or congreagation bicause they are corporally partakers of his Sacraments For they in such are also holy but to them that vse and receiue them vnworthily they shal be forceable to their greater iudgement For they are not in that societie of Christes Church whiche in the members of Christe by being knit together and touching one an other doe growe into the fulnesse of god For that Church is builded on a rocke as sayth the Lorde Vpon this rocke will I builde my Church but they builde on the sande as the Lord also sayth Hee that heareth my wordes and doth them not I will liken him to a foolish man. And again in his treatise vpon Iohn 13. The syllables of Christes name and his Sacraments profite nothing where the faith of Christe is resisted For fayth in Christe and his Sacraments is to beléeue in him which iustifieth the vngodly to beléeue in the mediatour without whose intercession we are not reconciled vnto god Thus farre Augustine An obiection is made If Sacramentes doe nothing profite without our fayth then they depend on oure
Iohn Baptist and requireth to be baptised of him in Iordan And when he refused and said I haue need to bee baptised of thee and comest thou to me he heareth Suffer it to be so nowe For thus it becommeth vs to fulfill all righteousnesse Certeinely righteousnesse giueth to euerie man that which is his own Faith therefore which is the righteousnesse of Christians giueth glory to God and beléeueth that he being wonderfull wise doth wil well vnto men and therefore that he hath instituted nothing vnprofitably but all things for the saluation of his faithfull ones a faythfull man therefore vseth all the institutions of God without any reasoning or gainesaying Neither is there any here I think that will say that this dode of Christ parteyneth nothing to him whereby vndoubtedly he layd before vs an example to followe Yea that which he him selfe did he willed other also to doe when he sent his disciples forth and sayde Goe into the whole world and preach the Gospell to all creatures baptising them in the name of the father c. He which shall beléeue and be baptised shall be saued where truly he ioyneth together both fayth and baptisme whiche to abide vpon he would not haue done if Sacramentes were superfluous there where fayth is Whereby it manifestly appeareth that they are wrong as farre as heauen is wyde whiche thinke that Sacramentes are indifferent that is to say a thing put to our owne will and choyce eyther to vse or not to vse For as we haue heard already a flat commandement concerning baptisme so the Lord instituting and celebrating the supper sayth Doe this in the remembrance of me He therfore that despiseth these commaundements of God I sée not howe he can haue fayth whereby he should be inuisibly sanctified Hitherto belongeth nowe that whiche the faithfull prince of Acthiopia confesseth that he beleeued with all his hart in the Lorde Iesus yet neuerthelesse as soone as he sawe water he sayde Beholde heere is water what letteth me to be baptised He doth not saye I beléeue with all my hart I féele that I am instified and cleansed why then shoulde I be washed with water hauing no filth remayning Therefore wheresoeuer true fayth is there Sacramentes are not contenined or refused but more desired For Cornelius the Centurion also after he had receyued the holie Ghoste doth not gainesay Peter who sayde Can any man forbid water that these shuld not be baptised which haue receiued the holy Ghost as well as we Peter was a faithfull preacher of the Gospell a skilfull teacher of the trueth therefore he dereiueth no man and he teacheth vs by his owne déede that fayth doth then specially prouoke vs to be partakers of the Sacraments when it is true in the faithfull To whome Paule his fellowe-minister agréeth saying Let euerie one proue himselfe and then let him eate of this breade and drinke of this cup but that prouing is made by faith therefore not faith but vnthankfulnesse doth contemptuously reiect the Sacraments Truely I am not ignoraunt that verie many withoute the vse of visible Sacraments haue beene sanctified and at this day also are sanctified but none of those despised or contemned them They were not partakers of the Sacraments being therevnto driuen by necessitie as there be at this day some that are helde captiues vnder the tyrannie of Antichrist and the Turk and for the time beléeue with their whole heart in the Lord Iesus Therefore the examples of these or suche like are no defence for them which may receiue the Sacraments if they regarded the ordinaunces of God and set so muche by them as of duetie they should doe I will note here for the singular benefite of the readers S. Augustines dispufation bycause it maketh notably for our purpose He Quaest lib. in Leuit. 3. cap. 84. sayth It is demaunded not without cause whether inuisible sanctitication do profite nothing without visible Sacraments wherewith a man is visibly sanctified whiche withoute doubt is absurde For more tollerably it may be sayde that this sanctification â—s not without them than that it dothe not profite if it be without them since in sanctification all their profite conuÌ„teeth But we must also weigh this how it is rightly saide that without y Sacramentes sanctification can not be For visible baptisme did nothing profite Simon Magâ—s to whome inuisible sanctification was wanting but by cause this inuisible sanctification profited them that had it in like manner they whiche were baptised receyued also the visible sacraments And yet neither is it shewed where Moses himself was sanctified with visible sacrifices or oyle who notwithstanding did visibly sanctifie the priestes but who dare denie that he was inuisibly sanctified whose grace was so great surpassing and excellent This also may be sayd of Iohn Baptiste For he was first a baptiser before he was séen to be baptised whervpon we can deny by no means that he was sanctified yet we do not find that that was visibly wrought in him before he came to the ministerie of baptising This also may be verified of the théefe crucified with Christe to whome the Lorde sayde as he hong with him on the crosse To day shalt thou be with me in Paradise For he coulde not haue béene partaker of so great felicitie vnlesse he had béene inuisibly sanctified Whereby wegather that inuisible sanctification hath bene present with some and profited them without the visible sacraments and that visible sanctification whiche is wrought by visible Sacramentes may be present without this inuisible sanctification but yet maye not profite vs Yet neuerthelesse the visible Sacrament is not therefore to be contemned For the contemner therof â—an by no means be inuisibly sanctified Hereof it is that Cornelius and they that were with him whon they did now appeare to be inuisibly sanctified by the holy Ghoste poured into them yet notwithstanding they are baptised neyther is visible sanctification which had inuisible sanctification going before it counted superfluous Thus farre he With this disputation an other question also hath some affinitie or likenesse which is Whether Sacraments depend vpon the worthinesse of the ministers and whether they be hindred in their force by the vnworthinesse of the ministers Cyprian more than in one place doth contend That they can not baptise which want the holy Ghoste which errour springeth herevppon for that he attributeth too muche to the ministerie of baptisme He doth thinke that men are purified or cleansed by baptisme so that therby he dothe gather that an vncleane person can not purifie or cleanse and therefore not baptise and that the baptisme of an vncleane person is not baptisme from whence he deriueth Anabaptisme or rebaptising But if that holie man had rightly and religiously distinguished betwéen power and ministerie betwéene the signe and the thing signified betwéene the outwarde and inwarde sanctification he had vndoubtedly vnderstoode that we are inuisibly sanctified by the méere grace of God
godly yea euen at this day do receiue baptisme as it were at the handes of God him selfe though they be baptised through the ministerie of men For the Lorde establishing his institutions by his spirite worketh saluatioÌ„ in the elect So that it must néeds followe that the vertue or efficacie of Baptisme is not hindered by an euill minister Whereof hath bene already elsewhere and hereafter shal be spoken At that time truly baptisme was instituted and beganne at S. Iohn the Apostle when he began to preache openly that the time was fulfilled and that Christe was exhibited and giuen to the worlde But the signes of thinges to come or of things which should be reuealed the thing it self being present do no more remaine but ought to be chaunged into other signes And Circumcision was a signe of the blessed séede which was to come I meane of the Messias him selfe which by the sheading of his bloud shuld bestow his blessing vpon the whole worlde Therefore when he was come and should forth-with shed-forth his bloud it was néedeful that Circumcision should be chaunged into Baptisme Whereof shal be spoken hereafter Nowe Baptisme consisteth of the signe and of the thing signified of the worde or promise of God and of the holy rite or ceremonie The signe is the outward actioÌ„ that is the sprinkling of water in the name of the Father and of the sonne and of the holy Ghost with the calling vppon of the name of god The promise or worde of God is Baptising them He that shall beleeue and be baptised shall be saued And so forth Whereof we haue spoken aboundantly inough in the sixte Sermon Many in the olde time haue distinguished betwene the baptisme of Iohn and the baptisme of Christ and his Apostles For some of them deny that forgiuenesse of sinnes was comprehended in the baptisme of Iohn but if we diligently view weigh the doctrinâ— of the holy Scripture we shal finde that the baptisme of Iohn and Christ and his Apostles is one and the selfe same Certeinly the doctrine of Iohn of Christe and his Apostles is one and the selfe same euery where For they al with one mouth do preach the gospell and by it repentance and remission of sinnes in the name of Christ Let him that wil conferre those thinges which Iohn the Euangelist writeth of the doctrine of Iohn Baptist in the firste and thirde chapter and that which Luke writes in the â—ourand twentieth chapter of his gospell and in the Acts of the Apostles of the doctrine of Christ and his Apostles and he will say that all their doctrine is one and the selfe same But to their doctrine is baptisme set to as a seale to an euidence Who therefore beléeueth that there are diuerse seals of their doctrine or diuers baptismes S. Iohn baptised with water the Lorde commended no other element to his disciples than water neither baptised they any other wise than with water They themselues baptised into Christ into repentance and remission of sinnes But Saint Mark writeth of Iohn Baptist Iohn baptised in the wildernes preaching the baptisme of repentaunce for the remission of sinnes And S. Paule speakinge of the doctrine baptisme of Iohn saith Iohn baptised with the baptisme of repentaunce saying vnto the people that they should beleue on him which shoulde come after him that is on Iesus Christ By these testimonies who can not gather that the baptisme of Iohn and of Christ is altogether the very same vnlesse this peraduenture séeme to any man to bring some differeÌ„ce that Iohn baptised in him that was to come and should be reuealed but the Apostles into him that was already reuealed But I sée not how so little space of time can bringe any difference especially since Iohn spake so much froÌ„ the beginning of his preaching of him which should be reuealed for immediatly he did both point him out present with his finger and he bare witnesse that he was present and reuealed that he should come no more or be reuealed Herevnto is added that Christ was baptised with no other than with the baptisme of Iohn For if Iohns baptisme were an other baptisme beside the baptisme of the church of Christ it would followe that neither Christ was baptised with our Baptisme neither wee in the Baptisme of Christe But Christe did sanctifie with his bodie the baptisme of Iohn and did vouchsafe to be baptised with vs into the same fellowship so that we at this day are also baptised not with that baptisme of Iohn but of Christe who by Iohn instituted baptisme and he him selfe consecrated the same Wherfore Christe in Matthew 28. Chapter and in Marke the 16. Chapter doeth not abrogate the baptisme whiche Iohn began he doeth not institute a newe but commaundeth to continue and to minister the same to them that beléeue In the name of the Father and of the sonne and of the holie Ghostc Now where as Iohn sayth him selfe I baptise with water but hee shall baptise you with the holie Ghoste hee maketh not difference betwéene his owne baptisme of water and Christes baptisme but hee attributeth some-what more vnto Christ wherein no man or minister for they did erre which in time past baptised with fire had parte with him but hee olone giueth the baptisme of fire that is the singular giftes of the holie Ghoste but firste of all the vse of tongues vnder the fourme of fire For so this matter is expounded in the Actes firste by the Lorde Christe him selfe then by experience in the Church For the Lorde sayth Departe not from Hierusalem but waite for the promise of the father whereof saith hee ye haue heard of mee for Iohn truelie baptised with water but yee shall be baptised with the holie Ghoste after these fewe dayes And consequently vppon the day of Pentecoste they were baptised with the baptisme of Christe not with water againe but were all filled with the holie Ghost clouen tongues as it were fierie sitting vppon eache one of their heads and they began to speake with other tongues In the Actes the Citizens of Samaria are baptised of Philipp with the baptisme of Christe in water lawfully and fullie But the verie same afterwarde are baptised with the peculiar baptisme of Christe while by the laying on of handes by Peter and Iohn they receiue the holie Ghoste Not that hetherto they were altogether voide of the gifte of the holie Ghoste for how coulde they beléeue without the holie ghost but for that they were baptised with the visible Baptisme of fire beside and receiued the gifte of tongues and other excellent graces As it is also read of Cornelius who verilie béeinge firste baptised with fire I meane with the peculiar baptisme of Christe spake with tongues and afterwarde was baptised with water Contrarywise those twelue disciples at Ephesus were firste fullie baptised with the Baptisme of Iohn and with the baptisme of the water of
defende that infantes vpon the pinche of necessitie not béeing guiltie of the contempte of God or wicked negligence are not damned though they die vnbaptised For so saluation should be tyed to the signe and the promise of god shuld be made voide as though that alone without the signe vpon the point of necessitie were vaine could worke nothing and as if the hand of God were shortened boūd as it were to the signe For otherwise I teache by al means that infantes are to be baptised and the baptisme is not to be delaied negligētly or to be put off maliciously but in the meane time if by too too spéedy death they departe vnbaptised I exhort charge that a good hope confidence be had in the trueth mercie of the Lorde who promiseth in the law and the gospel that he is the God of young infantes and that his will is that not so muche as one of his little ones should perishe With Pelagius and Pelagians we haue nothing to doe neither are we ignorant what S. Augustine hath writen vnto Hierome epist. 28. in this behalfe Who so euer shal say sayth he that infants which leaue this life not hauing ben partakers of Christ his sacramente of baptisme are quickened and made aliue in him this man doubtlesse doth sette himselfe both against the preaching of the Apostles condēneth the whole Churche where for this cause they make hast and runne with their children to haue them baptised for that without doubt they beleeue that by no meanes otherwise they coulde be made aliue in Christe And againste the Pelagians epistle 106. The Apostolicall seate dealing against Pelagius accurseth them whiche saide that Infantes vnbaptised haue life euerlasting The same Aug. Lib. 1. de an◠c. ca. 9. to Renatus disputeth against Vincentius Victor who graunted that infants are inthralled to original sinn yet neuerthelesse are saued though they be not baptised against whō he bringeth forth this saying of our sauiour Except a mā be borne of water of the spirit he can not enter into the kingedome of God. But we which cōdemne both Pelagius Pelagiās do affirme both those things which they denie to wit that infantes are borne in originall sinne therfore that the sanctification of Christ is necessary vnto them without which they are not saued Again we defend and maintein that the same infants ought to be baptised if it be possible though by the right of the couenaunt they belong to the bodie of Christ are sanctified by the bloud of Christ Pelagius taught that infants ought not to be baptised for that he helde opinion they are without all fault or any sinne blame offence That wicked vngodly man therfore did not acknowledge either our owne corruptiō or the benefit which God hath performed by in through Christ Yet canst thou find neither of these in our assertion doctrine wherfore we take no part with the Pelagians S. Aug. in that selfe same epistle vnto S. Hierome expressly saith Thou art none of them which say that there is no guilt drawne frō Adam frō which the infant should bee washed by baptisme And against Iulian also Li. 1. ca. 2. he proueth by the sentences of the holy fathers that infants haue original sinne ther-vpon gathereth that therfore infantes ought to be baptised because they haue sinne For the Pelagians gathered cleane contrarie They haue no sinne therefore they are not to be baptised For the counsel of Carthage writeth thus to Innocent The Pelagians denie that infantes are to be baptised For these say they perished not neither is there any thing to be◠saued because there is nothing in them that is corrupt or wicked c. But we in so much as we beleeue that infantes are borne in sinne yea and that they are both borne the children of wrath and are corrupt and wicked moreouer because wee beleeue that the sonne of God was borne without sinne of a pure virgin to fulfill and confirme Gods promises which doe not shut out infantes from saluation but let them in as ioyncte-parteners in the league therefore we holde defende that they are to be baptised And therefore this reason gathered of Augustine we cannot simplie allowe Out of the felowshippe of Christ no man commeth vnto life But by baptisme wee are ioyned as members into the bodie of Christ haue fellowship with him therefore infantes which are not to be baptised are without the fellowship of Christ and therefore are condemned For as we denie not that we are graffed into the bodie of Christe by partaking of the sacramentes as we declared in our last sermon of Sacramentes nexte and immediately going before this so we haue elsewhere shewed and that too oftentimes alreadie verie largely that the firste beginning of our vniting or fellowship with Christe is not wought by the sacramentes but that the same vniting or fellowshipp whiche was founded and grounded vpon the promise and by the grace of God thoroughe the holy Ghost was communicated vnto vs and ours yea before the vse of the sacramentes is continued and sealed vnto vs by the participation or receiuing of the sacraments Although therfore an infant die without baptisme and being shut out by necessitie from hauing felowship with Christ so that he be neither partaker nor yet sealed by the visible signe of the couenant yet he is not altogether an aliant or stranger frō Christ to whom he is fastened with the spiritual knot of the couenant by the vertue whereof he is saued The place of Gen. 17. alledged of cutting off the vncircumcised frō the people of God in consideration of the time it fitly agréeth to those that are of perfect age wel grown in yeres not to babes or infantes which thing is séen in Moses whō the angel of the lord for neglecting circumcisiō or for delaying it longer than was lawfull would haue slaine as he testifieth of himselfe neither am I ignorant that certeine olde interpetours referre y not to Moses but to Eleazar the sonne of Moses But the verie course of the hystorie the circumstances of the same doe sufficiently proue that the danger lay on the fathers not on the sonns necke What if a reason be added in the wordes of the law whiche by no meanes agréeth to infantes Therfore shal the vncircumcised perish saith he because he hath broken my couenant So that if we consider that circumcision in the verie same place was commaunded not only to infantes but to such as were of perfect age as to Abraham Ismael and others desiring visibly to be ioyned into the felowship of god we are not to maruell the destruction is threatened to the disobediēt For if any mā at this day vnderstande knowe the Lords ordinaunce comprehended in these his wordes He which shall beleeue and bee baptised shal be saued wil yet neuertheles not be baptised but boasteth the faith is sufficient for him
vnto saluation that baptisme is superfluous he hath despised the ordinance of God is condemned for a rebell and an enimie to God. Furthermore that place of Iohn 3. is not to be vnderstood of the ourward signe of holy baptisme but simplie of the inward most spiritual regeneration of the holy spirite which when Nicodemus vnderstoode not perfectely the Lorde figured and made the same manifest vnto him by parables of water of the spirit that is to say of the winde or the ayer by elements verie base and familiar For by and by he addeth That whiche is borne of the flesh is flesh c. Again The winde bloweth where it lusteth c. whiche must néedes be ment of the ayer For the other part of the coÌ„parison followeth So is euery one that is borne of the spirite Furthermore he addeth If I tel you of earthly thinges and ye beleeue not how will you beleeue if I tel you of heaueÌ„ly things But the argumeÌ„t which he put forth was not altogether earthly For this is the argument of his whole disputatioÌ„ Except a man be borne from aboue he cannot see the kingdome of God That is to say vnlesse a man be renued as it were borne againe by the spirite of God which is giuen from aboue that is to say powred into him from heauen he caÌ„not be saued The doctrine is altogether heauenly but the meanes wherby he deliuered declared set forthe this heauenly doctrine is earthly For by thinges taken from the earth he shadowed out to man beeing grosse of vnderstanding earthly a spiritual and heauenly thing laid it open as it were euen â—â— the view of his eyes As by water ayre oftentimes the qualities of bodies are changed and as the effecte and woorking of water and the aire in bodies is merueilous in like manner is the working of the holy Ghoste in the soule of man which it changeth purifieth and quickeneth c. For so the Lorde himselfe afterward whiche I tolde you euen now expoundeth an other parable of the spirite And because al olde writers for the moste part by water haue vnderstood sacramentall water that is to say holy baptisme we also receiue this interpretation For we willingly graunte that baptisme is necessarie to saluation as wel in such as are of perfect age as also in babes or infantes so that necessitie constraine not the contrarie For otherwise if we goe forwarde stubbernly with S. August to condemne infantes by this place truely we shal be compelled also to coÌ„demne euen those that are baptised if they departe this life without partaking of the bodie and bloud of Christ For S. Augustine béeing infected with the like errour defendeth that the sacrament of the Lordes supper ought to be put into the infantes mouthe or else they are in daunger of death and damnation because it is written Except ye eate the fleshe of the sonne of man drink his bloud yee haue no life in you Therefore after this same order he placeth these two sentences Except a man be born of water and of the spirite he cannot see the kingdome of God. And Excepte ye eate the flesh of the sonne of man c. So that if thou persist obstinately in S. Augustines sentence verily thou wilt condemne the whole Church at this day which denieth the partaking of the Lordes supper vnto Infantes But if in this thing there be admitted a coÌ„uenient interpretation why are ye so rigorous obstinate in another the like place cause not disagréeable What wil you say if in this opinion Augustine doeth not satisfie no not himselfe in all and euery point To a Lay-man he thinketh it veniall sinne if he baptise in time of necessitie He cannot tell whether it be godlily spoken the baptisme ministred by a lay-man ought to be iterated or done againe But how much better and safer had it béene letting the necessitie of baptisme pas which hath no lawful causes to holde opinion the infantes if they be not preuented by death ought to be baptised of the minister of the church in the church their parents procuring it as opportunitie first serueth that too too spéedie souden death which we cal the pinch of necessitie is no let or hinderance to saluation to them which are not yet broght to be baptised The same Augustine trembleth and is afraide to determine of the punishmente of damned infants for not beeing baptised neither knoweth truly what he might certeinly say In his first booke De anim c. ca. 9. hée saith Let no maÌ„ promise to infantes vnbaptised as it were a middle place of rest or felicity whatsoeuer it be or whersoeuer it be betweene hell and the kingdome of heauen But that sentence is for the most part receiued of all men â–ª whervpon also the infantes are buried in the churchyarde in a certeine middle place betwéene the prophane holy ground And againe the same Aug. contra Iulianum Pelagianum lib. 5. ca. 8. writeth That those infantes of all other shal come in the easiest damnation And immediately bee addeth Which of what maner how great it shal be although I cannot describe yet I dare not say that it were better for them to be as no body thaÌ„ to be there And againe in his Epistle to Sainte Hierome 28. he sayth When I come to determine of the punishments of little infants beleeue me I am driuen into narrowe streightes neyther finde I any thing at all to aunswere Héere also may that be added whiche hee disputeth vppon Lib. 4. contra Donatist cap. 22. 23. touching the théefe whiche was crucified with Christe among other things saying That then baptisme is fulfilled inuisibly when not the contempt of religion but the poynt of necessitie excludeth and shutteth out from visible baptisme Why then should wee not beleeue also that in infantes departing by to to timely death baptisme is inuisibly perfourmed since that not contempt of religion but the extremitie of necessitie whiche can not bee auoyded excludeth and debarreth them from visible baptisme And since verie many at this day doe graunt that any man of perfect age withoute baptisme in the point of necessitie may bee saued so that hee haue a desire of baptisme why then may not the godly desires of the parentes acquite the infantes nowe newly borne from guiltinesse But thus much hitherto Touching this also who are to be baptised both in time past our age there hath bene bitter iarring Pelagius in time past denyed that infants ought to be baptised which we heard euen nowe Before Pelagius time AuxeÌ„tius Arianus with his sectaries denyed that they are to be baptised Some in the time of S. Barnard denied the same as we may gather out of his writings The Anabaptistes at this day a kinde of men raysed vp of sathan to destroy the Gospel denie it likewise But the Catholique trueth whiche is deliuered vnto vs in the holy scriptures
yet able to confesse beléeuers bycause he reputeth them of his grace for beléeuers Neyther is this any wonder or strange thing since god yea to them that are of perfect age imputeth faith for righteousnesse For in all points righteousnesse acceptation or sanctification is frée and imputatiue that the glory of his grace might be praysed Furthermore his will is that little ones should not be despised muche lesse to be cast out among the number of the Saintes Yea he doth affirme that Angels are giuen vnto them to bée their kéepers who though they be ministers of Gods maiestie yet the selfe same are giuen and graunted to litle children to be their guard so that hereby we may iudge what great store the Lord setteth by infants and learne not to wype them out of the skoare of Gods people to whome the inheritaunce of life is due We attribute nothing here to the byrthe which is after the fleshe but all thinges to the grace and promise of god Nowe it is euident by all these testimonies that as well the infantes of the faythfull are to bee baptised as also those that are of perfect age confessing the faythe Nowe on the contrarie parte the Anabaptistes doe contend that none is to be baptised but he alone whiche bothe is able to be taught and to beléeue yea and to make confession of his fayth also And for confirmation of this thing they bring these sayinges of our Sauiour Out of Saint Matthewe Goe yee therefore and teache all nations baptising them in the name of the Father c. Out of Marke Goâ— yee into the whole worlde and preache the Gospell to all creatures he which shall beleue and bee baptised shall bee saued c. Beholde say they teaching goeth before baptisme Therefore they that are notable to be taught ought not to be baptised Furthermore to beléeue goeth before and to baptise followeth after Infantes do not beléeue therefore they are not to be baptised Vpon all these they heape vp out of the Actes of the Apostles examples whiche proue that the faithfull that is to say they that confesse the fayth were baptised of the Apostles They reckon vppe also the newly instructed Christians of the olde time to whom say they there had bene no place giuen if they had baptised infantes I aunswere If the order of the wordes make anything in this matter we also haue in a readinesse to serue oure turne For in Marke thus we reade Iohn baptised in the desert preaching the baptisme of repentaunce in whiche place we sée that to baptise goeth before to preache followeth after Yea I will shewe also that that place which they alledge out of Matthewe for them selues maketh also for vs For Matthewes wordes be these All power is giuen vnto me both in heauen and in earth sayth the Lord Goe therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say discipulate that I may so speak that is make ye me disciples or gather together al nations yea he teacheth them also the way means how to gather disciples vnto him out of all nations or al nations by baptising teaching them By baptising and preaching â—e shall gather me together a church And he setteth out both of them seuerally one after an other swéetely and shortly saying baptising them in the name of the father and of the sonne and of the holie Ghoste Teaching them to obserue all thinges which I haue commaunded you Now therefore baptisme goeth before teaching But we doe not thereby gather that those nations which neuer heard any thing before of God and the Sonne of God and the holy Ghoste are to be baptised neyther would the Apostles haue borne that but we alledge these thinges to declare vpon howe fickle a foundation the Anabaptists do build And we simply say that it is not true whiche these men imagine that the Lord coÌ„manded his apostles to baptise them onely whom they taught Neyther dothe he here poynt out who are to be baptised in the whole worlde but he speaketh of them that are of perfect age and of laying the firste foundations of fayth and of the Churche among the Gentiles being rude as yet and ignoraunt altogether in religion They that are of perfect age are able to beare preaching or teaching Infantes are not so They that are of perfect age are able to beleeue and confesse Infantes are not so Therefore he speaketh nothing here of infantes Yet therefore they are not debarred from baptisme It is a general law He which doth not labor let him not eate but who is so cruell and vnnaturall to thinke that therefore infantes are to be famished to death The Lorde when true religion beganne to be spread abroad sent his Apostles into all nations vnto them which bothe were ignoraunt of God and strangers from the Testamentes of God Truely it behâ—â—ued them not firste to baptise and afterwarde to teache but first to teach and then to baptise If at this day we shuld go to 〈◊〉 or turne the Turkes to the sayth of Christe first truely we should â—eache theÌ„ afterward baptise the seruantes of Christ and those that would yelde themselues into his subiectioÌ„ So the Lord him self in times past also first renued his couenant with Abraham him selfe and instituted CircumcisioÌ„ for a seale of the Couenant and after that Abraham was circumcised But he him selfe when he vnderstoode that infantes also were partakers in the couenant and that circumcision was the seale of the couenaunt he afterward did not only circumcise Ismael being thirtéene yeares of age and all that were borne in his owne house but infantes also among whom we reckon Isaach also Euen so the faythfull whiche were turned by the preaching of the Gospel from gentilisme and confessing were baptised when they vnderstoode that their infantes were counted amonge the people of God and that baptisme was the badg of Gods people they caused also their infantes to be baptised As therefore it is written of Abraham He circumcised al the menchildren in his house so we oftentimes reade in the Actes and writings of the Apostles that after the maister of the house is turned the whole familie is baptised But as concerning the newly instructed Christians they came in the old time from the Gentiles dailye vnto the Church whome these did instruct in the principles of faythe being ignoraunt therein and afterwarde baptised them But the auncient fathers them selues neuerthelesse baptised also the infants of the faythful which anon we will declare Neither doe they lawfully gather when they conclude in this sort Hee which shall beleeue and be baptised shall be shwed Infantes doe not beléeue therfore they are not to be baptised For againe it is certeine that it is spoken of them that be of perfecte age as in Matth. And bycause he requireth fayth and confession of fayth of those that are of perfect age it doth not followe therevpon that he requireth the same of infantes For he accounteth these as his
owne of his méere grace and frée promise without their confession So that of the contrary part we doe thus reason They that beléeue are to be baptised whiche the verie aduersaries also do confesse Infantes doe beléeue For God reckoneth them in the number of the faithfull whiche I haue afore manifestly proued Therefore infantes are to be baptised They obiect that infants vnderstande not the mysterie of baptisme and therefore that it is not onely repugnant to religion but to common sense and reason to baptise infants For to baptise an infant is to baptise a logge since neither of theÌ„ hath the vse of reason but these filthy knaues let their tongs run at randon against the verie maiestie of god God commaunded to circumcise the infants and circumcisioÌ„ conteineth high mysteries whiche infants vnderstand not But hath God ordeined any thing against reason coÌ„monsense Go ye falseknaues go with your blasphemies to the place which you deserue It is a most filthy déede yea and more than barbarouâ— in that ye compare infants to logges For what great store God setteth by infants we taught you alredy before out of the Gospell But men which nowe beginne to haue the vse of sound reason are diligently and earnestly to be taught and admonished to remember they are baptised and to indeuour by calling on the name of the Lord in all points to be answerable in life and conuersation to their promise and profession For so Abraham instructed his sonne Isaach and all the holy fathers their children But letting passe these brainsicke frantique and foule-mouthed raylers who as we haue heard neuer want wordes to wrangle though we haue hadde neuer so muche neuer so often and neuer so earnest conference with them Let vs procéede to declare in a sewe but yet manifest arguments that infants are to be baptised and that the Apostles of Christe our Lord haue baptised infants The Lorde commaunded to baptise all nations and therefore infantes For they are comprehended vnder the worde of All nations Againe whom so euer God reckoneth among the faythfull are faythfull For Peter in a vision heareth That whiche God hath cleansed call not thou common or vncleane God reckoneth infantes among the faythfull therefore they are faythfull except we hadde rather resist God and séem to be stronger than he And now we count it oute of all controuersie that the Apostles of Christe baptised them whome Christ commaunded to baptise but he commaunded to baptise the faythfull therefore the Apostles baptised infants The Gospell is greater than baptisme for Paule sayth The Lorde sent me to preache the Gospell and not to baptise not that he did absolutely denie that he was not sent to baptise but bycause he preferred doctrine For the Lord commended them both to his Apostles Furthermore in the Gospell children are receyued of God and not refused who then vnlesse he be willingly obstinate can debarre them from the lesse In â—acramentes the thing signified and the signe are considered The thing signified is the excellenter from the infants are not debarred Who then will denie them the signe Truly the holy sacraments of God are more estéemed by the worde than the signe By the woorde we gather that women are not excluded from the Supper of the Lorde Although therfore we reade not that they were in the first institution and set at the first table of the Lorde neyther that there is any expresse law which commaundeth vs to admitte them to the Supper yet neuerthelesse withoute feare or doubt by a perfect argument we admit them S. Peter could not deny them the baptisme of water to whome he sawe the holie Ghost to be giuen whiche is an assured tokeÌ„ of Gods people for he saith in the Acts of the Apostles Can anye man forbid water that these should not bee baptised which haue receiued the holie Ghoste as well as wee Wherefore the holie Apostle Peter denyed not baptisme to infants For he knewe assuredly euen by the doctrine of his Lord and maister that I may speake nothing now of the euerlasting couenaunt of God that the kingdome of heauen is of infants No man is receiued into the kingdome of heauen vnlesse he be the friende of god And these are not destitute of the spirite of god For hee which hath not the spirit of Christe the same is none of his children are Gods therefore they haue the spirite of god Therefore if they haue receyued the holy Ghost as well as we if they be accounted among the people of God as well as we that be growne in age who I praye you can forbid these to be baptised with water in the name of the Lord At the first the Apostls murmured being theÌ„ not sufficiently instructed against them that brought infantes vnto the Lorde But the Lord rebuked them and said Suffer little children to come vnto me Why then do not the rebellious Anabaptistes obey the commaundement of the Lord For what other thing doe they at this day whiche bring children vnto baptisme than that whiche they in times past did which brought infants vnto the Lord And the Lord receyued them layde his handes on them and blessed them and to be shorte by wordes and gestures he notably signified that children are the people of God and most acceptable to god But why then by the same meanes say they did not he baptise them Bycause it is written that Iesus him self did not baptise but his disciples Nowe since of the thing it selfe it is so playnely determined why as yet doe we contend about the signe Hitherto good men are satisfied but contentious persons go on to busie them selues with questions Beside this circumcision among the olde people of God was giuen to infants therefore baptisme ought to be giuen to infants among the newe people For baptisme succéeded in the place of circumcision For S. Paule sayth By Christ ye are circumcised with circumcision made withoute hands by putting off the body of the fleshe subiect to sinne by the circumcision of Christ buryed with him in baptisme Loe Paule calleth baptisme the circumcision of Christians made without hands not that water is not ministred by hands but in that no men hencefoorthe is circumcised with handes the mysterie of circumcision remayning neuerthelesse in the faythful Neither shalt thou reade any of the old interpreters of the church which haue not confessed the baptisme came in stead of circumcision Yea the likenesse and similitude of both of them do shewe a manifest succession To that whiche I haue sayde I ioyne this The seruauntes of God haue alwayes bene carefull to gyue the signes to them for whome they were ordained For that I may passe ouer al other did not Iosua diligently prouide that the people shoulde be circumcised afore they entered into the lande of promise And since the Apostles the preachers to the whole worlde haue bene the faythfull seruaunts of Iesus Christe who hereafter may doubt that they
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
whose guestes wée are if we be faithfull He hath consecrated the supper for vs and doeth yet consecrate it by his holy word his will and his power of which matter we spake before And because the faithfull vnderstand and know these things they sitt downe to the holy and heauenly banquet with Christ being wholie occupied in heauenly thinges both in minde and soule Hee instituted the supper the same night that he was betrayed and the next night by his death and bloudsheding he confirmed the new testament For so soone as hee had eaten the figuratiue Lambe with his disciples and had plainely told them that from that time forwards that ceremonie should not be vsed the supper was established in the place of that which was abolished That like as the bloudie Lambe did signifie that Christ should suffer euen so the bread which is with out bloud witnesseth that Christ who is the bread of life is alreadie baked vpon the crosse and hath suffered and made the food for all beléeuers Wherfore that night was worthie to be obserued and celebrated and that last supper is full of mysteries For wee commonly most of all account of the words déeds of our dearest friendes whiche they vse a little before their death Wherefore as all Christes doinges are beloued and pretious vnto vs so ought this his last supper to be most déerely beloued and pretious in our sight The supper consisteth of the word and manner promise and ceremonie The word is this that Christ is preached to haue béene giuen vpp to death for our sinnes and that hee shedd his bloud for the remission of our sinnes Promise is made vnto al that beléeue that their offences shall bee forgiuen The same thinge is also expressed by the manner The manner is diligently sett downe in writing by S. Matthew Marke and Luke whome S. Paule following hath nothing at all varied from them The wordes therefore déerely beloued as they be gathered out of these foure into one text I will recite vnto you The same night in the Euening wherein he was betrayed the Lord came with the twelue and when it was time hee sate downe the twelue with him And while they were eating Iesus tooke bread when he had giuen thankes he brake it and gaue it vnto his disciples saying Take and eate this is my bodie which is giuen for you or broken Doe this in the remembraunce of mee Likewise taking the cup after he had supped hee gaue thanâ—kes deliuered it vnto theÌ„ saying Take ye this diuide it among you drink ye al therof And they dranke al therof And he said vnto them this is my bloud which is of the new TestameÌ„t which is shed for many for the remission of their sins This cup is the new testameÌ„t in my bloud which is shed for you This do as ofte as you shall drink it in the remembrance of mee Verily I say vnto you that I will not drinke hencefoorth of the fruite of the vine vntill that day come that I drinke it new with you in my fathers kingdom These are word for word the solemne moste holy wordes of the Lorde spoken at his last supper The high bishop of the catholike church Christ our Lord celebrated his supper with his disciples in like sorte as we haue now séene heard without al pompe simplie plainly sparingly He tooke away the ouer-busie ceremonie of the lawe appointing an other verie easie to be gotten and no thing sumptuous Moste thinges apperteining to the law were troublesome and all belonging to the gospel easie nothing sumptuous The Lord sitteth downe with his twelue disciples Whereby we learue that first of all there must a companie bée gathered together which must celebrate the supper In his assemblie these thinges doth the Lord First of all he preacheth most diligently vnto his disciples of those things especially which concerne the mysterie of his passion and of our redemption But wheresoeuer is the preaching hearing of the word of God or of the gospel of Christ there are also gronings vowes or prayers of the faithfull wherfore they that intende to celebrate the supper of the Lord before althing according to the example institution of the highe bishop Christ our Lord they do most diligently heare the preaching of the Gospel also pray most earnestly Afterward he took bread the lord blessed it and brake it moreouer he gaue vnto his disciples bad them eate Anon he parted the Cup among them commaunding them al to drinke thereof And therevpon he plainely and expresly commaunded saying Do this to wit as you haue séene me do Wherfore the disciples did eate the bread and dranke all of the cup. Therfore they the celebrate the Lords supper lawfully do one vnto an other breake distribute and eate the Lords bread which they receiue at the handes of Christes ministers likewise distribute and drinke al of the Lords cup which they receiue at the hands of Christes ministers And like as the high bishop Christ bad theÌ„ do it in remembrance of him so they the celebrate the Lords supper remeÌ„ber the death of Christ all his benefits Moreouer as the Lord hath gone before vs in his example in giuing thanks to God the Father so likewise do the faithfull make an ende with this holy mysterie with giuing of thaÌ„ks praysing his goodnes and mercie because he is good and his mercie indureth for euer This is the most simple best maner of the Lords supper whiche the Apostles receiuing of Christ deliuered to be obserued of all nations Wherfore when this questioÌ„ is asked Whether it be lawfull to sup after an other rite or manner Whether it be lawfull to add or diminishe any thing froÌ„ the maner left deliuered or to chaunge any thing therin Whether the supper of the lord ought only to be celebrated after the maner alreadie deliuered not after any other there is no small follie rastnesse yea rather great vngodlinesse therein bewrayed For to what end serueth the most simple most plaine best and perfectest forme of the supper deliuered of the Lord himselfe receiued of his apostles if we deuise another who I pray you shal deliuer a better than the sonne of God himselfe the highe priest of the Catholique Churche hath alreadie deliuered Or who I beséech you that is well in his wittes shall either add or diminish any thing to the ordinaunces of God Who dare be so â—old as to chaunge that whiche is deliuered by the euerlasting wisedome of God All the sayings and doinges of Christ are most perfect Therefore the fourme also of the Lords supper is a moste perfect fourme of a right singular and excellent ordinaunce or institution The rites or ceremonies of celebrating the sacramentes of the olde testament were most perfect so deliuered from the first institution of them that nothing was added to theÌ„ nor taken froÌ„ them by suche
soule For the thing that signifieth is wont to be called by the name of that thing whiche it signifieth as it is written The seuen eares of wheate are seuen yeares He said not doe signifie seuen yeres And seuen oxen are seueÌ„ yeres and many such like In like sort it is said The rocke was Christ Hee said not The rock signifieth Christ but as though it were so in deede whiche is not the same in substance but by signification So likewise the bloud beecause thrugh a certeine vital substaÌ„ce in it signifieth the soule in the sacraments is called the soule Thus far he The same Augustine also against Adimantus cap. 12. saith So is bloud the soule like as the rock was Christ And againe in the same place he saith I may also expouÌ„d that that precept of the bloud and soule of the beast c. consisteth in the signe For the lord douted not to say This is my body when he gaue the signe of his body Thus much Augustine There is no foole so doultish that will say that these wordes of Augustine are darcke or doubtfull Who so liste maye add here vnto that which the same authour hath plainely written concerning figuratiue spéech Libro 2. Contra Aduers Legis Cap. 9. But let vs leaue off to cite mens testimonies coÌ„cerning the proper and most auncient exposition of Christes wordes This is my bodie Let vs rather procéede to alledge sounde arguments out of the scriptures as we promised to do thereby to proue that wée must sometime of necessitie depart from the letter that Christes words are accordingly as I haue said to bée expounded by a figure First it is euident that the Lord at this present instituted a Sacrament whereby it is manifest that the Lord spake after the same manner as he is wont to speake in other places of the scripture concerning sacraments as when he saith that circumcision is the Lords couenaunt the lambe the Lords Passeouer that sacrifices are sinnes and sanctifications baptisme the water of regeneration But we declared in the sixt sermon of this Decade that all these kindes of speaches remaine to be expouÌ„ded This saying or spéech therefore is to be expounded This is my bodie This is my bloud because it is sacramentall For it receiued the common interpretation whiche most truly and for certeinty was vsed and receiued by the catholique church euer since the time of the Apostles yea and euer since the time of the Patriarches vnto this day to wit that signes do receiue the termes and names of those things that are signified so that thereby they receiue no part of their substance but do stil continue remaine in their owne proper nature For this cause it coÌ„meth to passe that our Lord Christe in the Gospell written by S. Luke did ioyne the banquet of the Passeouer with this our lordes supper in such sort that he substituted this in the place of the other that it should not séeme straunge if he said in this our supper This is my body for in the solemnizing of the feast of Passeouer it is thus said The lambe is the Lords Passeouer Which kind of speach was not darke to be vnderstoode by the Apostles who vnderstoode that this lambe was a remembrance of the passage once past By that meanes also they vnderstood that the Lords bread giuen vnto them by the Lord is a remembrance of his body For in other matters of much lesse weight they diligeÌ„tly questioned and inquired of the Lord touching the proper sense signification of the words But of these woordes they neuer once doubted or asked any question For al sacramental spéeches were to the holy fathers very wel knowen Moreouer if we continue to vnderstand the words of the supper simply according to the letter it followeth that the Lord hath deliuered vnto vs his body and bloud corporally to be receiued And I pray you to what ende should hee deliuer them but that we receiuing them corporally might liue But the vniuersal canonical scripture teacheth that our life or saluation our iustificatioÌ„ coÌ„sisteth in faith only which we repose in the body which was giuen the bloud shedd for vs which is the spiritual eating not in any work of ours much lesse in the bodily eating of Christes body whiche he sheweth in another place to be nothing auaileable Then since there is but one meanes and that most simple wherby to obteine life and iustification to wit by faith only not by the work of our eating neither is the scripture repugnant to it selfe surely the Lord hath not instituted any such worke of eating therefore the solemne words of the supper do admit some other exposition If the bread were the lords true and natural body it must néeds follow the euen the wicked being partakers of this bread shuld eate Christs body that verily his flesh shuld be meate to feed the bellie since they that eate it lack both mindes faith But all holy men abhorre that thought as absurd most vnworthie of whiche matter I will intreate more hereafter Therfore the saying of Christ This is my body admitteth an expositioÌ„ The whole vniuersal canonical scripture witnesseth that our Lord Iesus Christ toke a body of the vndefiled virgin consubstantial in al poincts vnto our bodies that is to say an humane bodie yea that hee was made like to vs in all respectes except sinne Nowe it is manifest that he spake of his true sensible bodie when he sayeth This is my body For he addeth Whiche is broken or giuen for you But the true natural sensible or humane body was deliuered and died for vs But this appeareth not in the bread or vnder the bread Wherefore the Lords words must be expounded Surely if it had béene the Lords will to make his body of bread his bloud of wine according to the power wherby he made all thinges with his word as soone â—s euer he had said This is my body the bread had béene the body of Christ and that very body whereof he spake mortall passible to be felt and séene For he spake the word and they were made he commaunded and they were created He said let ther be light and light was made and such kind of light as might be perceiued and did shine But in the supper we sée nothing in Christes hands but bread no body And therfore it was not our sauiours meaning by these words This is my bodie to create or make his body of the bread For if he had ment so to do surely it had béene done Neither is there any cause why they should here as it were casting their mistes before our eyes and applie their coloured interpretations vnto a rotten construction vsing wordes vnspeâ—keably supernaturally inuisibly not qualitiuely not quantiuely not as in a place For by these termes they intending in the meane while to bring some other thing to passe doe by the wonderfull iudgement of God quite subuert and ouerthrow
These sayinges of the clarified body which is that whiche ascended and sitteth at the righte hande of the father repugne wholy with vbiquitie or being in euerie place and the insensibilitie of Christes body whiche notwithstanding must néedes be graunted if we procéede to inforce the reall presence of Christes bodye out of the wordes of the supper simply vnderstood Whervnto belongeth that whiche the Apostle disputing of the resurrection of the deade sayth If the deade doe not rise neyther is Christe risen But Christe is risen being the first fruites of them that sleepe and therefore shall wee rise also Wherefore by our owne bodies being raysed againe it appeareth what manner of bodye Christes glorious body was or is wherevnto our bodies are made like But our bodyes shall be true bodyes consisting of sinewes veynes fleshe skinne and bones visible not inuisible and remayning in some certeine place in heauen not euerie where wherevpon it foloweth that the lords bodye is not inuisible and euerie where But if any man thinke that to be no good argument whiche is fet from our raysed bodyes to the Lords raysed body or contrariwise let him accuse Saint Paul who hath taught vs this by his example Therefore the Catholique and righte auncient fayth constreyneth vs to expound the wordes of the Supper by a trope or figure Finally when as the Capernaites had hearde the Lord dispute touching the eating of his body and drinking of his bloud and did thinke and imagine of a carnall eating and drinking he sayde that he would ascend into heauen to wit that they shoulde not thinke on the eating of his naturall body since in the selfe same body he would ascend into heauen Neyther is there lefte here any place for the newe and friuolous deuice of certeine men whiche feigne that to ascend into heauen is nothing els than to lay downe the weake state and condition thereof and to receiue a supernaturall For Sainte Luke whome altogether we muste rather beléeue than suche subtile deuises or rather follies saith that the Lord was lifted vp on highe and carried vp into heauen from the sight of his disciples moreouer that his body was receyned by a cloude and that his disciples looked vp into heauen after him vntill they heard the Angels say vnto them that he would returne againe in the verie same manner altogether as they saw him depart away But who knoweth not that he shall come againe in the cloudes of heauē Therfore heauen into which the lord ascended is the name of a place not of a state or condition Also in the gospell he promiseth vs a place with him selfe saying If I go to prepare you a place I will come againe and take you vnto me that where I am there you may be also Yea he layd downe all the conditions and infirmities of a mortall body in his resurrection so that he had no néed to lay them down at his ascension I suppose that there is none of the faythfull that will denye that the Lorde instituted nothing to vs in vaine or without some singular and speciall commoditie to vs But when the Lorde sayde in the Gospell that his fleshe being corporally eaten auayled nothing where he speaketh of none other body than of that verie same whereof he spake in the words of the Supper to wit whiche he gaue for vs it followeth without all contradiction that the Lorde deliuered nothing vnto vs in the Supper but that would profite vs But he should haue deliuered that which would not haue profited vs if hee had giuen vs his body to be eaten corporally It is euident therefore that it is very necessarie the wordes of the Supper shoulde be expounded Herevnto belongeth the notable prophecie and manifest commaundement of oure Lorde Iesus Christe saying in the Gospell Then if they shall say vnto you Loe here is Christe or there is Christe doe not beleeue For there shal arise false Christes and false prophetes and they shall worke greate signes and wonders so that if it were possible the verie elect shall bee brought into errour Beholde I haue tolde you before If therefore they shall say vnto you Beholde where he is in the wildernesse goe not foorth Behold where he is in the innermost parts of the house in the closets or coffers I say For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the most secrete and innermost partes of all the house wherein we vse to lay vp those things whiche we would haue safest kept which in Dutche we call Schryn schloss vnd ghalt doe not beleeue For like as the lightning goeth out of the east appeareth euen vnto the west so shall the cōming of the sonne of man bee But although this place is vsed to be expounded by many of the calamities of the Iewes yet that can not be denyed whiche S. Hierome also him selfe confesseth that in the same likewise the destinie of all the worlde is prophecied of euen vnto the end therof Wherefore this place which we haue alledged is concluded with the saying concerning Christes last comming into the worlde at the daye of iudgement And moreouer it cannot be denyed that the Lorde doth absolutely condemne that doctrine that defendeth that Christe remaineth or is presente in diuers places of the world in boxes or close places whiche not only the books of the teachers of transubstantiation are séene to do but also tabernacles whiche are erected vnto Christes body whiche they call meate tentes also chapells with famous temples and monasteries In all and euerie one of those places I say they shewe vs Christe saying Lo here is Christ and there is Christ Behold the breade of Angels Christe is wholy in all these sacrifices and he is fully and wholy in euery parte of them euen in suche sorte as he was when hee was borne of the virgine Marie and houng vppon the crosse Which thing they by and by confirm by myracles and wonders they also set it foorthe with circumstaunce of wordes saying that so greate mysteries are not to be inquired of but simply to be beléeued And that these thinges were wrought vnspeakably and inuisibly by the omnipotencie of God. Neyther did the Lorde dissemble howe muche this errour shoulde increase There shall be suche plentie suche great numbers of people that receiue this errour and running after Christe into the desarts innermost places of the houses the the very elect shal be in danger But in the mean while in so great perill and daunger of thinges what doth Christ teach his elect to do Immediately he addeth Do not beleue What do not beleue That Christe is here or there vppon earth in the wildernesse or in the innermost partes of the house or euen in the middest of the cities or in the fieldes He addeth moreouer Goe not foorth Followe not the multitude which by distance of place séeketh for Christe as if he were yet conuersant vpon the earth Therefore nowe if so be the
after the supper did beate vpon nothing so muche as the very same thing against which they set shoulder to wit that Christe would be absent in body but present in spirit that this presence wold be more profitable to the church than his bodily presence Do they not also vnderstande wherefore he tooke fleshe and was nayled on the Crosse that is to say what the effect and vse is of Christes body to wit that the sacrifice of his body being once offered for vs vppon earth he might carrie the same vppe into heauen in token that both oure bodies and soules after oure death shall through his merite be also carried thither Therefore after that the Lordes body had fulfilled on earth that whiche it came to fulfill there is no cause why it should doe any thing else vpon earth He nowe sitteth and ought to sit at the right hande of the father that he may drawe all vs thither vnto him If there be any that doth not yet fully beléeue that which we say let him reade the doctrine of Sainte Paule the Apostle in the ninthe and tenthe Chapters of his Epistle to the Hebrues Let him also reade the fourtéenth and sixtéenth chapters of Saint Iohns Gospell But if it be a pleasure to them to hale at the gable of contention and to sticke precisely as well to these wordes of the Lorde I am with you vnto the worldes ende as to these This is my body This is my bloud let them then expound to me these holy testimonies of the holy Scripture Paule sayth that Christe dwelleth in our harts and that Christ liueth in him and he in Christe The Lorde saythe to the théefe This day shalt thou bee with me in Paradise And the Euangelist saith of the Lord being dead They layde him into the sepulchre The Scripture sayth not They layde fleshe and bones into the sepulchre but They layde him into the sepulchre The Lorde sayde not to the théefe Thy soule shall be with my spirite or soule in Paradise But Verily I say vnto thee this day shalt thou be with me in Paradise Neyther dothe Sainte Paule say that Christes spirite and life doth liue in him or dwell in our heartes But he sayth simply That Christ doth dwell in our heartes But who is so foolishe and giuen to contention that for these wordes and places of the Scripture will contend that Christes diuinitie was buryed with his body that Christes body was with his soule that same daye in Paradise in which either of thē departed this life that Christes body together with his spirit dwelleth in the harts of the faithful liueth in Paul that Paule liueth in Christes flesh Al men doe willingly admit the catholique sense of the catholique Churche gathered out of the word of god namely that Christ in his spirite is present in his Churche euen to the worldes ende but absent in body and that the théefes soule was that day present in Paradise with Christes soule not with his bodye So iudgeth it also of the residue But if any man mistrust myne interpretation let him heare S. August in his treatise vpon Iohn saying thus He speketh of the presence of his body when hee sayth the poore you shal always haue with you but mee shall you not haue alwayes For in respect of his maiestie of his prouidence of his vnspeakable grace is that fulfilled which hee spake Behold I am with you always euen to the worldes end But in respect of the fleshe which the woorde tooke vpon it in respect that he was borne of the virgine that he was takē by the Iewes that hee was nayled to the Crosse that hee was taken downe from the Crosse that hee was woond in a sheete that he was layde into the sepulchre that hee was manifested in the resurrection you shall not haue me with you alwayes And why so Bycause hee was conuersant as touching his bodily presence fourtie dayes with his disciples and they accompanying him but not following him hee ascended into heauen And is not here For there he sitteth at the right hand of the father And hée is héere For hee is not gone hence in respect of the presence of his maiestie Thus farre Sainte Augustine But if they yet procéede not regarding all this that we haue sayd to vrge that saying of the Lorde out of Matthewe Behold I euen I I say am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you we will also obiect againste them this saying of the Lord and the same out of the Gospel It is expediēt for you that I we here they haue also this worde I doe depart we obiect also against them this testimonie of the angels out of Luke This Iesus which is takē vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you into heauen c. They shal be at lengthe constreyned whether they will or no to reconcile such places as séeme to be repugnant and to admitte the generall vnderstanding whiche we haue alledged and defended hitherto Neyther is there here any daunger of diuiding Christe neyther diuide we Christes person with Nestorius since we defend the proprietie of bothe natures in Christe against the Eutychians While Christ our Lorde in body was yet conuersant vpon the earth hee him selfe witnesseth in the Gospell that neuerthelesse he was also in the heauens And in déed Christ who was bothe God and man all at one time was then in heauen when he was crucified and conuersant vpon earth although his body was not crucified in the heauens But as Christ diuided not him selfe although being in heauen he was notwithstāding conuersant and crucified in body vpon earth not in heauen so neyther do we diuide Christe who is both God and man although we say he is present with vs when we celebrate the supper and that we communicat with him yet neuerthelesse we affirme that in his body he remayneth in heauen where hee sitteth at the right hand of the father and so let vs keepe our selues within the compasse of the Scripture Of this matter I haue reasoned at large where I haue intreated of one person and of bothe natures in Christ vnpermixed Hitherto haue I spoken of the naturall meaning of the wordes of the Lordes Supper as briefly and plainly as possibly I could Touching the place of Paule in the first to the Corinthians chap. 10. The cup of blessing which we blesse c. with suche other textes which are alledged to proue bodily presence I shal not néed to vse many wordes for wee haue handled that place already once or twise It remayneth therefore that wee examine and weyghe what they deliuer vnto vs touching the eating of Christes body and also what the Canonicall scriptures doe teache to be thought of that eating What say they the lord hath promised the same most surely and fully he performeth They adde But he promised that he would giue vs his true body and very bloude to be eaten and brunken in the fourme of breade and wine
of him that sent mee that who soeuer shall see the sonne beleeue in him may haue euerlasting life I wil rayse him at the later day Lo héere thou haste againe these wordeâ— to eate Christes flesh to drink his bloud and to beléeue in Christe all in one sense Againe the Lord sayeth I am the liuely bread which came downe from heauen And againe he saith Verilie I say vnto you he that beleueth in me hath life euerlasting Whosoeuer shal eate of this bread shall liue for euer Then to eate Christe and to beléeue in Christe are all one And againe he saith Who so eateth my flesh and drinketh my bloud abideth in me I in him Moreouer Iohn in his Canonicall epistle saith Who soeuer shall confesse that is to say shal beleue that Iesus is the sonne of God God abideth in him and hee in God. Againe Verily verily I say vnto you vnlesse you eate the fleshe of the sonne of man drink his bloud you can haue no life in you And the same Lord saith also in the 8. chap. of Iohn If you doe not beleeue that I am yee shall dye in your sinnes And againe Verilie Verilie I say vnto you whoso keepeth my sayinges he shall neuer see death Againe the Lord saith Like as the liuing father hath sent me and I liue by meanes of the Father so likewise whoso eateth mee shall also liue by meanes of me And Iohn in the â— cha sayeth Like as the father hath life in himself so hath he giuen to the sonne to haue life in him felfe And likewise in his Canonicall epistle hee sayeth Whoso beleeueth in the sonne of God hath a testimonie in him selfe And Whoso hath the sonne hath life Vnto these most euident testimonies of God we wil now ioyne y testimonies of men whiche doe say the very same that to eate Christ is nothinge else but to beléeue in Christ and to abide in Christe S. Augustine in his 2â— treatise vpon Iohn expounding these wordes of the Lord saith This is the worke of God that you should beleeue in him whome he sent as he left written This is therefore to eate the meate that perisheth not but which remaineth vnto â—uerlastinglife Why then doest thou prepare thy teeth and thy belly Beleeue and thou haste eaten The same againe in his 26. treatise saith To beleue in him this is to eate the bread of life Whoso beleeueth in him eateth inuisibly and is filled bicause he is borne inuisibly And again in y same treatise he saith This is to eat that meat drink that drink to abide in Christ and to haue Christe abiding in him by this meanes who so abideth not in Christ in whome Christe doeth not abide doubtles hee neither eateth spiritually his fleashe c. The same Augustine Lib. de Doctrina Christiana Cap. 16. shewing when a figuratiue speach is to be admited and wheÌ„ not sayth If it be an inioyning speach or forbiding some heynous offence or trespasse or commaunding some profite or good deed to be done it is not figuratiue But if it seeme to coÌ„maund some heynous offence or trespasse or to forbid some profite or good deede then is it figuratiue Vnlesse you eate the fleashe of the sonne of man and drink his bloud you can haue no life in you this seemeth to command an heynous offence trespasse therefore it is figuratiue willinge vs to bee partakers of the Lords passion and sweetely and profitably to keepe in memorie that his fleash was crucified and wounded for vs. Thus said Augustine who doubtlesse set downe not onely his owne meaninge héerein but also the meaning of the whole eatholique Church which was at that time Let our aduersariâ—s therefore take héede what they dâ— who will driue all y faithful to this wickednesse offence to wit that we should corporally eate Christs bodie Furthermore héervnto is to be added that which by reason of the perspicuitie plainnesse thereof doeth almoste surpasse all that wee haue alleadged before which the Lord himselfe aunsweared to those that woondred or rather murmured saying How can he giue vs that his fleash to eate after that hee had declared the summe of that true faith Doth this offend you sayeth hée that I saide I would giue you bread whiche came from Heauen euen my fleash to be meate to all beléeuers I suppose that offence shall take no iust place when you shall sée me ascend into heauen froÌ„ whence I came down vnto you where I was with my Father before all beginning then shal ye perceiue by my diuine ascension that I am the heauenly bread the naturall sonne of God and the life of the worlde ye shal perceiue moreouer that my fleash is not to be eaten bodily and to bee consumed and torne in morcels but is carryed vpp into Heauen for a pleadge of the saluation of mankinde And shortly after this he sayeth further It is the spirite that quickneth the flesh auaileth nothing And yet more manifestly he speaketh The words which I speake vnto you are spirite life Certeine it is y Christes flesh auayleth very much is more profitable to the world than any tonge yea the moste eloquent can expresse Yea the Lord hath warned vs before hand that we shall haue no life vnlesse we eate his fleash Then doeth the Lord deny that his fleash auayleth vs any thing at all if so be it be eaten as the Capernaites vnderstoode that is to say bodily For béeing bodily eaten it auayleth nothing but beeing spiritually eaten it quickeneth and the Lord hath plainely professed that he spake of the spiritual eating in which consisteth life These thinges béeing declared and confirmed after this manner we gather such thinges into a shorte summarie wherein we think sufficient aunswere is made vnto our aduersaries obiection The proposition is true whiche holdeth that the Lorde doeth certeinely perfourme that which hée hath promised But the second proposition is false which saith that the Lorde by his words in the 6. Chapter of Iohn by breade meant the materiall breade of the sacrament and that hee promised that he would conuerte the same into his fleash For by bread he ment not the materiall breade of the Sacrament but meate to liue withall according to the proprietie of the Hebrue tonge yea his very flesh which was deliuered to the death to be meate I say that we might liue through Christes death Thus therefore should the argument haue béene framed That whiche GOD promiseth he perfourmeth but he promiseth that he will giue vs his fleash for bread that is to say to be meat and life for vs Therefore hath he giuen his fleshe to be meate that is to say hee hath giuen ouer him self to the death that by his death wee mighte liue Whiche béeing so surely the meate wherof the Lorde speaketh is no bodily meate although the Lorde him selfe haue a true humane and naturall body of like substaunce to ours
not onely the sacramentes of the bodie and bloude of Christ We answere that Paule saieth thus in plaine wordes Who soeuer eateth of this bread and drinketh of the Lords cup. c. Marke this he sayeth Who so eateth this bread drinketh of this cup vnworthily hee saith not Who so eateth the flesh and drinketh the bloud vnworthily For they whiche eate the Lorde are not without faith and Christe dwelleth in them and they in him If thou yet meruaile how the vnbeléeuers can bée guiltie of the Lordes body and bloud being eaten but sacramentally learne this out of other places of the Scripture The Lord saith in Iohn Verilie verilie I say vnto you he that receiueth whomsoeuer I shall send receiueth me and whoso receiueth me receiueth him that sent mee Wherfore whose receiueth not an apostle trespasseth not against y Apostle but against God himself although in y mene while he hath not séene god nor will not séeme to haue repelled him Wee read how y the iudge will say to them that are on his left hand Departe from me you wicked into euerlasting fire For I was hungrie and you gaue me no meat I was thirsty you gaue me no drink c. But harkeÌ„ now how the reprobate wil make exceptions againste thus sentence of the Iudge Lord when did we se thee hungrie or thirstie and ministred not vnto thee TheÌ„ heare again what the iudge wil answere Verily I say vnto you in that yee did it not vnto one of the least of these ye did it not to mee wherfore like as he that sinneth against a minister or a begger sinneth agaiÌ„st Christ himselfe although in y meane while he hath not hurt Christes person in any point so is he also giltie of the body bloud of Christ whosoeuer receiueth the sacrament of the body bloud of Christ vnworthily although in the meane seasoÌ„ he haue not receiued the very body bloud of the lord Paul saith in another place that reuolters do crucifie againe vnto them selues the sonne of god He also denieth in an other place by all manner of meanes that it is possible for Christe to be crucified or to dye any more Therefore Christ cannot be crucified againe by the Apostataes or reuolters how beit their shamefull falling away from him is so estéemed of as if they had crucified the Sonne of God. Although therefore the wicked doe not eate the Lordes verie bodie nor drinke his bloude neuerthelesse they are guiltie of betraying the Lords body and bloud as farre as in them lyeth If a rebell treade vnder his foote y seale or letters of the Prince or Magistrate although hee touche not the Magistrate him selfe nor treade him vnder his foote yet is hee sayde to haue troaden the magistrate vnder his foote and is accused not for hurting the seale or defiling the letters but hee is charged of treason and accused for treading the Prince vnder his féete What meruaile then if we heare it said that they which do eate the Lords bread vnworthily are guiltie of the body and bloud of Christ For the bread and the mysticall cup are a sacrament and seale of it Hetherto haue we disputed of the eating of the bodie of Christe and of drinking of his bloud haÌ„dling euery one point therof with asmuch breuitie as we could Now we go to knit vp the other endes of the Lords supper béeing placed in the description of the supper We said that the supper was instituted by the Lord that it might represent visibly the gifts of God vnto the Church and lay them foorth before the eyes of all men But we haue learned by the whole discourse of this matter that Christ him selfe is a most full rich treasure of all the giftes of God as namely froÌ„ whom béeing deliuered for vs vnto death we haue all things belonging to life remission of sinnes life euerlasting Since these things be inuisible gotten by faith they be also visibly that is to say by sacraments represented almost vnto all the senses to the sight to hearing to tasting and to féeling to the intent that man béeing wholy therwith moued bothe in body and soule may celebrate this moste comfortable mysterie with greate reioycing in heart Héere vnto now apperteyneth that analogie whereof I haue spoken before in the 7. Sermon of this Decade whereby I would haue these things to be better learned Furthermore we haue said that the supper was instituted of the lord that he might visibly gather together into one body all his members which were in a maÌ„ner dispersed throughout all parts of the world Whervppon we haue said that the holie men some where else did call the supper a league or confederacie We are knitt inuistbly with Christe and all his members by vnitie of faith and participation of one spirit but in the supper we are ioyned together euen by a visible coÌ„iunctioÌ„ For now not by words but by déedes also but by mysterie but by sacrament we are very néerly knit and ioyned together opening and declaring to all men by celebrating the supper that we are also of the number of them that beléeue that they are redéemed by Christ and that they are Christes members and people But we binde our selues together vnto Christe and the Church bothe that we will kéepe the sincere faith and promising that wee will vse good déedes and charitie towards all men Looke for more touching this matter in the seuenth Sermon of this Decade Héerevppon truely did S. Paule proue that it is not lawfull for them whiche receiue together at the Lords table to eate of meate offered to Idols and to take parte of prophane sacrifices Which thing if at this day many would rightely weigh and consider they would not séeme to be séene so busie in straunge and for reigne sacrifices We said also that the Lord instituted the Supper that thereby hee might kéepe his death in memorie so that it should neuer be blotted out with obliuion For Christes death is the summarie of all gods benefits He wold haue vs therfore to kéep in memorie the benefite of his inâ—arnatioÌ„ passion redemption and of his loue And although the remembrance of a thinge that is past bee celebrated to wit of his death yet the same belongeth greatly vnto vs quickneth vs. Neither most we thinke that this is the lest end For there is none so diligently expressed as this is For the Lorde repeateth this saying Doe this in the remembraunce of me But the holy rite or holy actioÌ„ béeing ioyned with the word or with the preaching of Christes death the redemption of mankind how mauelously doth it renue from time to time that benefit and suffereth it not to be forgotten Last of al we said that the supper was ordeined of the lord that therby we might be admonished of our duety praise thanksgiuing It is our dutie to be sincere in the faith of Christ to imbrace all our brethren
with christian charitie for the Lords sake to beware that we defile not our bodies with the filthe of the world since we be cleansed with the bloude of Christe Paule the Apostle sayth So often as ye shall eate of this breade and drinke of the Lords cup declare the Lordes death vntill he come But to declare the Lords death is to praise the goodnes of God to giue thanks for our redemption obteined through his death For the Apostle Peter saith Ye are a chosen generation a royall priesthod an holy nation a people set at liberty that ye shuld shew forth vertues of him that hath called you out of darknes into his meruelous light But hereof we haue spokeÌ„ also in another place Thus much I thought good in fewe words to repeate touching the ends of the supper which euery godly man being instructed by the holy ghost doth diligeÌ„tly coÌ„sider I wold now let you go déerely beloued brethren but that I sée it wil be a coÌ„moÌ„ coÌ„moditie to teach in few words flow euerie one should prepare himselfe to the lordes supper that he come not to it vnworthily But it were not loste labour first of all to search 〈◊〉 who do worthily or vnworthily eate and drinks of the Lords bread and cup. There is no man that can denie that there are degrées in our worthinesse and vnworthines if he rightly examine the iudgements of God and looking narrowly into the nature of our religioÌ„ is able to giue iudgement thereof The chiefest degrée of vnworthines is to come to the holy mysteries of faith without faith He coÌ„meth worthily that commeth with faith vnworthily he that commeth without faith Such are said to be workes worthie of repentaÌ„ce in that gospel as are penitent works or séemly for such as professe repeÌ„taunce But what is more beséeming more méete and iust than that he who is to celebrate the Lords Supper doe beléeue that he is redéemed by Christes death who was offered vp as a price for the whole world and that for that cause is desirous to giue thanks to Christ his redéemer Contrariwise what is more vnséemly vniust thaÌ„ to receiue that pledge of Christes bodie and in the meane while to haue no communion or felowship with Christ To come to thankesgiuing yet not to giue thanks from the bottome of his hart For what vniteth vs to Christe or what maketh vs partakers of all his benefites therwith also to be thankfull but faith What doth separate vs froÌ„ Christe and spoyleth vs of all his gyftes and maketh vs moste loathesome but vnbeliefe Therfore faith or vnbeléefe maketh vs partakers of the Lords table woorthily or vnworthily Paule the Apostle in the Actes sayth to the Iewes who through vnbeléefe did reiect or set at nought the preaching of the Gospell The word of God ought first to bee preached vnto you But bicause you reiect it and iudge your selues vnworthie of euerlasting life beholde we turne vnto the Gentiles How did the Iewes pronounce against theÌ„selues that they were vnworthie of euerlasting life and like Iudges gaue sentence against themselues In setting them selues againste Gods worde through vnbeléefe neither apprehendinge Christ by faith who is the life and righteousnesse of the world Wherefore the chiefe and greatest portion of our worthinesse vnworthinesse is and consisteth in â—aith or vnbeléefe S. Peter witnesseth that our hartes are purified by faith true faith therfore is the cleannes of christians Wherevpon S. Augustine sayth The vnbeleeuer eateth not the flesh of Christ spiritually but rather eateth and drinketh the sacrament of so great a thing to his owne condemnation Because beeing vncleane he hathe presumed to come to Christes sacraments which no man receiueth worthily but he that is cleane Of whom it is said Blessed be the cleane in hart for they shal see God c. Moreouer they eate and drink of the Lords supper vnworthily who although they be not destitute of faith yet by their abusing of it do peruert the right institution of the Lord such séemeth to haue béene the errour of the Churche of Corinth which mingled the priuate and prophane with the Ecclestastical and mystical banquet did put no difference betwéene the Lords bread which is called Christs bodie common meate For Paule saith Who so eateth drinketh vnwoorthily he eateth and drinketh his owne damnation making no difference of the Lordes bodie Therefore to make no difference of the lords bodie is vnworthily to eate the lords bread and to drinke of his cup. For this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge or to make a difference is to weigh and consider of a mater exactly with iudgment to the vttermost of a mans power to iudge of it make a difference betwéene that and al other things Furthermore the Lords bodie is not only that spiritual body of the Lord to wit the church of the faithfull but that verie bodie which the Lord tooke of the virgin offred vp for our redemptioÌ„ that now sitteth at the right hand of the father To be short the bread of the sacrament in the supper is the Lords bodie it is I say the sacrament of the true bodie which was giuen for vs Whosoeuer therfore putteth no difference betwéene this the Lords mystical bread prophane meate but commeth to Christes table as he would to a table of common and grosse meate and acknowledgeth not that this heauenly meats differeth farre from other humane meate neither commeth after that sort as the Lord hath instituted but foloweth his owne reason surely he maketh no difference of the Lords bodie but eateth and drinketh his own damnation Paul againe expoundeth himselfe saying Therefore my brethren when you come together to eate tarrie one for another that yee meete not to condemnation Who so therfore preuenteth the publique supper by eating his own priuate supper that is to say who so suppeth not as the Lord hath appointed the same eateth drinketh vnworthily For before vn worthie eaters drinkers are said to eate and drinke their own damnatioÌ„ here they are said to méete togither to their condemnation the make hast to the supper not tarying for their brethren and they make no difference of the Lords bodie S. Augustine in his 26. treatise vpon Iohn sayth The Apostle speketh of those which receiued the Lords bodie without difference carelesly as if it had bin any other kind of meate whatsoeuer Heretherefore if he be reproued which maketh no difference of the lords bodie that is to say doth not discerne the lords body froÌ„ other meates how then shuld not Iudas be daÌ„ned who came to the lords table feigning that he was a friend but was an enimie c. How much more grieuously doe they séeme to sinne at this day who peruerting the lawfull and first vse the was instituted by the Lord do stablish their own abuse with great contentioÌ„ yea grieuously persecute them that cry out against it
wil not receiue it Furthermore since by experience we finde euerie day the there are many thinges wanting vnto our faithe by meanes whereof diuerse vices spring vppe among vs whereof our vnworthines is the hightest or lest of all which the Lord of his grace may easily washe away almost wipeth away by sending his crosse vpon vs not imputing such infirmities to vs to our condemnation For the Apostle in another place â—aith that there is no condemnation for them whiche are graffed into Christ Iesus walk not after the flesh but after the spirit Neither with equall punishment doth our most iust lord punish these sundry sortes of vnworthinesse Let vs therefore sée what the blessed Apostle teacheth vs concerning the punishmente of those y eate vnworthily Therefore he sayth Who so eateth this bread or drinketh of the lords cup vnworthily the same shal be gyltie of the Lords bodie and bloud By whiche wordes verily he meaneth that chiefe and moste â—owle vnworthines of al other to wit vnbeléefe For he is guiltie of the lords body bloud to whom the fault of the lords death is imputed that is to say to whome Christes death becommeth death and not life as it also happened vnto them who through vnbeléefe wickednes did crucifie Christ For vnto them Christes bloud séemed prophane as it had béen the bloud of some beast murtherer or wicked person as being worthily 〈◊〉 for his offences And I pray you what else doeth he thinke than the Christes bloud is prophane who beléeueth not that the same was shed for the sinnes of the worlde And yet he dareth take part of the lords supper the he may worthily be saide to be guiltie of the Lords bodie bloud It is a verie great offence to eate the Lords bread and to drinke of his cup vnworthily through vnbeléefe which thing by the example of Iudas is laid before our eyes He beléeued not in the Lord Iesus yea he inuented howe to deliuer him into the hands of théeues and murtherers yet neuerthelesse he sate down to meate tooke part of the Lords supper therfore in the end the diuel worthily chalenged him wholy vnto him For S. Iohn witnesseth that about the end of the supper the diuell entred into Iudas not the he was not in him before that he came to the supper for he had begonne before to dwell in him to stir him forward but for that after so many admonitioÌ„s of our lord Christ after that he had prophaned the mysteries of Christ as it were troden them vnder foote he wholy entred into him and fully possessed him The same Apostle Paule threateneth damnation to them that make no difference of the Lords bodie who are placed as it were in another degree of vnworthinesse saying For who so eateth and drinketh vnworthily eateth and drinketh his owne damnation The reason hereof he setteth down in this sentence to wit why we wee oughte not rashly and carelesly to come to the Lords table for that we approche then to our condemnation But condeÌ„nation or iudgment is the paine or punishment which the Lord laieth vpon his faithfull people when they sin not in another world truly as he doth vpon the vnbeléeuers but in this world For it followeth in the words of the Apostle which ministreth vnto vs the same sense For this cause many are weake and feeble among you and many slepe For if we had iudged our selues we should not haue bene iudged But when we are iudged we are corrected by the Lord that wee should not bee condemned with the world The Apostle plainelie distinguisheth betwéene the vnworthie eaters that are subiecte to Gods correction worldly men that is to say vnbéeléeuers whose punishment the Lord deferreth to that other world but vpon his faithful people who yet offende through the negligence come to the supper not sufficiently instructed he layeth diuers sundrie afflictions as pestilence famine sicknes such like to shake off their drousinesse For it foloweth If we had iudged our selues that is if we our selues had restrained our vices separated our selues from euil we had not bene iudged that is to say punished and corrected For immediatly he addeth But when we are iudged we are chastised of the Lord. To bee iudged therefore is to be chastised But hereby we learne from whence there do flow so many mischiefes into the Church to wit by the vnworthie vse of the Lords supper But some man wil answer here if the matter be so it were better wholy to absteine from the lords supper But if any absteine wholie he also therby sinneth againste the Lorde and that grieuously For hee setteth at nought the Lordes commandement who saieth Do this yea he setteth at nought both the Lords death and all the gyfts of god Wherefore he hath not escaped daÌ„ger who hath omitted to celebrate the supper which thing also we haue said before Thou must go an other way to worke if thou desire to auoide both danger sin Heare the counsel of Paule very coÌ„pendiously saying Let a man examine himselfe and so let him eate of that bread and drinke of that cup. And wee muste mark that in this examination he sendeth no man to another but euerie man to him selfe The Papistes bidd thée Goe to an auricular confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes accordinge to the fourme that is coÌ„maunded thée And so they bid thée as sufficiently clensed to go to the Lordes table But Paule the doctour of the gentiles and the vessell of election speaketh not a word of those things but saith simply Let a man examine himselfe so let him eat of that bread and drink of that cup. For like as God is the searcher of the hartes requireth the affection of the minde hateth hypocrisie so none knoweth what is in the hart of man or what affections wee beare to godward but we our selues do therfore he willeth vs our selues to examine euery thing in ourselues that is to say he willeth euerie man to descend into himselfe and to examine him selfe This examination cannot bee made without faith and the light of gods word But the faithfull man haueing the light of Gods worde shining before him and faith extendinge her force and power inquireth of himselfe whether hee doth acknowledge al his sinnes whiche he hath manifoldly committed against God and whether he be sorte for them being committed and whether with sincere fayth of hart he beleeue that Christ hath washed away and forgiuen al his sinnes and whether he confesse fréely with his mouth as he beléeueth in his hart that life saluation consisteth in Iesus Christ onely and in none other whether he haue determined with himselfe to die in this confession and whether he meane diligently and earnestly to applie himselfe to innocencie and holines of life and whether he be readie to loue helpe all the
goods wherby both the poore and also the holy ministerie may be mainteyned And herevppon also it is euident that the Church of the people of the new Testament hadde euer since the time of Christe and the Apostles goodes and possessions publiquely gathered and receiued and also layde out and bestowed them againe for publique and common commoditie Gregorie the first of that name bishop of Rome saythe that it was the custome in his time and also before his time that there ought to be foure portions or parts of the church of god One for the byshop his familie an other for the clergie the third for the poore and the fourth for the repayring of Churches But there are a great many that say that a byshoppe oughte not to receiue wages of the Church Let vs therefore examine what Christ and his Apostles do teach vs touching that matter Christe our Lord who neuer committed any vniust thing receiued as it is read maintenance from such women as he taught who ministred vnto him of their substance He also sending his disciples abroade and willing them not to be careful for meate and drink and rayment sayth further The labourer is worthy of his hire The Lorde iudgeth it to be worthy méete and right to minister necessaries vnto preachers Wherefore they doe no vnworthy déed which receiue wages thereby to prouide necessaries for theÌ„ selues and their familie yea he compareth preachers not to idle bellies not to them that eate fréely of other mens breade neyther to beggers but to labourers For as the Lord setteth downe in the lawe howe that it is a great offence to deny labourers their hire euen so their offence is not smal that suffer such as are faythful féeders of the flocke to perishe and decay thorough néed For in an other place the lord speaketh to his disciples saying Ye haue freely receiued it and therefore giue it freely But he speaketh of the gifte of working myracles and of the benefit of health to be bestowed vppon the sicke diseased and oppressed For thus it is written Heale the sicke cleanse the leaprous rayse the deade cast out diuels And to these words he added this saying Ye haue receiued it freely therfore bestowe it frely Therfore though the apostles receiued reward of theÌ„ to whom they preached yet neuer any man read the euer they tooke any thing for the gift of healing which they receiued in the lords name Like as Heliseus would not take any thinge at all though it were frely offred him by Naaman y Syrian capteine for that by his counsel he was healed of the leprosie Yet the selfe same Heliseus refused not the gifte of the man that came vnto him froÌ„ Baal-salisa Out of the selfe same Gospel of Christ our Lord Ministers haue to learne to what vse they ought to put that wages they haue of the church For what time the Lord commanded Iudas who carried the pursse to depart the residue of the disciples thought that he had ben commanded to go buy such necessaries as should serue for the holie day or else to bestow something on the poore Therefore it is plaine that the Lord vsed with the sâ—ipend whiche he receiued to prouide necessaries for him and his and alsâ— to giue almes therof Marke wel then that the ministers of the churche may prouide things necessarie for their liuing function and maintenaunce of their housholde of the wages they receiue of the church Againe they may also of the same wages giue almes vnto the poore euen as it were of their own goods truly gotten For the lord saith plainly in the lawe that the sacrifice of the Leuites made of tythes and other oblatioÌ„s or holy reuenues shall be as acceptable vnto him as their sacrifice that offer any thing out of their owne chest store or possessions Truly if a labourer do offer vnto God any thing of his hire or wages that is to say if he giue vnto the poore doth it not séeme a verie acceptable sacrifice vnto God Verie acceptable then is the almes that the minister of the churche doth bestow procéeding of the wages of the holie ministerie Put the case a labourer in building a church receyueth his wages of the Churche goods shoulde a man therefore say that the labourer tooke an almes that one almes ought not to be giuen out of an other He receiued wages for his worke For he did labour Therefore he giueth almes of his wages of his owne lawful proper goods Wherfore then shoulde the minister of the church séem to liue by almes that he ought not to giue almes of alms who notwithstanding dothe labour for his wages and therfore receiueth the reward of his work as a labourer doth vnto whom the Lord him self compareth the minister If any man be so far past honestie to think so he shal heare not what I say but what Paul the apostle saith If we sow vnto you spiritual things is it a great matter if wee mowe your carnall thingâ—s And againe Such elders as gouern wel are worthy of double honor and chiefly they that trauell in preaching teaching For the scripture saith Thou shalt noâ— mousell the mouth of the 〈◊〉 treading out the come And The labourer is worthy of his hire Behold therfore the apostle doth not think that that inestimable goodnesse of the ministerie can by any means be recoÌ„penced with a vile thing I meane with earthly wages Againe They that labour saith he They that labour say I not they saith he that loyter in teaching These doth he compare vnto an oxe that is a toyling beast and a thresher out of corn also to a labouring man That wherof I do so greatly warne you is that bycause in this our wicked vnthankfull world certeine men nay rather monsters most vnthankfull are to be found out that are persuaded that ministers doe nothing at all yea euen suche as moste faithfully do their dutie For they cry out saying They eate their bread as beggers do it costeth them nought By which name infamie they terrifie many fine wits make theÌ„ to forsake the studie of good learning diuinitie so that they vtterly abhorr the ministerie as it were a thing most beggerly vnhonest For in such sort y diuel can deuise to enlarge his kingdom abusing or rather fitly vsing to his purpose our ingratitude and malice But why do they not suffer theÌ„ selues to be numbred with Christ the holy apostles who were fed mainteined by that churches stipend than to be reckoned vp among those vnthankful proude people who haue seraped gathered al their goods together for the most part by vsery other wicked means or at the least if they haue not gotten their goods by sinister means they haue receiued theÌ„ through the liberalitie and méere goodnesse of God for the which they neuer sweat or tooke paynes S. Paule proueth by strong and many
to be looked for in them But in the latter times the Popes and bishops tyrannically taking that kinde of punishment into their handes and exercising it sacrilegiously contrarie to the first institutioÌ„ haue turned an holsome medicine into an hurtful poison making it abhominable bothe to the good and bad S. Paule teaching that this kinde of punishment was permitted by the Lord to restreine the licentiousnes of many sayth I haue decreed that he which hath committed this offence when you be gathered together in the name of our Lord Iesus Christ my spirite with you together with the power of our Lord Iesus Christe bee deliuered to sathan to the destruction of the slesh that the spirite may be saued in the day of the Lord Iesus Loe this is the power reuengement of the elders of the church The meanes is the destruction of the flesh The end is the safetie of the spirit 〈◊〉 the sauing of a faithful man For the fame Apostle to the thess. hath these wordes If there be any man sayth be that obeyeth not our words signifie to me of him by an epistle and fee that he haue nothing to do with him that he may be ashamed neither wil I you to acouÌ„t him as an enimy but warne him as a brother The same Apostle also plainely showing in an other place who ought to be punished by the Ecclesiastical sword not suche as be offenders throughe weaknesse of the fleshe or good men beeing adiudged for heretiques of the bishoppes onely and their companie about them or poore men for not paying their duetie to their ordinarie or their officiall but wicked doers pernicious men If any man sayth he that is called a brother bee a whore-hunter or a couetous person or an Idolater or a slaunderer or a drunkard or a theefe with such see that ye eate not S. Augustine doth admit moderation in giuing punishment and then especially when throughe punishment not the edifying but the destruction of the Churche is to bee feared Whiche feare might perhappes séeme eyther vaine or else too muche if the same Apostle who commaunded the incestuous adulterer to be deliuered to sathan had not saide in the latter epistle to the Corinthians I feare that when I come I shall not finde you such ones as I would shal mourne for many that offended before and haue not repented themselues of their vncleannes of their whoring and wantonnesse they haue vsed c. Truly he threateneth them hardly that he will not spare them but because he perceiued that it did rather tende to the vtter destruction and ouerthrowe of the Churche than to the gathering together increase thereof if as he did the adulterer he should deliuer them vnto sathan he vsed moderation therin according to Gods commandement Suffer both of them to grow lest that while ye pluck vp the cockle ye also pull vppe the wheate by the rootes It is necessarie therfore that holy indgement be vsed lest offence be committed either by too muâ—he fauour or by too muche extremitie Moreouer let spéedie reconciliation be of force among such as be repentaunt S. Paule faith It is sufficient to suche a man that he be thus blamed or chidden Saint Peter who shamfully denied the lord doth heare of women in the day of the resurrection the gospell preached by angels Moreouer we haue shewed that there is a magistrate in the church and authoritie to execute the sword vpon euil doers a magistrate which doeth iudge and exercise the sword and not withstanding is reckoned vp among the true members of the Church yea that a magistrate is very necessary for the church in respect of his office as it is set downe in our 7. and 8. sermon of the second Decade The speciall institutions and ordinaunces which God hathe appointed in the Churche are these that followe And truly amongst all the ordinaunces of the Churche wedlocke is not to be accounted least whiche if it be wel vsed it bringeth forth a great company of good fruits in the church but if it be not wel ordred it bréedeth a number of offences and deadly mischéefes in the Church For they iudge vprightly which say that that church is moste holie and best assembled which is gathered together froÌ„ out of many houses well ordered againe out of many wicked houses a wicked churche is assembled God therefore in his holy word doth diligently appoint couples and garnisheth wedlocke derie beautifully But it is not our purpose at this preset to set forth the praise of matrimonie For it sufficeth to knowe that God himselfe is the authour of wedlocke and that he instituted it first in Paradise and he did it to this end that man might liue wel and pleasantly with a followe to conclude he first coupled them man and woman together and being coupled he blessed them and that the most holy friends of God the patriarches princes prophetes kinges bishops wisemen and priestes liued in this kinde of life Whereof perhaps S. Paule said Wedlocke is honourable amongst all men and the bed vndefiled He in another place calleth the doctrine that forbiddeth wedlocke The doctrine of diuels For it is euidently knowen that Christes disciples and the Apostles were married men neither did they put away their wiues when they toke vpon them the office of preaching though some most shamefully feigne that they did It is notable that the Apostle requireth at the hands of a bishop or an elder to be the husband of one wife that in another place he plainly saith that it is lawfull to carrie about a Christian wife beeing in the calling of the Apostleship and he chalengeth it both to him selfe and also to Barnabas What shal I say moreouer that it was pronouÌ„ced in the counsel of Nice to wit that to lye with a mans owne wife is chastitie For Saint Paule had said before Let euerie man haue his own wife to auoide fornication And The bed of wedlocke is vndefiled Againe If a virgin marrie she offendeth not Wherefore we iudge that Papistical doctrine which forbiddeth marriage vnto ministers to be suche as the blessed Apostle S. Paule termed to be the doctrine of diuels The verie papistes themselues who haue not as yet put all shamefastnesse away wil confesse it with vs For if we iudge the trée by the fruits I pray you what fruits of single life may we recite What filthinesse what bamderie what aduiteries what fornications what rauishings what incests and heynous copulations may we rehearse Who at this day liueth more vnchaste or dishonest than the rabble of priestes and monkes doe For as they haue no care or regarde to obey Gods word and his lawes and to glorifie GOD with their holy life in chaste wedlocke euen so hathe God through 〈◊〉 desire of their hartes giuen them vp vnto all vncleannesse that their bodies may be stained with reproche But first of all the holie scripture
he might leaue off from béeing a clerke for that no man could well be bothe a monke and a clerke since the one is an impediment to the other Then liued they not of the common reuenues of the Church but of the trauel of their owne hands as the lay people do S. Hierome disputing of the originall of monkes in the life of Paulus hath thus written Among many it hath oftentimes been called into question who first beganne chiefly to dwell in the wildernes of the monkes Some fetching the matter somewhat farre off beginne to reckon from Helias the holy prophet and S. Iohn of whome Helias seemeth to vs to haue beene more than a monke and that S. Iohn began to prophecie before he was borne But others in which opinion the moste part of all people doe commonly agree affirme that saint Anthonie was the firste beginner of that order which in part is true For he was not onely the first but also the motioner of all others therevnto Amathas Macarius saint Anthonies scholars whereof the first buried his maisters bodie do nowe affirme that one Paulus Thebius was the first beginner of that way whiche thing we also confirme not only in name but also in opinion And anon hee addeth that Paulus forsaking the citie being thereto inforced for feare of torments vnder the persecuters Cecius and Valerianus departed into the wildernesse where he found a â—aue and lay hid therein vntil hee was founde out by S. Anthonie The Emperours Decius Valerianus gouerned the Empyre about the yeare of our Lord 260. but it is saide that S. Anthonie dyed when he was an hundred fiue yeres olde in the yeare of our Lord 360. S. Augustine in the 80. epistle to Hesychius who reporteth of his own time howe that he liued in the yeare of our Lorde foure hundreth and twentie but Eutropius and Beda reporte howe that he died in the yeare of our Lord foure hundreth and thirtie in the thirtie and one chapter of the maners of the catholique church reciting the manners and institutions of the monkes in his time reporteth suche thinges as are verie farre from the orders institutions of our Monkes now a dayes In the time of Iustinian the Emperour who made certeine lawes of Monkes and Monasteries there liued one Benet whom many of the Monkes nowe a dayes do call father whose life I will recite vnto you out of Trittenheymius who died aboue fiftie yeares since to the intent you may vnderstande what power and dignitie they obteyned in processe of time who at the beginning were contemned of none authoritie Benet Abbat of Cassina sayeth he first founder beginner and gouernour of the monkes in the West wroate in eloquent style and with graue iudgement the rule for monkes in one booke whiche beginneth Giue care O my sonneto my precepts c. and it conteineth thrée score and thirtéene Chapters He died in the yeare of our Lord 542. But Marianus Scotus supposeth that hée died in the yeare of our Lord 601. in the last yeare of the Emperour Maurice He writeth also of twentie orders of Monkes that were vnder Benets rule Of S. Benets order there haue béene eighttéene Popes in the Sea of Rome Cardinals aboue two huÌ„dred Archebishops in diuerse Churches to the number of one thousand sixe hundred Bishops almost foure thousand Famous Abbats who excelled in life doctrine and writings fiftéene thousand seuen hundred Of suche as are Canonized fiftéene thousand sixe hundred And that I may not recite many other orders of monkes it is knowne that the mendicant Monkes and Friers beeing the faithful diligent valiaunt Romane champions of the Pope and the spirituall Monarchie were confirmed by Honorius about the yeare of our Lorde one thousand two hundred twentie and two Hereby I would declare nothing else but onely that all men shoulde vnderstande that Monkerie was deuised by mannes inuention not deliuered vnto the Churche of Christe by the Apostles and that at the firste it sémed to be tollerable but afterward became altogether intollerable Howe profitable it is to the common wealth experience it selfe teacheth And who so euer knoweth not that it is quite repugnant to true religion knoweth nothing They feigne that it is meritorius before God and the state of perfection But who séeth not how repugnant it is to Christes merite and to the sincere doctrine of the Gospell What godlinesse or necessitie is it that moueth vs after that we haue wholy betaken our selues to one God in baptisme to betake our selues also and to make our vowes to Sainctes and to binde our selues by religioÌ„ of an othe to the obseruing of their rules True religion forbiddeth vs to vowe our selues to Saintes or by any meanes to depende in way of religion vppon them True religion forbiddeth vs to choose vs any other Fathers or Maisters True religion forbiddeth vs to deuise new maÌ„ners of worshippings or new religions or to receiue them that are deuised by others The example of Ieroboam and his fellows maketh vs affeard True religion forbiddèth vs to sweare by the names of other GODS Religion referreth vs to one GOD by faith and obedience Superstition breaketh this bande and admitteth creatures S. Paul to the Corinthians saith Euerie one of you sayeth I am Paules I am Apollos I am Cephaes and I am Christes Is Christ diuided was Paule crucified for you Or were you baptised in the name of Paule Beholde Christ is our redéemer and our maister The faith of Christe hath made vs one bodie By baptisme we are baptised into one body that we might be called Christians not Petrines or Paulines S. Paule would not suffer that Christians shoulde take their name of the Apostles how much lesse would he abide that at this day some shoulde bee called Benedictines some Franciscanes some Dominicanes We are the Lordes inheritance and possession it is not lawfull for vs to binde our selues to the seruice of men But who so binde themselues they teare in sunder the vnitie of Christes body they prophane the crosse and baptisme of Christ The Apostle sayeth playnly Is Christe diuided was Paule crucified for you or wer you baptised in the name of Paul And therefore although they be commonly called Spirituall persons yet are they nothing lesse than spirituall For the Apostle sayth When one of you sayeth I am Paules and I Apolloes are ye not carnall To what end is it after the receiuing of the gospel of Christe Iesus and the doctrine of the Apostles whiche conteyne and deliuer vnto vs all godlinesse to inuent newe rules For truely when they had once founde out certeine peculiar lawes and meanes of liuing they separated themselues from the common sorte of Christians in all outward maner of liuing in their behauiour and in all their apparell to the intent that by that meanes they might make euident to all men that they woulde liue a-part as it were from that common laye and imperfect Church to liue more holily perfectly and
Prophets in a solemne set and appointed Sacrifice Eliseus at the Lords commaundemente annointed Iehu king to the end that hée might roote out the house of Achab and kill at once all Baals priestes Ioiada the priest slue Athalia And good king Iosias destroyed together the wicked stubborne priestes of all high places S. Augustine Tractatu in Ioan. 11. disputing against the Donatistes doth proue by the example of Nabuchodonosor that Christian Princes do iustlie punishe the Donatistes for despising Christ and his Euangelicall doctrine Among other thinges he saith If king Nabuchodonosor did glorifie God for deliuering three childreÌ„ out of the fyâ—e yea and glorified him so much that he made a decree throughout his kingdom for his honour and worship whie should not the kinges of our dayes be moued so to do which see not three children saued from the flame alone but themselues also deliuered from the fire of hell when they behold Christ by whom they are deliuered burnt vpp in Christian men and when to a Christian they heare it said Say thou that thou art no Christian This they wil doe and yet this they wil not suffer For marcke what they doe and see what they suffer They kill soules they are afflicted in bodie They kill other eternallie and doe complaine that they themselues doe suffer a temporall death Thus much hath Augustine In that new testament we haue most euideÌ„t examples of Peter Paul Christ his greatest Apostles The one wherof sâ—ue Ananias and Saphyra for their lying hypocrisie and feined religion The other strucke Elymas the Sorcerer blinde bereft him of his eyes Neither is there one hayres difference to choose whether a maÌ„ be killed with a sword or with a word For to kill is to kill by what meanes or with what instrument soeuer it be done God wrought that by his Apostles and doth the like by the magistrate also For vengeaunce is Gods who giueth it to the magistrate and chiefe men to bée put in vre and execution vpon wicked offenders There are to be séene many lawes made by holie Christian princes for the state of religion which giue an especiall charge to kill idolatrers apostataes heretiques and godlesse people I will recite vnto you déerely beloued one lawe among many made by the holie Emperour CoÌ„staÌ„tine the great For in an epistle intituled ad Taurum P. P. hée saith It pleaseth vs that in al places throghout euerie citie the temples be out of hand shut vpp and libertie denied to wicked men to haue accesse thether to commit idolatrie Wee will also and commaund all men to bee restrained from making of sacrifice And if so be it happen that they offend herein our pleasure is that they be slain with the sword and the slaine mans goods to be confiscate And wee haue decreed that the rulers of the prouinces shall suffer like punishment if they neglect to punish the offenders The verie same almost do Theodosius and Valentinianus by proclaimed edicts commaund In Codice Theodosiano tit 2. And Valentinianus and Martianus in Codice Iustiniano tit 11. lib. 1. Lastlie without al controuersie adulterers murderers rebells deceiuers and blasphemers are rightlie punished and not against religion Wherfore it followeth consequentlie that false Prophets and heretiques are by good right slaine For they are deceiuers blasphemers and manquellers But in the execution of this punishment there must a great consideratibe had and obserued First of the persons then of the errours and lastly of the penalties For in persons there is great diuersitie because there are some standard bearers and headie graund capitaines which are stoute hypocrites and full of tongue therfore y aptest for to seduce who falling headlong without ameÌ„dment to their owne destruction do with themselues draw other into daunger They must by al meanes be brideled and kept vnder as plagues to the Church least like a cancker they spread all ouer Againe there are some sillie seduced soules made fooles by other men which erre not of malice nor stubborne stomach but doe repente and amend in time These the magistrate must not streightway condemne but pray to the Lord and beare with their error and teach them in the spirit of gentlenesse vntill they be brought to a better minde Moreouer in erronious doctrines som are more intollerable than other some are Some there be so wicked blasphemous that they are vnworthie to bée heard much lesse to bee done Some there are which do directly and openly tend to the ouerthrow of the common weal vnlesse they be in time appensed and resisted But those crimes that are brought in and accused ought first to be by the Scripture and manifest truth coÌ„uinced to be such as they are said to be When the truth is knowen and manifest proofes of scripture alledged then is it lawfull most sharpely to punish those blasphemers of God and ouerthrowers of the Church and common weale But a light and easier penaltie must be set on the heads of them whose offence consisteth in light and smaller errors For some doe erre so that by their error God is not blasphemed that Church not subuerted nor the common weale in any daunger at all Where by the way euerie one must thincke of that saying of the Apostle Beare ye one an others burthen And againe The weake in faith receiue yee not to the doubtfulnes of questions Furthermore in punishment and penalties there is a great difference They that erre stubbornely and doe their indeuour to drawe in and kéepe other men in their errours blasphemers troublers and subuerters of Churches maye by lawe bee put to death But it followeth not therevppon that euery one which erreth must therefore by and by suffer losse of his life The things that by threates and faultfinding may bée remedied and amended must not be punished with sharper correction A meane in euerie thing is alwayes the best There is a penaltie by paiment of money There are prisons for them to be shut vppe into which are corrupted with the poison of false doctrine and lacke of beliefe least peraduenture they infecte others with their contagious disease There are also other meanes to punish the bodie whereby to kéepe them vnder that erre from the trueth to kéepe them from marring those that are sounde and to preserue them selues that they perish not vtterlie but that through repentaunce they may fall to amendment But the feare of God iustice and the Iudges wisedom shal by the circumstaunces make him perceiue how hée ought to punish the naughtie doctrine and stubborne rebellion of malicious seducers and howe to beare with the foolishe lighte beliefe of sillie seduced men grounded vppon simplicitie and not enuenomed rancour Earnest and diligent admonition is giuen to late when the fault is allreadie committed and is so detestable that it ought streight waye to be plagued with the sword Let the magistrate therefore alwayes haue an eye to admonish them in time that are to be warned
Him that is weake in faithe receiue ye not to strifes of disputations But the stubborne and obstinate people are they which when they knowe the trueth and libertie of the Sainctes do notwithstandinge harden their mindes and set them selues againste the trueth and libertie which they know desiringe to haue muche graunted them and euery man to beare with them not so much for that they doe euer meane to giue place to the truth as to the ende that by this occasion once graunted them they maye at last subuerte the trueth and Christian libertie and in stéede thereof set vpp their trifles and superstitious vanities Of such men the Lorde speaketh in the Gospell saying Let them alone they be blinde leaders of the blinde And Paule in the seconde Chapter to the Galathians saith Titus beeing a Greeke was not circumcised because of incommers beeing false brethren which came in priuily to spie out our libertie which we haue in Christ Iesus that they might bring vs into bondage To whome not so muche as for an houre wee gaue any place by subiection that the trueth of the gospell might continue with you Moreouer to this place is to bée referred the difference that some men doe verie wisely make betwixte the giuing and the taking of an offence An offence is giuen then when by thy faulte by thy importunitie I saye and thy lightnesse thou either doest or sayest a thing for which thy brother hath a cause to bee offended The other kinde of offence is not giuen but taken or picked out not by thy faulte but by the malice or wickednesse of another man as for example when thou doest sinne neither in woorde nor déede when thy déedes are nothing insolent nor thy woordes vnseasonable when thou either sayest or doest the thing that is both frée and lawfull for thée to saye and do and yet another taketh pepper in nose and is offended with that libertie of thine Which is all one as if a man that walketh in a plaine pathe shoulde happe to trippe or stumble and presently quarell with his companion as though hee had layed a blocke in his waye Nowe the vnlawfull and forbidden déedes wherewith men are offended doe tende against God and his lawes are done contrarie to all séemlinesse equitie right reason stirre vpp others to imitate the like reuels and desire of ill rule For suche are idolatrie murther whoredome couetousnesse pride and luxurie So did the wicked king Ieroboam set vp the golden calues to bee a stumblinge blocke vnto all the people of Israel And in like manner doe many with their drunken tippling and ouernéece brauerie in gawdie apparaile not only offend others but also make them worse and by their ill example drawe them into like and more foolishe vanities Finally to giue an offence is a verie great sinne as the saying of y Lord in the Gospel affirmeth For in Matthewe he saith Wo vnto the worlde because of offences It must needes be that offences come but wo to the man by whom the offence commeth Whosoeuer offendeth one of these little ones that beleeue in mee it were better for him that a milstone were hanged about his necke and that hee were drowned in the deapth of the Sea. And Paule the Apostle speaking to the brethren that giue offence doeth saye Through thy giuing of offēce perisheth thy brother for whome Christ died And againe And so ye sinning againste your brethren and wounding their weake consciences do sinne against Christ him selfe But what can bee deuised more heynous then to sinne against Christ Let vs all therefore take héede that by abusing Christian libertie we giue no occasion of offence to the weake but all wayes do the thinges that doe belong to charitie Last of all we must especially confirme our mindes against the enimies of the Gospell who ceasse not daily to lay innumerable heapes of offences vppon the preachers and zealous followers of the Euangelical doctrine Ye saye they are the causes of all the broyles seditions warres and hurly burlies wherewith the world is at this day disquieted Against these offensiue outeries I saye wee must confirme our mindes with y notable saying of Christe in the Gospell I came not to sende peace but a sworde For I am come to set a man at variaunce with his father and the daughter against her mother and the daughter in lawe against her mother in lawe and a mannes foes shal be they of his owne houshold Here wee must call to remembrance and laye before our eyes the notable examples of the prophets and Apostles King Achab saide to Helias the Prophet that hee was the disturber and plague of the kingdome But the Prophet replyeth that not he but the king was the troubler of y countrie The rebellious Iewes obiected against Ieremie that since the time they began to leaue the worship of their idol gods to hearken to the preaching of the worde of God they neuer had one iott of felicitie but that mishappes by troupes fell one vppon anothers necke To which obiection they were answered that those misfortunes did light vppon them because of their sinnes and especially for their rebellion and vnthankfulnesse sake The vnbeléeuing Iewes at Thessalonica cryed out against Paule and Silas saying These fellowes that haue troubled the whole worlde are come hither also But Paule speaking against the Iewes his enimies and persecutours saide They as they haue killed the Lord Iesus and their owne prophets so doe they persecute vs they please not God and are aduersaries to all men resisting vs that we should not preach the Gospell vnto the Gentiles to their saluation that they may stil fulfil their sinnes and so at last the endlesse anger of God may fall vppon them These sayings and such like let the faithfull think vppon and haue in their mindes and let them perseauer stil with constancie and patience to spread abroade the doctrine of the Gospell howsoeuer the world doth freate and cast offences in the way And thus much hitherto touching offences It remaineth now as my promise in the beginning was to saye somewhat in the ende of this sermon concerning good woorkes For wee haue learned that Christian libertie is not licentiousnesse but an adoption into the number of the sonnes of God which do bestowe all their life vppon the studie of godlynesse and vertues Wee haue learned that the lawe of God is the rule and doctrine of good workes The course of order therefore doth now require to haue somewhat saide touching good workes First of all let vs determine of the verie true and certeine signification of workes because the worde is vsed diuersly and is of ample signification For workes are the labours and busie exercises of menne by which they get their liuings For Paule commaundeth euery man to woorke with his owne handes The lawe forbiddeth vs to doe any woorke on the Sabboth day And the Israelites were oppressed in Aegypt with harde and wearisome
worke and toyle There are also workemen to whome the Lorde in the Gospell commaundeth to paye the hire that is their due A woorke also is the thing which is made or expressed by the artificer or workeman For the Prophet Ieremie speaking of a potter saith He made a worke vpon a whéele Moreouer a woorke doth signifie an office or duetie For Paul saith do the worke meaning the office of an Euangelist And the holy Ghoste speaking in the church at Antioche saith Separate me Paule and Barnabas for the woorke whereunto I haue chosen them Furthermore the workes of the Lorde are the mightie déedes of God whereby he doeth declare his power and goodnesse vnto men and in that significatiō heauen earth and man him selfe are saide to be the workes of Gods hands Workes also are the benefites of God bestowed vppon vs men For in the Gospel he saith I haue shewed you manye good workes as if he should haue said I haue done you many good turnes There are also euil workes I meane workes of iniquitie Wherevppon some men are called woorkers of iniquitie whose déedes are the woorkes of the fleshe and of darknesse Againe there are good workes I meane sundrie vertues the fruites of faith of which sorte are iustice temperaunce charitie patience hope c. For the Lorde in the Gospell saide Let your light so shine beefore men that they may see your good workes and glorifie the father which is in heauen The Apostle saith that wee are made for good workes to walke in them Those same are called the fruites of repentance and woorkes worthie of repentance They are called the works of light and the fruites of the spirite The same are the workes of humanitie beneuolence and charitie suche are commended in Tabitha which is read to haue beene full of good works Paule saith Let vs woorke good while we haue time to all but especially to them of the houshold of faith Such a like worke of humanitie and charitie did Marie bestowe vppon Christe our Sauiour who saide She hath wrought a good worke on mee This beeing thus declared wee will nowe describe good woorkes in their colours and qualities Good workes are déedes or actions wrought of those which are regenerate by the spirite of God through faith and according to the worde of God to the glorie of God the honestie of life the profite of their neighbour This briefe description I will prosecute by partes and expounde so well as the Lorde shall giue mee grace First of all I will by proofe shewe that there is none other welspringe from whence good workes do flowe than God him selfe which is the author of all good thinges For the Prophet saith All men are lyars God alone doth speake the trueth And the Lorde in the Gospell saith None is good but God alone Good woorkes therefore must haue their beginning not of man who is a lyar and corrupt but of God him selfe the welspring of all goodnesse And God doeth by his spirite and by faith in Christe Iesus renue al men so that they being once regenerate doe no longer their owne that is the workes of the fleshe but the workes of the spirite of grace and of God him selfe For the woorkes of them that are regenerate doe growe vpp by the good spirite of God that is within them which spirite euen as the sappe giueth strength to trees to bring foorth fruite doth in like manner cause sundrie vertues to budde braunch out of vs men as the Lorde him selfe doth in the Gospell testifie saye I am the vine ye are the braunches As the braunche cannot beare fruite of it selfe vnlesse it abide in the vine so cannot ye also vnlesse ye abide in mee Whosoeuer abideth in mee and I in him hee bringeth foorth much fruite for without mee ye can do nothing To the same cause is that to be referred whereas wee say that a good worke is done by faith For faith is the gift of God whereby wée laye holde on Christe throughe which wée are both iustified and quickened as the Scipture saith The iust shal liue by his faith And in another place saith Paule By faith Christe dwelleth in our heartes And againe I liue yet now not I but Christe liueth in mee And the life which now I liue in the fleshe I liue by the faith of the sonne of God who loued mee and gaue him selfe for mee Nowe he that liueth doeth the workes of life through him no doubt by whome he is quickened and he that is iustified doeth the woorkes of righteousnesse through him that iustified him that is the righteous do through Christe woorke righteousnesse and righteousenesse conteineth the whole companie of vertues So then God alone remaineth stil the onely welspring and author of good woorkes But let vs nowe see the testimonies of Scripture by which wee may euidently learne that the workes of them that be regenerate are attributed to God him selfe who by his spirite and by faith doeth woorke in the heartes of the regenerate Moses testifieth saying The Lord shall blesse thee and the Lorde thy God shal circumcise thy hearte and the heart of thy seed that thou maist loue the Lorde thy God with all thy hearte and with all thy soule that thou maist liue Lo here the cause the godly men doe rightly loue the Lorde doth procéede of the circumcision of the heart Now who I praye you doth circumcise the hearte beside the Lorde The Prophet Esaie doeth more plainly saye Thou Lorde shalt ordeine peace for euen thou haste wrought all our workes in vs. In the Gospell after Sainct Iohn our Sauiour saith He that worketh veritie commeth to the light that his workes may be seene because they are wrought by God. And againe Whosoeuer abideth in mee and I in him he bringeth foorth much fruite For without mee ye can do nothing Paule also to the Philippians saith To you it is giuen for Christe not onely to beleeue in him but also to suffer for him And yet againe more plainly It is God that woorketh in you both to will and to doe accordinge to the good purpose of the minde Likewise also Sainct Iames saith Euerie good giuing and euerie perfecte gifte is from aboue and commeth from the father of lightes Moreouer Sainct Peter ascribing all the partes of good woorkes so God deeth saye The God of all grace who hath called you to his eternall glorie through Christe Iesus restore vpholde strengthen and stablishe you For wée are not able as Paule in an other place saith Of our selues to thinke any thinge as of our selues but all our abilitie is of God. Therefore God alone remayneth still the onely welspring of all good workes from whome as from a spring head good works do flowe into the Sainctes as into sundry streames and chanels Yet here by the waye this muste be added that good woorkes although they doe in deede procéede from God and are in verie true and proper phrase of
appointed keeping still the prescribed course to the ende also that man might bee so much the more readie to keepe Gods Lawes when hee perceiued that euen the very elements did obserue keepe them Last of all hee setteth man to bee Lord ouer the world whome he made to the likenesse and Image of GOD to whome hee gaue reason witt and wisedome that hee mighte imitate God whose bodie althoughe it were made of earth was yet-not-withstanding inspired with the substaunce of the heauenly breathe and Spirite of god To whome when hee had put all thinges in subiection he would haue him alone to bee free without subiection And least that libertie beeing let loose at randon might come into perill againe hee gaue a commaundement by the meanes of whiche commaundement it could not be said that euill was out of hande or by-and-by present in the fruite but should then be in it when once he perceiued in the will of man the contempt of that commaundemente For both hee ought to bee free least the Image of GOD should seeme to bee bonde bond vndecently and also a lawe was to bee giuen least at any time the vnbrideled libertie shuld breake out to the contempt of him that gaue the libertie that he might consequently receiue either due rewards of obedience or merites of punishment for disobedieÌ„ce hauing that giuen him to whether part he was willing by the motion of the minde for to incline whereby the enuie of mortalitie doth returne to him who when by obedience he might haue escaped it did yet runne headlonge into it while hee made too much hast to become a god c. The same add in the partes aboue the firmament whiche are not now to be beheld of our mortal eyes that first there were ordeined Angels then there were ordered spirituall vertues then there were placed thrones and powers and many other vnmeasurable spaces of the heauens and that many works of holie things were there created c. Thus farre Tertullian Now the summe of all this is God did by his power create of nothinge heauen earth and the sea whiche hee did immediately adorne and enriche with all kindes of good thinges And into this world which taketh y name of the furniture that is in it as in a most sumptuous palace well furnished with all sort of excellent necessaries it pleased him to bring man to whome he did put all thinges in subiection as Dauid doeth with wondering merueyling set it forth where he sayth O Lord our gouernour how excellâ—t is thy name in all the world For thy glorie is lifte vpp aboue the heauens Out of the mouthes of verie babes and sucklinges hast thou ordeined strength beecause of thine enimies that thou mayest destroy the enimie and the auenger For I will consider the heauens euen the works of thy fingers the moone and the starres whiche thou hast ordeined What is man that thou art so mindefull of him or the sonne of man that thou hast care ouer him Thou madest him somewhat lower than the Angels or than God thou crownest him with glorie and honour thou madest him to haue dominion of the workes of thy handes Thou hast put all thinges in subiection vnder his feete sheepe and oxen and the beastes of the field the foules of the ayre and the fishes of the sea which walke thoroughe the pathes of the sea O Lord our gouernour howe excellent is thy name in all the world Psalme 8. The same againe in an other place doeth say The heauens are thine O God the earth is thine thou hast layed the foundation of the rounde world and all that therein is The day is thine and the night is thine thou hast ordeined the lights and the Sunne thou layedst al the borders of th' earth thou hast made both Summer and winter Nowe who is so very a sot as that he doeth not by these proofes easilie gather howe great our GOD is howe great the power of God is how good riche and liberall to man who neuer deserued any such thinge at his hand our GOD is whiche hath created so great riches so exquisite delights and such furniture as caÌ„not be sufficiently praised for man alone and hath made them all subiecte and will haue them all to obey man as their Lord and maister But héere by the waye in the creation of the world we haue to consider the preseruation and gouernement of the whole by the same GOD. For neither doeth the worlde stand and endure by any power of it owne neither doe those things moue and stirre of their owne accord or as wee saye at all aduentures whiche are stirred or moued howe so-euer For the Lord in the Gospell sayeth My father woorketh hetherto and I woorke And Paule sayeth God by his sonne hath made the worlds and doeth rule and vphold them with the word of his power And againe By God we liue and moue and haue our being And againe God left not himself without witnes in that he shewed his benefites from heauen giuing vs raine and fruitefull seasons filling our hearts with foode and gladnesse And Theodorete De prouideÌ„tia sayeth It is a most absurd thinge to saye that God hath created all thinges but that hee hath no care of the thinges which he hath made that his creature as a boate destitute of a steirsemaÌ„ is with coÌ„trarie winds tossed to fro and knockt crackt vppon shelues and rocks Therfore in this place we haue to say somewhat of Gods prouidence and gouernment which all the wicked together with the Epicures doe at this daye denie saying in their hearts Is it likely that he that dwelleth in heauen shuld regard the things on earth And doth the Almightie obserue and marcke the very smallest of our words and works He hath giuen to all creatures a certeine inclination and nature which he hath made their owne and so leaueth them now in the hand of their owne counsell that they of their owne nature maye moue increase perish and do euen what they lust Tush God neither knoweth nor doeth greatly trouble himselfe about these toyes Thus do the wicked reason very wickedly but the Scripture dothe expressely in many places pronounce proue that God by his prouidence doeth care for and regard the state of mortall men of all the thinges that hee hath made for the vse of mortall men And therefore here it is profitable and necessarie to cite some testimonies out of the holy scriptures for the proofe of this argument Dauid in his Psalmes sayth The Lord shal reigne for euer and his kingdome is a kingdome of al ages and his dominion froÌ„ generation to generation Loe The kingdome of God sayeth he is a kingdome of all ages and his dominion throughout all generations Therfore God hath not onelye created the world and all thinges that are in the world but doth also gouerne and preserue them at this daye and shall
gouerne and preserue them euen till the end For the same kingly Prophete celebrating the prouidence of God about man and his estate doeth saye Thou O Lord knowest my downe sitting and mine vprising thou spiest out all my wayes For there is not a word in my tōgue but thou O lord doest know it altogether Thou hast fashioned me behind and before and layed thine hand vppon me And so forth as followeth in the 139. Psalme whiche Psalme doeth wholie make to this purpose With this doctrine of Dauid doeth the testimonie of Solomon agrée where he sayth The kings heart is in the hand of the Lord like as the riuers of water hee may turne it whither soeuer he will. Euery mans way seemeth right in his owne eyes but the Lord driueth or ruleth the hart And in the gospel the Lord said Are not two little sparrowes sold for a farthing And one of them shal not lighte on the ground without your father Yea euen all the haires of your head are numbered There are besides these other euident testimonies also of the prouidēce of god Daniel the wisest man of all the Easte and the most excellent prophete of God doth say Wisedome strength are the Lords It is hee that chaungeth the times and seasons hee taketh away kinges and setteth vpp kinges he giueth wisedome vnto the wise and vnderstanding to those that vnderstand he reuealeth the deepe secrete thinges he knoweth the thing that lyeth in darkenesse for the light dwelleth in him Moreouer Ethan the Ezrachite sayeth Thou Lord rulest the raging of the sea thou stillest the waues thereof when they arise Thou hast an almightie arme thou strengthenest thy hand and settest vp thy right-hand In iustice and equitie is thy royall throne stablished goodnesse and faith do goe before thy face And Dauid sayeth Of the fruite of thy woorkes O God shall the earth bee filled And hee bringeth foorth grasse for cattell and hear be for the vse of man and bread to strengthen the heart of man and wine to make him merrie And immediatly after in the same Psalme All things do waite vppon thee that thou mayest giue them their meate in due season Whē thou giuest it they gather it when thou openest thy hand they are filled with good If thou hidest thy face they are troubled and if thou takest away their breath they die and are turned into their dust Againe The Lord vppholdeth all such as fall and lifteth vpp all those that bee downe The Lord loseth men from their fetters the Lord giueth sight vnto the blinde The Lord keepeth the straunger hee defendeth the fatherlesse and widowe and the waye of the wicked he turneth vpsidedowne Great is our Lord and great is his power of his wisedome there is none end He telleth the number of the starres calleth them al by their names He couereth the heauens with clouds prepareth raine for the earth Hee giueth fodder vnto the cattell and meate to the younge Rauens that call vppon him He giueth snow as woll scattereth the hoare frost like ashes Hee casteth forth his yse like morsels who shall abide before the face of his cold Hee shall send out his word and melt them hee shall blowe with his winde and the waters shall flowe And againe I knowe that the Lord is great and that he is aboue all Godds What pleased him that hath he done in heauen and earth and in the sea and in all deepe places He lifteth vpp the cloudes from the endes of the world and turneth lightening vnto raine and bringeth the windes out of their treasuries There are many testimonies like to these to be séene in the 38. and 39. Cap. of the booke of Iob and rifely in the Psalmes and bookes of the holie Prophets but these that hetherto I haue recited are sufficiēt enough testifying aboundantly that God by his prouidence doeth gouerne this world and all things that are therein and especially man him-selfe the possessour of the world for whome all thinges were made We do héere attribute nothing to destinie either Stoicall or Astrologicall neither haue we any thing to doe with that ethnicke fortune either good or ill We do vtterly detest Philosophical disputations in this case which are contrarie to the trueth of the Prophets writings and doctrine of the Apostles We content our selues in the onely word of God do therefore simplie beléeue teach y God by his prouidence doth gouerne all things and y too according to his owne good wil iust iudgment comely order by meanes most iuste and equall which meanes whosoeuer despiseth and maketh his boast only of y bare name of gods prouidence it cannot be that he should rightly vnderstand the effecte of Gods prouidence They make this obiection because all things in the world are done by Gods prouidence therfore we néed not to put in our oare wee may snort idlely take oure ease it is sufficient for vs to expect the working or impelling of god For if he néed our ayd hée wil whether we wil or no euen impel vs to the worke which he wil haue to be wrought by vs But the saincts in the scripture are layd before vs shewed to haue thought spoken iudged more sincerely of Gods prouidēce The Angel doth in expresse words say to Lot Hast thee to Zoar and saue thee selfe there for I can do nothing vntil thou art come thether Loe here by Gods prouidence Lot with his are saued the citizens of Sodom are destroyed of all the cities thereabout And yet euen in the very woorke of his preseruation Lots labour is required and hee biddē to doe his good-will to saue himselfe Yea I cannot saith the Lord doe any thing till thou art come into Zoar. The king and Prophete Dauid doeth plainly say I haue hoped in thee O Lord I haue said thou art my god my dayes are in thy hand And yet euen he which did wholie betake himself to the prouidence of God did earnestly consider with himselfe howe with his diligence and industrie hee might deceiue and escape from the layings in waite of Saul his father in law Neither doth he despise the ayde and shifts of his wife Michol He doth not reply to her againe and say All thinges are done by the prouidence of God therefore there néedes no wyles to be◠wrought The Almightie is able to take me out of the handes of our fathers souldiers or otherwise to saue mee by some miraculous meanes let vs content our selues suffer God to woorke his will in vs Hée did not argue thus but did vnderstand that as Gods prouidence doth procéed in a certaine order by middle meanes so that it is his part to applie him-selfe to meanes in the feare of God by all assayes to do his best for his owne defence S. Paul doeth heare the Lord flatly saying As thou hast borne witnes of me