in his flesh vpon the Crosse the God-head and manhood vvere still together but his Godhead did not suffer that we might be iustified not onely in his flesh but also in his Diuinitie and that we might be saued both in his God-heade and manhood together For we could neuer haue beene deliuered Augustine by that one onely Mediatour between God and men the man Christ Iesus vnlesse he had beene also God The benefites which we dâ—ily receiue by Ambrose his death are foure The first is the change of our naturall death The second is in that he hath quite taken away the second death from those that are in him The third is that his death is a meanes to satisfie his last will and Testament The fourth is that it doth serue to abolish the originall corruption of our sinfull harts The meanes also of our saluation by him Augustine are two his Merrite his Efficacie The first is in that by his obedience to the Law and by his death he made full satis-faction vnto his Father for all our sinnes freed vs from death and reconciled vs vnto God The second is in that he gaue his Spirit to mortifie the corruption of our natures that we thereby may daily die vnto sin and liue vnto righteousnes haue true comfort in terrors of conscience and in the pangs of death Beleeuing assuredly that what-so-euer Caluine Christ hath suffered hee hath suffered for vs and that all his righteousnes through fayth is made our righteousnesse For hee himselfe alone hath fully discharged by his death the debt which all vvee owed and hath made vs by his obedience the sonnes of God fellow heires with him of euerlasting glory For hee hath put out the hand-vvriting Colos 2 14 15. that was against vs contained in the Lawe written which was contrary to vs he euen tooke it out of the way fastned it vpoÌ„ the crosse hath spoiled the Principalities Powers hath made a shew of theÌ„ openly triumphing ouer theÌ„ in the same crosse §. 8. The Lawe saith S. Iohn was giuen by Iohn 1. 17. Moises but Grace and Truth came by Iesus Christ For God sending his owne sonne in the Rom 8 3 similitude of sinful flesh and for sin condemned sinne in the flesh that the righteousnesse of the Lawe might be fulfilled in vs which walke not after the flesh but after the spirit And wee through the spirit waite for Gala 5 5 the hope of righteousnes through faith Be it knowne vnto you therefore men Acts 13 38 39 brethren that through this man Christ is preached vnto vs the forgiuenesse of sinnes from all things from which we could not be iustified by the Law of Moises by him euery one that beleeueth is iustified For the Lawe made nothing perfit but Heb 7 19. the bringing in of a better hope made perfect whereby we draw neere vnto God And albeit that we in time past beeing Ephe. 2. 11. 12. 13. Gentiles and vncircumcised people in the flesh were indeede without Christ and were aliants from the common-wealth of Israell and strangers from the couenaunts of promise and had no hope and were without God in the world yet nowe by the meanes of Christ Iesus we which once were farre off are made neere by the blood of Christ For hee being our peace hath made of Ephe 2. 14. 15. 16. 17. 18. both one and hath broken down the stop of the particion Wall that was betweene the Iewes and vs in abrogating through his flesh the hatred namely the Lawe of Commaundements which standeth in ordinances for to make of twaine one nevv man in himselfe so making peace And that he might reconcile both vnto God in one body thorow his Crosse and sley hatred thereby he came preached peace both to vs vvhich were a farre off and to them also that were neere For through him vvee both haue an entrance vnto the Father by one spirit And GOD vvhich is rich in mercie through his great loue wherewith he loued Ephe 2 â— 5 6 7. vs euen wheÌ„ we were dead by sinnes hath quickned vs both Iewes and Gentiles together in Christ by whose grace we are saued and hath raised vs vp together and made vs sitte together in the heauenly places in Christ Iesus That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus Not by the vvorkes of righteousnesse Titus 3 5 6 7. which we had doone but according to his mercie hee saued vs by the washing of the newe birth and the renewing of the holie Ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour that we beeing iustified by his grace shoulde bee made heires according to the hope of eternall life For God so loued the vvorlde that hee Ioh 3 16. hath giuen his onely begotten Sonne that whosoeuer beleeueth in him shoulde not perrish but haue euerlasting life And heerein was the loue of God made 1. Ioh 4 9. manifest amongst vs in that hee sent his onely begotten sonne into the world that we might liue through him Yea heerein is loue not that wee loued 1 Ioh. 4. 10. GOD but that he loued vs and sent his Son to be a reconcilâ—ation for our sinnes For Christ vvhen we vvere yet of no Rom 5 6 strength at his time died for the vngodly And hee beeing very God equall vvith Philip. 2. 6 7 8. the Father in power and glory made himselfe notwithstanding of no reputation taking on him the forme of a seruaunt and was made like vnto men and was found in shape as a man Hee humbled himselfe became obedient vnto the death euen the death of the Crosse That hee might heâ—eby deliuer vs from the wrath of God and from the danger of Becon eternall damnation whereunto through our Father Adams transgression vvee all remained subiect Likevvise then as by the sinne of one Rom 5 18. namely Adam there sprang vp euill on all men to condemnation euen so by the righteousnesse of one namely Christ â—pringeth good vpon all men to the righteousnes of life For as by one mans disobedience many verse 19 were made sinners so by the obedience of one shall many also be made righteous §. 1. CHrist saith the Apostle is risen from 1 Cor. 15. 20. the dead was made the first fruites of them that slept For since by man came death by man verse 21 22 came also the resurrection of the dead and â—â— in Adam all die euen so in Christ shall 〈◊〉 be made aliue Yea Christ himselfe and no other for him did by his owne power raise himselfe Augustine to life Which proueth that hee was not onely man but also true God VVherefore if he were able to giue lyfe Ierome vnto himselfe beeing deade and buried then much more now beeing aliue and in
learne in youth then in age to be vnskilfull §. 6. Sanctifie the Lorde God in your harts 1 Pet 3 15. 16. saith the Apostle and be ready alwayes to giue an aunswere to euery man that asketh you a reason of the hope that is in you and that with meekenes reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ Yea let the vvord of Christ dwell in Colos 3. 16. you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and Hymnes spirituall songs singing with a grace in your harts vnto the Lord. And whatsoeuer yee shall doe in vvord verse 17. or in deed do all in the Name of the Lord Iesus giuing thanks to God euen the Father by him For God is a Spirit and they that worship Iohn 4. 24 him must worship him in spirit and truth He is likewise a God of wonderfull great Tertullian power might and majestie and therefore we ought alwaies to serue him truely with feare and reuerence §. 7. I beseech you brethren by the mercies Rom 12. 1. 2. of God saith S. Paule that yee giue vp your bodies a liuing sacrifice holy acceptable to GOD which is your reasonable seruing of God And fashion not your selues like vnto this world but be ye changed by the renewing of your minde that yee may proue vvhat is the good vvill of God and acceptable and perfect Lay apart all filthines and superfluitie Iames 1 21. 22. of maliciousnes and receiue with meekenesse the vvorde vvhich is grafted in you which is able to saue your soules And bee yee dooers of the vvord and not hearers onely deceiuing your selues For if any man heare the word doe verse 23 24 it not he is like vnto a man that beholdeth his naturall face in a glasse For when hee hath considered himselfe he goeth his way and forgetteth immediatly what manner of one hee was But who so looketh in the perfect Lawe verse 2◠of libertie and continueth therein he not beeing a forgetfull hearer but a dooer of the worke shall be blessed in his deede For the hearers of the Law are not righteous Rom 2. 13 before God but the dooers of the lawe shall be iustified And not euery one that saith vnto Christ Math 7 21. Lord Lord shall enter into the kingdome of heauen but hee that doth the will of God which is in heauen Take heede therefore that yee vvalke Ephe 5. 15. 16 circumspectly not as fooles but as wise redeeming the time for the dayes are euill That is that ye cast off concerning the Ephe 4 22 23 24 conuersation in time past the olde man which is corrupt through deceiueable lusts and be renewed in the spirit of your mind And put on the newe man which after God is created in righteousnes true holinesse For the grace of GOD that bringeth Titus 2. 11. 12. saluation to all men hath appeared and teacheth vs that we should denie vngodlines and worldly lusts and that we should liue soberly righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God verse 13. 14. and of our sauiour Iesus Christ who gaue himselfe for vs that hee might redeeme vs from all iniquitie and purge vs to be a peculier people vnto himselfe zealous of good workes §. 8. Forasmuch then as Christ hath suffered ◠Pet. 4 1. for vs in the flesh arme your selues likewise vvith the same minde which is that hee vvhich hath suffered in the fleshe hath ceased from sinne that hee hence-foorth should liue as much time as remaineth in verse 2. 3 the flesh not after the lusts of men but after the will of God For it is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes lusts in excesse of wines in excesse of eatings in excesse of drinkings and in abhominable Idolatries Therefore if any man be in Christ let 2. Cor. 5. 17. him be a newe creature For they that are Christes haue crucified Gala 5 24 the flesh with the affections the lusts §. 9. The night saith the Apostle is past Rom 13 12 13. 14 the day is at hand let vs therefore cast away the works of darknes let vs put on the Armour of light so that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife enuying But put yee on the Lord Iesus Christ take no thought for the flesh to fulfill the lusts thereof * For if yee liue after the flesh ye Rom 8 13 shal die but if yee mortifie the deedes of the body by the Spirit ye shall liue VValke then I say in the Spirit and yee Gala. 5. 16 17 shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to another so that ye cannot doe the same things that ye would Striue therefore to enter into heauen at Luke 13 24 the straite gate for many will seeke to enter in and shall not be able §. 10. If yee be risen with Christ seeke those Colo 3 1 2 things which are aboue vvhere Christ sitteth at the right hande of God Set your affections on thinges which are in heauen and not on things which are on the earth Gird vp the loynes of your minde be sober and trust perfectly on the grace that is 1 Pet 1 13. 14 15 16. brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignoraunce but as hee vvhich hath called you is holy so be ye holy in all manner of conuersation because it is written Be yee holy for I am holy Let no corrupt communication proceed Ephe. 4. 29. out of your mouthes but that vvhich is good to the vse of edifying that it may minister grace vnto the hearers For euill speakings corrupt good manners 1 Cor 15 33. And those thinges are alwaies vnhonest Iraeneus to be spoken of vvhich are filthy to bee done Onely let your conuersation be as it becommeth Philip. 1. 27 the Gospell of Christ That ye may walke worthy of the Lord Colos 1 10 and please him in all things beeing fruitefull in all good works and increasing in the knowledge of God Who hath saued vs and called vs with 2. Tim 1 9. 10 an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the vvorlde was but is now made manifest by the appearing of our Sauiour Iesus Christ who hath as I haue already declared abolished death and hath
snared and taken euen Prou 6 1 2 with the words of his owne mouth Beware therefore howe thou passe thy Euripides word for another man least he scape free and thou fall into danger For suretiship hath destroyed manie a Ecclê° 29. 20 rich man and remoued them as the waues of the sea mighty men hath it driuen away from theyr houses caused them to wander among strange Nations §. 19. My sonne saith Tobie sette our Lorde Tob. 4. 6 God alwayes before thine eyes and let not thy will be set to sinne or to transgresse the commaundements of the Almighty Doe vprightly all thy life long and follow not the wayes of vnrighteousnes for if thou deale truly thy dooings will prosperously succeed to thee and to all them which liue iustly Doe no euill so shall no harme come vnto Ecclê° 7 12. thee depart from the thing that is wicked and sin shall turne away from thee Resist the deuill and hee will flee from Iames 4 7 thee But if thou yeelde vnto his desire in one Bullenger sinne he will presently seeke to drawe thee to another Sowe not therefore vppon the furrowes Ecclus 7 3 of iniqâ—itie least thou reape them seauen-folde §. 20. Be not deceiued God is not mocked Gala 6 7 8 for whatsoeuer a man soweth that shall he also reape He that soweth to his flesh shal of the flesh reape corruption but hee that soweth to the spirit shall of the spirit reape life euerlasting Now the workes of the flesh are manifest Gala 5 19 20 21. which are adultery fornication vncleanenesse wantonnesse idolatry vvitchcraft hatred debate emulation vvrath contentions seditions heresies enuy murders drunkennes gluttony and such like wherof I tell you before as I also haue told you in time past that they which doe such things shall not inherite the kingdome of GOD. But the fruite of the Spirit is loue ioy Gala 5 22 23. peace long suffering gentlenes goodnes faith meekenes temperancie against such there is no lawe §. 21. Looke well to thy selfe least the reyne Mar. Aurel. of thy youth and the libertie of thine own estate cause thee to commit that which is euill Follow not thy lusts but turne thee froÌ„ Ecclê° 8 30 31 thine own appetites for if thou giuest thy soule her desires it shall make thine enemies that enuy thee to laugh thee to scorne Doe not what thou wouldest but what Hermes thou shouldest and the better to abstaine from euill keepe thy selfe from the company of those that are wicked §. 22. Suffer not thy hands to work thy tunge Socrates to speak or thine eares to heare that which is euill or wicked But beware of sinne as the serpent of the Plato soule which spoyleth men of all theyr ornaments and seemely apparrell in the sight of God Binde not two sinnes together for in Ecclus 7 8 one sinne shalt thou not be vnpunished §. 23. Be not secure least want of care procure Thales thy calamity neither be thou too carefull least pensiue thoughts oppresse thee with misery Be not too rash in wordes nor too forward Crates and hastie in thy deedes But what-soeuer thou takest in hand remember Ecclus 7 36 the end and thou shalt neuer doe amisse For good respect due consideration Plato to the end of things preserueth both body and soule §. 24. Take good aduisement vvith thy selfe Alex. Seue before thou beginne any thing but vvhen thou hast begunne dispatch it speedily Attempt not two things at once for the Crates one of them will hinder the other Begin nothing before thou first call for Hermes the helpe of God for God whose power is in all things giueth most prosperous furtherance and happy successe vnto all such good works as we doe begin in his name §. 25. Be not faint-hearted when thou makest Ecclê° 7 10 thy prayer neither slack or negligent in giuing of almes Let not thy hand be stretched out to receiue Ecclê° 4. 31 shut when thou shouldest giue For it is a more blessed thing to giue theÌ„ Acts 20 35 to receiue §. 26. Be not hasty in thy tongue neither slack Ecclê° 4 29 and negligent in thy works Desire not to be wise in wordes but in Hermes workes for wisdome of speech wasteth with the world but workes wrought by wisedom increase into the world to come Powre not out words where there is no Ecclê° 32 4 audience and shew not forth wisedom out of time For a wise man wil hold his tongue till Ecclê° 20 7 he see opportunitie but a trifler a foole will regard no time Reproue not another man for such euils Socrates as are founde in thy selfe vnreformed but first learne to liue wel then teach others by thyne owne example For hee that teacheth good and dooth Plutarch euill is like him which lighteth vp a candle to other men and goeth darkling himselfe §. 27. Comber not thy minde vvith worldlie Seneca carefulnes neither let the vaine delights of this life draw thy thoughts from vertue to followe the falshoods of them But seeke to inrich thy selfe with store of Zenophâ—n vvisedome and vnderstanding that thou maist rather profit thy Country by thy good instructions then proue preiudiciall to the people by thy bad example Let iust men eate and drinke with thee Ecclus 9 18 and let thy reioycing be in the feare of the Lord. Be not proude in prosperitie neither despaire Tully in aduersitie VVish not for those thinges that thou Crates maist not obtaine neither praise any vnworthy person because thou knowest him wealthy Take not thy enemie for thy friend nor Quintil. thy friend for thyne enemie Be not too hastie to meddle with matters Dion that are doubtfull neyther let thy tongue runne beyond thy wit §. 28. If thou talkest with any man haue respect Aristotle to keepe a measure in thy communication for if thou be too breefe thou shalt not well be vnderstood and if thou be too long thou shalt not well be borne in minde of him that heareth thee Be not too hastie to giue credite to another Demonax mans wordes neither laugh his speeches to scorne that talketh with thee for the one is the propertie of a foole the other the conditions of a mad man Affirme nothing before thou knowe the Demosth. truth neither let thine owne beautie thy youth or thy riches deceiue thee Doe good to other men but harme not Sigismund thy selfe be bountifull but not prodigall be readie to relieue him that is in necessitie but let not thy gifts be aboue thine ability §. 29. Bee not vnthankfull to him that hath Protogenes done thee good Seeke not to rule others before thou thy Pythagoras selfe hast first learned to obey Speake no vntruth of any man liuing Plutarch neither suffer thy
Iohn 3 3. saith Christ hee cannot see the kingdome of God That is as our Sauiour himselfe expoundeth it Except that a man bee borne of Water and of the Spirit hee cannot enter into the kingdome of God That which is borne of the flesh is flesh Iohn 3 6 and that that is borne of the Spirit is Spirite A man can receiue nothing except it be Iohn 3 27. giuen him from heauen §. 17. Why doe men then presume so much Augustine of the possibilitie of nature saith S. Augustine seeing it is wounded it is â—â—angled it is troubled it is lost It behoueth vs rather truly to confesse it then falsely to defend it For in our flesh the euill lurketh and Bullenger out of vs iniquitie ariseth Whereupon the Apostle in his Epistle to the Romaines saith * I know that in mee that is in my Rom 7 18 19. flesh dwelleth no good thing For to wil is present with mee but I finde no meanes to performe that which is good For I do not the good thing which I would but the euill which I would not that doe I. Also it furthermore seemeth that the verie coÌ„sideration of this our weake sinfull nature where-vnto we are yoked was the only cause which enforced the same Apostle within 5. verses following vehemently to breake forth into these speeches saying O wretched man that I am vvho shall deliuer Rom 7 24. mee from the body of this death But comforting recouering himselfe through faith in his Redeemer he presently maketh this reply in the next verse after saying * I giue thanks vnto God through Rom. 7 25. Iesus Christ our Lord. For hee deliuereth vs from the wrath of 1 The. 1. 10 God to come And GOD hath giuen vs the victorie 1 Cor. 15 57. through him Yea the victory is wholely gotten in his Augustine Name that hath taken man vpon him and hath liued without sinne that in him and through him being both the Priest the Sacrifice remission forgiuenes of sinnes should be obtained and giuen That is to say by the Mediatour of GOD and Man that man Iesus Christ by whom the purging of our sinnes beeing made wee are reconciled vnto God For men bee not seperated from God but by sinnes whereof the purging is not made or which are not purged in this life by our owne vertue and strength but by the mercie of God by his pardon clemencie and not by our own power For the same small vertue and strength that is called ours is graunted and giuen vnto vs by the mercifull goodnesse of Almightie GOD. Thus much onely to shewe vvhat Man is of himselfe by nature ¶ Of the shortnesse and vncertaintie of Mans life §. 1. IT followeth next to be coÌ„sidered what the life of Man is and so consequently how short and vncertaine the same To beginne therefore first with Mans life vve finde in the fourth of S. Iames that the Apostle doth not there compare or liken it to smoake but plainly saith * It is euen Iames 4 14. a vapour or smoake that appeareth for a little time and afterward vanisheth awav We read also in the second Booke of Samuell that the subtile woman of Tekoah pleading with King Dauid for the reconcilement 2. Sam. 14. 4 of his sonne compareth the life of Man to no better thing then water spilt vppon the ground which being once down can neuer be gathered vp againe Besides the Prophet Esay with the afore-said S. Iames S. Peter doe all three agree in one sentence about the life of man Esay 40 6. lames 1. 10. 1. Pet. 1 24 saying * All flesh is grasse and the glorie of man is as the flower of grasse Euen as a flower of the fielde so florisheth Psalm 103 15 16. Man for the winde goeth ouer it and it is gone and the place thereof shall know it no more §. 2. Man that is borne of a woman saith Iob Iob. 14 1 2. is of short continuaunce and full of trouble hee shooteth forth like a flower and is cut downe he vanisheth also as a shadow and continueth not The daies of his life are determined the Iob 14 5. number of his monthes are known to thee ô Lorde thou hast appointed him his boundes beyonde the which hee cannot passe §. 3. The time of Mans life saith the Psalmist Psal 90 10 is threescore yeeres and tenne and if they be of strength foure-score yeeres yet their strength is but labour sorrow for it is cutte off quickly and we flee away If the number of a Mans dayes doe amount Ecclê° 18. 8 to an hundred yeres it is very much And no man liuing hath any certaine knowledge of his death But euen as fishes when they think theÌ„selues Ecclesi 9. 12 in most safetie are taken vvith the hooke and as birdes are caught in a snare when they thinke nothing lesse so death suddainly smiteth men in an euill season when * Granado they are least mindfull of any such matter §. 4. Now if we consider by the authoritie of these few former places onely what and hovve short the life of Man is seeing the longest terme thereof according to the saying of the Psalmist passeth not threescore and tenne or foure-score yeeres for all the rest if any mans life be drawne a little longer is but labour and sorrow and Granado abate out of this saith Granado the time of our infancie vvhich is rather a lyfe of beasts then men and withall the time that we spend in sleep at which instant we haue not the vse of our sences and reason vvee shall finde that this life of ours is a great deale shorter then it seemeth vnto vs. For wee cannot well reckon the time of our infancie for any part of our life because the life of infancie when we are not yet come to the vse of reason which only sheweth vs to be men is as it were the lyfe of a young Goate that goeth wantonly about leaping and skipping in diuers places at pleasure And especially because we plainly perceiue that in all that age there is nothing either learned or doone that may well beseeme the dignitie of a man And as for the time we spend in sleepe that may much lesse bee counted any part of our life seeing it is the coÌ„mon custome of men to sleepe the third part of the day and night which is eyght vvhole howres VVhere-vppon it followeth by thys account that the third part of our life is consumed in sleepe and so consequently that during that time we doe not liue Besides all this if wee doe compare thys life of ours with the eternitie of the life to come which endureth euerlastingly we shall finde that it vvill scarcely seeme so much as a minute Very well therefore and aduisedlie did that Philosopher write vvho likened the life of man to lightning which coÌ„tinueth Crates but a
so great and the pleasures thereof so small and fewe to make vs the more desirous of the heauenly life which is nothing els but ioy and pleasure And surely it seemeth by the speech of the Apostle that he knew well which was the better choyse of the twaine vvhen hee said * I desire to be dissolued or loosed Philip. 1 23 from this flesh and to be with Christ which is best of all For we know saith he that if our earthly house of this tabernacle be destroied we 2 Cor 5 1 2 haue a building giuen of God that is an house not made with hands but eternall in the heauens And therefore doe wee sigh desiring to be clothed vvith our house which is from heauen §. 2. These things being thus ô howe happie Rauisius were it nowe saith Rauisius for vnhappie man if forgetfulnesse deceiued him not to remember the sickle estate of his life both how short it is and also how full of miserie vanitie and woe an approued exile and hath nothing in it permanent But is euen a continuall conflict strife Mar. Aurâ—l warre a wandering wildernesse and a vale of wretchednesse wherin we are continually compassed with most terrible fierce and feareful enemies to the deadly wounding sleying and ouer-throwing both of body and soule into hell All these miseries considered why should man then haue any desire to liue in this wretched world to abide in such a lothsome and laborious life VVere not death much rather to be desired VVere not the howre of death much better then the continuaunce of such a life For to the godly death is no death but rather the most happie messenger and quick dispatcher of all such displeasures the end of al trouble and sorrow the bedde of all rest the doore of good desires the gate of gladnesse the port of Paradice the hauen of heauen the entrance to felicity the manumission from all griefe and misery and the beginning of euerlasting ioy and blessednes Death therefore ought rather to be desired Hâ—rmes then despised for it changeth vs from this world of vncleanenes shame to the pure world of worship and worth From this transitory life to life euerlasting from a worlde of folly and vanities to a worlde of wisedome reason and truth and from a world of trouble trauaile and paine to a world of rest comfort and consolation Let each man therfore wisely consider of Pacuuius his own estate let him also feare to offend the maiestie of Almightie God and not feare the day nor howre of death but alwayes abide with patience his appoynted time and vvhen hee perceiueth that his turne is come let him giue thanks vnto his Maker for his change ¶ Of the parting of the soule from the bodie and of the immortalitie thereof §. 1. TO all thinges saith Salomon there Eccles. 3 1. 2 is an appointed time and a time to euery purpose vnder the heauen a time to be borne a time to die a time to plant and a time to pluck vp that vvhich is planted For here haue we no continuing Citty Heb. 13 14 but we seeke one to come All flesh waxeth old as doth a garment Ecclê° 14. 17 and this is the condition of all times Thou shalt die the death For vvhat man is he that liueth shal Psal 89 48. not see death Sith that law is generall which coÌ„maundeth Salust to be borne and to die §. 2. All things that are of the earth saith Sirach Ecclê° 40 11 shall turne to earth againe and they that are of the waters shall returne into the Sea But the soule or spirit of man being immortal Eccles. 12. 7 shal returne vnto God that gaue it For as the beginning of our creation coÌ„meth Aristotle from GOD so it is meete that after death our soule returne vnto him againe §. 3. GOD hath created saith Beda three Beda kindes of liuing Spirits the first incorporeall proper to Angels onely the second couered ouer with flesh but not mortall or dying there-with that is the soule or Spirite of man dwelling in his body the third carnall and dying with the flesh namelie the spirite or life of beastes The soule of man also beeing once Augustine made shall surely endure for euer eyther in the body or out of the body For it should neuer beare the name to bee made according to the Image of Gods own likenesse if it might possibly be enclosed in the bonds of death §. 4. The most precious excellent creature Hermes that God hath created here on earth saith Hermes is man the most worthy thing in him is his soule or spirit vvhich endeuouring in this life to follow goodnes shall after death be rewarded with eternal glory For this is to be beleeued that the soules Socrates of good men so soone as they are foorth of the bodie they passe speedily into a better life but the soules of the wicked goe from this world to a worse If death were the dissoluing both of bodie Plato and soule then happy were the wicked which beeing once ridde of theyr bodie should also for euer after be ridde of theyr soule and wickednes but forasmuch as it is euident that the soule is immortall there is no comfort left for the vngodly to trust in For the immortalitie of the soule excludeth all hope from the wicked and establisheth the good in theyr goodnes §. 5. By the iustice of God saith Plato the Plato soule must needes be immortall and therfore no man ought to liue carelesse or negligent thereof For though the body die yet the soule Solon dieth not but by the stroke of death it passeth foorth of the body into another world more swiftly theÌ„ any bird that flieth Yea the soules of all men doubtlesse Socrates are immortall but the soules of the godlie are both immortall and diuine Wherefore if thy soule be good the Basill stroke of death cannot hurt thee for thy spirit shall thereby liue blessedly in heauen §. 6. But for better proofe of this matter then the speech of any Philosopher in the world can affoord we finde it plainly affirmed in the Gospell of S. Luke by the testimonie Luke 16 22 23. c. of Truth it selfe that the soule of Lazarus was no sooner out of his body but it vvas immediatly carried vp by the Angels into Abrahams bosome Contrariwise the soule of Diues after his death was speedily borne to hell torments The first to ioy pleasure the last to paine greefe Betweene which two places also there is such a great gulfe or swallowing pit sette that there cannot possibly be any passage from one of them to the other Saint Iohn likewise witnesseth in the Reuelation that wheÌ„ the 5. seale of the booke Reue. 6. 9. of God was opened he saw vnder the Alter in heauen the soules of them that were
that he was not able to performe it But afterwards GOD through his great loue and mercy sent his onely Sonne Christ into the vvorld both to fulfill the Lawe and also to offer grace vnto man vvhich remained as it were vppon a scaffold where hee saw nothing but death ready to deuoure him Christ came also at such time as learning did most florish when the greatest Empire Augustine was in the cheefest pride to the ende that all worldly wisedome should acknowledge it selfe to be foolishnes all power weakenesse before him Yet came he not to bee serued but to Mar. 10 45 serue to giue his owne life for the raunsome of many Hee came likewise not to destroy the Math 5 17 Law or the Prophets but to fulfil them Neither came hee to destroy mens liues Luke 9 5. but to saue them For God sent not his Son into the world Iohn 3 17 that he should condemne the worlde but that the world throgh him might be saued And this is a true saying by al meanes 1 Tim 1 15 woorthy to be receiued that Christ Iesus came into the vvorld to saue sinners §. 3. It was a matter greatly standing with the Ierome iustice of God saith S. Ierome that Christ should come into the vvorld and become man for vs because that in the same nature whereby GOD was offended in the same nature likewise shoulde satis-faction bee made sinne was committed in mans nature and therefore it was necessarie that Christ should come in mans nature to appease the wrath of God for sinne And forasmuch also as by the right of Chrisostome creation euery man is bound in conscience to fulfill euen the very rigour and extremitie of the mortall Law but man beeing fallen from his first estate was no way able to obserue it therefore it was requisite that Christ should come become man that in mans nature hee might fulfill all righteousnes which the Law doth exact §. 4. Christ came into the world saith Becon Becon both true God true man God of God his Father from before the beginning of all time and man of vs borne of the kindred of Abraham Dauid according to Gods promise Yea true and naturall man made of our fleshe and of our blood this alone excepted that we receiued our nature with sinne and in sin by naturall coniunction but Christ receiued his humanitie of his Mother Mary the blessed Virgine without sinne without the company of any man onely by the operation of the holie Ghost For by the salutation of an Angell the Gregory Worde entred the vvombe and straight the Worde in the wombe became flesh And the same Worde beeing made flesh Iohn 1 14 dwelt among vs and wee sawe the glorie thereof as the glory of the onely begotten Sonne of the Father full of grace and truth §. 5. Furthermore it greatly behooued saith Caluine Caluine that the sonne of God should become for vs Emanuell that is God with vs that in this sort that by naturall ioyning his God-head and nature of man might grow into one together otherwise neither could the neerenesse be neere enough nor alliance strong enough for vs to hope by that God dwelleth vvith vs So great vvas the disagreement betweene our filthines the most pure cleanenes of God And although man had stoode vndefiled without any spotte yet vvas his estate too base to attaine vnto GOD without a Mediatour Besides it was no meane thing that the Caluine Mediatour had to doe for it was so to restore vs into the fauour of God as to make vs of the children of men the chyldren of God of the heires of hell the heires of the kingdome of heauen And who could do this vnlesse the sonne of God were made also the sonne of man so take ours vppon him to conceiue his into vs and to make that ours by grace which was his by nature Therefore it was for the same cause verie Caluine profitable that hee which shoulde be our Mediatour and Redeemer should be both very God and very man It was his office to swallow vp death who could doe that but Life it selfe It was his office to ouercome sinne who could do that but Righteousnes it selfe It was his office to vanquish the powers of the worlde and of the ayre who could doe that but a Power aboue both world and ayre Now in whose possession is life or righteousnes or the Empire and power of heauen Caluine but in Gods alone Therfore the most mercifull God in the person of his onelie begotten sonne made himselfe our Mediatour and Redeemer when his will vvas to haue redeemed And forasmuch therfore as neither being onely God he could feele death nor being onely man he could ouercome death hee coupled the nature of man with the nature of GOD that hee might yeelde the one subiect to death to satisfie for sinnes and by the power of the other hee might wrastle with Death and get the victory for vs. § 6. Christ came from heauen saith Gregorie Gregory into a vvomans wombe from a vvomans wombe into a Cratch or Manger from the manger to the Crosse from the Crosse to the graue from the graue he went to heauen againe Yea hee by his incarnation came downe Ambrose from heauen to vs that wee beeing made partakers of his grace might ascend vp into heauen by him And for this purpose appeared the Son 1 Iohn 3 8. of GOD that he might loose the works of the deuill Which are * Fulgentius sinne death and hell He came also that we might haue life Iohn 10 10 and that we might haue it in aboundance Finally hee came into the vvorlde to Luke 19 10 seeke and saue that which was lost And not to call the righteous but sinners Math 9 13. to repentance §. 7. Moreouer vvee knowe saith S. Iohn 1 Iohn 5 20 that the sonne of God is come hath giuen vs a mind to know him which is true and vvee are in him that is true that is in his Sonne Iesus Christ this same is verie God and euerlasting life Yea hee is come a light into the world Iohn 12 46 that who soeuer beleeueth in him shoulde not abide in darknesse Hee hath also appeared that he might 1 Iohn 3 5. take avvay our sinnes and in him is no sinne Euery spirite therefore which confesseth 1 Ioh 4 2 3 that Iesus Christ is come in the flesh is of God And euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God ¶ Of the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ. §. 1. AFter that S. Peter had fully aunswered the demaund of his Maister by Math 16 16 20. cōfessing him to be Christ the sonne of the liuing God our Sauiour presently charged him and the rest of
mee Namely the comming of * the holy Ghost c. Iohn 14 26 §. 12. And when Iesus had spoken these things vnto his Apostles to the intent they might as well be eye-witnesses of his Ascention as records to the worlde of his Resurrection while * they beheld he was taken vp Acts. 1. 9. for a clowde tooke him out of their sight And for further suretie hereof then the bare sight of their eyes onely though that alone were of it selfe aboue all other most sufficient they heard with theyr eares the very same thing which they saw with theyr eyes further affirmed vnto them by tvvo heauenly witnesses for while they looked stedfastly after him towards heauen as hee went * behold two men stoode by thē in Acts 1 10. 11. white apparrell which also said Yee men of Galilee why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen Thus much onely to prooue according to the Scriptures the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ VVhom * the Heauen Acts 3 21. must containe vntil the time that all things be restored vvhich GOD hath spoken by the mouth of all his holie Prophets since the vvorld began ¶ Of the seuerall benefites which wee haue by the Death Resurrection and Ascention of our Sauiour Christ. §. 1. AS by diuers places in the Booke of GOD we finde it manifestly affirmed that there is only but one God which alone by his owne almightie power hath made Heauen and Earth the Sea all that in them is So from the selfe same sacred Scriptures it may plainlie bee proued by the speech of the Apostle that there is onely but one Mediatour betweene God and man namely the man 1 Tim. 2. 5. 6. * Christ Iesus who gaue himselfe a raunsome for all men to be a testimonie in due time Hee alone died for our sinnes according 1 Cor. 15 3 4. to the Scriptures and he was buried and rose againe the third day according to the Scriptures Yea hee died for all that they vvhich 2 Cor 5 15 liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe §. 2. Christ that he might kill death saith S. Augustine Augustine was clothed with death for death coulde not die but in life euen as that which is sower bitter dieth not but in that which is pleasant and sweet And as Elizeus made the yron to swim Cyrill which naturally sinketh so Christ by his death brought vs backe from the gates of hell which deseruedly we should haue entered Hee also by his owne death hath destroyed Heb. 2 14 15. him that had the power of death that is to say the deuil and hath deliuered all them which for feare of death remained all their life time subdued vnto bondage Yea he by his comming hath abolished 2 Tim 1 10 or put away death and brought life and immortalitie vnto light through the Gospell §. 3. O Death where is thy sting saith the 1 Cor 15 55 56 57 Apostle ô graue vvhere is thy victorie the sting of Death is sinne the strength of sinne is the Lawe but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ For hee onely deliuereth vs from the 1 Thes 1 10. wrath of God to come And to him also giue all the Prophets Acts 10 43. witnesse that through his Name all that beleeue in him should receiue the forgiuenesse of theyr sinnes §. 4. VVee were not redeemed as S. Peter 1 Pet 1 18 19 20. affirmeth with corruptible things as Siluer and Gold from our vaine conuersation which we receiued by the traditions of the Fathers but with the precious bloode of Christ as a Lambe vndefiled and without spot which was ordained before the foundation of the world but was declared in the last times c. VVho his owne selfe bare our sinnes in 1 Pet 2 24 his bodie on the tree that we being deliuered from sinne shoulde liue in righteousnesse by whose stripes we were healed For hee hath taken on him our infirmities Esay 53 4. and borne our paines He was wounded for our transgressions Esay 53 5 hee was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are made whole All wee like sheepe haue gone astray verse 6 we haue turned euery one to his own way and the Lord hath layde vpon him the iniquitie of vs all Yea God hath made him which knewe 2. Cor. 5 21. no sinne to be sinne for vs that we should be made the righteousnesse of GOD in him And those things which GOD before Acts 3 18 had shewed by the mouth of all his Prophets that Christ shoulde suffer the same hath hee fulfilled Yet was his death voluntary and not of Augustine constraint §. 5. Mankind laboureth in this world saith Bernard S. Bernard of a three-folde disease his birth his life his death The first vncleane the second sinfull the third dangerous but Christ by his cōming brought vnto vs three remedies Hee vvas borne hee liued he died His birth refined ours his life instructed ours his death ouercame ours And as a strong corrasiue layd to a sore Ierome eateth away all the rotten and dead fleshe so Christes death beeing applyed to the hart of a penitent sinner by fayth weakens consumes that corruption of sin which cleaueth so fast vnto our natures dwelleth within vs. §. 6. It was very needfull saith S. Augustine Augustine that Christ the sonne of God should both become man die for vs for two causes First to satisfie Gods iustice Secondly that hee might fulfill the truth of Gods VVord vvhich had saide That man eating the forbidden fruite shoulde die the death For surely if the sonne of God had not Beza come into the worlde in our nature sinne onely excepted and died vpon the Crosse to appease the wrath of God for mans offences wee should yet remaine subiect to eternall death and damnation But he hath loued vs hath giuen himselfe Ephe 5. 2 for vs to be an offering a sacrifice of a sweet smelling sauour vnto God Yea hee hath loued vs and washed vs Reue. 1 5. from our sinnes in his owne blood Hee also hath redeemed vs from the Gala 3 13. curse of the Law whē he was made a curse for vs. And hee likewise beeing rich for our 2. Cor 8. 9. sakes became poore that wee through his pouertie might be made rich §. 7. Christ saith S. Peter hath once suffered 1 Pet 3 18. for sinnes the iust for the vniust that he might bring vs to God and was put to death cōcerning the flesh but was quickned in the Spirit Yea euen when Christ suffered death Epiphanius
heauen glorified hee is able by his owne power to raise vp all those that be his members from death For his Resurrection euen vnto the dead Bernard is life to the Saints glory and to sinners mercie And like as when a man is cast into the Chrisostome Sea hauing all his body vnder the vvater and that there is nothing to be looked for but present death yet if hee carry his head aboue the water theâ—e is good hope of his recouerie so Christ himselfe though hee were dead and buried in the graue is risen againe as a sure pledge that all the iust shal likewise rise againe For hee is the headâ— vnto his Church and therefore all his members must needes follow him in theyâ— time §. 2. The resurrection of our Sauiour Christ Augustine saith S. Augustine vvâ—s long since preâ—â—gured in our first Father Adaâ— For as he rising from his sleepe did know Eue to â—e flesh of his flesh so Christ rising from â—is death by the wound of his side acknovvledged his Church And his resurrection is sufficiently â—uailable Augustine for all them that beleeue in him for by the same power whereby he raised himselfe he raiseth all his members and therefore he is called a quickning Spirit Besides it was most needfull that Christ Ambrose our Sauiour shoulde rise againe after his death for these three causes following First that he might thereby shewe to all the people of God that he had fully ouercome death Secondly Christ vvhich died vvas the sonne of GOD therefore the Authour of life it selfe and for this cause it was neyther meete nor possible for him to be holden of death but needes he must rise from death Thirdly Christ his Priest-hood consisteth of two parts one to make satisâ—faction for sinne which he perâ—â—â—ted by his one onely sacrifice vpon the Crosse the other to apply through the secrete working of his holy Spirite the vertue of this sacrifice to euery one that beleeueth in him vvhich could not be vnlesse hee had risen againe from the dead §. 1. CHrist our Sauiour hauing once offered himselfe a sufficient sacrifice vnto his Father for our sinnes sitteth as the Apostle saith for * euer at the right hand of Heb 10 12 13. God and from hence-forth tarrieth vntill his enemies be made his footestoole For vvith one offering hath hee made verse 14 perfit for euer them that are sanctified Yea be is now at the right hand of God 1 Pet 3 22 gone into heauen and to him the Angels powers and might are subdued Also when hee ascended vp on hiâ— hee Ephe 4 8 ledde captiuitie captiue gaue gifts vnto men Hee gaue some to be Apostles some to Ephe 4 11 12 13. be Prophets some to be Eâ—angelists and some to be Pastours and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edification of the body of Christ till vvee all meete together in the vnitie of fayth and knowledge of the sonne of GOD vnto a perfit man §. 2. Christ saith S. Ierome is ascended into Ierome heauen and sitteth at the right hand of the Father the same nature of flesh wherein he was borne suffered and rose againe remaining still For the substance of his humaine nature vvas not done avvay but glorified Wherefore vvee must beleeue that although Cyrill Christ be absent from vs as concerning his body yet by his diuine power he gouerneth vs and all things and is euermore present with all the faithfull according as himselfe hath promised euen * vntill Math. 28. 20 the end of the world For like as when he was conuersant here Cyrill on earth as man yet then he filled heauen and did not leaue the company of Angels euen so beeing nowe in heauen with his flesh yet he filleth the earth and dwelleth in all them that loue him So that he is with vs not with vs for Virgilius those whom he left and went from as concerning his humanitie those he left not nor forsooke them not as touching his diuinitie For as touching the forme of a seruaunt which hee tooke away from vs into heauen he is absent from vs but by the forme of God which goeth not from vs he is alwayes present with vs in earth And neuerthelesse both present and absent he is all one Christ §. 3. Christ by his ascention saith S. Augustine Augustine hath like a noble Captaine taken sinne and â—athan prisoners and hath pinioned theÌ„ fast so that all the power which they heeretofore had is nowe in Christes hand And this benefite likewise comes vnto Augustine vs by his ascention that he is ascended not onely to rest personally in heauen himselfe but also to prepare a place of endlesse felicitie for as many as shall beleeue in him And that hee might the better by his ascention Ambrose take away al excuses froÌ„ them that will not seeke his king dome hee hath seâ—â—e markes and boundes in the way and hath placed guides in it namely his Ministers to shew all passengers a straight and ready course vnto the kingdome of God Nay more euen with his owne bloode Ierome hee hath vouchsafed to trayne the way for vs to the kingdome of heauen and hath there made a perpetuall purchase for vs requiring nothing of vs but that we would come to possesse the place which he hath already payd for §. 4. VVee reade saith S. Bernard that no Bernard man ascendeth vp to heauen but hee that came downe from heauen What shall we doe then shall we despaire Nay rather by this saith hee our hope is made stronger for although Christ onely ascend yet rest we fully assured that euery part of him goeth with him for a bone of him shall not be broken and the heade in Gods kingdom is not found without the members Thou therefore which fearest death remember Ierome that Christ is gone into heauen to prepare a place for thy bodieâ— vvhere it must be glorified and liue for euer vvith the blessed Trinitie all the holy Saints and beautifull Angels though for a while it lie dead â—ot in the earth For as sure as Christ our Captaine is ascended Beza into heauen in mans nature so certainly shall all we that are his members by his almightie power be likewise receiued into heauen in the same nature wherein he is ascended §. 5. What shall wee then say to these things Rom. 8 31 32. If GOD be on our side vvho can be against vs Who spared not his own sonne but gaue him for vs all to death how shall he not with him giue vs all things also Who shall lay any thing to the charge of verse 33. 34 Gods chosen It is GOD that iustifieth who shall condemne It is Christ vvhich is dead yea or rather vvhich is risen againe who is also at the right hand of God
and maketh request for vs. Sathan and his Angels are fallen and Augustine haue no Sauiour but Man falling had through the great mercy of God a Mediatour and Sauiour to restore him namely Iesus Christ VVho as he stoode in our roome vpon Ambrose the Crosse and made satisfaction vnto his Father for our sinnes so nowe in heauen hee appeares as a publique person in our stead representing all the Elect that beleeue in him Yea the selfe same Christ vvhich dyed Augustine for vs heere vpon the earth maketh intercession vnto his Father for vs now in heauen And whatsoeuer his request was in our Ambrose behalfe heere on earth the same for substance it continues still in heauen §. 6. Before the fall of Adam saith S. Ierome Ierâ—me man could speak to God face to face but now Christ is his Intercessour And thys worke of intercession is the sole worke of Christ God and man not belonging to any other creature besides either in heauen or earth The worke of Christes Passion serueth Chrisostome as a satisfaction vnto Gods iustice for our offences and is as it were the tempering of the plaister by which wee may be healed but Intercession goeth further for it applieth the same satis-faction of Christ to vs and layeth the very salue to the sore of euerie penitent sinner Besides the vvorke of Christes Intercession Chrisostome or Mediation serueth not onely to preserue all repentant sinners in the estate of grace that beeing once sanctified and iustified they may so continue to the end but it also maketh our workes acceptable in the sight of GOD and causeth him to account them righteous through our faith in Christ §. 7. Christ our Sauiour beeing both our Heb 9 24 high Priest and Mediatour as the Apostle in his Epistle to the Hebrewes calleth him is not entred into the holy places that are made with hands which are similitudes of the true Sanctuary but is entred into heauen it selfe to appeare nowe in the sight of GOD for vs. Not that hee should offer himselfe often verse 25 26. as the High-priest among the Iewes entred into the Holy place euery yeere vvith other blood for then must he haue often suffered since the foundation of the world but nowe in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men that verse 27 28. they shall once die and after that coÌ„meth the iudgement so Christ was once offered to take away the sinnes of many and vnto them that looke for him shall hee appeare the second time without sinne vnto saluation Againe among the Ievves many vvere Hebr. 7 23. made Priestes because they were not suffered to endure by reason of death but this man Christ because hee endureth euer hath an euerlasting priest-hood VVherefore verse 24. 25 he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them For such an High-priest it became vs to verse 26. 27. haue which is holie harmelesse vndefiled separate froÌ„ sinners and made higher then the heauens which needed not daily as those High-priestes to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe §. 8. The same Christ likewise being come Hebr 9 11. 12. an High-priest of good things to come by a greater and a more perfit Tabernacle not made with hands that is to say not of this building neyther by the blood of Goates and Calues but by his owne blood entred he in once into the holy place obtained eternall redemption for vs. For if the blood of Bulles of Goates verse 13. 14. and the Ashes of an Heifer sprinckling them that are vncleane sanctifieth as touching the purifying of the flesh hovve much more shal the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge our coÌ„science from dead works to serue the liuing God And for this cause is he the Mediatouâ— of verse 15. the newe Testament that thorowe death which was for the redemption of the transgressions that vvere in the former Testament they which were called might receiue the promise of eternall inheritance For where as is a Testament there must verse 16 17 also be the death of him that made the Testament For the Testament is confirmed when men are dead and is yet of no force so long as he that made the same remaineth aliue c. §. 9. Doubtlesse saith S. Paule one wil scarse Rom 5 7 die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue towards vs verse 8 9 seeing that vvhile vvee vvere yet sinners Christ dâ—ed for vs. Much more then beeing now iustified by his blood we shall be saued from wrath through him For if when we were enemies wee were verse 10 reconciled to God by the death of his Son much more beeing reconciled we shall be saued by his life And not onely so but vvee also reioyce verse 11. in GOD through our Lord Iesus Christ by vvhom vvee haue novve receiued the attonement For God hath not appoynted vs vnto 1 Thes 5 9 10. vvrath but to obtaine saluation by the meanes of our Lorde Iesus Christ vvhich died for vs that vvhether wee vvake or sleepe we should liue together with him Wherefore if any man sinne wee haue 1 Ioh. 2 1 2. an Aduocate with the Father Iesus Christ the iust hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world By him vvee haue redemption through Ephe 1 7 8 his blood euen the forgiuenesse of sinnes according to his rich grace vvhereby hee hath beene abundant toward vs in all wisedome and vnderstanding By him we are made the sonnes of God Iohn 1 12. if wee beleeue in his Name And of his fulnes haue all wee receiued verse 16 euen grace for grace By his blood also wee may be bold to Heb 10. 19 20. enter into the Holy place by the newe and liuing way which he hath prepared for vs through the vaile that is his flesh For we are made partakers of Christ if Heb 3 14 we keepe sure vnto the end the beginning where-with we are vpholden And we are iustified freely by the grace Rom. 3 24. 25. of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood For the blood of Iesus Christ the sonne 1. Iohn 1. 7. of God clenseth vs from all sinne And without sheading of blood is no Heb 9 22. remission §. 10. Seeing then that we haue a great High-priest Heb 4 14 vvhich is entred into Heauen euen Iesus
8 of thine house the place where thine honour dwelleth The zeale of thine house ô Lord hath Psalm 69 6. eaten mee vp One day in thy Courts is better then a Psal 84 10. thousand other-where I had rather be a Doore-keeper in the house of my GOD then to dwell in the Tents of the vngodly As the Hart brayeth for the Riuers of Psal 42 1 2 water so panteth my soule after thee ô Lord. My soule thirsteth for God euen for the liuing God When shall I come appeare before the presence of God I will loue thee deerely ô Lorde my Psal 18. 1. strength VVhom haue I ô Lord in heauen but Psal 73 25. thee and there is none vpon earth that I desire in comparison of thee I haue longed ô Lord for thy saluation Ps 119. 174. and thy law is my delight Oh how I loue thy law It is my meditation Psal 119. 97 continually Oh teach mee thy statutes ô Lorde Psalm 119. 26 27. make mee to vnderstand the vvay of thy commaundements and I will meditate in thy wondrous workes Teach mee ô Lord the way of thy statutes Psal 119 33 34 I will keepe it vnto the end Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my vvhole hart Direct me in the path of thy commaundements verse 35 for therein is my delight Behold I desire thy commaundements verse 40 quicken me in thy righteousnes And incline my hart vnto thy testimonies verse 36 Deale with thy seruaunt ô Lord according Ps 119 124. 125. to thy mercie and teach mee thy statutes I ô Lord am thy seruaunt graunt mee therefore vnderstanding that I may know thy testimonies Looke vpon mee and be mercifull vnto Psalm 119 132. mee as thou vsest to doe vnto those that loue thy Name Direct my steps in thy Worde and let verse 133. none iniquitie haue dominion ouer me Teach mee to doe thy will for thou art Psal 143. 10 my God Let thy good Spirit lead me vnto the Land of righteousnesse By these and manie moe such like sayings in the Booke of Psalmes dooth thys princely Prophet make manifest as I said before with vvhat earnest zeale feruent affection hee alwayes loued the Lord and his Law The true and perfect loue also of man to his Maker was as it seemeth deeply rooted in the hart of old Eleazer when he refused all the friendship worldly fauours 2 Mac 6 28 that were offered vnto him by the seruants of Antiochus and chose rather to suffer death by torments then to saue his life by breaking the rules of his Religion With the like loue and constancie did the seauen brethren and their mother endure 2 Mac. 7. death by tortures vnder that wicked Tyrant Antiochus and left behinde them a woorthy remembrance of their feruent affection to the Lawe of the Lorde their God VVe reade also in the Newe-testament that Saint Stephen the first Martir after Acts 7 59. Christ through his religious loue to his Lord and Maister willingly suffered himselfe to be stoned to death commending his spirit into the hands of his Creator And such like diuine and holy loue to Christ our Captaine ought euery Christian professor to harbour in his heart else may it greatly be doubted that hee shall shoote short of life euerlasting §. 6. But as I said in the beginning this loue is both diuine and charitable First mouing man to loue the Lord and his lawe for the sundry blessings and benefits which God both already hath and daily doth bestowe vppon him through Christ Secondlie to loue his neighbour or brother as himselfe because GOD in his holy Worde hath so commaunded him and for that hee is the very forme of his own Image or likenes With which kinde of charitable loue of man to man or man to his neighbour was the heart of the Samaritane softned vvho Luke 10. 33 34 35. finding a stranger in the high-vvay halfe dead first bound vp the wounds of his body then setting him vpon his own beast brought him to an Inne and made prouision for him commaunding the Host of the house to take care of him and looke quoth he what-soeuer the charges of this man commeth vnto more then the two pence which I now giue thee at my next comming hether I will pay thee all But with more then charitable loue of man to his neighbour was the hart of holy Moises moued when through his great affection hee prayed vnto the Lord to pardon the foolish and Idolatrous sinne of his people Yea such was his feruent affection more theÌ„ charitable loue towards them that he desired of GOD in his prayer to Exod 32 32 graunt that theyr foule offence might be forgiuen or else his owne name to be rased out of the Booke of life And vvith more also then charitable loue of man to his neighbour was the Apostle Saint Paule acquainted when verie zeale for Gods glory and loue to his owne Nation enforced him to say * I vvould Rom 9 3. wish my selfe to be separated from Christ or to loose mine owne saluation for my Bretheren that are my kinsmen according to the flesh I terme these two last ensamples more then charitable loue because it made these men ready to refuse their ovvne soules health rather then their Brethren should be vnpardoned and cast from their Creator for their offences §. 7. By which few examples onely wee may sufficiently perceiue the forcible effect of true and perfect loue and iustly may wee confesse with the afore-named Apostle That * although we speak with the tungs 1 Cor 13 1 2 3. of men and Angels and haue not loue we are but as sounding Brasse or a tinckling Cymball And though wee had the gift of prophecie and knewe all secrets and all knowledge yea if we had all fayth so that we could remoue mountaines and had not loue we were nothing And though vvee feede the poore with all our goods giue our bodies to be burned haue not loue it profiteth vs nothing For God hath chosen vs in Christ Iesus Ephe 1 4 before the foundation of the World that we should be holy and without blame before him in loue And this commaundement haue we of 1 Ioh 4 21. him that he which loueth GOD should loue his brother also For as a King is honoured in his Image Bernard so God in man is either loued or hated hee cannot hate man who loueth GOD neither can hee loue GOD who hateth man Also like as the body without the soule Fulgotiâ—â— enioyeth no life so all other vertues without godlie loue are but colde and fruitlesse §. 8. If wee loue one another saith S. Iohn 1 Ioh 4 12 God dwelleth in vs and his loue is perfect in vs. Also hee that loueth his Brother abideth 1 Ioh 2 10 in the
bayte of beautie forgot himselfe so fell in loue vvith another mans vvife from loue hee fell to vnlawfull lust from lust to dissembling and counterfet shewe of kindnes towards her innocent husband And in the end when he could deuise no other shift to couer his owne shame hee caused Vriah himselfe to carry a letter to Ioab his cheefe Captaine wherin was politiquely plotted the death of him that brought it Moreouer a rash and wicked eye that Platâ— delighteth to behold vanitie may well be called the windowe of death for it is the deadly minister of the harts coÌ„cupiscence and the fore-runner of filthy facts thefts robberies extortions sundry other iniquities §. 5. All men are indeede by nature naturallie Aeneas Siluius giuen to feele in themselues the boyling and raging lusts of the fraile and vnconstant flesh Notwithstanding hee that suffereth himselfe to be led captiue in the filthy sinne of whoredome and adulterie falleth thereby into innumerable inconueniences For first of all this wicked euill cleane taketh away from a man his good name and credite It also consumeth his substance and bringeth him in the end to plaine beggery It killeth at once both the strength and beautie of the body It decayeth and greatly hurteth health It ingendereth many bad diseases It disfigureth the flower of youth long before the time It hasteth or draweth on riueled ill-fauoured age It diminisheth the strength and quicknes of the wit It dulleth the sight of the minde It draweth from him all honest studies maketh him delight in nothing but that which is vile and vnhonest It taketh away the vse of reason which is the natiue propertie of man It maketh a young man peeuish melancholy slaunderous It maketh an olde man odious wretched filthy * Demonax Finally it is a pleasure bought vvith paine a delight hatcht with disquiet a content passed with feare and a sinne finished with sorrowe §. 6. Can a man saith Salomon carry coales Prou 6 27 28 29. in his bosome his clothes not be burnt or can a man goe vpon coales his feete not be hurt So hee that goeth in to his neighbours wife toucheth her shall not be guiltlesse Flie therfore the filthy lusts of the flesh Hermes and as thou wouldest willingly for thy bodily healths sake abstaine from hurtfull meate so oughtest thou to abstaine from sinne for the saluation of thy soule For when lust hath conceiued it bringeth Iames 1 15 forth sinne and sinne vvhen it is finished bringeth forth death §. 7. Know yee not that your bodies are the 1 Cor 6 15 16 17. members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Doe yee not knowe that hee which coupleth himselfe with an harlot is one body For two saith hee shall be one flesh But hee that is ioyned vnto the Lord is one spirit Know yee not also that the vnrighteous 1 Cor 6 9. 10 shal not inherite the kingdom of God Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God §. 8. Woe then be vnto that man which contemning Socrates the excellencie of his own nature and the diuine part that is in him serueth onely his bodily lusts defiling his ovvne soule through his lasciuious desires and beastly delights For hee ceaseth to be a man and is indeed Plato no better then a brute beast that leaueth the rules of reason giueth his mind solely to the fulfilling of his fleshlie inclinations Besides if they bee counted miserable Aristotle which haue cruell Maisters although they may be released from them hovve much more are they miserable which serue theyr bodily lusts as theyr maisters from vvhich they cannot flie For hee that hath enthraled himselfe to Hermes the fulfilling of his fleshly motions is therby more bound then any bond-man else what-soeuer Yea such a man neuer ceaseth to waste Paâ—â—uius consume the strength of his owne bodie hee daily spotteth and polluteth the beauty of his soule hee continually draweth vnto himselfe diuers diseases walketh hourely in danger of eternall damnation §. 9. Enforce thy selfe therefore vvith all the Erasmus might thou maist to abstaine from vngodly lusts and the better to bridle the vnrulie passions of thine ovvne affections endeuour diligently to study and follovve vertue for the desires that are good vvill euermore mortifie and destroy the desires that are euill But if so be that thou canst not abstaine 1. Cor 7 9. thou maist then vse the lawful remedy that God hath appoynted namely marriage For it is better to marry then to burne Also to auoyde fornication let euerie 1 Cor 7 2 man haue his vvife and let euery vvoman haue her owne husband For marriage is honourable among all Hebr 13 4 men and the bedde vndefiled but whoremongers and adulterers God will iudge ¶ Against stealing lying slaundering falsewitnes-bearing and coueting of our neighbours wealth §. 1. YEe shall not steale saith the Lord our Leuit 19 11 God neyther deale falsely nor lie one to another Let him that stole steale no more but Ephe 4 28 let him rather labour and worke vvith his handes the thing that is good that he may haue to giue vnto him that needeth §. 2. My sonne saith Sirach sow not a lye against Ecclus 7 12 13. thy brother neyther doe the same against thy friende Vse not to make any manner of lye for the custome thereof is is not good Aristotle beeing demaunded what vantage Aristotle a man might gette by lying aunswered To be vnbeleeued vvhen hee telleth the truth §. 3. Doubtlesse a lie is a wicked shame in Ecclê° 20. 23 a man yet is it often in the mouth of the vnwise A thiefe is better then a man that is accustomed verse 24. to lie but they both shall haue destruction euerlastingly For by lying the truth is broken God Hermes himselfe greeuously offended the state of our neighbour our selues greatly impaired §. 4. The conditions of lyers are alwayes vnhonest Ecclê° 20 25 their shame is euer with them He that is knowne to be a lyer shal commonly Thales be helde in contempt amongst all men such onely as before thought well of his company will afterward care verie little for his acquaintance Besides hee that is accustomed to lying Becon looseth not onely his credite good name amongst men but also shutteth himselfe out from the grace and fauour of GOD and most horribly ioyneth himselfe to the deuill who hath no truth in him But is a lyer from the beginning the Iohn 8 44 father of lyes VVherefore cast off lying and speake Ephe 4 25 euery man the truth vnto his neighbour for we are members one
the giuer thereof wil neuer alter his mind nor change his first determination Theyr seauenth and last beatitude shall be absolute or perfect ioy such as no pen can expresse nor any mortall hart be able to comprehend For there shall be thousands of thousands and more then tenne thousand hundred of thousandes of the righteous whom no tongue can number which shall all enioy this heauenly happinesse and ioy altogether in the same blessednes And euery one of this blessed cōpanie shall as much reioyce giue thanks vnto GOD for the felicitie of others as for himselfe They shall also aboue all this as hath partly before by another Authour beene expressed reioyce with an admirable ioy at the onely sight of almightie GOD in whose presence they shall cōtinually abide and whose glory they shall alwaies behold They shall delight in him more then in themselues and they shall for euer be beloued of him more then they can loue themselues They shall abound in all ioy and be filled there-with both within and without they shall haue ioy aboue them and ioy beneath them and ioy on euerie side and round about them so that theyr reioycing shal be incomparable and theyr felicitie without measure or end For as there is no end of Gods greatnes Augustine nor number of his wisedome nor measure of his benignitie so is there neither end number nor measure of his rewards towards them that loue him and continue constant in his truth vnto the death §. 34. Now then there is no condemnation to Rom 8 1. them that are in Christ Iesus which walke not after the flesh but after the Spirit For as many as are led by the Spirit of Rom 8 14. God they are the sonnes of God And if wee be sonnes then are vve also Rom 8 17 heires euen the heires of God heyres annexed with Christ And shall vvith all the righteous and elect of the Lord at the day of our Sauiours comming to iudgement be called to the possession of that kingdome vvhich Math 25 34 was prepared of God for the godly from the beginning of the world Or as Saint Paule saith * Before the Ephe 1 4 foundations of the world were layd Where the beloued chosen of God Eugenius shall neuer be crost with any moe calamities nor combred with any more care or greefe but dwell in euerlasting delight without dread of danger raigne in perpetuall pleasures without feare of paine Where also they shall hunger no more Reue. 7. 16. 17. neyther thirst any more neyther shall the Sunne light on them neyther any heate For the Lambe of GOD Iesus Christ theyr Mediatour and Redeemer vvhich sitteth in his kingdome of glory in the mids of his throne shal gouerne them shall leade them vnto the liuely Fountaines of waters and GOD shall vvipe avvay all teares from theyr eyes And they shall see his face his Name Reue. 22. 4 shal be in their fore-heads And there shall be no more death neyther Reue. 21. 4 sorrow neither crying neyther shall there bee any more paine for the first things are passed away §. 35. Be glad therefore ô yee righteous Psal 32 11 reioyce in the Lord and be ioyfull all yee that are vpright in hart For the things which eye hath not seene 1. Cor 2 9. neyther eare hath heard neither haue entred into the hart of man to conceiue are which GOD hath prepared for them that loue him Hee that is righteous let him be righteous Reue 22 11 still and hee that is holy let him be holy still And beholde saith Christ I come verse 12 shortly and my reward is with me to giue euery man according as his worke shall be ¶ Of the heauie wrath of GOD against the vngodly here in this life with his threatnings of theyr eternall torments in the world to come PROVERBS 11. verse 19. As righteousnesse leadeth vnto life so hee that followeth euill seeketh his owne death §. 1. FRet not thy selfe saith Dauid because Psalm 37 1 of the vvicked or vngodlie neither be thou enuious against the euill dooers For they shall soone be cut downe like verse 2 the grasse and shal wither away as dooth the greene hearbe They are exalted for a little but shortly Iob 24 24 are they gone and are brought lowe as all others they are destroyed cut off euen as the top of an eare of corne Though they florish in the world for a Cyprian season yet is their safety in the same alwaies most vncertaine and when they perswade themselues to be farthest from perrill then commeth theyr confusion speedily vppon them They haue as the Prophet affirmeth Psal 17 14 theyr portion in this life They liue for a time in most prosperous Basill estate they enioy vvealth according to their wish and haue chyldren at theyr desire they spend whole months in mirth banquetting and fill themselues with all varietie of delights but at vnawares they end theyr dayes in sorrow and die without any hope of the felicitie to come Therefore shal not the wicked be able Psal 1 5 6 to stand in iudgement nor sinners in the assemblie of the righteous for the Lord knoweth the way of the righteous and the way of the wicked shal perrish His owne iniquities shal take the wicked Prou 5 22 23. himselfe and hee shal be holden vvith the cordes of his owne sinne Hee shal die for faute of instruction goe astray through his great folly Lewde things are in his hart hee imagineth Prou 6 14 15 euil at al times and raiseth vp contentions Therefore shal his destruction come hastilie vpon him he shal be destroyed suddainly without recouery §. 2. As for my selfe saith Dauid my feete Psalm 73. 2 were almost gone my steps had wel-neere slipt For I fretted at the foolish when I Psal 73 3 saw the prosperitie of the wicked For there are no bandes in theyr death verse 4 5 but they are lustie and strong They come into no misfortune like other folke neyther are they plagued like other men Therefore pride is as a chayne vnto thē verse 6 7 and crueltie couereth them as a garment Theyr eyes stand out for fatnes and they haue more then hart can wish They trust in their goods and boast Psal 49 6 themselues in the multitude of their riches They see that wise men die and also that Psalm 49 10 11 the ignorant and foolish perrish and leaue theyr riches for others Yet they thinke theyr houses theyr habitations shall continue for euer euen from generation to generation and call theyr landes by theyr names Theyr seede also is established in their Iob 21 8 sight with them and theyr generation before theyr eyes Theyr houses are peaceable vvithout verse 9. feare and the rodde of God is not vppon them Theyr Bullocke gendereth and fayleth