ignorant in no pointe of those thinges which Adam had taught Noe dyeth which is maruell to be tolde and yet very true in the. 59. yere of Abrahams age Sem the sonne of Noah liued many yeares with his father For he liued in all 600. yeres He was borne to Noah about 96. yeres before the deluge He sawe and heard therfore not onely his father Noe and his grandfather Lamâ—ch but also his great grand siar Methusalem with whome he liued those 96. yeres before the deluge Of him he might be informed of all those thinges whiche Methusalem had hearde and learned of Adam and the other Patriarches Sem dieth after the death of Abraham in the. 52. yeare of Iacob which was 37. yeares after the death of Abraham in the. 112. yeare of Isaac his age So that Iacob the Patriarch might very well learne all the true diuinitie of Sem him self euen as he had heard it of Methusalem who was the thirde witnesse and teacher from Adam Furthermore Iaacob the Patriarch deliuered to his childreÌ„ that which he receiued of God to teach to his posteritie In Mesopotamia there is borne to Iaacob his sonne Leui and to him againe is born Kahad whiche both sawe and hearde Iaacob For Kahad liued no small number of yeares with his grandfather Iaacob For he is rehearsed in the roll of them which went with Iaacob downe into Egypt but Iaacob liued 17. yeares with his children in Egypt This Kahad is the grandfather of Moses the father of Amram from whom Moses did perfectly draw that ful and certain tradition by hand as concerning the will commaundements and iudgements of God euen as Amram his father had learned theÌ„ of his father Kahad Kahad of Iaacob Iaacob of Sem Sem of Methusalem and of Adam the first father of vs all so nowe that Moses is from Adam the seuenth witnesse in the worlde And from the beginning of the worlde to the byrth of Moses are fully complete 2368. yeares of the worlde And who so euer shall diligently reckon the yeres not in vaine set downe by Moses in Genesis and Erodus he shall find this account to be true and right Now also it behoueth vs to know those chiefe principles of that liuely tradition deliuered by the holy fathers at the appointment of God as it were from hande to hande to all the posteritie The fathers taught their children that God of his naturall goodnesse wishing well to mankind woulde haue all men to come to the knowledge of the trueth and to be like in nature to God him selfe holy happie and absolutely blessed And therefore that God in the beginning did create man to his owne similitude and likenesse to the intent that he should be good holy immortal blessed and partaker of all the good gifts of God but that man continued not in that dignitie and happie estate but by the meanes of the deuill and his owne proper faulte fell into sinne miserie and death changing his likenesse to God into the similitude of the deuill Moreouer that God here againe as it were of freshe began the worke of saluation wherby mankind being restored and set free from all euill might once againe be made like vnto God and that he meant to bring this mightie and diuine worke to passe by a certain middle meane that is by the worde incarnate For as by this taking of flesh he ioyned man to God so by dying in the fleshe with sacrifice he cleansed sanctified and deliuered mankinde and by giuing him his holy spirit he made him like againe in nature to God that is immortall and absolutely blessed And last of all he worketh in vs a willing indeuour aptly to resemble the propertie and coÌ„ditions of him to whose likenesse we are created so that we maye be holy bothe body and soule They added moreouer that the word should be incarnate in his due time and appointed age And also that there did remaine a greate daye for iudgement wherein though all men were gathered together yet the rightuous onely shoulde receiue that reward of heauenly immortalitie So theÌ„ this is the brief summe of the holy fathers tradition whiche it is best to vntwist more largely and to speake of it more diligently as it were by parts First therefore the fathers taught that the Father the Sonne and the holy Ghost are one God in the moste reuerend Trinitie the maker and gouernour of heauen and earth and all things whiche are therein by whome man was made and who for man did make all things and put all things vnder mankind to minister vnto him things necessarie as a louing father and most bountiful Lorde Then they taught that man consisted of soule and body and that he in déede was made good according to the image and likenesse of God but that by his owne faulte and egging forwarde of the deuill falling into sinne he brought into the worlde death and damnation together with a webbe of miseries out of whiche it can not ridde it selfe So that nowe all the children of Adam euen from Adam are borne the sonnes of wrath and wretchednesse But that God whose mercy aboundeth according to his incomprehensible goodnesse taking pitie on the miserie of mankinde did euen of his méere grace graunt pardon for the offence and did laye the weight of the punishment vpon his only sonne to the intent that he when his heele was crushed by the Serpent might him self breake the Serpents heade That is to say God doth make a promise of seed that is of a sonne who taking fleshe of a péerelesse woman I meane that Virgine most worthy of commendations should by his death vanquishe death and Sathan the authour of death and shoulde bring the faythfull sonnes of Adam out of bondage yea and that more is shuld by adoption make them the sonnes of God and heires of life euerlasting The holy fathers therefore taught to beléeue in God and in his son the redéemer of the whole world when in their very sacrifices they did represent his death as it were an vnspotted sacrifice wherwith he ment to wipe away and cleanse the sinnes of all the worlde And therefore had they a most diligent eye to the stocke and lineall descent of the Meschias For it is brought down as it were by a line from Adam to Noe and from Noe by Sem euen to Abraham him selfe and to him againe it was sayde In thy seede shall all the nations of the earth be blessed in which wordes the promise once made to Adam as touching Christe the redeemer and chaunger of Gods curse into blessing is renewed and repeated againe The same line is brought downe from Abraham by Isaac vnto Iacob and Iacob being ful of the spirit of God pointed out his sonne Iuda to be the roote of the blessed séede as it is to be séene in 49. of Genesis Lastly in the tribe of Iuda the house of Dauid was noted out of which
merits while he crowneth he crowneth his owne giftes In all this therefore the Ecclesiasticall Apostolique doctrine remayneth still immutable and vnreproueable That we are iustified and saued by the grace of God through faith and not throughe our owne good woorkes or merits Wee doe nowe againe returne to good workes and are come to expound the description or definition of good woorks which we did set downe in the beginning of this treatise Now therfore vnlesse oure workes doe spring in vs from God throughe faith they cannot haue the name of Good Workes But contrarilie if they doe procéede from God through faith then are they also framed according to the rule of the word of god And for that cause did I in the definition of good workes significantly saye That they are done of them which are regenerate by the good spirite of God through faith according to the word of god For God is not pleased with the workes which we of our selues doe of our owne braines authoritie without warrantize of his word imagine deuise For the thing that he doeth most of all like and looke for in vs is faith and obedience which is most euident to be séene in the verie example of our graundfather Adam and coÌ„trarilie he doth mislike and vtterly reiecte the woorkes of our owne choice our good intents which spring in and rise vpon our owne minds and iudgementes as I will by these testimonies of scripture declare vnto you In the 12. of Deuteronomie we read Euerie man shall not doe that which is righteous in his owne eyes Whatsoeuer I commaund you that shall ye obserue to doe it neither shalt thou ad any thing to it nor take any thing from it Moreouer in the historie of Samuel there is a notable example of this matter to be séene For Saule the king of Israel receiued a commaundement to kill all the Amalechites with all their beasts and cattell but he contrarie to the precept throughe a good intent as he thought of his owne and for a religious zeales sake of his owne chosing reserued the fattest Oxen for to be sacrificed for that cause the Prophete came and said vnto him Is a sacrifice so pleasant acceptable to the Lord as obedieÌ„ce is Behold to obey is better then sacrifice and to hearken is better than the fatt of ramms For rebellion is as the sinne of witchcraft and stubbornnesse is as the vanitie of Idolatrie Lo here in these few words thou hast the goodly praise and commendation of the religion of our owne inuenting and of our owne good workes which doe arise of oure owne good intents and purposes They whiche doe neglecte the preceptes of the Lord to follow their owne good intents and forecastings are flatly called witches Apostataes wicked idolaters They seeme in their owne eyes verilie to be â—ellie fellowes and true worshippers of God and zealous followers of the traditions of the holy fathers bishops kinges and princes but God whiche cannot lye doeth flatly pronounce that their woorkes doe differ nothing from witchcraft Apostacie blasphemous idolatrie than which there can bée nothing more heynous by any meanes deuised Therefore the Lord in the Gospell citing that place out of Esaies Prophecie doth plainly condemne reiecte and treade vnder foote all those workes which we choose to our selues hauing their beginning of oure owne good inteates and purposes where hee sayeth In vaine doe they worshippe mee teaching doctrines the precepts of men Euerie planting which my father hath not planted shal be plucked vp by the rootes Let them alone they be blinde leaders of the blinde And therevppon it is that S. Paule did so boldly affirme that the precepts of men are contrarie to the truth and are meere lyes The same Paule in one place sayeth Whatsoeuer is not of faith is sinne And in another place Faith commeth by hearing and hearing by the word of God. Wherevppon we may gather that the woorkes whiche are not framed by the expresse word of God or by a sure consequence deriued from it are so farre from béeing good workes that they are plainly called sinnes Inforce thou I pray thée neuer so great a good turne vpon a man against his will sée what fauour thou shalt winne at his hand and howe thou shalt please him with that inforced benefite Therefore good woorkes do first of all require the precise expresse obseruing of Gods wil to which alone they ought to tend In his Epistle to the Colossians the same Apostle doeth openly condemne the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the voluntarie religion which they of their owne choyce and minde brought in to bee obserued And what néede haue wée I pray you to inuent to our selues other newe kindes of good woorkes considering that we haue not yet done those woorkes whiche God himselfe prescribeth and doth in expresse words require at our handes By this now oure aduersaries maye perceiue that wée doe not altogether simplie condemne good woorkes but those alone whiche wée by reiecting the woord of GOD doe first set abroache by oure owne imaginations and phantasticall inuentions of which sort are many vpstart woorkes of our holy Monkes and sacrificing shauelinges But to conclude the workes that are repugnaunt to the word of God are by no meanes worthie of any place or honour And that wée maye more rightly perceiue the sense or meaning of good woorkes wée must in mine opinion diligently obserue these wordes of the Apostle We are created in Christ Iesus vnto good woorkes which God hath before ordeined that we should walke in them Hee maketh here two notes concerning those that are good woorkes in deede The first is Wee are sayeth hée created in Christ Iesus vnto good workes It doth therefore necessarilie followe that good workes are wrought of him whiche is by true faith graffed in Christ Iesu For vnlesse the braunche abide in the vine it cannot bring forth fruite All the workes therefore of the faithfull howsoeuer they shine with the title of righteousnesse are notwithstaÌ„ding not good woorkes in verie déede The latter is Whiche God hath before ordeyned that wee should walke in them We must not therfore make accompt that all the workes which men maye doe are to be counted good woorkes in déed but those onely which God hath ordeyned of old that wée should walke in them Now what workes those be the Lord in his lawe whiche is the eternall will of God hath verie plainely expressed And therevppon it is that the Lord in the Gospel being demanded questions concerning eternal life and the very true vertues sendeth the demaunder vnto the lawe and sayth What is written in the lawe And againe If thou wilt enter into life kepe the commaundements Therefore the tenne commaundementes are a most sure and absolute platforme of good woorkes Which that ye may the better vnderstand I will briefly recapitulate and as it were in a picture laye it before your eyes To
excommunication the secular power hath nowe by the space of 30. yeares and more beene called on and persecution hath beene euery where raysed vpp against guiltlesse Christians not for committing heynous crimes and defending naughtinesse but for inueighing against mischiefes and mischiefous men and for requiring the reformation of the Church and yet euen at this day most cruell edicts are out and crueltie is exercised euery day more more against them that confesse the name of Christ yea such is their impudencie brasen-faced boldnesse they dissemble not that the counsell if any must be celebrated shall be called for the rooting out of heresies yea they doe openly professe that the counsell once held at Trent was to this end assembled Nowe since these things more clearely than the sunne are perceiued to be most true thou shalt most holy kinge doe wisely and religiously if without looking for the determination of a generall counsell thou shalt proceed to reforme the Churches in thy kingdome according to the rule of the bookes of both testaments which we do rightly beleeue being written by the inspiration of the holy Ghost to be the very word of God. But nowe that it is lawfull for euery Christian Church much more for euery notable Christian kingdome without the aduise of the Church of Rome and the members therof in matters of religion depraued by them wholie to make are formation according to the rule of Gods most holy word it is therby manifest because Christians are the congregation the Church or subiects of their king Christ to whome they owe by all meanes most absolute and perfect obedience Now the Lord gaue his Church a charge of reformation he commended vnto it the sound doctrine of the Gospell together with the lawfull vse of his holy Sacraments he also condemned all false doctrine that I meane that is contrarie to the Gospell he damned the abuse and prophanation of the Sacraments and deliuered to vs the true worship of God proscribed the false therefore Christians obeying the Lawes commaundements of their Prince do vtterly remoue or take away all superstition and do restore establish and preserue the true religion according to the manner that Christ their Prince appointed them He verilie is a foole or a mad man which sayeth that the Church of Christ hath none authoritie to correcte such errours vicces and abuses as do daily creepe into it And yet the Romish tyrannie hath so bewitched the eyes of many men that they thincke that they cannot lawfully doe any thinge but what it pleaseth Rome to giue them leaue to doe The Ecclesiasticall histories make mention of prouinciall Synods held in sondrie prouinces wherein there were handled matters of faith and the reformation of the Churches and yet no mention once made of the bishop of Rome What may be thought of that moreouer that in certeine Synodes not heretical but orthodoxasticall and Catholique thou mayest finde some that were excommunicated for appealing from their owne Churches vnto the Church of Rome Sainct Cyprian writing to Cornelius the bishop of Rome doth say Since that it is ordeined by vs all that it is iust and right that euery mans cause should be heard there where the crime is committed that to euery seueral pastour is appointed a portion of the flocke which euery one must gouerne make accompt of his doings before the Lord it is expedient verilie that those ouer whome we haue the charge should not gad to and fro by that meanes with their subtile and deceiptfull petulancie to make the concord of bishops to be at iarre but to pleade their causes there where they maye haue their accusers present and witnesses of their crime committed But letting passe the testimonies of men we do now come to the testimonies in the booke of god The most holy king Iosias most godly Prince may alone in this case teach you what to do and how to do with the warrant authoritie of God himselfe He by the diligent reading of the holy booke of God and by the contemplation of things present and the manner of worshipping God that then was vsed did vnderstand that his auncestours did greatly very farre erre from the plaine and simple truth for which cause he calleth together the princes and other estates of his kingdome together with all the priestes to hold and celebrate a counsell with them In that counsell he standeth not long disputing whether the examples of the elders ought rather to be followed or Gods commuandement simplie receiued whether he ought rather to beleeue the Church or the Scripture and whether all the iudgement of religion ought to be referred to the high priest For laying abroade the booke of the Lawe he submitteth both himselfe and all his vnto the Sacred Scripture Out of the booke of the Lawe both he him selfe doth learne biddeth all his to learne what thinge it is that pleaseth God namely that which was commuanded and learned in the reading of the Lawe of god And presently hee gaue charge that all men should doe and execute that not hauing any regard to the auncient custome or to the Church that was at that time he made all subiecte to the word of god Which deede of his is so commended that next after Dauid hee is preferred before all the kinges of Iuda and Israel Nowe your royall Maiestie cannot followe any better or safer counsell than this cōsidering that it proceedeth from God and that it is most fit for the cause which is euen nowe in hand The disputation is of the Reformation of Religion and the true fayth of Christ You know that that doth spring from heauen namely that it is taught by the word of God and powred into our hartes by the holy Ghost For Paul sayth Faith commeth by hearing and hearing by the word of Christ Therefore as true fayth is not grounded vppon the word of man so is it not taught or planted by the same For in an other place the same Apostle sayth My preaching was not in the enticing words of mans wisedome but in the shewing of the spirite and of power that your faith might not be in the wisedome of man but in the power of God. Not without good cause therefore doe we refuse the traditions of men and turne onely to the doctrine of the word of the Lord without which it is assuredly certeine that there is no doctrine nor any foundation of true fayth Neither are they worthie to be heard who thincke that the Canonicall Scriptures are not plaine enough full enoughe or sufficient enough to minister a perfect platforme of reformation They blaspheme the spirite of God imputing vnto it obscurenesse imperfection which faultes no prophane writer can well abide to heare off Sainct Paule in defence of the trueth sayth All Scripture giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that
haereticorum THe rule of faith is that we out of hande professe openly what our beleefe is which is that in deed wherby we beleeue that there is one God onlie not any other beside the maker of the worlde whiche by his worde sent out firste of all brought foorth all thinges of nothing That worde beeing called his Sonne beeing seene after sundry sortes of the Patriarches beeing alwayes hearde in the Prophetes and lastly by the spirit and power of God the father beeing brought into the virgin Marie beeing made fleash in her wombe and borne of her became Iesus Christ which afterwarde preached the new law and the new promise of the kingdome of Heauen wrought myracles sate at the right hande of the Father was nayled to the crosse roase againe the thirde day was taken into the heaueÌ„s sitteth at the right hand of the Father sent the power of the holie Ghost to gouerne the beleeuers in his owne steed shall come with glorie to take the saintes into the ioy of eternall life and heauenly promises and to condemne the wicked to euerlasting fier when both the parties are raysed vp and haue their fleash restored againe This rule as it shall be prooued beeing ordeyned by Christ hath among vs no doubtes at all but those which heresies bring in and which make men become heretiques The Creede of the blessed Athanasius Bishop of Alexandria taken out of his bookes WHosoeuer will be saued before all things it is necessarie that he holde the Catholique faith Which faith exeept euery one do kepe holy vndefiled without dout he shall perish euerlastingly And the Catholique faith is this that we worship one God in trinitie and trinitie in vnitie Neither confounding the persons nor diuiding the substance For there is one person of the Father another of the Sonne and another of the holy Ghost But the godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiestie coeternall Such as the Father is such is the Sonne and such is the holy Ghost The Father vncreate the Sonne vncreate and the holy Ghost vncreate The Father incomprehensible the Sonne incomprehensible and the holy Ghoste incomprehensible The Father eternall the Sonne eternall and the holie Ghost eternall And yet they are not three eternalls but one eternall As also there be not three incomprehensibles nor three vncreated but one vncreated and one incomprehensible So likewise the Father is almightie the Sonne almightie and the holie Ghoste almightie And yet are they not three almighties but one almightie So the Father is God the Sonne is God and the holie Ghost is God. And yet they are not three Gods but one God. So likewise the father is Lord the Sonne Lord and the holie Ghost Lord. And yet not three Lordes but one Lord. For like as we be coÌ„pelled by the Christian veritie to acknowledge euerie person by him selfe to be God and Lorde So are we forbidden by the Catholique religion to say there be three Gods or three Lordes The father is made of none neither created nor begotten The sonne is of the father alone not made nor created but begotten The holie Ghost is of the father and of the sonne neyther made nor created nor begotten but proceeding So there is one father not three fathers one sonne not three sonnes one holy ghost not three holy ghostes And in this Trinitie none is afore or after other none is greater or lesse than other But the whole three persons be coetâ—rnall together and coequall So that in all things as is aforesaid the vnitie in trinitie and the trinitie in vnitie is to be worshipped He therefore that will be saued must thus thinke of the trinitie Furthermore it is necessarie to euerlasting saluation that he also beleeue rightly in the incarnation of our Lorde Iesus Christ For the right faith is that we beleeue and confesse that our Lorde Iesus Christ the sonne of God is God and man. God of the substance of the father begotten before the worldes and man of the substance of his mother borne in the worlde Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the father as touching his godhead and inferior to the father touching his manhood Who although he be God and man yet he is not two but one Christ One not by the conuersion of the godhead into flesh but by taking of the manhood into God. One altogether not by confusion of substance but by vnitie of person For as the reasonable soule and flesh is one man so God and man is one Christ Who suffered for our saluation descended into hell rose againe the thirde day from the deade He ascended into heauen he sitteth on the right hand of the father God almightie from whence he shall come to iudge the quicke and the dead At whose comming all men shall rise againe with their bodies and shall giue account for their owne woorkes And they that haue done good shall goe into life euerlasting and they that haue done euill into euerlasting fier This is the Catholique faith which except a man beleeue faithfully he can not be saued The Creede of the blessed Damasus bishop of Rome taken out of the seconde Tome of S. Hierome his woorkes WE beleeue in one God the father almightie and in one Iesus Christ our Lorde the sonne of God and in the holy ghost We worship and confesse God not three Gods but the father the sonne and the holy ghost one God one God not so as though he were alone nor as one which is himselfe father to him selfe and sonne him selfe also but him to be the father which begot him to be the sonne which was begotten but the holy ghost to be neither begotten nor created nor created nor made but proceeding from the father and the sonne coeternall coequal and working together with the father and the sonne because it is written By the worde of the Lorde the heauens were established that is by the sonne of God and by the breath of his mouth all the powers thereof And in another place Sende forth thy breath and they shall be created and thou shalt renew the face of the earth And therfore vnder the name of the father of the sonne of the holy ghost we confesse one God which is the name of the power and not of the propertie The proper name of the father is the father and the proper name of the sonne is the sonne and the proper name of the holy ghost is the holy ghost In this trinitie of persons we worship one god in substance because that which is of one father is of one nature with the father of one substance and one power The father begat the sonne not by will or necessitie but by nature The sonne in the last time came downe from the father to saue vs and to fulfill the scriptures who neuerthelesse neuer ceassed to be with the father And
holie ghost c. 872 1 He which sent me to baptise with water the same sayde vnto me Vppon whom so euer thou shalt sée the holie Ghost c. 1033 1 I am not Christ but am sent before him to beare record of him c. 578 1 Behold the Lambe of God that taketh away the sinnes of the world c. 365. 568 2 Away with these thinges from hence make not my fathershouse an house of merchandize c. 586 3 He that commeth from on high is aboue al He that c. 527 983 3 I am the voyce of a cryer in the wildernesse make streight the waye of the Lord c. 983 3 Ye your selues are witnesses that I saide that I am not the Christe c. 867 3 If I haue tolde you of earthly things and ye beléeue not c. 964 3 This is condemnation bycause the light came into the worlde c. 546 3 He whom God hath sent dothe speake the words of god For God giueth not the spirite by measure vnto him c. 627 3 God so loued the worlde that he gaue his onely begotten sonne c. 48. 546. 549 3 He that beléeueth in the sonne of God is not condemned c. 779 3 And as Moses lifted vp the serpent in the wildernesse c. 48. 549 3 No man hath ascended vp into heauen but he that came downe froÌ„ heauen c. 696 3 Verily I say vnto you Except a man be borne of water and of the spirite c. 501. 1046. 1049 3 The winde bloweth where it lusteth and thou hearest the sounde thereof c. 714 3 Hée that beléeueth not is condemned alreadie bycause hâ—e hath not bâ—léeued in the name c. 643 4 God is a spirite and they that worship him must worship him in spirite and truth c. 416 427. 715 4 I knowe that the Messiah shal come which is caled Christ c. 539 4 Iesus him selfe did not baptise but his disciples c. 1056 4 The home coÌ„meth when ye shal neyther in this mounteine neither at Ierusalem worship c. 1004 4 He whiche drinketh of this water shall thirst againe c. 1002 5 They that haue done good shall come foorth vnto the resurrection of life c. 747 5 The father hath giuen all iudgement to the sonne that al might honour the sonne as they honour the the father c. 661. 686. 920 5 Therefore the Iewes sought the more to kill him not onely bycause he had broken the Sabbaoth daye c. 59. 683 5 Who so hath the sonne hath life who so hath not the sonne of God hath not life c. 643 5 My father worketh hetherto I worke c. 638 5 Thinke not that I will accuse you to my father there is one that accâ—â—eth you c. 402 5 There is one which accuseth you euen Moses in whome ye hope c 376 5 The Lord conueyed him selfe away while the people woulde haue made him a king c. 218 5 We know that the sonne of god is come hath giuen vs a mynde that we should knowe him c. 685 6 The words of our lord touching the eating of his body make muche for the meaning of the wordes vsed in the sacramental supper c. 54 6 He that eateth me shall liue by me c. 49 6 I am the liuely bread that came downe from heauen c. 684 6 Exâ—ept ye eate the fleshe of the sonne of man and drinke his bloud ye haue no life in you c. 1049 6 My fleshe is meaâ—e in déede and my bloud is drinke in déed c. 696 6 He that cateth my flesh drinketh my bloud dwelleth in c. 825 6 No man commeth vnto me vnlesse my father drawe him c. 589 6 This is the wâ—l of him that sent me the â—ather that euery one which sâ—â—th the sonne and beleueth in him shoulde haue euerlasting life c. 48 643 6 Lord to whome shal we go thou hast the wordes of eternall life and we beleeue and knowe c. 569 6 Doth this offend you What therefore if you shall sée the sonne of man c. 69 7 The holy Ghoste was not yet there bicause Iesus was not yet glorified c. 430 7 If any man thirst let him come vnto me drinke c. 706. 725. 825 8 I am the light of the world He that followeth me doth not walke in darknesse 686. 833 8 The diuell was a murtherer froÌ„ the beginning and abode not in the truth c. 485. 746 8 We are not borne of fornication we haue one father eueÌ„ god c 683 8 If ye abide in my sayinge ye shal be my disciples in déede and ye shal knowe the truth c. 676 8 Verily I say vnto you before Abraham was I am c. 678 8 He that is of God dothe heare the word of God c. 822. 827 8 Abraham was glad to sée my daye and he saw it and reioyced c 433 8 Verily verily I say vnto you c. if the sonne therfore shall make you frée c. 444. 591 9 Maister who sinned this man or his parentes that he was borne blinde c. 293 9 Doest thou beléeue in the sonne of God c. 59. 652 10 I am the doore c. 662 10 Many good works haue I shewed you from my father for which of these good works do ye stone me c. 683 10 I and my father are one Then the Iewes tooke vp stones c. 59 10 How long doest thou make vs doubt c. 538 10 I haue power to forgiue â—innes to raiâ—e to life whome I will and to giue righteousnesse c. 696 10 My shéepe heare my voyce I knowe them and they follow me c. 645. 822. 827 10 I giue vnto my shéepe euerlasting life neyther shall they perish for euer c. 683 11 I am the resurrection and the life he that beléeueth in me c 68 12 My soule is heauie euen vnto the death c. 64 12 I when I shal be lift vppe from the earth will drawe c. 64 12 Verily verily I say vnto you vnlesse the séede of corne c. 65 13 Verily verily I say vnto you He that receiueth whome so euer I shall send receiueth me c. 1104 13 About the end of the Supper the diuell entred into Iudas c. 80. 515. 1108 13 Verily I say vnto thée the cock shall not â—â—â—we till thou hast denyed me thrise c. 564 13 He that is washed néedeth not saue to washe his feete c. 772 13 The Apostle or messinger is not greater than he that sent him c. 877 13 A newe commandement I giue vnto you that ye loue one an other as I haue c. 826 14 Ye beleeue in God beleeue and in me c. 692 14 That comforter whiche is the holie Ghost whome the father will send in my name c. 627. 724 14 I will praye the father and
liued without lawe c. 502 7 O wretched man that I am who shall deliuer me from the body of this death c. 409 7 With the mynde the same I or euen I doe serue the Lawe of God c. 515 7 Wee knowe that the lawe is spirituall but I am carnall solde vnder sinne c. 405. 496 7 I knowe that in me that is in my flesh there is no good c. 482 589. 594. 7 I knewe not sinne but by the lawe for I had not knowne lust except the lawe c. 325. 401 7 I finde when I would doe good that euill is present with by and in me c. 515 8 Those which he knewe before he did also predestinate that they should be like c. 894 8 It is God that iustifieth who is he that can condemne c. 662 8 Who spared not his sonne but gaue him for vs all howe can it be that he shoulde not also with him giue vs allthings c. 644 8 You haue not receiued againe the spirite of bondage vnto feare but you haue receiued the spirite of adoption c. 565. 660 8 If any haue not the spirite of Christ the same is none of his c. 660. 925. 1055 8 As many as are led by the spirite of GOD they are the sonnes of God c. 718 8 They that are in the fleshe can not please God c 728 8 Bâ—cause ye are sonnes GOD hath sent the spirite of his sonne into your hearts c. 723 8 Who shall separate vs from the loue of GOD shall tribulation c. 93. 311 8 The affection of the flesh is death but the affection of the spirit is life c. 325 8 The lawe of the spirite of life through Christe Iesus hath made mée frée c. 446 8 Wée are saued by hope but hope that is séene is no hope For howe can a man c. 305 8 What the Lawe could not do in as much as it was weake through the flesh c. 407 8 We sufferwith Christ that with him we may be glorified For I am c. 310 9 It is not in him that willeth nor in him that runneth but in God that sheweth mercie c. 644 9 They are not all Israelits whiche came of Israel neither are they c. 820 9 Which is God in all thinges to be praised for euer c. 685 10 Faith coÌ„meth by hearing and hearing commeth by the woord of god c. 827 10 With the heart man beléeueth vnto righteousnesse and with the mouth c. 974 10 But how shall they call vppon him in whome they haue not beléeued c. 660 10 If thou shalt knowledge with thy mouth the Lord Iesus and shalt beléeue in thine heart c. 1007 10 The same Lord ouer all is rich to all them that call vppon him c. 546. 11 Wée say that faith was imputed to Abraham for righteousnesse c. 1011 11 I haue left vnto me selfe 7000 men in Israel who haue neuer bowed c. 855 11 O the depth of the riches of the wisedome and knowledge of God c. 642 12 I beséeche you brethren by the mercies of god that ye giue vp your bodies a liuely sacrifice c. 668 12 Dearely beloued reuenge not your selues but rather giue place vn to wrath c. 197 12 For as we haue manâ— meÌ„bers in one body and all members haue not c. 826 13 Owe nothing to any man c. for he that loueth another hath fulfilled the Lawe c. 98 13 The magistrate is Gods minister giue therefore to all men honour to whome honour belongeth c. 650 13 Wée must not obey the magistrate for anger onely but for â—onscience sake c. 220 13 Let euery soule be subiect to the higher powers c. 170. 755 14 Let vs followe the things that make for peace and al things wherby we may one edifie c. 426 14 Him that is weake in faith receiue ye not to strifes of disputations c. 451 14 All thinges are lawfull for mée but all thinges are not expedient c. 449 14 The kingdom of GOD is not meate and drinke but righteousnes and peace c. 699 16 Phebe a woman deacon of the Church of Cencrea c. 879 ¶ Out of the first Epistle of S. Paule to the Corinthians 1 THe Lord sent me to preache the Gospel and not to baâ—tise c. 1055 1 Were ye baptised in the name of Paule c. 627 1 I thancke God that I baptised none of you but Crispus and Gaius c. 1033 1 Nowe we sée in a glasse euen in a darcke speaking but then we shall sée face to face c. 608 1 After that in the wisedome of God the world through their wisedome knewe not God c. 619 2 God hath reuealed them vnto vs by his spirite For the spirite searcheth all thinges c. 728 2 Had they knowen it they would not haue crucified the Lord of glorie c. 695 2 My preaching was not in the enticeing words of mans wisedom but in the shewing of the spirite c. 603. 825 2 I was among you CorinthiaÌ„s in weakenesse and in feare and in much trembling c. 831 2 The natural man perceiueth not the thinges of the spirite of GOD c. 500. 589 3 As a skilfull buildes I haue laid the foundation c. 860 3 For wee together are Gods labourers ye are gods husbandrie c. 860 3 Other foundation can no man lay than that which is layed which is c. 861. 862 3 He which watereth is nothing nor he which planteth c. 20. 3 Who is Paul And who is Apollos but the ministers by whom ye beléeued c. 860. 873 983. 1137 3 Know ye not that ye are the temple of God that the spirit of God dwelleth in you c. 717. 723. 861 3 Not that we are sufficient of our selues to thinke any thing as of our selues c. 646 3. 4. Ministers are fellowe labourers with God and disposers of the secretes c. 873 4 Let a man so estéeme of vs as the ministers of Christ and disposers c. 881 4 For it is required in the disposers that a man be found faithfull c. 895 4 I begat you in Christe Iesu thorough the Gospell c. 827 5 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them c. 555. 569. 5 If any man that is called a brother be a théefe or a whoremonger c. 819. 1131 5 Therefore let vs kéepe the feast not in the old leauen nor in the leauen of malice c. 367 6 Yee are bought with a price become therefore the seruants c. 60 446. 1138 6 The holy and pure vse of the body seuearely requâ—red without all fâ—lthy and vncleane c. 426 6 Knowe ye not that your bodies are the members of Christe c. 235 6 Knowe ye not that your bodies are the temple
in the sonne c. 77 1 By Christe all thinges are created that are in heauen and that are in earth c. 733 1 GOD hath deliuered vs from the power of darckenesse and hath translated c. 502 1 I fulfilled that which is lacking to the afflictions of Christe in my flesh c. 461. 586 2 In Christe ye are complete or made perfecte in whom also ye are circumcised c. 999 2 Ceremonies compared to an obligation or hand writing c 413 2 Let no man therefore iudge you in meate or drincke or in part of an holy day c. 140. 417 2 If ye be dead with Christe from the rudiments of the world why as yet c. 446 2 Hee condemneth the voluntarie religion c. 473 2 Not in any honour to the satisfying of the flesh c. 448 2 By Christ ye are circumcised with circumcision made without hands by putting off the body of the fleshe subiect to finne c. 1056 3 Seruauntes obey them that are your bodily maisters with feare c. 441. 3 Mortifie your members whiche are vpon â—he earth cornication vncleannesse inordinate affection c. 592 4 Take héed to the ministerie that thou hast receiued in the Lord c. 906 4 Continue in prayer and watche in the same continually c. 914 ¶ Out of the first Lpistle of S. Paule to the Thessalonians 1 They of Macedonia and other nations shew of you how you are turned to God from idols c. 668 2 When you did receiue the word of God which you heard of vs c. 12. 871. 963. 2 Our exhortation was not by deceipte nor by vncleannesse nor by guiâ—e c. 831 2 They as they haue killed the Lord Iesus and their owne Prophets so doe they c. 452 3 We haue sent Timotheus oure brother and minister of God to confirme or establish you c. 41. 1016 3 We behaued not oure selues inordinarly amongest you neither did we take our bread for nothing c. 1122. 1137. 4 This is the will of God euen your holinesse c. 246. 464 4 He therfore that despiseth these thinges despiseth not man but god c. 871 4 We that liue and shal be remayning in the comming of the Lord c. 70 4 This I say vnto you in the word c. Because the Lord himselfe shal come downe c. 75 4 The Lord himselfe shall descend from heauen in a showâ—e and in the voice of an Archangel c. 738 5 The God of peace sanctifie you throughout that your whole spirite c. 246 5 Reioyce alway pray coÌ„tinually in al thinges giue thankes c. 917. 926 5 I beséech you that you acknowledge them that labour among you and are ouer you in the Lord c. 154. 1123 Proue all things and kéepe that which is good c. 839 ¶ Out of the second Epistle of S. Paule to the Thessalonians 1 OVr Lord shal be reuealed froÌ„ heauen with the Angels of his power c. 75. 741 1 Quenche not the spâ—rite despise not prophecies c. 715 2 The comming of antichriste is after the working of Sathan in all power and signes and wonders of lying c. 753 2 The aduersarie or enimie of Christ shal be reuealed and shal bee c. 887 2 Antichriste hath placed himselfe in the throne or temple of God c. 855 2 Antichrist the great enimie of God shal be destroyed with the breath of Gods mouth c. 831. 913 3 Whosoeuer worketh not let him not eate c. 95 3 Wâ—e charge you brethren in the name of our lord Iesus Christ that ye withdrawe c. 266 3 If there be any maÌ„ that obeyeth not our words c. 1131 ¶ Out of the first Epistle of S. Paule to Timothie 1 THe end of the commaundâ—ment is the loue of a pure hart and a good c. 96. 400 1 I thancke him beecause he hath counted me faithful putting mée into the c. 510 1 God will haue all men to be saued and to come to the knowledge of the trueth c. 546 1 It is a sure saying and worthy by all meanes to be receiued that Iesus Christe came into the world to saue sinners c. 569 1 I am ordeined a preacher and an apostle and a teacher of the Gentiles c. 872 1 The lawe is not giuen for the iust but for the vniust c. 186. 200. 410 2 I exhort you that prayers bée made for kinges and for all that are in c. 170. 219. 914 1 God would haue all men to bâ—e saued to come to the knowledge c. 14. 624. 662 2 One God and one mediatour of God and men c. 61 2 Touching the manner and ordering of womens apparell c. 239 2 But I suffer not a woman to teach neither to vsurpe authoritie ouer the man c. 1043 2 The seruaunts of the Lord must not striâ—e but be gentle vnto al men c 909 2 Adam was not deceiued but the woman was seduced notwithstanding c. 225 2 This teach and exhort Whosoâ—uer teacheth otherwise and holdeth not himselfe contented c. 1116 3 These thâ—nges hetherto haue I written vnto thee that thou mayâ—â—â— know how â–ª c. 833 3 If any man were faultlesse the husband of one wife watchfull c. 838 3 For if a man cannot rule his owne house howe shall he care c. 895 3 God was made manifest in thâ— flesh c. 69â— 3 Let a byshop be the husband 〈◊〉 one wife let him rule â–ª c. 227. 113â— 4 Nowe the spirite speaketh eâ—â—dently that in the latter times thâ—â— shall rise c. 98â— 4 Godlinesse is profitable to 〈◊〉 thinges hauing promise of the 〈◊〉 that is c. 46â— 4 God is the sauiour of al men â—â—pecially of those that beleeue c. 546 5 Lay hands soudeinly or rashly on no man c. 8â—â— 6 The elders that rule well leâ— them be counted worthy of doubâ—â— honour c. 879. 112â— 5 Care and consideration is to 〈◊〉 had who are to be holpen and 〈◊〉 are not to be holpen c. 11â—â— 5 Thou shalt not mousell y 〈◊〉 of the oxe treading out the corne c 1120. 5 Them that sinne rebuke openly that the rest also may feare c. 9â—â— 6 God dweâ—leth in the light thâ—â— no man can atteine vnto c. 61â— 6 Commaund them that are ricâ— in this world that they be not high minded neither put their trust 〈◊〉 vncerteine riches c. 263. 28â— â–ª 1125 6 For they that will be riche 〈◊〉 into temptation and snares and 〈◊〉 to many foolish c. 26â— 6 Let as many seruauntes as 〈◊〉 vnder the yoke count their maisâ—er worthy c. 4â— 6 Godlinesse is great lâ—cre 〈◊〉 a minde content with that that hath c. 265. 31◠¶ Out of the second Epistle of S. Paule to Timothie 1 GOD hath saued vs and callâ—â— vs with an holy calling 〈◊〉 according to our workes
c. 949 1 Let euery man be swift to heare slowe to speake c. 238 1 Pure religion and vndefiled before God the father c. 475. 668. 2 Abraham was not iustified by faith onely c. 465 2 Séest thou how faith was made perfect by workes c. 461 2 Let him aske in faith nothing wauering c. 922 2 Abraham and we are iustified by workes c. 28 2 If a brother or sister be naked destitute of daily foode c. 97 3 Touching the properties of the tongue c. 238 3 For the tongue is a little meÌ„ber and boasteth great things c. 319 4 Ye aske and receiue not because ye aske amisse c. 918 4 There is one law giuer which is able to saue and to destroy c. 905 5 Behold the hyre of labourers whiche haue reaped downe your fields c. 272 5 How the faithful should behaue themselues towards c. 1080 5 Confesse your sinnes one to another and pray one for another that ye may be healed c. 574. 580 5 Ye haue liued in pleasure vppon earth and beene wanton c. 299. 300. 509. 5 If any be sicke amonge you let him send for the elders c. 1139 ¶ Out of the first Epistle of S. Peter 1 YE are redéemed not with gold and siluer c. 60. 770 1 We are borne a newe not of corruptible seed c 21 827 1 The prophets did search at what moment or minute of time the spirite c. 363 1 Hope perfectly in the grace which is brought vnto you c. 305 2 Feare God honour the king 151. 2 Christ his owne selfe bare oure sinnes in his body vpon the c. 568 2 Ye are a chosen generation a royall priesthood c. 1106 2 ChristiaÌ„s are called priests 879 2 As frée and not as hauing the libertie for a cloake of maliciousnesse c. 448 2 The foundation of the church is Châ—isâ— c. 861 2 Submit your selues to all manner ordinance of man c. 107 3 The eyes of the Lord are vppon the iust c. 521 3 Touching the manner and ordering of womens apparel c. 239 3 That the Lord went in the spirit and preached vnto the spirits c. 66 3 Baptisme saueth vs not the putting away of the filth of the flesh c. 983. 989 4 Dearely beloued thincke it not straunge that ye are tryed with fire c. 294 4 Sée that none of you be punished as a murtherer c 296 4 As euery man hath receiued the gift euen so minister y same c. 905 4 The Gospâ—ll was preached also to the dead c. 765 4 Charitie couereth the multitude of sinnes c 584 4 The time is that iudgment must begin at the house of God c. 298 5 Be sober and watch for your aduersarie the diuel c. 749. 751 5 The elders that are among you I beséech c. 867 ¶ Out of the second Epistle of S. Peter 1 THe prophecie came not in old time by the will c. 10. 26. 717. 1 No prophecie in the scripture is of any priuate interpretation 907 2 God spared not the angels whiche sinned c. 745 2 The Lord knoweth how to deliuer his from temptation c. 174 2 There were false Prophetes among the people euen as c. 587 2 These are wells without water c. 449 3 In the Epistles of Paule many things are hard to be vnderstood c. 23. 24 ¶ Out of the Epistle of S. Iude. THe Angels which kept not their first estate c. 745 Iude saith that the Angel fought with Sathan the diuel c. 747 ¶ Out of the fâ—â—st Epistle of S. Iohn 1 That which we haue séene and heard we declare vnto you 81 1 The bloud of Iesus Christ clenseth vs from euery sinne c. 82. 552 2 If we say we haue no sinne wée deceiue c. 401. 496. 917 2 They went out from vs but they were none of vs c. 604. 819. 820. 2 Annoynting annoynted c. 180 2 And the annoynting whiche ye haue receiued of him c. 707. 726 2 By this we know that he dwelleth in vs by the spirit that he gaue c. 825 2 My babes these thinges write I vnto you c. 664 2 If any man loue the world the loue of the father is not in him c. 482. 483 2 Who is a lyar but hee that denieth that Iesus is Christ c. 629 3 Now are we the sonnes of god and yet it doth not appeare c. 727 3 We knowe that when he appeareth we shal be like vnto him 608 3 If we receiue y witnesse of men c. 550 3 Who so hath this worlds good séeth his brother haue c. 289. 1124 3 He that committeth sinne is of the diuel c. 485 3 My babes let vs not loue in word nor in tongue but in déede 96. 4 Beléeue not euery spirite but try the spirites c. 715. 839 4 Whosoeuer coÌ„fesseth that Iesus is the sonne of God c. 463. 825 4 Euery one that loueth him that begat c. 55. 826 4 By this we know his loue because he gaue his life c. 150. 825 4 Euery spirite that confesseth that Iesus Christ is come in the flesh is of God c. 688 4 Little children ye are of God and haue ouercome in you c. 727 4 God is loue he that dwelleth in loue dwelleth in God c. 825 5 If any man sée his brother sinne a sinne which is vnto death c. 519 5 He that beléeueth not God maketh him a lyar c. 48 5 For all that is borne of God ouercommeth the world c. 54. 709 5 This is the loue of God that we kéepe his commaundements 409 5 And this is the confidence that we haue in him that if we aske c. 54 ¶ Out of the Apocalypse of S. Iohn 1 FEare not I am the first and the last c. 836 1 I am Alpha and Omega the beginning and the end c. 608 1 Iesus Christ prince of the kings of the earth loued vs c. 708 1 Iohn was banished into the Isle of 〈◊〉 c. 873 2 Remember from whence thou art fallen c. 593 2 To him that ouercometh I will giue to eate c. 863 3 These things saith he that is holy and true c. 836 4 And I saw another angel flying through the middst of heauen c. 653 6 Howe long 〈◊〉 thou Lord which art holy true c. 757. 766 7 After this I â—awe and behold a great companie c. 813 14 And I heard a voyce from heauen saying vnto me Write Blessed are the dead c. 780 17 Great Babylon the mother of whoredomes c. 869 18 Go out of her my people c 859 19 And I fell downe before the féeâ—e of the angel to worship him c 653 21 The fearefull and vnbeléeuing
to lay hand on the life to come The faithfull Saints could in no wise haue don these things vnlesse the doctrine whiche they beléeued had béene of god Although therefore that the Apostles were men yet their doctrine first of all taught by a liuely expressed voyce and after that set downe in writing with penne and yncke is the doctrine of God and the very true word of god For therefore the Apostle left this saying in writing When ye did receaue the woord of God whiche ye heard of vs ye receiued it not as the word of men but as it is in deede the word of God which effectually worketh in you that beleeue But nowe the matter it selfe and place require that I gather also and plainely reckon vp those bookes wherin is conteined the very word of God first of all declared of the Fathers of Christ himselfe and the Apostles by-word of mouth after that also written into Bookes by the Prophetes and Apostles And in the first place verely are set the fiue bookes of Moses Then follow the bookes of Iosua of Iudges of Ruth two bookes of Samuel two of Kinges two of Chronicles of Esdras Nehemias and Hester one a piece After these come Iob Dauid or the booke of Psalmes Prouerbes Ecclesiastes and Cantica With them are numbered the foure greater Prophets Esaias Ieremias Ezechiel and Daniel then the twelue lesser Prophetes whose names are very well knowne With these bookes the olde Testament ended The Newe Testament hathe in the beginning the Euangelicall hystorie of Christ the Lord written by foure Authors that is by two Apostles Mathewe and Iohn and by two Disciples Marke and Luke who compiled a wonderfull goodly and profitable booke of the Actes of the Apostles Paule to sundrie Churches and persons published 14. Epistles The other Apostles wrote 7. whiche are called both Canonical and Catholique And the books of the new Testament are ended with the reuelation of Iesus Christ whiche he opened to the Disciple whome he loued Iohn the Euangelist and Apostle shewing vnto him and so to the whole church the ordinaunce of God touching the Churche euen vntil the day of iudgement Therefore in these fewe and meane not vnmeasurable in these plaine and simple not darke and vnkemmed books is coōprehended the ful doctrine of godlynes whiche is the very word of the true liuing and eternall God. Also the bookes of Moses and the Prophetes through so many ages perils and captiuities came sound and vncorruptted euen vntill the time of Christ and his Apostles For the Lord Iesus the Apostles vsed those bookes as true copies and authentical which vndoubtedly they neither would nor could haue done if so be that eyther they had béen corrupted or altogether perished The bookes also whiche the Apostles of Christ haue added were throughout all persecutions kept in the Church safe and vncorrupted and are come sound and vncorrupted into our handes vpon whome the endes of the world are falne For by the vigilāt care vnspeakable goodnes of God our Father it is brought to passe that no age at any time either hathe or shal want so great a treasure Thus muche hitherto haue I declared vnto you derely beloued what the word of God is what the beginning of it in the Churche was what procéeding dignitie and certaintie it had The word of God is the speache of God that is to say the reuealing of his good will to mankinde whiche frō the beginning one while by his owne mouthe and an other whyle by the speache of Angels he did open to those first ancient and most holy Fathers who againe by tradition did faithfully deliuer it to their posteritie Here are to be remembred those great lightes of the world Adam Seth Methusalem Noe Sem Abraham Isaac Iaacob Amram and his Sonne Moses who at Gods commaundement did in writing comprehend the hystorie and traditiōs of the holy Fathers whervnto he ioyned the written lawe and exposition of the lawe togeather with a large and lightsome hystorie of his owne lyfe time After Moses God gaue to his Churche moste excellent men Prophets and Priestes who also by worde of mouthe and wrytings did deliuer to their posterity that whiche they had learned of the Lord After them came the Onely begotten Sonne of God himselfe downe from heauen into the world and fulfilled all whatsoeuer was found to be written of himselfe in the Lawe and the Prophetes The same also taught a moste absolute meane howe to liue well and holily He made the Apostles his witnesses Which witnesses did afterwardes first of all with a liuely expressed voice preach al things which the Lord had taught them and then to the intent that they should not be corrupted or clean taken out of mans remembraunce they did commit it to writing so that nowe we haue from the Fathers the Prophetes and Apostles the word of God as it was preached and written These thinges had their beginning of one the same spirite of God and do tende to one end that is To teach vs men how to liue well and holily He that beléeueth not these men namely the only begotten Sonne of God whom I pray you will he beleeue We haue here the moste holie innocent vpright liuing most praise worthie most iust moste ancient most wise and most diuine men of the whole world and compasse of the earth and briefly suche men as are by all meanes without comparison All the worlde cannot shew vs the like againe although it shuld wholy a thousand times be assembled in Counsels The holy Emperour Constantine gathered a generall counsell out of al the compasse of the earthe thether came there together out of all the worlde thrée hundred and eightéene moste excellent Fathers But they that are of the wisest sorte will say that these are not so muche as shadowes to be compared to them of whome we haue receiued the worde of god Let vs therefore in all thinges beléeue the worde of God deliuered to vs by the Scriptures Let vs thinke that the Lorde him selfe whiche is the very liuing and eternall God dothe speake to vs by the Scriptures Let vs for euermore prayse the name and goodnesse of him who hath vouched safe so faythfully fully and plainely to open to vs miserable mortall men all the meanes howe to liue well and holyly To him be prayse honour and glory for euermore Amen Of the worde of God to whom and to what end it was reuealed also in what maner it is to be hearde and that it doth fully teache the whole doctrine of godlinesse ¶ The seconde Sermon DEarely beloued in the laste Sermon you learned what the worde of God is from whence it came by whome it was chiefly reuealed what procéedings it had and of what dignitie and certaintie it is Now am I come againe and by Gods fauour and the helpe of your prayers I will declare vnto you beloued to whome and to what ende the worde of
not absolutely perfect As for those whiche doe earnestly affirme that all pointes of godlynesse were taught by the Apostles to the posteritie by worde of mouth and not by writing their purpose is to set to sale their owne that is mens ordinaunces in steade of the worde of God. But against this poyson my brethren take this vnto you for a medicine to expell it Conferre the things whiche these fellowes set to sale vnder the colour of the Apostles traditions taught by worde of mouthe and not by writing with the manifest writings of the Apostles and if in any place you shall perceiue those traditions to disagrée with the scriptures then gather by and by that it is the forged inuention of men and not the Apostles tradition For they which had one and the same spirite of trueth lefte not vnto vs one thing in writing and taught an other thing by worde of mouthe Furthermore we muste diligently search whether those traditions do set forward the glory of God rather then of men or the safetie of the faythfull rather then the priuate aduauntage of the Priestes And we muste take héede of mens traditions especially since the Lorde sayth In vaine doe they worship me teaching doctrines the precepts of men So that nowe the surest way is to cleaue to the word of the Lorde lefte to vs in the Scriptures whiche teacheth aboundantly all thinges that belong to true godlynesse It remayneth nowe for me to tell in what manner of sorte this perfecte doctrine of godlynesse and saluation I meane the very word of God ought to be hearde of the faythfull to the intent it may be hearde with some fruit to profite them aboundantly I will in fewe wordes containe it Let the worde of God be hearde with greate reuerence whiche of right is due to God him selfe and godly things Let it be hearde very attentiuely with continuall prayers betwéene and earnest requestes Let it be hearde soberly to our profite that by it we may become the better that God by vs maye be gloryfied and not that we go curiously about to search out the hidden counselles of God or desire to be counted skilfull and experte in many matters Let true fayth the glory of God and our saluation be appointed as the measure and certaine ende of oure hearing and reading For In Exodus Moses the holy seruaunt of God is commaunded to sanctifie the people and make them in a readinesse to heare the sacred Sermon whiche God him selfe did mynd to make the next daye after Moses therefore commeth and demaundeth of the whole people due obedience to be shewed as well to God as to his Ministers Then commaundeth he them to washe their garmentes to abstaine from their wiues After that he appointeeh certaine limites beyonde whiche it was not lawful vpon paine of death for them to passe By this we plainely learne that the Lorde doth require suche to be his Disciples to heare him as doe especially shewe obedience and reuerence to God in all thinges For he being God speaketh to vs men all we men owe vnto God honoure and feare A man vnlesse he become lowly humble and obedient to God is altogether godlesse Then is it required at the handes of those whiche are méete hearers of the worde of God that they lay aparte worldly affaires whiche are signified by the garments to treade vnder foote all filthynesse and vncleannesse of soule and bodye to refraine for a season euen from those pleasures whiche are lawfull vnto vs The holy Ghost dothe loue the myndes that are purely cleansed whiche yet notwithstanding are not cleansed but by the spirite of god Néedefull it is to haue a sincere beliefe in God and a ready good will and desire to liue according to that whiche is commaunded in the word of god Moreouer we muste be wise to sobrietie Ouer curious questions must be set aside Let things profitable to saluation only be learned Last of all let especial héede be takeÌ„ in hearing and learning For saythe Solomon If thou wilt seeke after wisdome as after golde thou shalte obteine it Againe he sayth The searcher out of Gods maiestie shall be ouerwhelmed by his wonderfull glory And againe he sayth Seeke not things too highe for thee neyther goe about to searche out things aboue thy strengthe but what God hath commaunded thee that thinke thou always on and be not ouer curious to knowe his infinite workes for it is not expedient for thee to see his hidden secrets with thine eyes Wherevpon the Apostle Paul sayth Let no man thinke arrogantly of him selfe but so thinke that he may be modest and sober according as God to euery one hath giuen the measure of fayth And hereto belongeth that which the same Apostle saythe Knowledge puffeth vp but charitie doth edifie But chiefly we muste beware of those plagues which choake the séede of the worde of God and quenche it without any fruite at all in the hearts of the hearers Those plagues and diseases hath the Lorde rehcarsed or reckoned vp in the parable of the sower For first of all wanton and vaine cogitations whiche alwaies lye wide open to the inspirations of Satan and talke of naughtie men are plagues to the word of god Also voluptuous and deintie louers of this world who can not abide to suffer any affliction for Christ and his Gospell do without any fruite at all heare Gods worde although they seeme to giue eare vnto it very ioyfully Furthermore the care of this worlde and the deceit of riches are moste pestilent diseases in the hearers of the worde of god For they doe not onely hinder the séede that it can not bring soorthe fruite in their heartes but also they doe stirre vp and egge men forwarde to gaynesay the worde of God and to afflict the earnest desirers of Gods worde Here therefore we muste take héede diligently leaste being infected with these diseases we become vaine and vnthankfull hearers of the worde of god We must praye continually that the bountifull and liberall Lorde will vouchsafe to bestowe on vs his spirit that by it the séed of Gods word may be quickned in our heartes and that we as holy and right hearers of his worde may beare fruite aboundantly to the glory of God and the euerlasting saluation of oure owne soules For what will it auayle to heare the worde of God without fayth and without the holy spirite of God to worke or stir inwardly in our hearts The Apostle Paule sayth He whiche watreth is nothing nor he whiche planteth but it is God whiche giueth increase We haue néede therefore of Gods watering that the word of God may growe to a perfect age may receiue increase yea and may come also to the bringing foorthe of ripe fruite within our mindes The same Aposâ—le Paule saythe To vs also is the worde of God declared euen as vnto our fathers But it auayled them nothing to heare the worde bycause it was not ioyned with
Fayth in them that hearde it For they dyed in the desarte And immediately after he sayth Let vs therefore doe our best to enter into that reste so that no man dye in the same example of vnbeliefe If therefore that the worde of God doe sounde in oure eares and therewithall the spirite of God doe shewe foorth his power in our harts and that we in fayth doe truly receiue the word of God then hath the worde of God a mighty sorce and wonderful effect in vs For it driueth away the misty darknesse of errors it openeth our eyes it conuerteth and inlighteneth our mindes and instructeth vs most fully and absolutely in truth and godlines For the Prophet Dauid in his Psalmes beareth witnes sayth The law of the Lord is perfect conuerting the soule the testimony of God is true and geueth wisedome vn to the simple The commaundement of the Lord is pure and geueth light vnto the eies Furthermore the word of God doth féede strengthen confirm and comfort our soules it doth regenerate clense make ioyfull and ioyne vs to god yea and obtaineth al things for vs at Gods handes setting vs in a most happy state in so much that no goods or treasure of the whole worlde are to be compared with the worde of god And thus much do we attribute to the worde of God not without the testimony of Gods worde For the Lord by the prophet Amos doth threa ten hunger thirst not to eate bread and to drinke water but to heare the worde of God. For in the olde new testaments it is sayd that man doth not liue by bread onely but by euery worde that proceedeth out of the mouth of god And the Apostle Paul saith that all things in the scriptures are written for our learning that by patiēce and comfort of the scriptures we might haue hope Also Peter saith ye are born a new not of corruptible seede but of incorruptible by the word of god which liueth lasteth for euer And this is the worde which by the gospell was preached vnto you The Lorde also in the gospell beareth witnesse to the same and sayth Now are ye cleane by the worde which I haue spoken vnto you Againe in the gospell he crieth saying If any man loueth me he will keepe my saying and my father will loue him and we will come into him and make our dwelling place in him Ieremie saith also Thy word became my comfort And the Prophet Dauid saith The statutes of the Lorde are right and reioyce the hart Wherunto adde that saying of the Lordes in the gospell If ye remaine in me and my wordes remaine in you aske what ye will and it shal be done for you In an other place also the Prophet crieth saying If ye be willing and will hearken ye shall eate the good of the land but if ye wil not heare my word the sword shall deuoure you Moreouer Moses doth very often and largely reckon vp the good thinges that shall happen to them which obey the worde of God Leuiticus 26. Deutero 28. Wherefore Dauid durst boldly preferre the word of God before all the pleasures and treasures of this world The feare of the Lorde is cleane and endureth for euer the iudgementes of the Lord are true and righteous altogether more to be desired are they thē gold yea then much fine golde sweeter also then hony and the dropping hony combes For by them thy seruaunt is plainely taught and in keeping of them there is great aduantage Therfore is the lawe of thy mouth more precious vnto me then thousands of siluer and golde Vnlesse my delight had been in thy lawe I had perished in my miserie To this now doth appertaine that parable in the gospell of him which bought the precious pearle and of him also which solde all that he had and bought the grounde wherin he knewe that treasure was hidde For that precious pearle and that treasure are the gospell or worde of God which for the excellencie of it is in the scriptures called a light a fire a Sworde a Maule which breaketh stones a Buckler and by many other names like vnto these Dearely beloued this howre ye haue heard our bountifull Lorde and God who would haue all men saued and to come to the knowledge of the truth how he hath reuealed his word to al men throughout the whole world to the intent that all men in al places of what kinde age or degrée so euer they be may know the trueth and be instructed in the true saluation and may learne a perfect way how to liue rightly well and holily so that the mā of God may be perfect instructed to all good workes For the Lorde in the worde of trueth hath deliuered to his Church all that is requisite to true godlinesse and saluation Whatsoeuer thinges are necessary to be knowne touching God the works iudgments will and commaundements of God touching Christe our faith in Christe and the duties of an holy life all those thinges I say are fully taught in the worde of god Neither néedeth the Church to craue of any other or else with mens supplies to patch vp that which seemeth to be wantinge in the worde of the Lorde For the Lord did not onely by the liuely expressed voice of the Apostles teach our fathers the whole summe of godlinesse and saluation but did prouide also that it by the meanes of the same Apostles shoulde be set down in writing And that doth manifestly appéere that it was done for the posterities sake that is for vs and our successours to the intent that none of vs nor ours should be seduced nor that false traditiōs should be popt into any of our mouthes in stéede of the truth We must all therfore beware we must all watch and sticke fast vnto the worde of God which is left to vs in the scriptures by the Prophetes and Apostles Finally let our care be wholy bent with faith and profite to heare whatsoeuer the Lord declareth vnto vs Let vs cast out and treade vnder foote whatsoeuer by our flesh the world or the deuill is obiected to be a let to godlines We know what the diseases plagues of the séede of Gods worde sowed in the hartes of the faithful are We know how great the power of Gods worde is in them which heare it deuoutly Let vs therfore beséech our Lorde God to powre into our mindes his holy spirite by whose vertue the séede of Gods word may be quickened in our harts to the bringing forth of much fruite to the saluation of our soules and the glory of God our father To whom be glory for euer Of the sense and right exposition of the worde of God and by what maner of meanes it may be expounded ¶ The thirde Sermon DEarly beloued brethren I doe vnderstande that by meanes of my doctrine of the worde of God ther are risen sūdry thoughts in the hartes of many men yea and that of some there
the Father from whence it shall come to iudge the quicke and the deade and let vs thinke that the Lord speaking of the Sacrament woulde haue vs to expounde the words of the Sacrament Sacramentally and not Transubstancially Also in reading that saying of the Apostle Fleshe and bloud can not inherite the kingdome of God let vs not by and by vppon these wordes take it simply as the words do séeme to signifie but sticking to the Article of our sayth I beleeue the resurrection of the body let vs vnderstand that by fleshe and bloud are ment the affectiōs infirmities not the nature substance of oure bodies Furthermore we reade in the gospell that the Lorde doth gather a sum of the lawe and the Prophets saying Thou shalt loue the Lorde thy God with all thy heart with all thy soule and with al thy mind this is the chief and great commaundement And the second is like vnto it Thou shalt loue thy neighbor as thy selfe In these two commaundemēts hangeth the whole law and the Prophets Math. 22. Vpon these words of the Lorde that holy man Aurelius Augustinus in the. 36. Chapter of his firste booke De doctrina Christi sayth ▪ Whosoeuer doth seeme to himself to vnderstād the holy scriptures or any part thereof so that that vnderstanding he dothe not worke these two points of charitie towardes God his neighbor he yet doth not vnderstande the scriptures perfectly But whosoeuer shall take out of them such an opinion as is profitable to the working of this charitie and yet shall not say the self samethig which shal be proued that he did meane whome he readeth in that place that mā doth not erre to his own destruction nor doth altogether by lying deceiue other mē Thus much writ Augustin We must therefore by all meanes possible take héede that our interpretations doe not tende to the ouerthrow of charitie but to the furtherance and commendatiō of it to al men The Lord sayth Striue not with the wicked But if we affirme that he spake this to the Magistrates also thē shal charitie towards our neighbours the safetie of them that are in ieopardie defence of the oppressed be broken and cleane taken away For théeues vnruly persons robbers and naughtie fellowes will oppresse the widowes the fatherlesse and the poore to that all iniquitie shall reigne and haue the vpper hande But in a mattter so manifestly knowen I suppose it is not néedefull to vse many examples Moreouer it is requisite in expounding the Scriptures and searching out the true sense of Gods worde that we marke vpon what occasion euery thing is spoken what goeth before what followeth after at what season in what order and of what person any thing is spoken By the occasion and the sentences going before and comming after are examples and parables for the moste parte expounded Also vnlesse a man do alwayes marke the manner of speaking throughout the whole Scriptures and that verie diligently too he can not choose in his expositions but erre very muche out of the right way Sainte Paule obseruing the circumstaunce of the time did thereby conclude that Abraham was iustified neyther by Circumcision nor yet by the Lawe The places are to be séene in the fourth to the Romanes and the thirde to the Galathians Againe when it is sayde to Peter Put vp thy sword into thy sheath He that taketh the sworde shall perishe with the sworde We must consider that Peter bare the personage of an Apostle and not of a Magistrate For of the Magistrate we reade that to him is giuen the sworde to reuengement But it woulde be ouer tedious and too troublesome to rehearse more examples of euery particular place There is also beside these another manner of interpreting the worde of God that is by conferring together the places whiche are like or vnlike and by expounding the darker by the more euident and the fewer by the more in number Wheras therfore the Lorde sayth The father is greater then I we must consider that the same Lorde in another place sayth My father and I are all one And whereas Iames the Apostle sayth That Abraham and we are iustified by workes there are many places in Saint Paul to be set againste that one And this manner of interpreting did Peter the Apostle allowe where he sayth We haue a right sure worde of prophesie wherevnto if ye attend as vnto a light that shineth in a darke place ye doe well vntill the daye dawne and the daye starre arise in your heartes That auncient writer Tertullian affirmeth that they are heretiques and not men of the right fayth which drawe some odde thinges out of the Scriptures to their owne purpose not hauing any respecte to the rest But doe by that meanes picke oute vnto them selues a certaine fewe testimonies which they woulde haue altogether to be beleeued the whole Scripture in the meane season gaine-saying it bycause in deede the fewer places muste be vnderstoode according to the meaning of the more in number And finally the moste effectuall rule of all whereby to expounde the worde of God is an heart that loueth God and his glorye not puffed vp with pryde not desirous of vayne glorye not corrupted with heresies and euill affections but whiche doth continually praye to God for his holy spirite that as by it the scripture was reuealed and inspired so also by the same spirite it maye be expounded to the glorye of God and safegarde of the faythfull Let the mynde of the interpreter be set on fire with zeale to aduaunce vertue and with hatred of wickednesse euen to the suppressing thereof Let not the heart of suche an expositor call to counsell that subtile Sophister the deuill least peraduenture nowe also he doe corrupt the sense of Gods worde as heretofore he did in Paradise Let him not abide to heare mans wisedome argue directly against the worde of god This if the good and faythfull expositor of Gods worde shal doe then although in some pointes he doe not as the prouerbe sayth hit the very head of the nayle in the darker sense of the Scripture yet notwithstanding that errour ought not to be condemned for an heresie in the authour nor iudged hurtfull vnto the hearer And who so euer shall bring the darker more proper meaning of the Scripture to light he shall not by and by condemne the vnperfect exposition of that other no more then he whiche is authour of the vnperfect exposition shall reiect the more proper sense of the better expositour but by acknowledging it shall receiue it with thankes giuing Thus muche hytherto haue I said touching the sense and exposition of Gods worde which as God reuealed it to men so also he would haue them in any case to vnderstand it Wherefore there is no cause for any man by reason of a few difficulties to despaire to attaine to the true vnderstanding of the Scriptures The Scripture
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
loased If sayth the Lorde in Ieremie ye can vndoe the league that I haue taken with the day or the couenant that I haue made with the night so that it neyther be day nor night at the appointed time then may my couenant be of none effect which I haue made with Dauid But not the whole worlde laying all their strengthes together is able to make it day when it is once Night nor cause the Daye to breake one howre sooner then the course of Heauen doth commaunde Therefore not all this worlde with all the powre and pompe therof shall be able once to weaken or breake to chaunge or abolish so much as one tittle in the word of God and the trueth of Godds worde Faith therefore which resteth vpon a thing most firme or sure can not choose but be an vndoubted certification And since Gods worde is the foundacion of Fayth Fayth can not wander to and fro and leane to euery worde whatsoeuer For euery opinion conceiued without the worde of God or against Gods word cannot be called true faith And for that cause S. Paule the Apostle of Christ would not ground the true or Christian faith vpon any carnall proppes or opinions of men but vpon the truth and power of god With his wordes will I conclude this place Fayth sayth he commeth of hearing and hearing by the worde of God. By the worde of God he saith and not by the worde of man Againe to the Corinthians My preaching saith he was not in entising wordes of mans wisedome but in the shewing forth of the spirite and of powre that your faith should not be in the wisedome of man but in the power of God. Whereby also we learne that some there are which against all reason require fayth at our handes that is they would haue vs to beléeue that which they are not able to shewe out of Gods worde or that which is cleane contrary to the word of god To the better declaring of this that I haue saide auaileth that short abridgement of Gods word and of fayth which we in the definition of fayth haue closely knitte vp together There are there rehearsed two chiefe â—oints of fayth and of the worde And first of al that God in Christ doth fréely promise life and euery good thinge For God who is the obiect or marke and foundation of fayth beinge of his owne proper nature euerliuing euerlasting good doth of himself from before al beginning beget the son like to himself in al points who bicause he is of the same substance with the father is himselfe also by nature life and all goodnesse And to the ende he might communicate to vs his Sonnes and brethren both life and all goodnesse he became man and being conuersant very God and man among men he testified that God the Father through the Sonne doeth powre himselfe wholly with all good things into the faithfull whom he quickneth and filleth with all goodnesse and last of all doeth take them vppe to himselfe into the blessed place of euerlasting life And that he doth frankly and fréely bestow this benefite to the ende that the glory of his grace may in all thinges be praysed This doth true fayth beleeue and herevnto belonge no small part of the scriptures which testifie that God in Christ doth communicate to the faithful life and al goodnes Iohn the Apostle cryeth out and sayth In the beginning was the word and the word was with God God was the word And the word became flesh dwelt amonge vs And we saw the glorie of God as the glory of the onely begotten sonne of the Father full of grace and truth And of his fulnesse haue all we receiued c. For the Lorde him selfe in the Gospell after Saint Iohn sayde Verily I say vnto you whatsoeuer things the Father doth the same also doth the Sonne For euen as the Father doth raise the deade to life and quickneth theÌ„ so also doth the sonne quicken whom he will for neyther iudgeth the father any man but hath coÌ„mitted all iudgement to the sonne that all men may honour the sonne euen as they honour the father He that honoureth not the sonne the same honoureth not the father which hath sent him Verily verily I say vnto you he that heareth my word and beleeueth on him that sente me hath life euerlasting and shal not come into iudgemente but is escaped from death vnto life With these woordes of the Gospell agreeth that sayinge of S. Paule In Christe are layde vp all the treasures of wysedome and knowledge Because in him dwelleth all fulnesse of the Godheade bodily and yee in him are fullyfilled But that these great benefits of God are freelie bestowed vppon the faithful Paule that Vessell of election declareth in these woords Blessed be God who hath chosen vs in Christe before the foundations of the world were layd and hath predestinated vs into the adoption of children through Iesus Christ vnto himselfe accordinge to the good pleasure of his will to the prayse of the glorie of his grace wherein he hath made vs accepted in the beloued throughe whom wee haue redemption in his bloud c. And againe All haue sinned and haue neede of Gods glorie but are iustifyed freely throughe his grace by the redemption which is in Christe And so forward True fayth therefore doth beleeue that life and euery good thinge doth freely come to it from God through Christe which is the chiefe Article of our fayth as in the Articles of the beliefe is more largly layde forth The second principal point of Gods word and fayth is that in the word of God there is set downe all truth necessary to be beleeued and that true fayth doth beleeue all that is declared in the Scriptures For it telleth vs that God is what maner one hee is what Gods works are what his iudgments his wil his commaundements his promises what his threatnings are finally what soeuer is profitable or necessary to be beleeued that doth Gods worde who lie set downe vnto vs and that doth true fayth receiue beleeuing all thinges that are written in the Lawe and the Prophets in the Gospell and wrytinges of the Apostles But whatsoeuer caÌ„not be fetched or proued out of those writinges or whatsoeuer is contrary vnto them that do the faithful not beleeue at all â–ª For the very nature of true fayth is not to beleue that which squareth froÌ„ the worde of god Whosoeuer therefore beleeueth not the fables and opinions of men he alone beleeueth as he should for he dependeth onely vppon the worde of God and so vppon God himselfe the onely fountayne of all truth The matter the argumente and the whole summe of fayth is brieflye set oute vnto vs in the Articles of the Christian fayth whereof I will speake at another time I haue this houre declared vnto you decrely beloued and reuerende brethren in the Lorde the definition of faith which to the ende that
is bestowed on vs and deriued from him to vs by the holy Ghoste For the Apostle sayth God which anoynted vs is he also which hath sealed vs and hath giuen the earnest of the spirite in our hearts And againe Ye were in deede defiled with naughtinesse but nowe ye are cleansed and sanctified and lastely iustified throughe the name of the Lorde Iesus and by the spirite of our God. The Father in déede doth sanctifie too but by the bloud of Iesus Christe and poureth the same sanctification out of him into vs by the holy Ghost so that it is as it were the propertie of the holy Ghoste to sanctifie wherevpon he is called Holy or the sanctifier Therefore so often as we heare the holy Ghost named we must by and by think of the power in working which the Scripture attributeth to him and we must looke after the benefites that from him doe flowe to vs For the power operation or action of the spirite is that what so euer the grace of God doth work in vs through the Sonne so that of necessitie we must beléeue in the holy Ghost And in this eight Article we doe professe that we doe verily beléeue that all the faithfull are cleansed washed regenerated sanctified inlightned and inriched of God with diuers gifts of grace for Christ his sake but yet through the holy Ghost For without him there is no true sanctification wherefore we ought not to attribute these giftes of grace to any other meanes this glory belongeth to the holy Ghost onely Of whome I will more largely and fully discourse in my other Sermons The houre is spent which warneth me to wrappe vp briefly and make an ende therefore I exhort you al to haue your faithe religiously bent vpon the Lorde Iesus for him hath the heauēly father sente to vs in him hath he wholy expressed and shewed him selfe to vs and him doth the holy Ghoste printe in our heartes and kéepe in our mindes And in Christ is all mans saluation and euery part thereof contained wherefore we must beware that we deriue it not from any thing else It pleased the father saith the Apostle that all fulnesse shoulde dwell in the Sonne and in him to recapitulate and as it were to bring into a summe all points of saluation that in him all the faithfull may be fulfilled For if saluation be sought then euen by his very name are we taught that saluation is in his power For he is called Iesus that is a sauiour If we desire the holy spirit of God and his sundry gifts we shal finde them also in the annointing of Christ For he is called Christ the annoynted I saye the holye of holies and the sanctifier or else the annoynter of vs with his spirite If any man haue néede of strength and might of power and deliueraunce well he hath to looke for it in Christe his dominion For Christe is Lorde of all In the same Christ we finde redemption For he hath redéemed vs that were solde vnder Sathans yoake In his conception we haue puritie in his natiuitie we haue sufferance For he became like to vs that he might suffer griefe as well as we For in his passion we haue forgiunesse of sinnes in his condemnation we haue absolution satisfaction in his offering or cleansing sacrifice cleansing in his bloude and an vniuersall reconciliation in his descending into hell In his buriall we haue the mortificatiō of our flesh the newnesse of life yea rather the immortalitie of the soule and resurrection of our bodyes in his glorious resurrection We haue also the inheritance of the heauenly kingdome with the assured sealing thereof in his ascension and sitting at the right hand of the father And there is he our mediatour priest and king our safegarde and our heade oure defender and moste sure rest From thence he poureth into vs his holye spirite the fulnesse of all good thinges and dothe communicate him selfe wholy to vs ioyning vs vnto him selfe with an indissoluble knot From thence we doe with confidence and ioy looke for him to be our iudge to be I say our patrone and deliuerer whiche shall condemne and sende downe hedlong into hell all our enimies with sathan but shal take vs and al the faith full of euery age vp into heauen with him self there to sing a newe song and to reioyce in him for euer and euer To him be glory for euer Amen Of the latter Articles of Christian fayth contained in the Apostles Creede ¶ The nynth Sermon LEt vs call to oure Father in heauen through our Lord Iesus Christe that he wil vouchsafe to poure his grace into vs that we may to our no smal profit dispatch and expound the last part of the Articles of Christian beliefe The nynth Article of fayth is this The holy Catholique Churche the communion of Saintes After the confession of our belief in the holy Trinitie and in the mysterie of the Sonne of God our Lorde Iesus Christe and lastly in the holy Ghost the sanctifier and restoarer of al now in the fourth part is reckoned vp the fruite and power the effect and ende of fayth and what doth come to and is bestowed on the faithfull There commeth to them communion of God and all Saintes sanctification remission of sinnes the resurrection of the fleshe and life euerlastinge Of which I will speake in order as they lye so farre foorth as the bountifull Lord shal giue me abilitie Nowe then here we haue to rehearse out of the eight Article this worde I beléeue we must I meane say I beléeue the holy Catholique Churche Some vnlearned there are which hold opinion that in this point of our confession we should say I beléeue in the holy Church The reason that leades them so to thinke is this bycause they finde written in the Constantinopolitane Créede And in the holy Ghost the Lorde that giueth life who procéedeth from the father and the sonne who together with the father the sonne is to be worshipped and glorified who spake by the Prophetes in one Catholique and Apostolique Churche For these wordes they doe so distinguishe that as they doe repeate out of the premisses these wordes I beléeue and make this the sense I beleeue in the holye Ghoste the Lorde euen so here againe they doe repeate these wordes I beléeue making this to be the sense I beléeue in one Catholique and Apostolique Church But this is more then néedeth yea and against all godlynesse doe they wrest these wordes of the Créede For this In one Catholique and Apostolique Church is not referred to the Verbe I beléeue but to the holye Ghoste bycause he spake by the Prophetes in one Catholique and Apostolique Churche For our meaning is and we confesse that one and the same spirite did all thinges in both Testamentes contrarie to the opinion of them whiche imagined that there were two spirites contrarie one to the other Moreouer Sainte Cyprian in his exposition
caught into the ayre there to méete Christ that they may for euer be with the lord For then doe the soules returne out of Heauen euery one to his owne body that the whole perfect ful maÌ„ may liue for euer both in soule and body For the soule of Christ dying on the Crosse did out of hande departe into Paradise and the thirde day after returned to the body whiche rose againe and ascended into heauen Euen as therefore eternall life came to the heade Christ so shal it also come to all and euery member of Christ Now whereas Paule citing Esai sayth What the eye hath not seene nor the eaâ—e hearde nor hath at any time come into the heart of man that hath the Lord prepared for them that loue him I suppose verily if all were sayd touching eternall life that might be spoken by all the men of all ages that euer were or shall be yet that scarcely the very leaste part thereof hath or shall be throughly touched For how so euer the Scripture dothe with eloquent and figuratiue speches with allusions and harde Sentences most plainly shew the shadowe of that lyfe and those ioyes yet notwithstanding all that is little or nothing in comparison to speake of vntill that day do come wherein we shall with vnspeakable ioy beholde God him selfe the creator of al things in his glory Christ our sauiour in his Maiestie and finally all the blessed soules Angelles Patriarches Prophetes Apostles Martyrs our Fathers all nations all the hâ—ast of Heauen and lastly the whole diuine and heauenly glorye Moste truely therefore sayde Aurelius Augustine Lib. de Ciuitat Dei. 22. Cap. 29. When it is demaunded of me what the Saintes shall doe in that spirituall bodye I aunswere not that which I nowe see but that that I beleeue I say therefore that they shall see God in that spirituall body And againe If I shoulde say the trueth I knowe not in what sort that action quietnesse and rest shall be For the peace of God doth passe all vnderstanding To be short we shall sée God face to face we shall be filled with the companie of God and yet be neuer wéerie of him And the face of God is not that countenaunce that appeareth in vs but is a most delectable reuealing and inioying of God whiche no mortall tongue can worthily declare Goe to then dearely beloued brethren let vs beléeue and liue that when we shall departe from hence we may in very déede haue tryall of those vnspeakable ioyes of the eternal life to come which nowe we doe beléeue Hytherto haue I throughout the foure laste Articles declared vnto you the fruite and ende of Christian fayth Fayth leaneth vpon one God the Father the Sonne and the holy Ghoste which saÌ„ctifieth the faithful purgeth and halloweth a Churche to him selfe whiche Churche hath a communion with God and all Saintes All the offences of which Church God pardoneth and forgiueth And dothe preserue it both soule and body For as the Saintes Soules can not dye so God rayseth vp their bodies againe and maketh them glorious and euerlasting to the end that the whole man may for euer liue in heauen with the Lorde To whome be prayse and glory world without end AmeÌ„ Of the loue of God and our Neighbour ¶ The tenth Sermon IT remaineth since I haue in some sermons discoursed of true faythe that I do nowe also adde one Sermon touching loue towards God and our neyghbour For in my fourth Sermon I promised so soone as I should haue done with the exposition of fayth that then I would speake of loue towarde God and our neighbour bycause the exposition of the Scriptures ought not to goe awrye out of faythe and charitie whiche are as it were the right and holy markes for it to drawe vnto Ye as hitherto ye haue done so cease not yet to pray that this wholesome doctrine maye be by me taught as it shoulde be and by you receiued with much increase and profite And first of all I will not curiously put any difference betwene Charitie and loue I will vse them both in one and the same sense S. Augustine De doctrina Christiana saith I cal Chatitie a motion of the minde to delight in God for his owne sake and to delight in himselfe and his neighbour for Gods sake And therfore I cal loue a gifte giuen to man from Heauen wherby with his hart he loueth God before and aboue all thinges and his neighbour as him selfe Loue therfore springeth from Heauen from whence it is powred into our hartes But it is inlarged and augmented partly by the remembrance and consideration of Gods benefits partly by often prayer and also by the hearing frequenting of the worde of Christ Which things them selues also are the giftes of the spirite For the Apostle Paule saith The loue of God is powred out into our hartes by the holy Ghoste which is giuen vs. For verily the loue of God wherwith he loueth vs is the foundation cause of our loue wherewith we loue him and of both these iointly consisteth the loue of our neighbour For the Apostle saith We loue him bicause he first loued vs. And againe Euery one that loueth him which begot loueth him also that is borne of him Hereby we gather againe that this gifte of loue can not be diuided or seuered although it be double For he that loueth God truly hateth not his neighbour and yet neuerthelesse this loue bicause of the double respect that it hath to God and our neighbour staÌ„deth of two partes And bicause of this double Charitie the tables of Gods law are diuided into twaine the first wherof conteineth foure commaundeâ—â—nts touching the loue of God the seconde comprehendeth sixe precepts touching the loue of our neighbour Of which I will speake in their owne place But at this time bicause the loue of God and of our neighbour are twaine I will first speake of the loue of God and then of the loue of our neighbour In these two commaundements saith the Lord hang the law and the Prophetes With that which wee call the loue of God we loue God entirely wel we cleaue to God as the onely chiefe and eternal goodnesse in him we do delight our selues and are well pleased and frame our selues to his wil and pleasure hauing euermore a regarde and desire of him that we loue With loue wée loue God most hartelie But wee doe hartelie loue the thinges that are deare vnto vs and the things that to vs séeme worthie to be desired and we loue them entirely in deede not so much for our coÌ„modity as for because wée do desire to ioyne and as it were for euer to giue and dedicate our selues whoalie to the thing that wée so dearelie loue So verilie wee desyre for euer to be ioyned with God are in charitie fast lincked vnto him as the Apostle sayth God is charitie and he that dwelleth in charitie dwelleth
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
doubt whether any more greate and mightie did reigne in the world publisheth a decrée that hée should be torne in péeces his house made a iakes whosoeuer spake reprochfullie against the true God which made both heauen and earth The place is extant in the third Chapiter of Daniels prophecie Darius Medus the sonne of Assuerus king Cyrus his vncle saith I haue decreed that all men in the whole dominion of my kingdome doe feare the God ofDaniel as is to be séene in the sixte of Daniel Cyrus king of Persia looseth the Iewes from bondage and giueth them in charge to repaire the temple and restore their holie rites againe Darius Persa the sonne of Hystaspes saith I haue decreed for euerie man which chauÌ„geth any thing of my determination touching the reparation of the temple and the restoring of the worship of god that a beame be takeÌ„ out of his house set vp and he hanged theron and his house to be made a iakes The verie same Darius again who was also called Artaxerxes saith Whosoeuer will not doe the lawe of thy God Esdras and the law of the king let iudgemeÌ„t straight way passe vpon him either to death or to vtter rooting out or to confiscation of his goods or imprisonment All this we find in the booke of Esdras The men which are persuaded that the care and ordering of religion doth belong to bishopps alone do make an obiection and say that these examples which I haue alledged do nothing apperteine to vs which are Christians because they are examples of the Iewish people To whom mine aunsweare is The men of this opinion ought to proue that the Lord Iesus his Apostles did translate the care of religion from the magistrate vnto bishops alone which they shal neuer be able to doe But wée on the other side will briefly shew that these auncient princes of Gods people Iosue Dauid and the rest were Christians verilie in deede and that therefore the examples which are deriued from them applied to Christian princes both are and ought to bée of force and effect among vs at this day I wil in the end adde also the prophecie of the Prophet Esai wherby it may appere that euen now also kings haue in the Church at this day the same office that those ancient kings had in that Congregation which they call the Iewish Church There is no doubt but that they ought to be accoÌ„pted true Christians which being annoynted with the spirite of Christ do belieue in Christ and are in the Sacramentes made partakers of Christ For Christ if ye interprete the verie word is as much to say as annointed Christians therefore according to the Etymologie of their name are annoynted That annointing according to the Apostles interpretation is the spirite of God or the gift of the holie ghoste But S. Peter testifieth that the spirit of Christ was in the kinges Prophets And Paul affirmeth flatly that wee haue the verie same spirite of faith that they of old had And doth moreouer communicate our Sacraments with them where hee saith that they were baptised vnder the cloud and that they all dranke of the spirituall rocke that followed them which rock was Christe Since then the case is so the examples truly which are deriued froÌ„ the words and woorkes of those auncient kinges for the confirmation of faith and charitie both are and ought to be of force with vs And yet I know that euerie thing doth not consequently folow vppon the gathering of examples But here wée haue for the making good of our argument an euident prophecie of Esai who foretelleth that kinges princes after the times of Christ and the reuealing of the Gospell should haue a diligent care of the Church should by that meanes become the féeders and nourices of the faithfull Now it is euident what it is to feede to nourish for it is al one as if he shold haue said that they sâ—ould be the fathers mothers of the Church But hée could not haue said that rightly if the care of religion did not belong to Princes but to Bishops alone The words of Esaie are these Behold I wil stretch out my hand vnto the Gentiles and set vp my token to the people they shal bring thee thy sonnes in their lappes and thy daughters on their shoulders And kinges shal be thy nourcing fathers Queenes thy nurcing mothers they shal fal before thee with their faces flatte vppon the earth and licke vp the duste of thy feete c. Shal not wée say that all this is fullie performed in some Christian princes Among whom the first was the holie Emperour CoÌ„stantine who by calling a generall counsell did determine to establish true sincere doctrine in the Church of Christe with a settled purpose vtterly to roote out all false and hereticall phantasies and opinions And when the bishopps did not go rightly to worke by the true rule and touchstone of the Gospel and of charitie hée blamed them vpbrayding them with tyrannicall crueltie and declaring therwithal what peace the Lord had grauÌ„ted by his meanes to the Churches Adding moreouer that it were a detestable thing if the bishopps forgetting to thancke God for his gift of peace should goe on amonge themselues to baite one an other with mutuall reproches taunting libells thereby giuing occasion of delight and laughter to wicked idolatrers when as of dutie they ought rather to handle and treat of matters of religion For sayth hée the bookes of the Euangelistes Apostles and Oracles of the auncient Prophetes are they which must instruct vs to the vnderstanding of Gods holie lawe Let vs expell therefore this quarelling strife and thincke vppon the questions proposed to resolue them by the woordes of Scripture inspired from aboue After him againe the holie Emperours Gratian Valentinian Theodosius make a decrée and giue out the edicte in these verie woords Wée wil and coÌ„maund all people that are subiecte to our gratious Empire to be of that religion which the verie religion taught conueighed from Peter till now doth declare that the holie Apostle Peter did teach to the Romanes And so forward By this derely beloued ye perceiue how kings and Princes amonge the people of the new Testament haue béen the foster fathers and nourices of the Church being persuaded that the care of religion did first of all and especially belong to themselues The second obiection that they make is the leprosie of Osias king of Iuda which hée gatt by challenging to himselfe the office of the Priest while hée presumed to burne incense on the incense altar They obiect the Lords commaundement who badd Iosue stand before Eleazar the Prieste and gaue the king in charge to receiue the booke of the law at the Leuites haÌ„ds But our disputation tendeth not to that confounding of the offices and duties of the magistrate and ministers of the Church as that wée would
Christianitie but since they were in authoritie and bare the names of magistrates what let is there I pray you whie a true Christian man may not beare that office of a magistrate in his coÌ„mon weal What may be thought of this moreouer that in the new Testament certaine notable men are well reported off who when they were in authoritie were not put beside their offices because they were Christians and of a sound religion Touchinge Ioseph of Arimathea thus we read in Luke And behold there was a man named Ioseph a counsellour Marcke saith a noble Senatour who was a good man a iust the same had not consented to the counsel and deede of them which was of Arimathea a citie of the Iewes which waited also for the kingdome of God. Marke here I beséech you how notable a testimonie this man hath here Ioseph is a counsellour or Senatour yea and that more is a noble senatour too he sate in the Senate and amonge those Iudgâ—s which did coÌ„demne our sauiour christ but because hée consented not to their déede and iudgement he is acquited as guiltlesse of that horrible murder The same is said to haue béene a good man and a iuste and of the number of them that looke for the kingdome of God that is of the number of those which of Christ are called Christians and yet neuerthelesse he was a counsellour or senatour and that too in the Citie of Ierusalem A Christian therfore may lawfullie beare the office of a magistrate Hereunto belonge the examples of the Aâ—thiopiaÌ„ treasurer Actes 8. of Cornelius the Centurion Acts 10. and of Erastus the Chamberleine of Corinth Rom. 16. 2. Tim. 4 But oure desire is to haue the Anabaptistes proue and declare out of the Scriptures that which they obiecte here in saying that these men beinge once conuerted to that faith did streightway put off their roabes of estate and lay aside their magistrats sword For wée haue a litle before by the wordes of S. Augustine vpon Iohn Baptists answere who did himself also preach the Gospel alreadie proued that the souldiers that were baptised were not put beside their office nor coÌ„maunded by Iohn to giue ouer armour and ceasse to be souldiers They obiecte againe that the Lord conueyed himself priuilie away when the people were minded to haue made him a king which say they he would not haue done but because by his example hée would commend humilitie to all Christian people and as it were thereby to commaunde them not to suffer the charge to rule any common weale to be laid on their necks They adde moreouer these sayinges of the Lorde My kingdome is not of this world Againe Kings of nations haue dominion ouer them but ye shal not be so But they vnderstande not that the cause whie the Lord conueyed him selfe away was for the fond purpose of the foolish people which went about by making him a kinge not to doe the wil of God but being blinded with affections to séeke to bring those thinges to passe that were for the ease and fillinge of their bellies For in so much as hée had fedde them miraculously a little before therefore they thoughte that he would be a king for their purpose who was able to giue his subiectes meate without any coste or labour at all Furthermore oure Lord came not to reigne on the earth after the maner of this world as that Iewes imagined and as Pilate feared who dreamt that Messias should reigne as Salomon did and for that cause the Lord doth rightly say My kingdome is not of this world For hée is ascended into heauen and sitteth at the righthand of his father hauinge subdued all kinges to himselfe and all the world beside wherein hée reigneth by his word and his spirite and which hée shall come to iudge in the ende of the world And although Christe denieth that his kingdome is of this world yet notwithstanding hée neuer denied that kinges and Princes should come oute of the world into the Church to serue the Lord therein not as men alone but as kinges and men of authoritie But kinges cannot otherwise serue the Lord as kinges but by doing the thinges for which they are called kinges And vnlesse that Christians when they are once made kinges should continue in their office and gouerne kingdoms according to the rule and lawes of Christe how I beséech you should Christe be called kinge of kinges and Lord of Lords Therefore when hée said Kinges of nations haue dominion ouer them but so shal not ye bee hée spake to his Apostles who stroaue amonge themselues for the chiefe and highest dignitie as if hee should haue said Princes which haue dominion in the world are not by my doctrine displaced of their seates nor put beside their throanes for the magistrates authoritie is of force still in the world and in the Church also The kinge or magistrate shall reigne But so shall not yée yée shall not reigne yée shall not be Princes but teachers of the world and ministers of the Churches Thus briefely I haue aunsweared to the Anabaptistes obiections which in other places also I haue many times confuted somewhat more largely By this that héere I haue saide I thincke I haue sufficiently proued that a Christian man cannot onelie but ought of duetie also to take vpon him the office of a magistrate if it be lawfully offered vnto him Now before I make an end of the discourse of this place I will briefly adde what the duetie of subiectes is and what euerie man doth owe to his magistrate First of all the subiectes duetie is to estéeme honestly reuerently and honourably not vilely nor disdainfullie of their magistrates or Princes Let them reuerence and honour them as the deputies and ministers of the eternall god Let them abroade also giue them the honour that is vsuallie accustomed in euerie kingdome and countrie It is a foule thinge for subiectes to behaue themselues vndeceÌ„tly towards their Lords and men of authoritie But a false a lighte or ill opinion once conceyued bréedeth a contempt of the things and persons touching whom that opinion is once taken vppe Some euidente testimonies of Scripture therefore must bée gathered and graffed in euerie mans heart that thereby a iuste estimation and worthie authoritie of magistrates and officers may bée bred and brought vpp in al peoples minds Here by the way let Princes and magistrates take héede to themselues that by a spotted and vnséemelie life they make not themselues contemptible and laughinge stockes and so by their owne defaulte loose all their authoritie amonge the common people The Lord oure God verilie voucheth safe to attribute his owne name to the Princes and magistrates of the people and to call them gods Exod. 21. Psalm 82. The Apostles called them the deputies and ministers of god â— Peter 2. Rom. 13. But who will not thincke wel of godds and them which are the deputies and ministers of god by
profitable and moderate magistrates Both in peace and warre agréement and concord are much more auayleable than money vniustly gotten and stronger is that kingdome and firmer that coÌ„mon weale which is vphelde by the loue and agréement of the prince and cominaltie although the common treasure there be verie smal than that countrie or citie which hath innumerable riches heaped vpp together and wrouÌ„g out of the citizeÌ„s entrailes when as continuall grudge and ill wil makes the Prince and people at continuall variaunce I say no more here than the verie truth is experience of all ages is a witnesse that it is so Thus much hether to haue I laide downe before your eyes déerely beloued as briefly as I could touchinge the magistrate taking occasion vppon the sixte comaundement Thou shalt not kill and declaring to what ende and purpose God did ordeine him what his dutie is toward his subiects and what his subiects dutie is toward him New let vs pray and beseech the Lord that hée will graunt both to magistrates and subiectes to walke worthilie in their vocaticus ¶ Of the third precept of the second table which is in order the seuenth of the 10. commaundementes Thou shalt not commit adulterie Of wedlocke against all intemperancie of continencie ¶ The tenth Sermon THE néerest to our life and body is euerie ones seuerall mate in wedlocke For by wedlocke two bodies are ioyned together and are made one For the Lord said And two shal be one flesh In this thirde precept therefore which is next after the forbidding of murther commaundement is giuen for the holie kéepinge of honourable wedlocke and for the true sanctifying of the body against adulteries wandering lustes and al incontinencie Wedlocke is prepared to this end and purpose that honestie chastitie may flourish among good meÌ„ and children may be brought vp in the feare of the lord This commaundement againe is briefly expressed in as fewe words as may bée Thou shalt not commit adulterie In the exposition of this commaundemente by the helpe of Gods good spirite I will first speake of holy matrimonie then of adulterie thirdly I wil shew you what is conteyned vnder the name of adulterie and lastlie I will make an end with a treatise of continencie Wedlock which is also called matrimonie is an alliaunce or holy ioyning together of man and womaÌ„ coupled and brought into one by mutuall coÌ„sent of them both to the intent that they vsing all thinges in common betwixte themselues may liue in chastitie and traine vp their children in the feare of the lord The Gospel verilie calleth wedlocke a ioyning together which god hath made For Christ said What God hath ioyned together let no man separate Neither is it lawful to make any other the author of matrimonie than God himselfe God did by the meane and ministerie of his Angells and chosen men appointe other good and necessarie ordinaunces for mankinds commoditie but he himself did immediately without the ministerie of any person ordeine matrimonie hée himselfe did establish and ratifie it with lawes for the purpose he himself did couple the first married folks and hée being the true high priest in déede did himselfe blesse the couple then whom hée did so ioyne together By this wée may easilie gather the excellent dignitie of marriage or matrimonie For God did ordeine it yea hée ordeyned it in Paradise when maÌ„ as yet was frée from all kinde of calamities Adam when hée was in the great felicitie of Paradise seemed not yet to liue commodiously nor sweetly enough excepte a wife were giuen to be ioyned vnto him It is not good saith God for man to be alone I will make him a helper to tarrie or dwell with him For God brought to Adam al lyuing creatures which he had created for him to name them but among them all there was nothing that Adam had lust vnto his minde and nature did vtterly abhorre to be coupled with any of them God therefore casting Adam into a dead sléepe doth out of his side as hée slepte frame vpp a woman which so soone as Adam set his eye vppon when she was brought vnto him by God who had made her hee streightway crieth that this was such a one as he desiâ—ed that this was such a one as hée could loue and wher with his nature could verie well agree This now saith hee is bone of my bones and flesh of my flesh I haue found saith hée I haue found an helpe fitte for mee which hath part of my flesh of my bloud and my verie substance From hence riseth and yet remayneth that naturall pronenesse of men toward women when on the otherside ouerthwarte minglinge and medlinge of cursed men with beastes contrarie to mans nature was longe agoe destroyed by fyre which shewed that God did abhorte it The Lord moreouer said A man shall forsake his father and his mother and cleaue to his wife and two shal be one flesh But in the exposition of the fifte commauÌ„dement wée perceiued how much God doth set by the loue and goodwill of children to their parents and what a charge hée giueth to children to honour them It must néedes bée therefore that wedlocke is a most heauenly ordinaunce since it is preferred before the honouringe of parentes and yet neuerthelesse it is so preferred as that by the lawe of matrimonie the precept for the honour due to parents may not bée abolished but that thereby married folkes may know to behaue themselues so if their parentes goe about to bréede discorde betwixte them and their spouses that then they suffer not themselues for their parentes woordes to be seuered but in all things else to honour them as they should The holie Patriarches kepte the lawe of matrimonie and reuerenced wedlocke verie deuontely For no small parcell of the first and most excellent booke of the Bible called Genesis is spent in rehearceing the marriages of holie men Neither is Moses the péerelesse seruaunte of God ashamed to make mention of the busines and woorkes of wedlocke as pure and excellent which séeme to many at this day to bée foule and filthie Christe himselfe who being the verie naturall sonne of God was himselfe borne in wedlocke although of a pure and vncorrupted Virgine did honour and commend the knotte of matrimonie while hée did vouchsafe to shewe his first miracle at a wedding which was such a myracle as did declare that the Lord is able to make the bitternesse of marriage swéete and the scarcitie thereof to abound with plentie As the Apostles were married men according to the examples of the patriarches kinges princes priestes and prophetes So Paul the chiefe of all the Apostles crieth out and saith Wedlocke is honourable among all and the bedde vndefiled But whoremongers and adulterers God will iudge Hée saith that wedlocke is honourable amonge all hée meaneth all nations For verie fewe people shall you finde that doe not greatly coÌ„mend the state of mariage Xenophon thinketh that amonge
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
of the Gospell which Paule hath hitherto preached with vs is sufficient to the obteining of life and saluation We intend not to laye any greater burthen vpon you than the doctrine of the Gospell and abstinence from those fewe things In which sentence they séeme to haue had an eye to the opinion of Sainct Peter who in the counsell saide Ye knowe that I beeing called by God did go to the Gentiles and did preach to them saluatiō through the Gospel Ye know that to the Gētiles being neither circumcised nor keeping the lawe while I preached to them faith in Christ Iesus the holie Ghoste was giuen from aboue so that their hearts wer purified of God him selfe by faith not by the lawe that they were made heires of eternal life And vppon this he inferreth Now therefore why tempt ye God to laye vppon the disciples neckes a yoke which neither wee nor our fathers were able to beare But wee beleeue that through the grace of the Lorde Iesus Christ we shal be saued euen as they Sée here Sainct Peter called the lawe a burthen and a yoke and therfore where the Apostles saye that they will not laye vpō the church any greater burthen they do thereby signifie that the lawe is flatly abrogated They do therefore set the church frée from the burthen of the lawe and do acquite it from all burthens like to y lawe We nowe do gather by those woordes of the Apostles that those burthensome and innumerable ceremonies which the church hath receiued by counsels Synodes since the time of the Apostles were vniustly against the Apostolique spirite then layde vppon the churche and at this daye wickedly reteined and defended in the churche For they in expresse wordes saide It seemed good to the holye Ghoste and to vs to burthen you with no more then these thinges necessarie But if any man obiect and saye that those ceremonies were for the rudenesse of the people layde vpon the churches neckes as a rule or instruction to guide or teache them by Mine aunswere is that that kinde of instruction is cleane taken awaye which whosoeuer goeth about to reduce hee desireth nothing else but to bring in Iudaisme againe God knew verie well what kinde of churche that would be which hee purposed to gather together of Iewes and Gentiles and yet he abolished those external ceremonies Nowe who doth better knowe than God what is expedient or not expedient for his church therefore the things that he abolished were not expedient for the faithfull whereupon the Apostles did rightly verie wel pronounce It seemed good to the holie ghoste and vs not to laye vppon you any greater burthen Let them therefore be ashamed of their doinges which lay so great a burthen vppon the shoulders of the church that otherwise ought to be most free Nowe also heere is added the conclusion of the sentence Than these necessarie things that is to say that ye abstaine from things offered to Idols c. In these wordes they had an eye vnto the sentence of sainct Iames the Apostle and brother of the Lorde for he confirminge and allowing of Sainct Peters opinion touchinge iustification by faith and the not laying of the lawe vpon the Gentiles neckes doth alledge a testimonie of scripture out of Amose who did foretell that the Iewes shoulde bee cut off because of their sinnes and that in their steeds the Gentiles should be taken amonge whome the true church of God should be which was prefigured by the ruine and reparatiō of Dauids tabernacle The same Prophet did also foretell a reason how and a cause why the Gentiles should be receiued into the church not for Circumcisions sake nor yet by the helpe of the lawe but by grace through fayth For he saith The remnaunte of the men shal seeke after the Lorde and all the heathen vpon whome my name is called saith the Lorde which doth all this all these workes of God are knowen to him from before the world beganne Loe here they shall seeke the Lorde and shal be receyued into his fellowship vpon whome his name shal be called This phrase of speech doeth signifie that they whiche are electe shal be the sonnes of god For vpon them the name of the Lord is called which are named the sonnes of God and are his elect Nowe the whole scripture attributeth that to faith By fayth therfore we are made the members of the church and sonnes and heires to God our maker But if any man doe murmur against the counsell of God and say why doth God so Let him thinke that this déede is the déede and worke of God whome it is not lawfull for man to gaynsaye and all whose workes are knowen from the beginninge of the worlde to haue beene donne in iudgement and righteousnesse whervpon it doth consequently follow that this counsell of his is good and righteous whereby he doth through faith in Christ ioyne to himselfe and sanctifie the heathen nations Nowe vppon these wordes of the prophet Saincte Iames subscribing as it were to Sainct Peters opinion doth gather and inferre Wherefore my sentence is that wee trouble not them which from among the Gentiles are turned to God That is to say I thinke that they are not to bee molested or charged with the obseruation of the law But least the Gentiles once hearing y the lawe was abolished should thereby thinke that they might freely doe whatsoeuer they would and so by that meanes abuse their libertie and also against all charitie despise giue offence vnto the Iewishe brethren therefore Iames addeth But I think it best for vs to write vnto them that they absteine from filthines of idols For there were at that time certeine conuerts of the Gentiles who thought it lawfull for them to enter into idol Temples and be partakers of things offered to idols because an idol is nothing since there is but one onely God alone whereuppon they gathered that those sacrifices were nothing that they did neither good nor harme and therefore that Christians might with a safe conscience be partakers of them But sainct Iames and Paule also 1. Cor. 8. 9. 10. wil haue the heathen conuerts to absteine vtterly frō the worship of Idols that is from the idols them selues and from those things which are in the idol temples offered to false and fained Gods. Moreouer he addeth Let them beware of fornication The Gentiles verily did by good lawes forbidde the adulteries and defilings of virgins matrones with verie sharpe punishments suppressing the violent deflowrers of honest women but they thought it a verie light and in a manner no fault at all for such to committ whoredome as did of their owne accordes set their chastitie to sale or if an vnwedded man should haue to doe with a single woman and therefore the Apostle Iames euen as Paule also 1. Cor. 6. and 1. Thessa. 4. doeth verie seuerely require the holy pure vse of the bodie
the strict kéeping of Moses lawe This rule must alwayes be kept obserued Sainct Peter doth simply commaunde and saye Submitt your selues to all manner ordinaunce of man for the Lordes sake whether it be vnto the king as hauing the preeminence or vnto rulers as vnto them that are sent of him for the punishement of euil doers but for the laude of them do well And yet the same Apostle affirmeth that we ought rather to obey God than men so often as men do publish lawes against true religion iustice and equitie concerning which I spake in the exposition of the commoÌ„ place of the magistrate And so thus much I thought good to saye touching the abrogatioÌ„ of the Iudiciall lawes Now if euery one of you do throughly ponder with him selfe the things y I haue hithereto saide touching the lawe of God the partes of the lawe the vse or effect the fulfilling and abrogating of the same it will be a thing of no difficultie to determin what euery one ought to think concerning that point or title of this treatise wherof I promised in the beginning of this sermon that I woulde speake somewhat towarde the ende to witte that the testament of the olde and new church is all one and that there is but one way of true saluation to all that eyther are or haue bene saued in this worlde and also wherein the newe testament dothe differ from the olde For since I haue alredie shewed that all the pointes of the lawe haue a respect and a kinde of Relation vnto Christ and that hee was in the lawe preached to the fathers to be the onely Sauiour in whome alone they were to be saued who is it which cannot perceiue that they had none other but the verie same manner and way to be saued which we at this day doe enioy by Christ Iesus And yet that this may appeare more euident I wil not stick to bestowe some paines to make this matter more manifest vnto you with as plaine a demonstration as possible may be although a playner cannot likely be than that which I haue alredie shewed you Verily there is no difference of the people of the testament of the church or of the manner of saluation betwixt them among whom there is found to be one and the same doctrin the same faith the same spirite the same hope the same inheritance the same expectation the same inuocation and the same sacraments If therefore I shal be able to proue that all these thinges were indifferently common to them of the olde church as wel vnto vs then haue I obteined that which I shott at to wite that in respect of the substance there neither was nor is any more than one testament that the olde fathers are one and the same people that we are liuing in the same church and communion and saued not in any other but in Christe alone the sonne of God in whome also wee looke for saluation That they and wee haue all one and the same doctrine I proue thus Our doctrine is the doctrine of the gospel But that the fathers were not without the sanâ—e doctrine it is euident by Sainct Paule who testifieth saying God verily promised the Gospel of God afore by his prophets in the holie Scriptures of his sonne which was made of the seede of Dauid after the fleash and hath been declared to bee the sonne of God with power by the spirite c. What could be saide more plainly The Gospell which is at this day preathed was of olde promised by the prophets in the holie scriptures to wite that the sonne of God should come into the worlde to saue all faithfull beleuers This Gospell also teacheth that the faithful are not iustified by the works of the lawe but freely by grace through faith in Christe Sainct Paule saith By the deedes of the law there shal no fleash be iustified in his sight For by the lawe coÌ„meth the knowledge of sinne But now is the righteousnesse of god declared without the law being witnessed by the testimonie of the lawe and the prophets the righteousnesse of God coÌ„meth by the faith of Christ Iesus vnto all and vpoÌ„ all them that beleeue With Paule S. Peter also doth fully agrée where in the Synod helde at Hierusalem he saith Neither we nor our fathers were able to beare the yoke of the lawe but do beleeue euen as they to be saued through the grace of our Lorde Christ Iesus And so consequently in all other substanciall and material poynctes there is no difference in doctrine betwixt vs and them To procéede nowe they whose doctrine is al one must of necessitie haue all one faith For faith commeth by hearing and hearing by the worde of god What doeth that argue that Abraham the rest of the holie fathers are set before our eyes as examples of faith for vs to followe wee sée that it is so in the holie Gospel of the Lord the sacred writings of the Apostles But who would giue vs such forreine examples to imitate as doe not concerne the thing for which they are giuen Paule in many places but especially in the fourth Chapter to the Romanes sheweth that faith must bée imputed to vs for righteousnesse as we reade that it was imputed vnto Abraham nowe that faith of his was not another but the vâ—rie same faith with ours which restâ—th vppon the promise of God and the blessed séede For he calleth Abraham the father not of these onely which are borne of the circumcision but of those also which walke in the stâ—ppes of the faith which was in Abraham before hee was circumcised Besides that also the confirmation of the Christian rule I meane the Apostles Creede or articles of our beleefe is fetched out of the Scriptures of the fathers of the olde testament which is vndoubtedly a moste manifeste argument that their faith and ours is the verie same faith They did beléeue in the Messiah that was then to come and wee beléeue y he is alreadie come and do more fully perceiue neerely see all that which was spoken of before in the prophets as I will anon declare when I come to shewe the difference betwixte the two testaments That all one and the same spirite did gouerne our forefathers and the people of the newe couenaunt who can doubt considering that the spirit of God is one alone and that Sainct Peter doth in expresse wordes testifie that the spirite of Christe was in the Prophets And Sainct Paule also saith Since we haue the same spirite of faith according to that which is written I beleeued and therefore I spake and we beleeue and therefore do we speake Therefore although the same apostle doth in another place saye that the faithfull haue not receiued againe the spirite of bondage vnto feare but the spirite of adoptioÌ„ whereby they crie Abba father Yet doth he not denie but that the faithful fathers had the same spirite that wée
haue For euen they also cried to God as to their father although they obteined it not by the lawe which terrifieth but by the grace of the Messiah Againe the same Apostle saith Whosoeuer are led by the spirite of God they are the sonnes of God. Which sentence we may thus conuert say that the sonnes of God are led by the spirite of God. But there is none vnlesse it bee such an one as neuer read the scriptures which will denye that the auncient fathers were the sonnes of God and were so called bothe by the Lorde him selfe and also by his seruaunt Moses What may be thought of the moreouer that our forefathers were called kings and priestes and so consequeÌ„tly a royall priesthood and a priestly kingdome which names Sainct Peter applyed to the faithful beléeuers in Christ Iesus Nowe such a kingdome and priesthood cannot be or consist without the vnction of the spirite The holy apostle Iohn I confesse in his Gospell sayde The holy Ghoste was not yet beecause Iesus was not yet glorified But as hee spake not of the substaunce of the holye Ghoste which is coeternall with the substance of the father and of the sonne so he doth not altogether denye that the fathers had the holye Ghost For in that place he speaketh of the excellent gifte which after the ascension of the Lorde was powred out vpon the people that did beléeue For Iohn him selfe interpreting him selfe doeth immediately before saye These wordes who so euer beleeueth on me out of his belye shall flowe riuers of water of life spake hee of the holye Ghoste which they that beleue on him shuld receiue The gifte therefore of the holie Ghoste was not at that time when the Lorde spake those words so commonly and plentifully powred vppon all men as it was vppon the faithfull after the glorification of the Lorde Iesus And verily our forefathers and the holie Prophets coulde not haue so precisely and eâ—pressely foretolde all the mysteries of Christe the church which the Euangelistes and Apostles do testifie to be nowe accomplished fulfilled vnlesse in their prophecies they had béene gouerned by the verie same spirite wherewith the Apostles were afterward instructed For it is a wicked thing for vs to thinke that the Prophets and patriarches did like madde men babble they knewe not what and speake suche woordes as they them selues vnderstoode not Abraham sawe the daye of Christe and was gladde of it for by that spirituall sight of his he had and felt with in him selfe a certeine kinde of spirituall ioye Howe manye times doth Dauid in the Psalmes testifie that the seruice of God and the holie congregation did delight him at the verie harte which wordes he vttered not so much for the ioye that he had in the externall ceremonies but for that he did by the spirite and by faith beholde in those ceremonies the true Messiah and Sauiour of the world And since it is euident that our forefathers were iustified by the grace of God it is manifest that that iustification was not wrought without the spirite of God through which spirite euen our iustification at this day is wrought and finished Therfore the fathers were gouerned by the verie same spirite that we of this age are directed by Of this opinion was sainct Augustine whose wordes dearely beloued I meane to recite vnto you worde for word out of his seconde booke de Peccato orig contra Pelag. et celest Cap 25. Things to come saith he were foreseene of the prophets by the same spirite of faith by which they are of vs beleeued to be alreadie finished For they whiche of verie faithfull loue could prophecie these thinges vnto vs coulde not choose but bee themselues partakers of the same And whereuppon is it that the Apostle Peter saith why temptye God to laye vppon the Disciples neckes the yoke that neither our fathers nor wee were able to beare but wee beleeue that through the grace of the Lorde Iesus Christ wee shal be saued euen as they Whereupon is I saye that Peter saith this but for because they are saued by the grace of the Lorde Iesus Christe and not by Moses lawe by which doth come not the saluing but the knowledge of sinne But nowe the righteousnesse of God is without the lawe made manifest witnessed by the lawe and the prophets Therefore if it be nowe at this time made manifest then must it needes bee that it was beefore although as then it were hidden The hyding whereof was prefigured by the vaâ—le of the temple which when Christe died was rent in pieces for a signification that it was then reuealed And therefore this grace of the onely mediatour of God and man the man Christ Iesus was then in the people of God but it was hidden in theÌ„ as it were rayne in a sliece which God doth separate vnto his inheritaunce not of duetie but of his owne voluntarie will but nowe that sliece being as it were wroung out that is the Iewish people beeing reprobated it is openly seene in all nations as it were vppon the bare grounde in an open place Thus much out of Augustine Nowe also there was sett beefore the eyes of Israel a earnall and temporall felicitie whiche yet was not all that they hoped vppon For in that externall and transitorie felicitie was shadowed the heaueÌ„ly and eternall happinesse For the apostle in the fourth eleuenth Chapter to the Hebrues saith that the fathers out of that visible and temporal inheritance did hope for an other inuisible and euerlasting heritage Neither was Christe to any other ende so expressely promised them nor the blessing and life in Christe for any other purpose so plainly layde defore them nor Christe him self almost in all their ceremonies so often prefigured for any other intent but that they thereby might bee put in hope of the verie same life into which wee are receiued through Christ our redéemer For the Lorde in the Gospell saith that wee shal bee gathered in the kingdome of heauen into the same glorie with Abraham Isaac and Iacob But here is an obiection made that life and saluation was promised onely and not perfourmed vnto the fathers but that they being shut vp in prison did looke for the comming of Messiah I for my parte do not finde any thing in the scriptures to bee written of such a prison whereinto the holie Patriarches were fast locked vpp Peter verily maketh mention of a prison but in that prison hee wil haue the disobedient not the obedient spirites to be But if any man obiect that Christe descended to them belowe we verily do not denye it but yet we say withal that he desceÌ„ded to the departed saincts that is that he was gathered to the companie of the blessed Spirites whiche were not in the place of punishment that is in torments but in the ioyes of heauen as the Lorde him self coÌ„firmeth the same when being readie to descende to them belowe
without all controuersie that it needeth no businesse to proue it at all Hée verilie doeth euery minute augment in vs his giftes while wée are intentiue to doe good workes For in the Gospell hee saith To euery one that hath shal be giuen and hee shall abounde And from him that hath not shal be taken euen that which he hath not and shal be giuen to him that hath To this also may be added that God is fauourable to them that worke righteousnesse and doth enrich them euen with many temporal gifts and at the last bring them to life euerlasting For the Apostle Paul doth expressely say God shall reward euerie man according to his deedes to them whiche by continuing in welldoing seeke for glorie and honour and immortalitie eternall life And againe Glorie and honour and peace to euerie one that worketh well Although the Godly in all their good workes do not as I told you before respecte so much the recompence and reward at Gods hand as the aduauncement of Gods glorie the fulfilling of his will and profite of their neighbour For Paule sayeth Doe all thinges to the glorie of God. And againe Let no man seeke his owne but euery one an others profite euen as I doe in all thinges please all men not seeking mine owne commoditie but the profite of many that they may be saued Therefore all the Godly doe so directe and temper their woorkes that they maye please delight or honour God and profite many men For in so doing they expresse or represent the nature of God whose sonnes they both are and are also called For hee doeth liberallie powre out his benefits vppon all creatures and therefore his sonnes are beneficiall and bent to doe good to all men Thus much had I hetherto to say touching the nature or propertie cause end and effecte that is the very true and right meaning of good workes by whiche I hope it is euident to bee perceiued howe in what sense the Lord in the Scriptures is sayd to attribute the name of righteousnesse and iustification vnto the good woorkes of the Sainctes his seruauntes and that that true principle of oure rereligiō remayneth firme vnreproueable wherein wée confesse and hold That wee are iustified by the Grace of God for Christ his sake thorough faith and not for workes Now therfore there is nothing more behind but this onely for vs to make our humble petition to God for true faith in Christ our Lord and that by his grace hée will so guide vs that we may 〈◊〉 in workes put that in practise 〈◊〉 hetherto wée haue béene taught in 〈◊〉 wordes of this treatise that is to saye that wée may in good workes in déede expresse the faith which wée in words professe that wée haue in Iesus Christ our lord Amen ¶ Of sinne and of the kindes thereof to witt of originall and actuall sinne and of sinne against the holy Ghost And lastly of the most sure and iust punishment of sinnes ¶ The tenth Sermon WEe Haue lastlye now to discourse of sinne which as I told you is to be referred to the treatise of the law Of whiche that I may lawfully religiously rightly and profitablie speake to the edifying of you all I shal desire you to make your humble prayers with mée to God the father in the name of Christ his sonne our gratious Lord and mediatour Sinne is of most men taken for errour for that I meane whereby we do not only erre from the thing which is true right iust and good but do also followe and decline to that whiche is naughte The Latines deriue their word peccatum sinne of pellicatus whorehunting whiche is a faulte of wedded people that are corrupted with the spirite of fornication as when mē preferre harlotts before their lawfull wiues And this definition verilie doth wōderfully agrée to this present treatise For all wée that do beléeue are by faith handfasted to oure God as to our spouse and husband if therefore wée prefer other Gods before him or choose rather to serue them If I say we let passe the true Gods in déede to follow the shadow of Gods vaine hopes and the pernicious pleasures of this world then do we sinne in déed and commit fornication against oure spouse husband But the learned sort doe for the most parte put a difference betwixte peccatum and delictum which both in effect doe signifie sinnes But they call that delictum when the thing is not done that should be done and that they call peccatum when that is done that should be left vndone S. Hierome séemeth to haue taken delictum for the first fall to sinne S. Augustine sayeth that peccatum is committed of him y sinneth wittingly delictum of him that sinneth of ignoraunce I sée that those woordes are in some places confounded and that the one is vsed for the other In some places the errour or delictum is vsed as the mylder terme peccatum in a more gréeuous sense an heynous crime a mischiefe a reuolting or wickednesse for the greatest of all For S. Augustine sayth Neither is euery peccatum crimen beecause euery crimen is peccatum Therefore wee saye that the life of a man liuing in this transitorie world maye be found to bee without that heynous offence crimen for which al the world doth crie out vpon and accuse him but if wée say we haue nullum peccatum no sinne as the Apostle sayth wee deceiue our selues and the trueth is not in vs Amonge the Hebrues sinne is called by sundrie names which do import signifie ouerthwartnesse peruersenesse a fault an errour a reuolting infirmitie vice ignoraunce and transgression For to transgresse doth signifie to depart from the truth from oure duetie or office not to kéepe the right path but to turne awrie from the prescript rule of the law of god Now that rule or lawe of God is of the Hebrues called Thora that is to say a direction or a leading by the hand For it doeth directe a man in the wayes that are acceptable to the lord And therefore the Gréekes call sinne by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe in the Hebrue tongue sinne is as much to say as a turning awaye from good to euill also a reuolting as when thou drawest thy neck from out of the yoke of his power to whome thou art a seruant finally it signifieth the crime or guilte whereby wee indaunger oure selues to the rodd of punishment Verilie S. Augustine taketh much paines to finde out a proper definition of sinne In his second booke De cōsensu Euangelistarum he sayeth Sinne is the transgression of the Lawe Ad Simplicianum lib. 1. Sinne is an inordinatenesse or peruersenesse of man that is a turning from the more excellent Creatour and a turning to the inferiour creatures De fide contra Manichaeos Cap. 8. hée sayeth What is it else to sinne but to erre in the preceptes of truth or in the truth it selfe
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
true Temple the true highe priest the true altar of incense and burnte offeringes euen Christe Iesus the Lord and Sauiour they haue the true worshippe whiche was of olde prefigured onelye in those externall Ceremonies As I haue alreadie declared vnto you in that place where I handled the Iewishe Ceremonies The Gentiles are out of euerie quarter of the world called vnto Christe Iesu All the promises touching the calling of the Gentiles haue béene hetherto most aboundantly fulfilled and are euen at this day Nowe are wee the chosen flocke according to the doctrine of Saincte Peter We are the royall priesthood an holie nation a peculiar people being called hereunto that wee should preach the power of him which hath called vs out of darckenesse into his meruailous light Therefore let the vnhappie Iewes vnlesse perhappes they had rather to bee intangled in greater errours to bée vexed dailye with endelesse calamities and so at laste perishe eternally turne vnto Christ by faith and together with vs beginne to worshippe him in whome their fathers hoped and in whome alone is life and saluation For that I may with the Apostles woords conclude this place GOD is made manifest in the fleshe iustified in the spirite seene to the Angels preached to the Gentiles beleeued in the world and receiued in glorie And euerie one that beleeueth him shal liue eternallie and neuer be confounded Wée haue nowe behinde the last part to expounde the contents whereof are that God the father who before was angrie with the world is pleased nowe in his onely begotten sonne Iesus Christ oure lord First of all therefore I haue to shewe you that God was angrie with the world whiche is no hard matter to proue For God is angrie at sinnes But the whole world is subiecte to sinne therefore it must of necessitie be that the most iust God is mightilie angrie with all the world And Paule sayeth The wrath of God is reuealed from heauen against all vngodlinesse vnrighteousnesse of men Againe the same Apostle sayeth that all men are subiecte vnto sinne for confirmation whereof hee citeth these sentences of the holy Scriptures saying There is none righteous no not one there is none that vnderstandeth or seeketh after God They are all gone out of the way they are all become vnprofitable there is none that doth good no not one Their throate is an open sepulchre they haue vsed their tongues for to deceiue the poyson of aspes is vnder their lippes Whose mouth is full of cursing bitternesse their feete are swift to shedd bloud Hartes greefe and miserie are in their wayes and the waye of peace haue they not knowen There is no feare of God before their eyes Nowe least the Israelites should aunsweare that these thinges doe not perteine to the people of GOD but to the heathen and vngodly alone hee addeth Wee knowe that whatsoeuer the lawe sayeth it sayeth it to them which are vnder the lawe that euerie mouth may bee stopped and that all the world may bee endaungered to God. No man is here excepted For to the Galathians the same Apostle sayeth Hee hath shutt vpp all vnder sinne that hee may haue mercie on all It followeth therefore that all the world was subiect to the wrath or indignation of the most iuste and righteous God as is at large proued in the second fourth and fifte Chapiters to the Ephesians But the heauenly father is appeased or recōciled to this wicked world thorough the onely begotten sonne our Lord Iesus Christe And this I hope I shall aboundantly proue by the onely testimonie of God himselfe For the father by sending downe a voyce from heauen vnto the earth vppon Christe first ascending newely out of the water after his baptisme and then againe at his transfiguration in the sighte of his disciples did significantly saye This is my beloued sonne in whom I am delighted pleased or reconciled heare him This testimonie is read to haue béene foreshewed in the 42. Chapiters of Esaies Prophecie And Peter the Apostle repeateth the same in the first cap. of his second Epistle Paule also did as it were expound this and saye It pleased the father that in the Sonne should dwell all fulnesse and by him to reconcile all things vnto himselfe since he hath sett at peace thoroughe the bloud of the Crosse by him both the thinges in earth and the thinges in heauen In heauen is God and wée men heere vppon earth Nowe Christe is the mediatour which goeth betwixte vs and reconcileth vs vnto his father so that nowe we are the beloued of the father in his beloued sonne For in the Epistle to the Ephesians the same Apostle sayth He hath made vs accepted in the beloued in whom wee haue redemption thorough his bloud the forgiuenesse of sinnes according to the riches of his grace All this shall be more fully vnderstood by that which followeth For nowe I must proue that God the father hath in his sonne giuen vs al things that are necessarie to a happie life and eternal saluation I name héere two thinges a happie life and euerlasting saluation By a happie life I vnderstand a holy and godly life whiche wee liue and lead quietly and honestly in this present world Eternall saluation is that felicitie of the life to come whiche wée with assured hope doe verilie looke for Nowe we haue in Christ a most absolute doctrine of a happie life taught vs by the Gospel wherein also wée doe comprehend the example of Christ his owne trade of life Verily our heauenly father hath made him oure teacher in saying Heare him And he himselfe in the Gospel after Sainct Matthewe sayeth Bee ye not called maisters for ye haue one master euen Christ who in the Gospel after S. Iohn is called The light of the world In an other place also he testifieth that his doctrine is conteyned in the holy Scriptures wherevppon it commeth that hee referreth his disciples to the diligent reading of the holy scriptures Touching which Scriptures Paule the teacher of the Gentiles and the vniuersall Church of Christ doth say All Scripture is giuen by inspiration of God and is profitable to doctrine to reproue to correction to instruction whiche is in righteousnesse that the man of God may be perfecte instructed in all good workes Wherefore althoughe the whole world bee madd and that the obstinate defenders of the traditions rather than the Scriptures do whet their téeth for anger yet maugre their heades the word of the Apostle shal abide most firme wherein he testifieth that the doctrine of the scriptures otherwise called the Christian doctrine is in all pointes most absolute and thoroughly perfecte Touching whiche matter because I haue alreadie spoken in the first Sermons of the first Decade I am therfore here a great deale the briefer Nowe concerning the eternall saluation fully purchased for vs by Christe thus ye must thincke Eternall saluation is the séeing and enioying of the eternall God and so consequently an
the bottome of his heart And yet it was not the crowing of the cocke of it selfe alone that stirred that motion in him but that and the woord of Christe together who had said vnto him Verilie I saye vnto thee the cocke shall not crowe till thou hast denied mee thrice Wherevppon S. Matt. sayeth And Peter remembred the wordes of the Lord which had sayed vnto him Before the cock crowe thou shalt denie me thrice c. With these also is ioyned a more secrete touching of Peters mind For the good Lord touched the heart of Peter as the Euangeliste testifieth saying And the Lord turning himselfe about loked vpon Peter That loking back of the Lord made Peters hart to melt and drue it from the destruction wherinto it was about to fall Therefore if our cares be pierced with the woord of God and oure heartes touched with his holie spirite then shall wee like true penitents vnfeignedly reuerence dread the Lord. And therewithall being humbled before the most iust holy God whom we with our sinnes do so much offend and prouoke to wrath indignation we confesse his iudgment to be iust against vs and fréely acknowledge all the sinns and iniquities that in the word of God are obiected against vs crying out and saying with the Prophetes Thou verily O Lord art righteous thou art true thy iudgements iust but wee are most vnrighteous lyers wicked and wholie ouerwhelmed with detestable iniquities There is nothing sound or sincere within vs All that wee haue is corrupt and miserable Wee haue sinned wee haue beene wicked wee haue done vniustly wee haue forsaken thee Wee haue gainesaid thy seruants the Prophets we haue not obeyed the words of thy mouth To thee therefore O God doeth righteousnes belong and to vs wretches shame and confusion This humiliation frée confession of sinnes doth God require of penitent sinners touching which I wil hereafter speake somewhat more For now I returne more fully to expound the feare of the Lord. At this present I speake of the syncere feare of God for we confesse that the feare of God is of two sorts sincere and vnsincere The sincere feare of God is perceiued in the faithful and is a godly reuerence consisting in the loue and honour of god For the Prophete bringeth in God saying The sonne honoureth the father and the seruaunt the maister Therefore if I be a father where is my honour If a Lord where is my feare And Paule sayeth Ye haue not receiued the spirite of bondage againe vnto feare but ye haue receiued the spirite of adoption by which we crie Abba father Therefore the sincere feare of God in them that doe repent is not the seruile dread of punishment but a carefull studie mixt with the loue and honour of god An honest wife feareth her husband and a gratious daughter feareth her father yet ech of them doeth therewithall loue the one her father the other her husband and doeth with an holy loue indeuour herselfe to kéepe his fauour feare least at any time she should do any thing to loose it And therefore penitents do not only feare because they knowe being taught by the spirite of God that they haue committed sinnes for which they haue deserued to be forsaken of the Lord but doe also loue him as their merciful father and are therefore sorie with all their heartes for their sinnes committed and doe aboue al thinges most ardently require to be reconciled againe to their mercifull GOD and louing father For with this sincere feare of God is ioyned the griefe or sorrowe which is conceiued by the spirite of God for our sinnes that we commit S. Paule maketh mention of two sortes of sorrowes The sorrowe that is to God-ward sayeth he doth bring forth repentaunce not to be repented of but contrarilie the sorrowe of the world bringeth death The king and Prophete Dauid sorrowed to Godward when he cried Thine arrowes sticke fast in mee and thy hand doth presse me soare There is no whole part in my flesh because of thy displeasure there is no rest in my bones by reason of my sinne And so forward as is to be séene in the 38. Psalme Whiche althoughe it were written of his gréeuous disease or sickenesse doth yet notwithstanding as it were in a shadowe shew vs the great griefe that is in the Saincts for offending their good and gratious father with their continuall sinnes To Godward was the sinnful woman sorie in S. Luke who falling prostrate at the Lords héeles did washe his féete with teares and wyped them with her haire To God-ward was S. Peter sorie and wept as we read ful bitterly for his offēce The godly are greatly greued because they doe so oftentimes offend so fouly so good a God and gratious father No woordes I thincke can possiblie expresse the griefe and sorrowe that they conceiue But the Prophete Ieremie describing the contrarie affection of impenitent sinners doeth saye Doe men fall so that they maye not rise againe Doeth any man go so astray that he may not turne againe Howe doth it happen then that this people of Hierusalem is turned away so stubbornely I gaue eare and hearkened they spake not rightly there was none that did repent him of his wickednesse to say what haue I done Euerie one of them turned to his owne course like a fierce horse headlong to the batteile The worldly griefe is the sorrowe of such men as knowe not God are without faith the true loue of God yea of such as yéeld vnder the burthen of sorrowe aduersities verie sinnes Like to this also in a maner is the cōsideration of the vnsincere feare of god For the wicked with their head the diuel do feare God not as a father whome they are sorie to offend and to whome they desire to be reconciled as to a father but as a tormentour béecause they knowe that he wil reuenge their euill déedes And therefore with Iudas they runne to the roape There is in them no loue of God no honour no goodwill no reuerence but meere hatred horrour and vtter desperation But such feare the Apostle and Euangeliste Iohn denied to bee in charitie saying that perfect charitie casteth out all feare I meane not that feare of the Lord that is the beginning of wisedome but that of which I haue spoken all this while the feare I meane that is in the diuel and wicked men his members And nowe by this we gather that vnto penitentes faith in God and the merite of Christ is most of all and especially néedeful In which sense it is I thincke that many haue made faith a part of repentaunce which as I do not greatly denie so yet doe I sée that S. Paul made as it were a difference betwixte faith and repentance when in the 20. of the Actes hee sayeth that hee witnessed both to the Iewes and Gentiles the repentaunce that is toward GOD and the faith in
mediatour the Lord Christ Iesus wee doe by faith laye hold on him by whome wee being acquited from all oure sinnes are reputed of God for righteous and holy This benefite whosoeuer doe sincerely acknowledge they cannot choose but hate sinne and mortifie the old man I would therfore now add other members belōging to this treatise of repētaunce to witt the mortification of the old man and the renuing of the spirite were it not that the very matter it selfe doth require to haue somewhat said touching the confession of sinnes and satisfaction for the same For some there are that when they speake of Repentaunce doe speake somethings contrarie to the trueth To the ende therefore dearely beloued that ye bée not ignoraunt what to thinke of these pointes according to the trueth I will not sticke to stay somewhile in the exposition of the same And I hope ye shall out of my woordes gather such fruite as ye shall not hereafter repent your selues of To confesse or a Confession is in the holy Scriptures diuersely vsed For it signifieth to praise the Lord and to giue him thanckes for the benefites that wée receiue at his hands And therefore Confession is put for praise and thanckesgiuing For the Prophete sayeth O praise the Lord for hee is good and his mercie endureth for euer Paule in his Epistle to Titus speaking of hypocrites sayeth In woordes they confesse that they knowe God but in their deedes they denie him Heere to confesse doeth signifie to say to professe or to boast In an other place it is taken for to trust to staye vppon Gods goodnesse and to testifie that confidence as well by woords as déedes And in that sense did Sainct Iohn vse it in the fourth Chapiter of his first Epistle and Paule in the 10. to the Romanes Moreouer to confesse is to giue glorie to God and fréely to acknowledge thy sinne and the iudgement whiche is obiected to thée for thy sinne Solomon in the twentie eighth Chapiter of his Prouerbes sayeth Whosoeuer hideth his iniquities or doth as it were defend them nothing shall goe well with him but whoso confesseth forsaketh them to him shal be shewed mercie The Hebrue tongue vseth the woord Iadah for that which wée call to confesse Nowe Iadah signifieth to let slacke or loose as when a bowe once bended is vnbended againe And Modeh which commeth of Iadah is as if one should say confessing yéelding or graunting to be vāquished For God accuseth vs and pleadeth vs guiltie of sinne indaungered to punishment whiche our flesh doth presently acknowledge but yet standeth stiffe like a bended bowe vntill at length when that stiffenesse is vnbended it doeth acknowledge euery thing that God obiecteth against vs This acknowledging is called Modeh that is a confession And we Germanes say Es hat gelassen Er hat geschnellt when we meane that any thing hath yéelded or that a man hath at last confessed that whiche hee did afore either flattly denie or else dissemble But nowe confession of sinnes is of more sortes than one For the one is diuine the other humane I wil first speake of the diuine confession then of the humane Wee call that diuine whereof there be euident testimonies or examples in the holy Scriptures whiche is instituted by God himselfe That is a frée acknowledging flatt confession of the sinne which God obiecteth against vs whereby we doe attribute all glorie to God and to oure selues shame and confusion therewithall doe craue pardon of God and of our neighbour against whome wée haue sinned Now sinne is obiected to vs by God himselfe who outwardly by the word or the ministerie of men and sometime by signes wonders and inwardly by the secrete operation of his holy spirit doth plead vs guiltie of sinne and indaungered to punishment requiring of vs a frée and voluntarie confession of our sinnes For he liketh of a frée and voluntarie not a feigned or extorted confession Truly the citizens of Hierusalem and people of the Iewishe religion did of their owne accord come to the baptisme of Iohn confessing their sinnes whiche Iohn in his preaching had obiected against them And after the Ascension of Christ into heauen Sainct Peter accused the sinnes of the Iewes and immediately vppon the accusation it followeth in the historie When they heard this they were pricked in their heartes and said to Peter and the other Apostles Men brethren what shal we doe and so forth as followeth in the second of the Actes Likewise also the kéeper of the prison at Philippos féeling the earthquake sprang out and being instructed with the Apostles wordes confessed his sinnes and was baptised And the men of Ephesus whiche were giuen to Magicall arts when they heard the calamitie which the diuel brought vppon the sonnes of Sceua their fellowes and practisers in Magicke and sorcerie did feare exceedingly and came and did confesse their sinnes Vpon these causes for the most part doeth the confession of sinnes especially arise Againe of the confession instituted by God there are two sortes whereof the one is made to God the other to our neighbour That which is made to god is either priuate or publique We do then make oure confession to God priuately when we disburden our harts before God open the secretes of oure heartes to him alone and in acknowledging the sinnes that are in vs doe earnestly beséech him to haue mercie vppon vs This confession is necessarie to the obteyning of pardon for our sinnes For vnlesse wée doe acknowledge oure owne corruption and vnrighteousnesse we shall neuer by true fayth lay hold on Christ by whome alone we are to be iustified But heere wee thincke not that penitentes must hasten to any other confessour to confesse their sinnes vnto but vnto God alone For he alone doth forgiue and blot out the offences of penitents Hée is the Physician to whome alone wée must discouer and open our wounds Hée it is that is offended with vs and therefore of him wee must desire forgiuenesse and reconciliation Hée alone doeth looke into our heartes and search oure reines to him alone therefore we must disclose our heartes Hée alone calleth sinners vnto him let vs therefore make haste vnto him prostrate our selues before him confesse our faultes vnto him and craue pardon for them of him This confession if it be made of a zealous minde to Godward although it cannot be made by word of mouth by reason of sonie impedimēt or want of the tongue is notwithstanding acceptable to God who doth not so much respecte the mouth as the minde of man On the other side if wee make confession with the mouth and in hart are not thoroughly bent to the same although wee make that confession to God or the high priest yet doth not the Lord regard so vaine a confession Concerning that true confession to God I haue alreadie spoken whereas in the definition of Repentaunce I said that penitentes doe acknowledge their sinnes
Indulgenciaries and the Pope him selfe whose Hierlings they be We must confesse verily that they are the fellowes of Simon not Peter but Magus For Peter did by the iust sentence of God curse such kinde of merchantes Your money saith he perish together with you This is a heauie and terrible but yet a moste iust iudgement of the moste iust god The same Apostle Peter foreséeing that in the church there would be many such merchants doeth in his last Epistle say There were false Prophets among the people euen as there shal be false teachers among you which priuily bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themseâ—ues swift damnation And many shall followe their damnable wayes by whome the way of trueth shal be euil spoken of And with couetousnesse through seigned words shall they make merchaÌ„dize of you For what is it with fained words through couetousenesse to make merchandize of the miserable idiotes if this is not when they say that they doe giue full remission of sinnes vnto all them that are contrite and doe confesse their sinnes For if any man doo acknowledge his sinnes and with a true faith conuert him selfe to God through Christe euen without theire Indulgences he doth obtaine plenarye remission of all his sinnes Those foxes therefore make mony of smoke deceiuing simple soules and selling for coyne the thinge which they neuer had neither possibly can be purchased with money And thus much hetherto of bought and solde Indulgences Of which other writers haue made very long discourses I suppose that by this little any man maye easily vnderstand how to iudge of them a-right We are now at length come past those rocks and shelfes to whiche we did of purpose saile that when we had viewed the moste perilous places we might admonishe the vnskilfull passagers to take héede howe they strike vpon them for making shippwrack of their soules by thincking that in these Indulgences doeth lye she true force of sufficiente Repentaunce wherein there is nothing but the vtter displeasing of Godes moste holye maiestie Therefore letting that alone as it is we doe now returne to declare she last member of repentance whereby we said that penitentes doe mortifie the olde man and are renued spiritutually First of all therfore it séemeth good to tell what the olde man is what the newe or regenerated manne is and what the power or strength of man is For by the demonstration thereof we shall the better vnderstand what it is to mortifie the olde man to be renued in the spirit We say that the olde man is all that which we haue of nature or of our first parents to wit not the body only or the flesh I mean the grosser and substantiall parte of the bodye but euen the verye soule with the strength the power and faculties of the same Therefore wheras in some places of the holye Scriptures the fleshe is put for man we must not onely vnderstand the massie substance and grosser parte of the bodye but the very fleshe together with the soule and all the faculties thereof that is the whole man not yet regenerate For the Lord in the Gospell saith That which is borne of the flesh is flesh and that which is borne of the spirit is spirit And this he speaketh concerning regeneratioÌ„ which is not according to the fleshe as Nicodemus did falsely imagine but according to the spirit The woord Flesh therfore dooth importe the naturall power and faculties of manne euen all that I meane which we haue or take of our first grandsyre Adam The new man is said to be he that is regenerate by the spirite of God in Christe or is rerenued according to the image of Christe with all the giftes and vertues of the holye Ghoste And as the flesh is vsually put for the olde man so is the spirit by an Antithesis commonly vsed and taken for the newe man. Now héere the very place requireth to discourse somewhat of the power or vertues of man Of whiche although I haue else-where disputed all redye as in the Sermon of Fréedome and bondage and of sinne yet héere againe I wil touch suche points as I thinck to suffice for this present Argument There are two partes or faculties of our soule Vnderstanding Will. Vnderstandinge doeth discerne in things obiect what to receiue or what to refuse and is as it were the light and guide of the soule Will chooseth for in it dooth lye bothe to will and to nill which are againe impeld by other powers and faculties Nowe the vnderstanding is of two sortes For we vnderstand either Earthlye or Heauenly thinges I call those Earthly things which do apperteine not to the life to come but to the life present whervnto we referre all liberall artes and handicrafts the gouerning of publique weales and the ruling of priuate houses By heauenly things I vnderstand God himselfe eternall felicitie and life euerlastinge the knowledge of God and all kindes of vertues faith hope charitie righteousnes holynes and innocencie of life Now let vs sée what this vnderstanding of man is able to doo and what power it hath The Iudgement and vnderstanding of man in Earthly things is not altogither none at all but yet it is weake and verye smal God wot The vnderstanding therefore that is in man dooth come of God but in that it is small and weake that commeth of mans owne fault and corruption But the bountifull Lord doeth augment in men those giftes of his whereby it commeth that mans wit bringeth woonderful things to passe For which cause we read in the holie Scriptures that the artes wittes of men are in the handes of god But in the knowledge or vnderstanding of heauenly matters there is not one small sparke of light in man his witt of it selfe is nothing but darckenesse which at the beginninge was created by God moste sharpe lightsome but was afterwardes by mans corruption vtterly rebated and darkned againe For therefore it is that Christe in the Gospell sayed No man commeth to mee vnlesse my father drawe him And in the prophets it is written All shal be taught by GOD. And Paule saith The naturall man perceiueth not the thinges that are of the spirite of God for they are foolishnesse vnto him Neither can knowe because they are spiritually discerned The naturall man that is that olde man which is not yet regenerate by the holie Ghost is not a blocke altogether without all sense or féeling For if he were vtterly without all the discourses of reason then how should the preaching of the Gospell séeme foolishnesse vnto him He doth therefore by the gifte of God heare and vnderstande the wordes and sense of the holie scripture but by reason of his naturall corruption he is not touched with them he doth not rightly iudge of theÌ„ they seeme méere follie vnto him neither doth he perceiue that they must be discerned spiritually because
the sense béeing sounde vncorrupted and well weighed he attributeth frée will which he graunteth to bée in vs vnto the grace that woorketh in vs yea to the regeneration of the Spirite rather than to our selues or our owne power I will here cite and rehearse vnto you dearely beloued this one testimonie onely out of all his writinges as it is to bée founde in the firste Chapter of his booke De Correptione et Gratia where hée saith Wee must confesse that wee haue free will to doe bothe euill and good but in the doing of euill euerie one is free from righteousenesse and bound to sinne but in good no man can bee free vnlesse hee bee made free by him which saide If the sonne make you free then shall ye bee free in deede And yet not so that when euery one is sett free from the condemnation of sinne hee should then no more stand in neede of his deliuerers ayde but so rather that where hee heareth his deliuerer saye Without mee yee can doe nothinge hee should presently saye to him againe Bee thou my helper O forsake mee not And verily I am gladde that in oure brother Florus I founde this faith which without doubt is the true propheticall and Apostolicall faith For here must the grace of God through Iesus Christe our Lorde bee needes vnderstoode by whiche alone wee men are deliuered from euil and without which wee doe no good either in thought will loue or deede Not onely that by the shewing or teaching of grace men should no more but knowe what is to bee done but also that by the verie woorking and perfourminge of grace they should with loue doe the thing that they knowe And so forth For I haue hitherto rehearsed vnto you Saincte Augustines opinion touching free will of which this is sufficient for a note by the waye nowe I returne to my purpose againe Wée haue hearde what the olde man is what the newe man is and howe wée are renued by the holy spirite nowe therefore when we saye that penitentes doe mortifie the olde man and are renued by the spirite or spiritually we saye nothing else but that to all penitents the affections senses or lustes of the fleashe I meane euen the verie vnderstanding which wee haue of olde Adam together with the will are not onely suspected but also conuicted of impietie and that therefore in all their thoughtes wordes and deedes they do neuer admitte their affections into their counsell but doe by al meanes resist them and continually studye to breake the necke of them and on the other side in all our counsels words and déedes to admitt and receiue yea with prayers to call vnto vs that heauenly guyde the spirite of Christ by whose conduite and leading wee maye perceiue iudge speake and woorke that is to saye either omitt or doe that which we haue learned in our graunde patterne Christe according to whose likenesse wee must bee refourmed that henceforth wee maye applye our selues to holinesse righteousnesse and good woorkes to Godwarde But nowe all this we shall vnderstande more rightly and plainely by the wordes of the Apostle where hee sayeth This I saye and testifie in the Lorde that ye henceforth walke not as other Gentiles walke in vanitie of their minde darkened in cogitation being alienated from the life of God by the ignoraunce that is in them by the blyndnesse of their hartes which being past feeling haue giuen them selues ouer vnto wantonnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ if so be ye haue heard him and haue beene taught in him as the trueth is in Iesus to lay downe according to the former conuersation the olde man which is corrupt according to the lustes of errour but to bee renued in the spirite of your mynde and to put on that newe mā which after God is shapen in righteousenesse and holinesse of trueth and so forth as followeth in the 4. Chapter to the Ephesians The same Apostle in the thirde to the Colossians saith Mortifie your members whiche are vpon the earth fornication vncleannesse inordinate affection euill concupiscence and couetousnesse which is idolatrie for which thinges sake the wrath of God commeth vpon the children of disobedience amonge whom ye also walked sometime whē ye liued in them But nowe put yee off also all these things wrath fiercenesse maliciousenesse blasphemie filthie communication out of your mouth lye not one to another seeing that ye haue put off the old man with his workes and haue put on the newe man which is renued into the knowledge and image of him that made him Put on therefore as the elect of god holie beloued bowels of mercie kindnesse modestie meeknesse long suffering forbearing one an other and forgiuing one another if any man haue a quarell against anie and so forth To which if thou addest that which the Apostle hath of the same matter in the sixt Chapter to the Romanes euery poynt wil be more expresse plaine vnto the hearer Nowe these woordes of the Apostle do not onely teach vs what the old man is what the newe man is what it is to mortifie the olde man and how penitents are renued in the newnesse of the spirite or of the minde but doe also shewe what the fruits be that are worthie of repentance to wite those rehearsed vertues or those offices of life towarde God and our neighbour We owe to God feare or reuerence humblenesse of minde the knowledge of our selues faith hope the hatred of sinne the loue of righteousenesse charitie toward our neighbour well doing towardes all men and innocencie in all things These kind of fruits did the holie man Iohn Baptist require of the Iewish nation when he saide Bring forth fruits that become repentance For in Saincte Luke beeinge demanded of the people of the Publicanes and of the mercenarie or garrison souldiers what thing they shoulde do worthie of repentaunce he prescribeth none other than that whiche we euen nowe recited For the Lord him selfe by Esaie in the 5. Chapter of his prophecie rehearsed vpp none other fruites than those And in the Reuelation made to S. Iohn speaking to the minister of the Churche of Ephesus he saith Remēber from whence thou arte fallē and repent and doe the firste woorkes Wherevnto agrée the wordes of S. Paule speaking to Agrippa and saying I haue preached to the Iewes and Gentiles exhorting them to repent and to turne to God and to do such woorkes as become them that repent And againe in the seuenth Chapter of the seconde Epistle to the Corinthians hee saith Sorrowe which is to Godwarde causeth repentaunce vnto saluation not to be repented of For behold this selfe same thing that ye were made soarie to Godward howe muche carefulnesse it hathe wrought in you yea what clearing of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what punishment Nowe this carefulnesse is an intentiue
diligence to correcte that which is amisse Verily out of carelesse loosenesse doeth arise invred custome to committ sinne and negligent securitie Penitents doe not stande in defence of their sinnes but make their supplicant apologie to God to haue them remitted Hypocrites excuse themselues and seeke out shiftes and starting holes not coÌ„fessing fréely their sinns and offences nor praying to God to haue them forgiuen He which repentâ—th truely in verie déed is angrie with him selfe because of his wicked manners and life alreadie lewdly spent The punishment which he doth exercise vpon him selfe preuenteth and turneth awaye the reuengeing and imminent wrath of God. Moreouer with feare he doeth take heede howe hee sinneth any more For the contempte of GOD is the originall of mischiefes and bonde of an impenitent life Furthermore he which doeth truely repent is rauished with the passing vehement desire or loue of GOD and heauenly thinges hee burneth with zeale whereby it commeth to passe that hee neither foadeth off from daye to day nor yet doth coldly nor slackely go about that whiche hee hath learned by the word of God to be required at his hand to be done and performed Briefly what soeuer he doth he doth it with al his minde euen from the very bottome and roote of his heart For so sayeth the great Prophete of God the holy man Moses If thou wilt turne to the Lord thy God and hearken vnto his voice with all thy heart and with all thy soule the Lord thy God also shall turne thy captiuitie and shewe pitie vpon thee in the bowels of mercie Thus much touching the fruits of Repentaunce Nowe vppon all the premisses we inferre this consequent that Repentaunce whose onely scope whereto it tendeth is the renouation by the spirit of Christ of the image of God whiche was by Adams fall of old defiled is not a worke of a day or twaine or of a prescribed number of yeres but a coÌ„tinuall obseruaunce of our whole life and so coÌ„sequently a daily putting off and renuing of the old man for euer For they that are regenerate by the holy spirite of God are neuer so purged that they féele no motions of the flesh of sinne and of carnal affections There is alwayes obiecte to the eyes of the faithful this sentence of s Paul that cannot by any meanes be pluckt out of their minds I know that in me that is in my flesh there dwelleth no good thing For to will is preseÌ„t with mee but I finde no meanes to perfourme that which is good For the good that I would I doe not but the euill that I would not that doe I. For wee beare about the reliques of the flesh thorough all our life Wherevppon it commeth that in the Saincts there is a perpetuall and very sharpe battaile For they doe partly obey the spirite and are partly weakened of the flesh By the spirite they are lifted vp to the contemplation desire of heauenly thinges But by the flesh they are thrust downe to earthly thinges troubled with the allurements of this naughtie world For euen the Apostle féeling that combat in himselfe sayed The flesh lusteth contrarie to the spirite and the spirite contrarie to the flesh For they are so at enimitie beetwixt theÌ„selues that what ye would ye cannot doe And in an other place he sayth Euen I the same doe in the minde serue the lawe of God but in the flesh the lawe of sinne And to help the matter forward withal there lackes no deceipt no craft and a thousand temptations of the subtile crafts maister our enimie the diuell Therefore the labour and perill of the true penitent that is of a Christian man is farre greater than that our prayers are comparable vnto it But now who doeth not here perceiue how great watching abstineÌ„ce constancie fortitude and patience are néedeful for those y doe repent What great néede they haue of earnest and continuall prayers Let vs in this sharpe conflict lay before our eyes the instruction of that valiaunt champion the Apostle Paule For that which he sayeth may be to vs in stéed of a large and ample commentarie For he will in fewe wordes passingly instruct vs how to behaue our selues in this troublesome combate how to vanquish howe to triumphe when the victorie is gotten In his Epistle to the Ephesians thus he sayth Brethren be strong in the Lord and in the power of his might Put on al the armour of God that ye may stand against the assaults of the diuel For wee wrestle not against flesh and bloud onely but against rules against powers against worldly gouernours of the darckenesse of this world against spirituall subtiltis in heaueÌ„ly things Wherfore take vnto you the whole armour of God that ye may be able to resist in the euill day and hauing finished all thinges to stand fast Stand therfore hauing your loynes girt about with the truth hauing on the brest plate of righteousnesse your feete shodd in the preparation of the Gospell of peace Aboue all taking the shield of faith wherwith ye may quench al the sierie dartes of the wicked take the helmet of saluation and the sword of the spirite which is the word of god Praying alwayes in al prayer supplication in the spirite and watching for the same wth all instance And so as followeth in the 6. to the Ephesians Here therfore are also to be rehearsed y outward exercises of repentance or rites of penaunce wherewith the Sainctes do exercise themselues partly to tame and kéepe vnder the motious of flesh and partly to testifie their repentaunce vnto the congregation Those exercises are carelessenes of the flesh teares sighes sackcloth fastings wéeping lamenting neglecting hatred of deintie diet trimming of the body and also of allowable pleasures which although they be done and yet do not procéed from the very heart and from true faith are notwithstanding nothing auaileable to him that vseth them But it is best héere to learne as it were in a painted table to behold them pictured in the word of god The Prophete Ioel sayth Turne ye to me sayth the Lord with all your heartes with fasting with weeping and with mourning and rent your heartes and not your garmentes and turne to the Lord your God for he is gratious mercifull slowe to anger and of great goodnesse he wil repent him of the euill Who knoweth whether the Lord wil returne take compassion and wil leaue behind him a blessing Blowe vp a truÌ„pet in Sion proclame fast call an assemblie sanctifie the coÌ„gregation gather the people gather the elders assemble the children and sucking babes Let the bridegrome come forth of his chamber and the bride out of her closet Let the priests the Lords ministers weepe betwixte the porch and the altar and let them saye Spare thy people O Lord and giue not ouer thine heritage vnto reproch that the heathen should rule ouer them Wherfore
should they amonge the heathen say where is their God To these diuine euident preceptes let vs annexe that notable exaÌ„ple of the truly repentaunt Niniuites out of the holy scriptures of whome y holy Prophete Ionas hath left this in writing The men of Ninâ—uee beleeued God and proclamed a fast and put on sackcloth from the greatest of theÌ„ vnto the least of them And word came to the king of Niniuce which arose from his throne and put off his robe couered himselfe in sackcloth and sat downe in the ashes Moreouer by the kinges coÌ„maundement proclamatioÌ„ was made throughout the whole citie saying Let neither maÌ„ nor beast taste any thing neither feede nor yet drincke water but let both man and beast put on sackcloth crie mightily vnto God yea let euery man turne from his euill way from the wickednesse that is in his haÌ„ds Who can tell whether God wil turne be moued with repentance turne froÌ„ his fierce wrath that we perish not And now it is good to heare howe effectuall true repentaunce is in the sight of the lord Therfore it followeth in the same chap. And God saw their works that they turned from their euil wayes he repented of the euill which he said he would do to them and did it not And here also derely beloued ye must note y repentance is of 2. sorts to wit priuate or secrete publique or manifest Euery one doth secretly to himself repent priuately so often as when he hath sinned against god he doth desceÌ„d into himself and with the candle of gods word doth search al the corners of his hart confesse to God al his offences being greued that he hath offended him yet doth turne vnto him beléeuing verily that he wil be reconciled vnto him in Christ his sauiour for his sake doeth vtterly hate sinn entirely loue righteousnes and innocencie in following them so néere as he can The publique or solemne repentance is vsed in great calamities in dearth in pestilence warre and of the repentance it is that the prophet Ioel speketh whose words ye heard a litle afore And yet priuate repentance is in many points all one with the publique For Peter wéepeth bitterly priuate peniteÌ„ts do fast priuately absteine seuerely euen from all alowed pleasures much more then from the allurements and baits of the world But they y do truly repent either publiquely or priuately both do must specially hate coloured hypocrisie vaine ostentation Moreouer both kinds of repentance are frée voluntarie not extorted or coacted but proceding of a willing mind The pastour of the Church teacher of the truth I confesse doth seuerely call vpon al sinners without delay to repent themselues truly for their sinns coÌ„mitted but yet he doth by expresse lawe lay vppon no mans necke any precise order prescribing that time maner place or number but leaueth it frée to euery ones choice so that they do the thing that is decent according to the prescript rule in the word of god But publique repeÌ„tance is for the most part wont to be proclamed openly receiued of the whole coÌ„gregation so often as pietie requireth it and necessitie coÌ„pelleth it doth out of the word of God therewithal declare what how al things must be done decently ordered Againe it is manifest y there are 2. sortes of repentaunce more For there is true repentance false repentance The true repentance is y whiche doth exercise that is regenerate by the spirite of God is without all colour craft coÌ„teyning in it al those things that I haue hetherto told you off The scriptures conteined in the old new testament do minister to vs many examples of true repentance which I haue at large layd forth vnto you in y that I haue alreadie spoken Those examples are excellent which we find of our parents Adam Euah of the people of Israels often repenting in the 33. of Exod. in the booke of Iudges and the bookes of Kinges Yet more excellent than the rest is that of Dauid in the 12. cap. of the 2. of Samu and 1. Par. 21. And that of Manasses Iosias 2. Re. 33. 34 In the Gospell also we haue to sée the examples of Matthewe ZachÄ™us the sinneful woman Peter beside other more that here for shortnesse sake I do wittingly passe ouer But false or couÌ„terfeit repentance procedeth of a feigned hart though at a blush it séeme to haue the circuÌ„stances of true repentance yet for because it wanteth a turning to God and a sound confidence in him it is vnsincere and vtterly false For of al other it is most certaine that the repentaunce of Iudas Iscariote was false and counterfeite and yet he confessed his sinne hee bare record to the trueth and did with much anger and sorrowe restore to the priests the price which he toke for y innocent bloud but because he did not wholie turne to Christ put his whole confidence in his mercie and goodnesse all his repentance was without al fruit And without all profite doe hypocrits and those that are without the faith of the Gospell torment themselues and make a shew of outward repentance But they are most happie and in an heauenly case that do with al their heartes truely repente with faith vnfeigned for they receiue infinite goodnesse of their most bountifull and liberal God who is at-one againe with penitents and doeth nowe loue them that before he did for their sinnes most hartily and yet most iustly hate and abhorre The punishments also whiche he determined to lay vppon them he turneth into benefites For he doth fill and as it were loade penitentes with all maner good thinges both temporall and eternall Now ye vnderstood déerely beloued by my former sermons that God bestoweth so great benefites vpon vs not for our works of Repentance but for Christ his sake in whom alone the Saincts doe trust not putting any confidence in their workes of repentaunce how holy and commendable soeuer they be For in so much as the father loueth Christe that wée by faith are graffed in him God doeth therefore loue vs and oure works doe please him which workes of ours when he doth recompence hee crowneth not our works as our owne works but crowneth in vs the grace which hee himselfe hath giuen vs Againe it must néedes be that vnrepentauntes are most vnhappie They heare with what sinns and transgressions they haue offended God prouoked his iuste vengeaunce against themselues but therewithall they thinke not howe to preuent the wrath of God being readily imminent to take vengeaunce of them nor howe to obteine his fauour againe What else therefore doeth remaine behinde for them but a most certeine and iust destruction both of body and soule of all their goods and whatsoeuer things else they doe most estéeme in this transitorie life It is good héere to call
Father and the Sonne and name them the Trinitie teach that the man whiche God the Word tooke vppon him is to be accompted perfecte man not in body onely but in soule also euen as the auncient doctours of the Church did also thinck But forbeecause the question about Ousia and Hypostasis did trouble the Churches that there were sundrie contentions disputations concerning the differēce betwixt them they seeme to me to haue determined very wisely that those names should not at the first presently bee vsed in questions of GOD vnlesse it were that when a man wente about to beate downe the opinion of Sabellius hee were compelled to vse them least by lacke of words he should seeme to call one the same by three names when hee should vnderstand euery one peculiarly in that threefold distinction Socrates in the 7. Chap. and thirde booke of his historie addeth But they did not bring into the Church a certeine newe religion deuised of themselues but that whiche frō the beginning euen till then the Ecclesiasticall tradition taught and prudent Christians did euidently set foorth And so foorth Therefore awaye with the Popes champions to the place whereof they are worthie which when wee teach y all pointes of true godlinesse and saluation are fully conteyned and taught in the Canonicall Scriptures by the way of obiection do demaund in what place of the Scripture we find the names of Trinitie Person Essence and Substance and finally where we find that Christe hath a reasonable soule For although those very words consisting in those syllables are not to bée found in the Canonicall bookes which were by the Prophets and Apostles written in an other and not in the latine tongue yet the thinges the matter or substaunce which those woords doe signifie are most manifestly conteined and taught in those books whiche thinges likewise all and euery nation may in their language expresse for their commoditie and necessitie speake and pronounce them Away also with all Sophisters which thinke it a great point of learning to make the reuerend mysterie of the sacred Trinitie darcke and intricate with their straunge their curious and pernicious questions It is sufficient for the godly simplie according to the Scriptures and the Apostles créed to beléeue and confesse that there is one diuine nature or Essence wherin are the father the Sonne and the holy Ghoste Neither is it greatly materiall whether ye call them substances or subsistences or persons so that ye do plainly expresse the distinctiō betwixt them and eche ones seueral properties confessing so the Vnitie that yet ye confound not the Trinitie nor spoile the persons of their properties And héere now it will do verie wel out of the Scriptures to cite such euident testimonies as maye euidently proue the mysterie of the Trinitie with the distinction and seuerall properties of the thrée persons The Lord in the Gospel after S. Matthew saith All power is giuen to mee in heauen and in earth goe ye therfore teach all nations baptising them in the name of the Father and of the Sonne of the holy Ghost teaching them to obserue all thinges whatsoeuer I haue commaunded you Tertullian alledging those wordes against Praxea sayth He did last of all commaund his disciples to baptise into the Father and the Sonne and the holy Ghost We are baptised not into one nor once but thrice at euery name into euery seuerall person Thus much Tertullian Nowe as euery seuerall person is seuerally expressed so the diuinitie of them all is therein singularely taught to be one and common to them all because hee biddeth to baptise not onely into the name of the Father but also of the Sonne and of the holy Ghoste The Apostle and elected vessell Paule doeth flatly denie that any man either ought to be or euer was baptised into the name of any man whiche is nothing else but méere man Were ye sayeth hée baptised in the name of Paule So then the Father is God the Sonne is God and the holy Ghost is GOD into whose name wée are baptised The same Lord in the Gospell after S. Iohn sayeth When the comforter commeth whome I will sende vnto you from the father that is the spirite of trueth he will lead you into all trueth He shal not speake of himselfe but whatsoeuer he shall heare that shall he speake He shall glorifie me for hee shall receiue of mine and shall shewe vnto you All things that the father hath are mine therefore said I vnto you that hee shall take of mine and shewe vnto you In these wordes of the Lords thou hearest mention made of the person of the father from whome the spirite is sente of the person of the Sonne whiche sendeth him and of the person of the holy Spirit which commeth vnto vs Thou hearest also of the mutual and equall communion of the Diuinitie and all good thinges betwixte the thrée persons For the holy Ghost speaketh not of himselfe but that which he heareth He shall sayeth the Sonne take of mine And againe All things that the father hath are mine And therfore what things the Sonne hath those are the fathers the diuinitie glorie and Maiestie of them all is coequall With these most euident speaches doe these two manifest testimonies of Iohn Baptist agrée First he sayth He whom God hath sent doth speake the words of god For God giueth not the spirite by measure vnto him The Father loueth the Sonne and hath giuen all thinges into his hand He that beleeueth on the Sonne hath euerlasting life c. Loe héere againe in the one Godhead thou hearest the three persons distinguished by their properties For the Father loueth sendeth the Sonne and giueth all things into his hand The Sonne is sent and receiueth all thinges but the holy Ghost is giuen of the Father and receiued of the sonne according to fullnesse Then againe the same Baptist crieth the second time and sayeth I sawe the spirite descending from heauen like vnto a Doue and it abode vppon him And I knewe him not but hee that sent mee to baptise with water the same said vnto mee vppon whom soeuer thou shalt see the Spirite descending and tarying still vppon him the same is hee whiche baptiseth with the holy Ghoste And I sawe and bare record that this is the Sonne of GOD. Héere againe are shewed vnto vs as clearely as the day-light the thrée persons distinguished not confounded For he that sendeth Iohn is the Father The holy Ghost is neither the Father nor the Sonne but appeareth vpon the head of Christ in the likenes of a doue And the Sonne is the sonne not the Father and that too the sonne of the Father vpon whose head the holy Ghost did abide And now to this place doth belonge the testimonie of the Father vttered from heauen vppon his Sonne Christ For he sayeth This is my beloued Sonne in whome I am wel
do serue Thou mayest saye that iniurie is done to the Maiestie of God if it be compared with mortall things But for because the holy scripture doeth not a little condescend and attemper it selfe to oure infirmitie I will put a similitude although in very déed much vnlike which is vsually taken and commonly vsed Behold the Sunne the beames that come from it then the heate that procéedeth frō them both As the Sunne is the head-spring of the light and the heate so is the Father the headspring of the Sonne who is light of light And as of the Sunne and the beames together the heate doth come so of the Father and the Sonne together the holy Ghoste proceedeth But nowe put case or imagine that the Sunne were such as neuer had beginning nor euer shall haue ending and should not then I pray you the beames of this euerlasting Sunne be euerlasting too and should not the heat which procéedeth of them both bee euerlasting as well as they finally should not the Sonne be one still in Essence or sustaunce and thrée by reason of the thrée subsistences or persons This parable of the Sunne did Tertullian vse whose words whiche do also conteine other similitudes I will not be gréeued to recite vnto you I wil not doubt sayeth he to call both the stalke of a roote the brooke of a springhead a beame of the Sunne by the name of a Sunne for euery originall is a parent and euery thinge that issueth of that original is a sonne much more then the word of God may be called a Sonne whiche euē properly hath the name of Sonne yet neither is the stalke separated from the roote nor the brooke from the spring-head nor the beame from the Sunne no more is the woord separated from god Therefore according to the fashion of these examples I professe that I say there are two God his Word the Father and his Sonne For the roote the stalke are two thinges but ioyned in one And the spring-head the brooke are two kindes but vndiuided And the Sunne and the beames are two formes but both cleauing the one to the other Euery thing that cōmeth of any thinge must néedes bée seconde to that out of which it commeth and yet it is not separated from that from which it procéedeth But where a second is there are two and where a third is there are thrée For the third is the spirite of God and the Sonne euen as the third from the roote is the fruite of the stalke the third from the spring-head is the riuer of the brooke and the third from the Sunne is the heate of the beame yet none of these is alienated from the matrix of which they take the properties that they haue So the Trinitie descending by annexed and lincked degrées from the father doeth not make against the Monarchie and doth defend the Oiconomical state that is the mysterie of the dispēsation Vnderstand euery where that I professe this rule wherein I testifie that the father the sonne and the holy Ghost are vnseparated one from an other and so thou shalt know how euery thinge is spoken And so forth For all these are the woordes of Tertullian who flourished in Africa not long after the age of the Apostles But letting passe the parables similituds or comparisons of mans inuention let vs stedfastly beléeue the euident word of god What mans capacitie cannot atteine vnto that let faith hold fast What the sacred scriptures declare vnto vs what Christ in his flesh did teache vs what was by so many miracles confirmed for oure sakes what the spirite of God in the true Church doth tell vs that must be thought more true and certeine than that whiche is proued by a thousand demonstrations or that whiche all thy senses are able to conceiue Paule denieth that hee would heare an Angel if hée should speake any thinge cōtrarie to the Gospell of Christ Yea surely it is a prancke of arrogant foolishnesse to doubt of the thinges that are in the Scriptures with so great authoritie layde forth and taught vs But it is a greater madnesse if a man wil not beléeue the oracles of God for none other cause but for that oure vnderstanding cānot atteine to the knowledge of all things when as neuerthelesse wée know that our vnderstāding is naturally blinde and hateth god Amonge Philosophers hee is counted an impudent fellowe which relecteth the authoritie of any notable and approued writer It was enough to persuade the scholers of Pythagoras for a man to say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee said it And then dareth a Christian séeke starting holes and iangle about asking of curious questions when it is said vnto him GOD said it and taught thee to beleeue it No man doubteth of the kings letters patents if so bee the seale be acknowledged therefore what a follie is it to doubt of the diuine testimonies whiche are so euident and firmely sealed with the spirite of God Wherefore that I may héere recapitulate briefely expresse the principall summe of this oure exposition I will recite vnto you déerely beloued the woordes of the holy father Cyril which are to be found Libro in Ioan. 9. Cap. 30. in this sense following True faith is in God the father and in the Sonne not simplie but incarnate in the holy Ghoste For the holy and consubstantiall Trinitie is distinguished by the differences of names that is by the properties of the persons For the father is the father and not the sonne and the sonne is the sonne and not the father and the holy Ghost is the holy spirite proper to the father the sonne For the substaunce of the Deitie is all one or the same wherefore we preach not thrée but one god Therefore wée must beléeue in God but distinctly and more fully expounding oure faith wée must so beléeue that wée maye referre the same glorification to euery person For there is no difference of faith For we ought not to haue a greater faith in the father than in the sonne and in the holy Ghost but the measure and maner of it must bée one and the same equallie consisting in eache of the thrée persons so that by this meanes wée may confesse the vnitie of nature in the Trinitie of persons This faith must firmely bee grounded in our mindes whiche is in the father and in the sonne the sonne I say euen after that hee was made man in the holy Ghost Thus much out of Cyril Nowe all these pointes shal be thoroughly confirmed with more full testimonies when wee come once to proue the diuinitie of the sonne of GOD and of the holy Ghoste Whiche I meane to reserue till time conuenient But let a man thincke that this beliefe of the Vnitie and Trinitie of the God-head was either inuented by the fathers or bishops of the churches or first of all preached by the Apostles
immediately vppon Christe his death and ascension For after the same manner that I haue hetherto declared vnto you euen from the beginning of the world did all the holy Patriarchs Prophets and electe people of GOD beléeue and ground their faith Although I denie not but that the mysterie of the Trinitie was more cléerely expounded to the world by Christe yet is it euident by some vndoubted testimonies whiche I will adde anon that the mysterie of the Trinitie was very well knowen vnto the Patriarchs the Prophets but first by the way I will admonishe you that the holy Patriarchs and prophets of GOD did hold themselues content with the bare reuelation and woord of GOD not raysinge curious questions about the Vnitie and Trinitie of God. They did clearely vnderstand that there is one God the father of all the onely sauiour and authour of all goodnesse and that without or beside him there is none other God at all And they againe did euidently sée that the Sonne of GOD that promised séed hath all thinges common with the father for they did most plainely heare that hée is called the Sauiour and is the redéemer from whome all good thinges do procéede and are bestowed vppon the faithfull whereby nowe it was easte for them to gather that the father and the sonne are one God althoughe they differ in properties For in so much as they were assuredly certeine that the damnable doctrine of the pluralitie of Gods did spring from the diuel they did not worship many but one God whome notwithstanding they did beléeue to consist of a Trinitie of persons For Moses the vndoubted seruant of God in the very first verse of his first booke sayeth In the beginning Creauit dij God created heauen and earth Hee ioyneth héere a Verbe of the singular number to a Noune of the plurall number not to make incongruitie of speach but to note the mysterie of the Trinitie For the sense is as if hée should haue said That GOD which doeth consiste of thrée persons created heauen and earth For a litle after God consulting with him selfe about the making of man doeth say Let vs make man in our Image Loe héere he sayth Let vs make and not Let me make or I wil make And againe hee sayeth In our Image and not In my Image But least any man should thinke that this consultation was had with the Angels let him heare what God him selfe doeth say in Esaye I the Lord sayeth he make all thinges and stretch out the heauens alone of my selfe that is of mine owne power without any help or fellowe with mée and set the earth fast Therefore the Father consulted with the Sonne by whome also hee created the world And againe least any man should thincke as the Iewes obiecte that these things were after the order and custome of men spoken of God in the plurall number for honours sake and worshipp thou mayest heare what followeth in the end of the third Chapter Behold this man is become as one of vs in knowing good and euill Now heere by Enallage hee putteth these wordes Is become for Shall become or Shall happen so that his meaning is as if he should haue said Behold the same shall happen to Adam that shall come to one of vs that is to the Sonne to witt that hee should haue triall of good and euill that is that hee should féele sundrie fortunes namely sickenesse calamities and death and as the prouerb is should féele both swéete and sowre For that is the lot or condition of man But the Sonne being incarnate for vs not the Father nor the holy Ghost was found in shape as a man and had triall of sundrie fortunes of death whiche was foretold to Adam as it is manifest for consolations sake and not in the way of mockage For as the good Lord did with a garment strengthen the body of oure first parent against the vnseasonablenesse of the ayre when for his sinne he purposed to banishe him out of Paradise so did he comfort and chéere vpp his sorrowfull minde with a full example of the sonnes incarnation and suffering And when he had so armed him in body and soule he casteth him out of the Garden of felicitie into a carefull and miserable exile There are in euery place many examples of this matter like vnto this For Abraham sawe thrée but with them thrée he talked as with one and worshipped one And The Lord rayned vppon Sodom and Gomorrha brimstone fire from the Lord out of heauen and ouerthrew those cities But least any man should interprete it and say The Lord rayned from the Lord that is from heauen he himselfe doth presently ad From heauen For as the father created all thinges by the Sonne so doth he by him preserue al things and doth euē still by him worke all things Nexte after Moses the notablest Prophete Dauid in his Psalmes doeth say By the word of the Lord were the heauens made and all the hostes of them by the breath of his mouth So heere thou hearest that there is one Lord in whome is the woord and the spirite both distinguished but not separated For the Lord made the heauens but by the Word the whole furniture of heauen doth stand by the Breath of the mouth of the lord The same Dauid sayeth The Lord sayd to my Lord sitt thou on my right hand vntill I make thine enimies thy footestoole Note that in an other place the same Dauid doth flatly saye that beside the Lord there is none other And yet héere againe he doeth as plainely saye The Lord said to my Lord meaning the father who had placed the sonne whiche was Dauids Lord at his right hand in heauē Out of Esaie may be gathered very many testimonies But the notablest of all the rest is that whiche Matthewe the Apostle citeth in these words Behold my sonne whome I haue chosen my beloued in whome my soule is pleased I will put my spirite vpon him c. With this agréeth that whiche Luke citeth saying The spirite of the Lord vppon me because hee hath annoynted mee to preache the Gospell to the poore hath hee sent mee c. In these testimonies heere thou hast the father the sonne and the holy Ghost A fewe out of many For I do not couet to turne ouer the whole scriptures of the old testament So then this faith wherewith wée doe beléeue in God the father y sonne and the holy Ghoste we haue receiued of God himselfe being deliuered vnto vs by the Prophetes Patriarchs but most euidently of all declared by the sonne of God him selfe oure Lord Iesus Christe and his holy Apostles wherevppon nowe we doe easilie gather wherfore it is that all the sincere bishops or ministers of the Churches together with the whole Church of Christe haue euer since the Apostles time with so firme a cōsent mainteyned and had this faith in honour It were
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
omnipotent must be present with all men in all places The sonne of God therfore is true and verie God bycause he is the Messias Furthermore what is more manifest and lesse called in controuersie than that God only forgiueth sinnes It must needes be therefore that nothing is more euident and lesse doutfull than that we beléeue Christ to be true and verie God bycause He is the Lambe of God that taketh away the sinnes of the world Againe whereas Paule truly calleth Christ Our hope for Esay foretolde In him shal the Gentiles trust And wheras Ieremie cryeth Curssed be the man that putteth his trust in man but blessed is the man that putteth his truste in GOD we muste necessarily confesse that Christe is god For in Iohn he oftentimes repeateth Verily I say vnto you he that beleueth in me hath euerlasting life I coulde bring innumerable examples of this kynd out of the scriptures which witnesse that the sonne of God our Lord Iesus Christe is of one and the selfe same nature with the father and therefore is verie God of verie God but I trust that to holie hearers and not giuen to contention those whiche I haue alreadie cited will suffice It remaineth that we declare vnto you that the sonne of God was incarnate for vs and was borne verie man of the Virgine Marie consubstantiall or of the selfe same substaunce with vs in all pointes sinne excepted The Lawe the Prophetes and the Apostles shewe vnto vs most manifest arguments of the true flesh or humanitie of the sonne of god For in the lawe the Lorde saith The seede of the woman shall crushe the serpents head But who knoweth not that the heade of the serpent is the kingdome force or power of the diuell And that Iesus Christe brake this power the whole scripture doth witnesse And here he is called the séede of the woman And truely he is called séed to verifie his true humane nature and he is termed the séede of the woman not of the man bycause of his conception by the holy Ghoste and his byrthe of the Virgine Marie And bicause she was the daughter of Dauid of Abraham and Adam it followeth that the sonne of Marie was verie man For as we haue heard it sayd to Adam The seede of the woman shall bruise the serpents heade so also we read that the same promise was renued and repeated to Abrahā in these wordes In thy seede shall al the nations of the world be blessed And Paule to the Galat. manifestly sayth that this séede of Abrahā wherin we haue obteined blessing is Christ Iesus The same Apostle sayth For in no sorte tooke he the Angels but he tooke the seede of Abraham By Angels doubtlesse excluding all manner of spirituall substaunces by the séede of Abraham vnderstanding the verie substance it selfe of the fleshe of man. For he addeth Wherefore in all things it became him to be made like vnto his brethren And bicause they be partakers of flesh and bloud he also him selfe likewise tooke part with them of the same Verily the Scripture draweth the lineall descent of Christe most diligently from the loynes of Abraham vnto Iacob and frō him againe to Iudas and from him in like sort to Dauid To him againe the promises of the incarnation of the sonne of God are remied For Nathan sayth to Dauid Thus sayth the Lorde When thy dayes bee fulfilled thou shalt sleepe with thy fathers I will set vp thy seede after thee which shal procede out of thy body and will stablish his kingdome he shall build a house for my name and I wil stablish the throne of his kingdome for euer Neyther is there any cause why any mā shuld interpret this of Solomon For he was borne while his father Dauid liued his kingdome quickely decayed But Nathan speaketh of a sonne which should be borne to Dauid after his death When thou shalt sleepe with thy fathers sayth he I wil set vp thy seede after thee And what maner of séede this should be he most euidently declareth and sayth Whiche shall proceede out of thy bodie For in the 132. Psalme we reade Of the fruite of thy body will I set vpon thy seate Furthermore Marie the virgine descende lineally of the séed of Dauid of whome Christ our lorde was begotten and borne of whome the Angel speaking and expounding those olde and auncient prophecies sayth vnto the Virgine And the lord God shall giue vnto him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall be none ende Herevnto also belongeth that which Elizabeth sayth to the virgine which came out of Galilée into the hil countrie of Iuda And whence commeth this to me that the mother of my Lorde should come to mee Blessed art thou among womē and blessed is the fruite of thy wombe Truly Matthewe and Luke drawe the lineall descent of Christe from the loynes as it were of Dauid euen vnto the virgine Marie whiche conceiueth by the holy Ghoste that is the holy Ghoste making her fruitfull She when the moneths were fulfiled that she shoulde bee deliuered brought foorth a sonne and he which is borne in all respectes appeareth to be true and verie man he is layde in a manger wrapped in swathling cloutes he grewe in stature and increased in yeares according to the manner of mans body he is wearied he is refreshed he is glad he is sad he is hungrie he is thirstie he eateth he drinketh he feareth to be short he dyeth Whiche the trueth of the historie of the Gospel in many words declareth Neyther is the Scripture it selfe ashamed to call Marie the mother of our Lorde not the putatiue or supposed but the true and natural mother whiche of the substaunce of her owne body gaue true fleshe and substaunce of man to the sonne of God the Angel of God so witnessing with Esaie and saying A virgine shall conceiue in her wombe and shall bring foorth a sonne Loe he sayth In her wombe And againe in Matthewe the selfe same Angel saith That which is conceiued in her is of the holy Ghoste Wherevppon the Apostle vnto the Galathians sayth that The sonne of God is made of a woman to wit according to mans nature For Christe is the fruite of the body of Dauid and of the virgine Marie begotten and borne of the loynes of Dauid and Iohn also the Apostle and Euangelist saithe The worde was made fleshe and dwelt among vs. In calling God fleshe doubtlesse he calleth him verie man For the same Apostle in an other place fayth Euerie spirite that confesseth that Iesus Christe is come in the fleshe is of God And euerie spirit which cōfesseth not that Iesus Christe is come in the flesh is not of God. Therfore we fréely pronounce that Valentinus Marcion Apolles and Manichęus denying the true and very flesh
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
otherwise serue their Lord and king than Kings that is in doing those thinges whiche Kinges ought to doe namely to execute iudgement and iustice For albeit these be in the worlde yet râ—le they not after the worlde because they are now gouerned by the spirite of their king Christe and directe all their doings to the prescripte rule of Gods word and in all things yéelde them selues to be guided by the spirite of God and so farre surely their kingdome is not of this worlde Of these things I haue else where cited much out of S. Augustine acording to the scripture And our king Christe defendeth his Churche and his ministers sometime by the aide of Princes sometimes he preserueth and spreadeth abrâ—ade the same lying open to persecutions through infirmitie and weakenesse For it is pressed downe but not oppressed or kepte vnder still Christe the mightiest Prince alwayes reigning and ouercomming in those that â—ee his Nowe the bounds of this Earthlie kingdome of Christe reache vnto the vtter-moste partes of the Earth For all the kingdomes of the worlde and all nations perteine vnto the kingdome of Christ Héerevnto belong all the testimonies of the Prophets touching the calling of the Gentiles whereof thou maist finde verie manis in Esay and Zacharie who excellentlye describe the kingdome of Christe in Earth Wherevppon the Iewes tooke occasion to feigne I wot not how great glorious things of the maiestie and victeryes of the Messias whiche neuerthelesse long since were aboundantlye fulfilled in Christe but more spiritually than carnally But they while they dreame of and looke for carnall things loathe spirituall and loose bothe But the faithfull through the bountifulnesse and liberalitie of Christe their king most aboundauntly obteine those good thinges whiche the Prophetes promised namely plentifull peace bothe with God and men and all kinde of felicitie alwayes to bée blessed alwayes to be safe though they fight continuallie from all enimyes as well visible as also inuisible and to inioy euerlasting saluation Which things the Prophetes in their writings haue set foorthe in a moste large kinde of style yet vnderstandinge nothing else than as euen now we said that the faithfull shall be moste happie and shall possesse in Christe all good gifts bothe of soule and bodie as much indéede as is necessarie and healthfull for the Saincts And this is that kingdome now we vnderstand bothe as well that of grace as this of 〈◊〉 which that Ioseph of Aramathia iust Simeon and Anna y Prophetisse with other Saints awaited and loked for This same kingdome Philippe the Deacon preached to them of Samaria and Sainte Paule the Apostle to them of Rome which thinge Luke doeth testiffe in the Actes of the Apostles Chapter 8. and 28. But the seate or throne and palace of our king is Heauen For hee ascended a conquerour into Heauen and sitteth at the right hand of God the father almightie from theÌ„ce â—â— y Sunne of righteousnesse hee shineth to all which liue in his Churche or in his kingdome yea and he â—hâ—â—sâ—th the harts of the faithfull to him selfe wherein he may dwell Furthermore that we may vnderstande ouâ— King though not corpâ—rally presente in earth but ascended into Heauen not therefore to be absent from his kingdom he verily in his word compareth himselfe to the head and vs to the bodie or the meÌ„bers Now therefore as the bodie is neuer without the head so the kingdome of God is not without Christ the prince And as the vitall spirite from the harte and the power or vertue of féeling and mouing froÌ„ the head is powred into the bodie so are we quickened or made aliue by our Prince Christe he iustifying preseruing comforting confirming and defending vs from all euill As all the members are ruled by the head so all the faithful in the kingdome of Christe are gouerned by their King Christe Paule therefore saithe God raised Christe from the dead set him on his right hand in heauenly places farr aboue all rule and power and might euery name that is named not only in this world but also in the world to coÌ„e And hath put all things vnder his féete gaue him to be the head ouer all things to the Church which is his bodie y fulnesse of him that filleth all in all Of which kinde there are very many other to be found in the writings of the Apostles first of all that Christ is the head of the church and he it is which giueth saluation to the body for he gaue him selfe for the church to sanctifie it when he had cleansed it in the founteine of water in the worde that he might present it vnto him selfe a glorious church c. And thus much hetherto of the kingdoÌ„e of Christ in earth which is bothe called the kingdome of grace and the Church militant Moreouer the kingdome of God is called the kingdome of heauen and of glory for that occasion because those whome our Lord king hath sanctified on earth and guided with his spirit yea and also iustified béeing deliueied from the fleshe and taken out of this world he glorifieth in heaueÌ„ and recâ—iueth thâ— into ioy into the fellowship both of himselfe and of all the saints For the souls of the faithful eueÌ„ as soone as they depart out of their bodies are foorth with receiued into heaueÌ„ to reigne with Christ the euerlasting king for euer to reioice with all the Saincts But in the laste iudgemeÌ„t wherewith we beleue that the quick and dead shall be iudged of Christe our king the bodies of the Sainctes shall be raised vp clarified coupled againe to their soules and how many soeuer haue cleaued vnto Christ their king from the beginning of the world shal liue for euer reigne in glorie together with Christe their king and prince Of this kingdoÌ„e of the Saints the Prophets Apostles haue spoken muche and chiefelye the Apostle Sainte Iohn in his Reuelation Some haue called this kingdome the Church triumphant This kingdome of GOD or of Christe is an euerlasting kingdome For as euen to the worldes end the Church shall be on earth howsoeuer this worlde and the Prince of the worlde doe rage so the faithfull after iudgement shall liue and reigne with Christe happie for euer bothe in bodie and soule For the Lord saith in the Gospell The gates of hell shall not preuaile against the Church Also the last times shall be as the dayes of Noe were wherein thoughe the wicked did farre in number excéede the Churche of the faithfull yet Noe and his were saued in the Arke but the wicked were destroyed with the floud in such sort surely shal iniquity by all means preuaile in the end of the worlde but in the meane while those that are elected into the kingdome of Christe shall be saued by Christe whome they shall looke for to be their Iudge and shall sée theire redéemer comming in the cloudes of
Heauen the church of Sainctes is the true tabernacle and temple of our high priest Christe our priest is the onlie and euerlasting teacher maister of his vniuersall Church For not onely that age hath so taught whiche liued in the dayes of his fleshe but the spirite of Christ was in the Prophets by whom now also he ruleth all the seates of his catholique church Christ himself as yet speaketh vnto vs and will speake euen vnto the end of the world by the mouth or writings of the holy Apostles and all teachers preaching the doctrine of the Apostles And this doctrine is sufficient for the catholique Church For it comprehendeth all those thinges fullie which perteine to a holie and happie life Christe our high priest maketh intercession for all the Sainctes in his owne Temple For hee béeing the only aduocate and patrone of all the faithful prayeth to the father for vs on the right hand of god For he ascended vnto the right hand of God the father that he should alwaies appeare there in the presence of God to followe all our suites faithfully Of whiche thinge I haue spoken more at large in my laste Sermon where I intreated of Inuocation and Intercessiō The same our Lord onlie blesseth vs For he was made a malediction and cursse for vs that we might be blessed in him according to that notable and aunciente Prophecie In thy seede shall all the nations of the worlde be blessed Moreouer Christe our Lorde sacrificeth for vs. For hee offereth incense when hée maketh supplication for vs and appeareth on the right hand of god And he offereth a sacrifice for sinnes vnto the liuing god not a sacrifice of a beast but him selfe alwayes an effectuall sacrifice to make satisfaction for all the sinnes of the people Whereof since I haue entreated aboundantlie in the treatise of Ceremonies héere of purpose I am the bréefer Againe since our lord Iesus Christ is y holy of holiest doubtlesse he sanctifieth consecrateth his catholique church annointing it with the oile of the holie ghost that we may be made both holie priests to offer spirituall sacrifices to god For we read y that holy ointmēt powred on Aarons hed ran down to his beard euen to the skirts of his clothing For Christ the highe priest of his vniuersall Churche powreth his spirit as wel vpon them that are verie farre off as vpon them that are neare at hande For hée crieth in the Gospell If any man thirst let him come vnto mee and drinke He that beleeueth on me as the scripture hath saide out of his bellie shall flowe riuers of water of life And againe For their sakes sanctifie I my selfe that they also might be sanctified in trueth To be short when we say and confesse that Iesus Christ is the priest or bishop of the faithfull people we say this that Christ is our chosen and appointed teacher and maister to gouerne and teach his vniuersal church to make intercession for vs to plead all our suites faithfully before the Father in heauen which is the onely patrone mediatour and aduocate of the faithfull with God who by the sacrifice of his bodie is the perpetuall only satisfaction absolution and iustification of all sinners throughout the whole worlde who consecrateth into priestes those that beléeue that that they also might offer to God the Father through Iesus Christ acceptable sacrifices might be the house and tabernacle of God. Out of this it shal be easie to iudge what manner of priesthoode Christs is who is our highe prieste and Bishop His priesthood is the verie office or verie function and working of the priest whereby Christ the priest him selfe executeth all thinges in heauen and in the Catholique Churche whiche beelong to his priestly office Wherefore it must néedes bee that this Priesthoode of Christe our highe Bishop is not visible and corporall but altogether spirituall For verie well sayth Paule Christe were no priest if he were on the earth where they that are of the tribe of Leuie do minister in the tabernacle or temple where there is a temple or tabernacle with manyfolde holie garmentes and vessels But Christe our Lorde is of the tribe of Iuda borne I say of a royall tribe albeit we are not ignoraunt in the meane while that the royall tribe that is the tribe of Iuda and the priestly tribe that is the tribe of Leuie were mingled together For we reade that Elizabeth which was of the daughters of Aaron was Cousen to the virgin the mother of God she being of the line of Dauid Neither is our Lord read at any time to haue vsed the temple or the holy vessels in his ministerie For although sometime he taught in the temple yet he taught not onely in the same He neuer sacrificed in the temple at the holy altars either of incense or of burnt offerings He neuer vsed priestly garments whiche were figuratiue Wherof I spake when I expounded the ceremonial lawes Therefore when he woulde sacrifice for the satisfaction of the sinnes of the whole worlde he suffered without the gate offered himselfe a liuely and most holy sacrifice according as the shadows or types prophecies and figures foreshewed in the law of Moses wherof in like maner I haue entreated in the discourse of the ceremoniall lawes And when hee had offered the sacrifice of his bodie he ascended into heauen and sitteth at the right hand of the father that from thence he may giue light vnto his Church and there appeare alwayes for vs in the presence of God the Father And therefore he doth not now corporally execute his priestly office on earth in like sort teaching vs now as in the dayes of his fleshe he taught the men of his age For nowe he doeth illuminate with his spirite the mindes of his and daily repaireth or renueth the Euangelicall doctrine of the Apostles and yet for all that hée himselfe speaketh by the mouth of thē that teache and preache the Gospell He blesseth vs from heauen that is to say he inricheth vs with all heauenly blessing Of him the Apostle speaking saith And the annoynting which ye haue receiued of him dwelleth in you and ye neede not that any man teache you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it hath taught you ye shall abide in it Of him the diuine Prophet speaking sayth I wil powre water vppon the thirstie and floudes vppon the drie ground I wil powre my spirit vpon thy seede and my blessing vppon thy stocke or buddes They shall growe together like as the grasse and as the willowes by the waters side By whiche words we learne that Christ our high priest hath no néede of a bishop suffragane or vicar in his Churche For he himselfe is present with his Church and gouerneth it by his spirit The selfe same Christ at the
called Christ a Chrismate that is to say of annointing Kinges also and priestes were annointed he was annointed king and priest Beeing a king hee fought for vs Beeing a priest he offered himselfe for vs When he fought for vs he was as it were ouercome yet by right hee hathe ouercome in verie deede For he was crucified and on his crosse whereon he was nailed he slewe the diuell and then was hee our king But wherfore is he a priest because he hath offred himselfe for vs Let a priest haue somewhat to offer What could man finde to giue A cleane sacrifice what sacifice what cleane thing can a sinner offer O wicked sinner O vngodly wretch What so euer thou shalt bring it is vncleane Seeke within thy selfe what to offer thou shalt find nothing Seeke out of thy selfe what to offer hee is not delighted in rammes or goates or bullockes They are all his though thou offer them not Hee found nothing cleane among men whiche he might offer for men therfore he offered himselfe a cleane offering an vndefiled sacrifice Therfore he did not offer that whiche we gaue vnto him but that which he tooke of vs and that he offered pure cleane He tooke fleshe in the wombe of the virgin that hee might offer pure and cleane flesh for vs that were vncleane He is a king he is a priest In him let vs reioyce To him be glorie for euer and euer Amen ¶ Of the holie Ghost the third person in Trinitie to be worshipped and of his diuine power ¶ The eighth Sermon IT remaineth that after wee haue expounded the mysteries of the sonne of God our Lord Iesus Christ we consequētly speake of the holy Ghost and of his diuine power and operation For vnlesse he inspire our minds and rule our tongue wee shall neuer bee able worthily or profitably either to speake or heare any thing concerning him For as no man knoweth those things which are of God but the spirite of God so men fetche the vnderstanding of heauenly thinges and the knowledge of the holy ghost from no where else than from the same spirite of god Let vs therefore pray and beséech God the father that by his sonne Iesus Christe hee would vouchsafe to inlightē our darke and mystie mindes by sending this his holy spirite into our hearts and to direct vs in the sincere waye of trueth according to the holy Scriptures And first of all it séemeth not vnprofitable to expound the woord spirite because in the scripture it is diuerslie taken and very often vsed so that not séeldome times hee shall greatly erre which is ignoraunt of the force of that word Spirite properly is the signification of an element signifying aire winde breath In that signification we read this spoken of our Sauiour The winde bloweth where it lusteth and thou hearest the sounde thereof but canst not tel whence it commeth whither it goeth And Paule saith If I pray with an vnknowen tongue my spirit prayeth but my vnderstanding is made vnfruitefull Loe the Apostle vseth spirite for the breath or voice For he ioyneth it to the tongue and setteth it against the minde By a Metaphore it is translated to euery bodilesse substance and is set against the body Spirite therefore signifieth an Angel either good or badd For the Prophete whose wordes Paul hath also rehearsed sayth Which maketh his Angels spirits and his ministers a flaming fire And againe Are they not all ministring spirits These testimonies are vnderstoode of good Angels when the scripture speaketh of euil Angels commonly it addeth somewhat as an euill spirite or an vncleane spirite Wée call also spirites or ghostes whiche haue taken some shape that cannot well be discerned spirits So the Apostles not beléeuing that the Lord was risen againe with his true bodie when they sawe him they thought they had séene a spirite To whom shewing his féete and his handes hee sayeth A spirite hath not fleshe and bones as ye see mee haue Againe spirite is taken for the breath of life as with the Latines to breath is to liue to leaue breathing is to die Dauid sayeth When thou giuest it them they gather it when thou openest thy hand they are filled with good When thou hydest thy face they are troubled when thou takest away their breath they die and are turned againe to their dust And the Lord in Moses sayeth I will destroy all flesh wherein there is breath of life The reasonable soule also of man is peculiarly called spirit in so much that spirite is verye often taken in the holy scripture for the resonable soule of man For in the Gospell thou doest read Iesus when hee had bowed downe his head gaue vp the ghost or the spirite And thou doest read of the holy martyre Stephan They stoned Stephan calling on and saying Lord Iesu receiue my spirite For Solomon said before The dust shal be turned againe vnto earth from whence it came the spirite shall returne vnto GOD who gaue it And sometimes spirite signifyeth the affection and motion readinesse and prouocation of the minde For Solomon sayeth A man that refraineth not his appetite or spirite is like a cittie whiche is broken downe Thou mayest oftentimes finde in the Scriptures the spirite of pride anger luste or enuie taken for a proud angrie lustfull or enuious affection Also in Luke the 13. the verie sore disease or force of sickenesse is called the spirite of infirmitie The spirite also signifieth those spirituall motions which the holie Ghost stirreth vp in the heartes of the Saincts yea and the verie gifts powred into the hearts of men by the spirite Whiche in euery place in Paule is to be séene Else-where spirite is opposed against the letter the bodie the figure the type or shadowe and is vsed for a more highe or mysticall meaning and for the very pithe of the thing as when Paule sayeth The circumcision of the heart is the circumcision which consisteth in the spirite not in the letter And againe The lord hath made vs able ministers of the new testament not of the letter but of the spirite For the letter killeth but the spirite giueth life Therefore thou mayst finde spirite to be taken for inspiration reuelation and doctrine For Iohn sayeth Beleeue not euerie spirite but proue the spirites whether they bee of God or not And againe Quench not the spirite despise not prophecies Last of all God is called that vnmeasurable and vnspeakeable power of the spirite God sayeth our Lord is a spirite they that worship him must worship him in spirite and in trueth By this meanes the word spirite is common to al the persons of the reuerend Trinitie howbeit it is peculiarlie applied to the third person in Trinitie of whom we make this sermon And albeit the holie Ghoste forsomuch as hee is God can be compassed within no limits for by
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
holy Ghost had y comforter present in their mindes went reioycing from the presence of the counsel bicause they were counted worthy to suffer reproch for the name of Christe So we read in the Ecclesiasticall historie that the martyrs of Christ being full of the holy Ghost euen in extreme torments and moste bitter deaths were most patient and sange prayses and gaue thanks vnto GOD. Furthermore we haue heard that the holy Ghoste is called of the Lorde the spirite of trueth For in an other place also hee beautifieth him with that name for he saith When the cōforter shall come whome I will send vnto you from the father euen the spirite of trueth which proceedeth from the father hee shall beare witnesse of me And he is called the spirite of trueth bycause there is an other hypocriticall spirite an erronious and lying spirite in the mouth of all false Prophetes This our spirite worketh in his worshippers sinceritie gentlenesse of mynde and integritie Those he teacheth all trueth For our Lorde elsewhere in the gospel sayth That comforter whiche is the holy Ghoste whome the father will send in my name he shall teache you all things and bring all thinges to your remembraunce what so euer I haue sayde vnto you Therefore the spirite of trueth hath taught the Apostles all trueth that is to be beléeued and all godlinesse and they haue deliuered the same fully to the Church For the holie Ghost driueth away all errours destroyeth all heresies confoundeth all Idolatrie and vngodlinesse and poureth true faith into our heartes and establisheth true religiō in the Church The Actes of the Apostles affoorde vs verie many of examples By this spirite of God the Apostles foretolde things to come shadowing out amōg other things Antichrist and the corruption of this oure last age and admonishing the Church least the elect shoulde be intangled in errours and blasphemous wickednesses Now he is called the spirit of promise for that he was promised of god by the Prophetes through Christ to the Fathers to the apostles and to al that beleue the apostles doctrine and was at length also through the same Christe fully giuen and perfourmed This worde putteth the godly in mynde that they shoulde not ascribe the hauing of this so great and healthfull a gift to their merites but to the méere grace of god And the holie Ghoste is graunted yea giuen vnto vs by the promise of god Wherevpon it followeth that all the giftes of God are fréely giuen which thing the Apostle Paule principally proueth and earnestly beateth into our heades in his epistles specially to the Romanes and the Galathians In Luke the Lord sayth If I with the finger of God cast out diuels no doubt the kingdome of God is come vpon you Saint Matthewe rehearsing the same wordes sayth If I by the spirite of God cast out diuels thē is the kingdome of God come vpon you Therefore the holie Ghost is called the finger of god to wit the might and power of god Men of occupations worke with their fingers God worketh his workes by his diuine power I meane by his spirite whose power is so greate that euen his little finger giue me leaue so to speake surpasseth all the power and strength in the worlde That appeared in those Sorcerers of Egypt Didymus rehearseth a parable touching the vnitie of the diuine substaunce and admonisheth diligently and conueniently that we should not for corporall things forge and feigne vnto our selues a corporall meaning of spirituall things For he sayth But beware lest thou being cast downe vnto base things doest imagine in thy mynd diuersities of corporall actions and begin to forge to thy selfe magnitudes and inequalities and other members of the body greater and lesser saying that the finger from the hand and the hand from him whose hand it is doth differ by many inequalities bycause the scripture doth now speak of bodylesse thinges purposing to shewe the vnitie onely and not the measure of substance also For as the hand is not diuided from the body by the whiche it worketh and bringeth all things to an end and is in him whose hand it is so also the finger is not separated frō the hand whose finger it is Therefore away with inequalities and mesurings when thou thinkest of God and vnderstande the vnitie of the finger of the hande and of the whole substaunce by which finger the lawe was written in tables of stone Thus farre he Now the holie Ghost is read as wel in the writings of the Prophets as also of the apostles to be shadowed out by water and a liuely or continuall running founteine I will poure out sayth the Lord by Esaie waters vppon the thirstie and riuers vpon the dry ground And anon by interpretation he addeth I will poure my spirite vpon thy seede and my blessing vpon thy stocke And in the Gospell the Lord sayth If any mā thirst let him come vnto mee and drinke Hee that beleeueth in me as sayth the scripture out of his bellye shall flowe riuers of water of life To which in way of exposition the holie Euangeliste addeth But this he spake of the spirite whiche they that beleeue in him should receiue Surely water maketh barren groundes fruitfull cleanseth things defiled giueth drinke to them that be thirstie and cooleth them that are in a heate so the grace of the holy spirit maketh barren myndes fruitfull to bring foorth fruite to the liuing god By the selfe same grace our harts are cleansed from all vncleannesse the same quencheth the thirst of the soule and comforteth it when it is afflicted and fulfilleth all the desires thereof Fire is simple and pure and some bodies it consumeth and othersome it purgeth making them more fine and cleane It warmeth also and hath many profitable and necessarie operations in man Therefore the holy Ghoste is rightly shadowed out vnto vs by fire For he is pure and simple he consumeth the vngodly cleanseth the faythfull from the filthinesse of sinnes and maketh them to burne with the loue of God and their neighbour setting them on fire doubt lesse with the fire of his loue When he was giuen to the Apostles in the day of Pentecoste there was heard a sound as it had bene with the force of a mightie winde comming by which thing was signified that the doctrine of godlinesse shoulde be spread throughout the whole worlde by the power of GOD and wonderfull successe maugre the might of the whole world setting shoulder against the same all in vaine For the wind no man staying it bloweth through the whole world pearceth all places and no mā can keepe it out it hath also wonderfull effectes in bodies to chaunge thē And the holie Ghost pearceth al thinges softneth mens hearts and of froward stubborne and rebellious he maketh most lowly modest and obedient men Fierie toungs appeare vpon the heades of the Apostles and disciples indued
fully drawne out of the onely founteine of the holy ghost Paule the apostle in his epistle to the Romans describing the wonderfull force of the holie Ghost working in vs being new borne sayth They that are in the fleshe can not please god But ye are not in the flesh but in the spirite if so bee the spirite of God dwell in you If any man haue not the spirite of Christe the same is none of his And if Christe bee in you the body is deade bycause of sinne but the spirite is life for righteousnesse sake But if the spirite of him that raysed vp Iesus from the deade dwell in you euen hee that raysed vp Christe from the deade shall also quicken your mortall bodyes bycause that his spirit dwelleth in you The same Apostle in his Epistle to the Corinthians teacheth that by the reuelation of the holie Ghoste the mysterie of the kingdome of God is verie manifestly opened vnto vs God sayth he hath reuealed them vnto vs by his spirite For the spirite searcheth all thinges yea the deepe things of god For what man knoweth the things of man saue the spirite of man which is in him Euen so the things of God knoweth no man but the spirit of god And we haue not receiued the spirite of the world but the spirite which is of God that we might knowe the thinges which are giuen to vs of Christe Hetherto perteyne these woordes of oure Lorde and Sauiour out of the holie Gospell I tell you the trueth it is expedient for you that I go away For if I go not away that comforter will not come vnto you but if I depart I will sende him vnto you And when he is come he will rebuke the world of sinne and of righteousnesse and of iudgement Of sinne bicause they beleeue not on him Of righteousnesse bicause I goe to the Father and ye see me no more Of iudgement bycause the prince of this world is iudged already And it is euident that in all these clauses the whole summe of religion is conteyned whiche the holy Ghoste most plentifully hath deliuered vnto the Churche Which we also touched in the exposition of the names of the holy Ghost It followeth in the Gospell I haue yet many thinges to say vnto you but ye can not beare them away now Howbeit wheÌ„ he is come which is the spirite of trueth he will leade you into all truth He shal not speake of him selfe but whatsoeuer he shall heare that shall he speake hee will shewe you thinges to come And since it is certeine that the holie Ghoste is come it is euident that he led the Apostles into all trueth in so muche that what so euer agréeth not with their writings is worthily suspected of a lye Otherwise I doubt not but he at this day speaketh in the Church by those which are his but it is without controuersie that the holy Ghoste doth not gainesay him selfe And that things to come were reuealed to the Apostles by the spirite we haue touched in the exposition of the names of the holy ghost Neither is it doubtful but at this day he reuealeth many thinges to the Saintes in the Church euen those things which perteine to the preseruation of the Gospell of Christ and the Saintes Againe we reade in the Epistle of Paul to the Corinthians The manifestation sayth he of the spirite is giuen to euery man to profite withall for to one is giuen by the spirite the woorde of wisedome to an other the woorde of knowledge by the same spirite to an other is giuen faith by the same spirite to an other the giftes of healing by the same spirite to an other power to do miracles to an other prophecie to an other discerning of spirites to an other diuers kindes of toungs to an other the interpretation of toungs But all these worketh that one and the selfe same spirite diuiding to euery man seuerally euen as he will. All these things are manifest neyther néede they any further exposition These are greate and euident giftes of the holie spirite vnto which also if we add those words which the same Apostle hath set down concerning the same spirite of God we will make an end The fruite of the spirite sayth he is loue ioy peace long suffering gentlenesse goodnes faith meeknesse temperaunce These I say and all other vertues the holie Ghost which worketh all good things in all men graffeth planteth preserueth defendeth and bringeth vnto ful ripenesse in the minds of the faithfull To all these we wil nowe adde in steade of a conclusion the most notable treatise of Tertullian touching the holie Ghoste The same is this Bycause the Lord was departing into heauen he did necessarily giue to his disciples a comforter least he shoulde leaue them in a manner orphanes which was not conuenient and forsake them without a certeine aduocate and tutour For it is he that strengthened their myndes and vnderstaÌ„dings which distinguished the sacraments of the gospel which was in them the giuer of light in heauenly things by whom doing stâ—eâ—gtheâ—ed and established thâ—y neythâ—â—â—earâ—d imprisonments nor chaines for the name of the Lorde but â—athâ—r set at nought the very powers and tormeÌ„ts of this world being nowe armed and emboldened through him hauing in them the giftes which this selfe same spirite doth distribute and direct as it were certeine ornamentes to the Church which is the spouse of Christ For it is he that appointeth prophets in the church instructeth the teachers guideth toungs worketh myracles and giueth health bringeth to passe wonderfull workes sheweth the discerning of spirites establisheth gouernements indueth with counsell ministreth and ordereth and disposeth all other spirituall giftes and therefore maketh the Church of God on all sides and in all things perfect and absolute It is he whiche in the likenesse of a Doue after the Lorde was baptised descended and remayued vpoÌ„ him dwelling only in Christ fully and wholy not maymed or minished in any measure or portion but plentifully receiued into him with his whole aboundance that others might obteine from him a certeine distribution of giftes the founteine of the fulnesse of the holie Ghost wholy remayning in Christe that from him might be deriued veynes of gifts and myracles the holy Ghoste moste aboundantly dwelling in Christ For Isaie prophecying the same sayde And the spirite of wisedome and vnderstanding the spirite of counsel strength the spirite of knowledge and godlinesse resteth vppon him And the spirite of the feare of the Lord filled him The like and selfe-same saying he hath also in an other place in the person of the Lorde him self◠〈…〉 to â—reâ—che thâ— Gospell to the poore hath he sent me Likewise Dauid Wherfore thy God hath annoynted thee with the oyle of gladnesse aboue thy fellowes Of this spirite the Apostle Paule speaketh For he that hath not the spirite of Christe the same is none of his
And where the spirite of the Lord is there is libertie This is he which by water woorketh the second byrth or regeneration being a certeine seede of heauenly generation and he that consecrateth the heauenly natiuitie being a pledge of the promised inheritance and as it were a certein hand writing of euerlasting saluation who maketh vs the temple of God and bringeth to passe that wee be his dwelling house who perfourmeth the office of an Aduocate maketh intercessioÌ„ for vs in the hearing of God with sighes that can not be vttered And pouring foorth his gifts of defence is giuen to be a dweller in our hearts and a worker of holinesse who exercising that in vs bringeth oure bodies vnto euerlastingnesse and vnto the resurrection of immortalitie while hee accustometh them to bee partakers in him of his heauenly power and to bee coupled with the heauenly eternitie of the holy Ghost For our bodies are trayned vp in him by him to proceede to immortalitie whilest they learne to behaue them selues moderately according to his ordinaunces For it is he that lusteth contrarie to the flesh bycause the fleshe fighteth against him It is he which bridleth insatiable lustes which tameth immoderate coÌ„cupiscences which quencheth vnlawful desires which vaÌ„quisheth flaming affections whiche abhorreth drâ—nkennesse whiche banisheth 〈◊〉 which abandoneth 〈◊〉 bâ—nkettings which knitteth the knot of loue and charitie which subdueth the affections driueth awaye sectes sheweth the rule of truth conuinceth heretiques casteth out the wicked is a dâ—fence to the gospell Of him the apostle also saith For we haue not receiued the spirite of the world but the spirit which is of god Of this spirit he triumpheth saith And I thinke verily that I haue the spirite of god Of him he saith And the spirite of the prophets is subiect to the prophetes Of him he saith againe Nowe the spirit speaketh euidently that in the latter times some shal depart froÌ„ the faith giuing hede vnto spirits of error and doctrines of diuels which speake false in hypocrisie hauing their conscience scared with an hote yron No man beeing guided by this spirit calleth Iesus execrable no man denyeth that Christe is the sonne of God or forsaketh god the Creator no man vttereth any of his own words against the scriptures neither doth any maÌ„ establish other wicked decrees no man coÌ„mandeth contrarie lawes Whosoeuer blasphemeth against this spirite shall neuer haue forgiunes neither in this world nor in the world to come It is he that in the Apostles beareth witnesse to Christ that sheweth constant faith of religioÌ„ in martirs that planteth maruelous continencie of assured loue in virgines that kepeth the lawes of the Lords doctrine vncorrupted and vndefiled in others that confoundeth heretikes reformeth the froward reproueth the vnfaithful reuealeth dissemblers and punisheth the wicked and preserueth the church chaste and vnstained in purenesse of perpetuall virginitie and holinesse of trueth Thus farre Tertul. Thus farre not without trembling we haue intreted of the moste holie mysterie of the reuerend Trinitie the father the sonne and the holie ghoste which we haue learned out of the scriptures and here nowe we will stay humbly worshipping this vnitie in trinitie and trinitie in vnitie And let vs kéepe in mind and acknowledge this distinction or diuision most manifestly declared in the scriptures and the vnitie also coÌ„mended vnto vs with excéeding great diligence For in the scripture the beginning of doing and the flowing founteine and welspring of al things is attributed to the father wisedome counsel the verie dispensatioÌ„ in doing things is ascribed to the sonne y force effectual power of working is assigned to the holy ghost Howbeit let vs take heede least through the distinction we separate the vnitie of the substaunce of god For there is but one God in whome those properties are It is but one fire thoughe there be thrée things séene in it light brightnesse and heate For these rise together and cease all at once The light goeth not before the brightnes 〈◊〉 that the 〈◊〉 before the heate And though onâ— thing â—e â—â—â—â—â—buted to â—he light an other thing to the brightnesse and a third thing to the heate yet they worke vnseparably Therefore when we reade that God created the worlde we vnderstande that the father from whome are all things by the sonne by whom are all thinges in the holy ghoste in whome are all thinges created the worlds And when we read that the sonne became flesh suffered died and rose againe for our saluation we beleue that the father and the holy ghost though they were not partakers of his incarnation and passion yet notwithstanding that they wrought that our saluation by the sonne whom we beléeue neuer to haue bene separated from them And when sinnes are said to be forgiuen in the holy ghoste we beléeue that this benefite and all other benefites of our blessednesse are vnseparably giuen and bestowed vpon vs from one onely true liuing and euerlasting God who is the father the sonne and the holie ghoste To whome be peayse and thankesgiuing for euer and euer Amen Of good and euill spirites that is of the holie Angels of God and of diuels or euill spirits and of their operations The ninth Sermon NExt vnto this sermon of the holie Ghost I will adde a treatise of good and euill spirites that is of the holie Angels of god and of diuels or wicked spirites and of their operations Of whome since the holy scripture deliuereth vs an assured doctrine and in all pointes profitable it séemeth that we ought not lightly to regard it but with as much faith and diligence as we can to bring it vnto light It were a foule fault in him that studieth after godlinesse to be ignorant of the dispositions of good and euill angels of whome so often mention is made in the holy scriptures yea it were a thing most dangerous not to know what maner of creatures the diuels are which vnder that 〈…〉 spoyle vs â–ª But firâ—â— we will speake of holy angels and then 〈…〉 The worde Angel some sâ—y to â—e a name of office not of 〈…〉 common to the 〈◊〉 and Gréeks of whome it is borrowed and it signifieth an embassadour or legate and therefore it hath a larger signification For the preachers of the truth are called Angels as in Malachie and in the Apostle Paule For they are the embassadours or messingers of the Lord of hoastes S. Peter also calleth euill spirites Angels as Paule also doth saying that the faithful shal one day iudge the Angels and that the Angel or messinger of Sathan was sent vnto him howbeit the scripture peculiarly calleth Angels the blessed spirites of God Ministers and messingers and heauenly armies But the Saduceis denied that there be angels For Luke in the Actes of the Apostles sayth The Saduceis say that there is no resurrection neyther Angel nor spirite but the
out y manifold offices and diuerse operations of Angels whiche we being desirous to comprehend in few woordes haue said that Angels are created of God for the ministerie of God himselfe and men For Dauid said Which maketh his Angels spirites and his ministers a flame of fire And againe in another place O praise the Lord all ye angels of his ye that excell in strength ye that fulfill his commaundement hearken vnto the voice of his words O praise ye the Lord all his hoasts ye seruants of his that doe his pleasure And of Angels Paule also sayth Are not all ministring spirits which are sent out into the ministerie for their sakes which shal be heires of saluation But God vseth the ministerie of Angels vppon no necessitie but of his owne goodwill For hee might bee without them since by his word he bringeth to passe what he will. For hee spake and they were made hee commaunded they were created not one of al the angels iâ—yntly working with him so at this day also hee is able without the help of Angels to bring to passe what he will. But beecause of his speciall goodnesse hee created them to the partaking of euerlasting life and saluation hee vseth their ministerie to vs ward as he also doeth the seruice of other creatures to whom they declare their faith obedience to God ward and God exerciseth his vnspeakeable goodwill both toward them whom by grace he hath made partakers of euer lasting ioy and also toward vs whom he hath vouchsafed to honour with the seruice of so excellent a company For amonge other innumerable and the greatest benefites of God whereat not without cause we are astonished this is not to be accounted the least that he hath giuen vs angels to be our seruants Truely this is an excéeding great token of his fatherly care and regard to vs ward first of all because he frameth himselfe so swéetely to our capacities and dispositions In time past the Lord himselfe spake with his owne mouth in mount Sina with the church or coÌ„gregation of the Israelites but when he vnderstood that they had rather he should speake by their interpretour Moses he toke their wishe offer and afterward he spake by Moses vsing his ministerie toward them Truly God is able to poure most perfecte faith into our minds by his holy spirite without any ioynt-working of men but because he knew it was profitable for vs that it should so bée he instituted the ministerie of his word and planteth the faith of the Apostles by the preaching of the Gospell And that ordinaunce once made he doth so precisely obserue that when he might haue done the same by angels yet by the Angels themselues hee sendeth them that are to bee instructed in the faith to the Apostles For it is manifest what the angels of the Lord in the Actes of the Apostles did with Cornelius whome he sendeth vnto the preaching of Peter Therefore when God séeth the ministerie of angels conuenient for vs then of good wil vppon no necessitie he vseth their ministerie toward meÌ„ And doubtlesse angels loue men excéedingly and that which they do they doe of their owne accord not of constraint nor vnwillingly For they caÌ„not but excéedingly loue them whome they sée to be so déere to their creatour that for their sakes hée spared not his onely begotten sonne but for them deliuered him vpp into most bitter death That I make no mention héere of the most readie obedience whiche they performe to their God who willeth and commaundeth them to serue him and men The Lord in the Gospell witnesseth That the Angels in heauen reioyce at the conuersion and turning of men that bee sinners In Zacharie the angel of the Lord is brought in very sorowfull for the myserie of the captiues in Babylon and carefull for their deliuerance from captiuitie All whiche thinges commend vnto vs the loue and affection of Angels towards mankinde For otherwise those blessed spirites are not moued with affections carefulnesse or sorrowe as wee are in the flesh But they be glad and reioyce as blessed spirites can reioyce in whome there is no humane affection Whiche affections neuerthelesse are not onely attributed to them but to GOD himselfe tropically or by a figure as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after the affection of maÌ„ to the end oure mindes maye the better vnderstand and more easilie conceiue spiritual and heauenly thinges as it were by parables howbeit let vs thincke that parables do not always conteine all thinges therefore our minds must be lifted vp to higher thinges and spirituall thinges must spiritually bee iudged The ministerie of Angels extendeth very farre whiche I will declare by rehearsing certeine kinds of them as briefly and as plainely as I can First they doe seruice vnto God himselfe in all thinges which I thincke is sufficiently declared in that whiche went afore The same God they all magnifie together with euerlasting praises worshipping glorifying reioycing in him For Theodoret reciting certein testimonies of scriptures concerning this matter sayeth The ministerie or seruice of angels is the praising of god singing of hymnes or songes For the holy prophete Esaie saith of the Seraphim that they cried and said Holie holie holie is the lord god of Sabbaoth heaueÌ„ earth are full of his glorie And of the Cherubim the heauenly prophete Ezechiel sayeth that he heard them saying Blessed be the glorie of the Lord out of his place The whole hoast of heauen also singeth a birthe songe to Christe their Prince when hee was borne as is to be séene in S. Luke saying Glorie be to God on high in earth peace and amonge men good-will So they goe before with an example for men to followe teaching what they also should doe that is offer praise and thanke sgiuing to God on high whom the Angels also reuerence and worship with vs. Moreouer the angels loue the truth and are desirous to haue the same spred abroad and the glorie of God by all meanes furthered and therefore they laye blockes in the waye of false prophets hating them with their accursed doctrine and Antichriste For S. Peter testifyeth that the Angels desire to behold the Gospell of the sonne of god In the reuelation of Iesus Christe made to Iohn the Apostle the Angel of the Lord bindeth Sathan and the angels furthering the Gospel of Christ set themselues euery where against false Christians and false teachers For euen in y end of the world The sonne of man shall sende forth his Angels and they shall gather out of his kingdome all thinges that offend and them whiche do iniquitie and shall caste them into a fornace of fire They themselues stand in the presence of the Allmightie God wayting his commaundement who so soone as he shall commaund them to goe forth and to execute his comaundements by and by they make spéede They come
god Now also hee eggeth false prophets inchaÌ„ters against vs Whervnto beloÌ„g deceitful inglings and all kinds of sorcerie witchcraft which the workes of the sorcerers of Egypt and of SimoÌ„ the place of Moses in Deut. 13. testifie to be moste effectuall Herevnto chiefly belong false miracles corrupt answers or Oracles By these truely in times past he did very much hurt to that church of god as histories testifie nether ceaseth he at this day to do hurt which thing experieÌ„ce it self doth teach verifie For though it be certeine y sathan is not cast out by that power of sathan yet one giueth place to another for a time to this end that they may that more dsilie deceiue men and obteine a kingdome Christe truelie and the Apostle Paule foretoulde that euen the last times should bee wonderfully bewitched with deceiptful signes and powers Moste euident places touching y thing are extant in Mat. 24. 2. thess. 2. cha More might be spoken déerely beloued that at large concerning the operations or workings of the diuell But I trust these things béeing gathered together in breuitie are sufficient and giue occasion to muse of higher thinges But let no man so vnderstand these thinges as if the diuel were able to doe all things and that what he will he can also doe by and by For his power is definite or limitted restrained so y he cannot doe so much as he would Otherwise all things had béene ouer throweÌ„ and perished long agoe Therefore not without consideration I added in the describing of the diuel y he is subiect to god for he can do nothing with out Gods permission Now God permitteth him either to exercise trye the patience of those that are his and to hasten their saluation as it is manifest in the historie of Iob and in the words of Paule to the Corin saying Least I should be exalted out of measure through the abundance of the reuelations there was giuen vnto mee a prick to the flesh the messenger of sathan to buffet me Neither is it doubful that in most gréeuous tormentes of persecutions he exalteth many notable martyrs yea and at this day doeth and in times past hath exalted such vnto glorie and euerlasting rest Or els hee giueth the diuell leaue to execute violence and crueltie vppon men by that meanes to chastice their wickednesse or to punish their vnbelief For verily the diuels are the instruments of Gods wrath to execute his vengeauÌ„ce For Paule saith The comming of Antichriste is after the working of sathan in all power signes and wonders of lying and in all deceiuablenes of vnrighteousnesse in them that perishe because they receiued not the loue of truth that they might be saued And therefore GOD shall send them stronge delusion that they should beleeue lyes that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse And this in a manner is the strength and power of sorcerie or inchaunting whiche is féeble in the faithfull Wherefore there is no cause why any man should miserably feare the Diuell But rather sanctifie yee saith Esaie the Lorde of hostes let him be your feare your reuerence Some say that certaine nations of the Easte worshipped the diuell for this cause that he should not hurte them But these are starke staring madde For if it bee not Gods will which euen now I began to tel you or if hee giue no leaue Sathan cannot touch so much as a haire of thine For he could not enter into the heard of swine whiche were féeding nighe the lake Genezaret at Gadara and destroy them but by the Lords permission Saincte Augustine also expounding the 32. psalme alledgeth in these wordes the historie of Iob What could the diuell himselfe doe durste he take away one seely shepe from the holie man Iob before he said Lay thy hand on him that is to say giue mee power Hee was willing but GOD did not suffer him When God gaue him leaue then hee was able therefore the diuell was not able but GOD whiche gaue him leaue Therefore Iob being well instructed did not say as we nowe are wonte to say The Lord gaue and the diuell hath taken away but The Lord gaue and the Lorde hathe taken away And these thinges do excéedingly comfort the godly in temptations who vnderstand that nothing can happen to theÌ„ without Gods permission that he permitteth nothing but that which maketh for our amendment and saluation and therefore that we are alwayes preserued by the prouidence and bountifulnesse of god For whatsoeuer hath hitherto béene spoken concerning the power and workinges of the diuelles perteined not hitherto to dashe vs out of courage and caste vs downe but to make vs more vigilant or watchfull The Lorde that ouercame the diuell and sheweth vs the way to ouercome him commaundeth vs to watch For therefore he encountered with sathan the first second and thirde time to instructe vs howe we shoulde fight againste the enimie of mankinde He ouercame him for vs that we shoulde not despaire of ability and nower easilie to ouercome him since he is alreadie weakened and wounded By faith doubtlesse we shal ouercome him For by faith we are knit vnto Christ and by faith we drawe the spirite of Christe by the force and vertue whereof we shall triumphe Truely for that cause Saint Peter willeth vs To resist by faith Saint Paule exborting vs vnto this conflict furnishing vs with excellente complete armour sayth Take vnto you the whole armour of God that ye may be able to resiste in the euill day and hauing finished all thinges to stande fast Stande therefore hauing your loynes gyrt aboute with the trueth and hauing on the breaste plate of righteousnesse and your feete shodde that you may be prepared to the gospel of peace Aboue all thinges taking the shield of faith wherewith you may quenche all the firie dartes of that wicked And take the helmet of â—aluation and the sword of the spirite which is the word of God praying always in al prayers and supplication in the spirite c. Wherevnto that also beelongeth whiche the same Apostle witnesseth God doth not suffer vs to bee tempted aboue that wee are able to beare but shall with the temptation make away to escape Let vs therefore reuerence this God let vs béeséech him that throughe his power might we may ouercome Amen Of the reasonable Soule of man and of his most certeine saluation after the death of his bodie The tenth Sermon ALl men doe confesse that the reasonable soule of man hathe affinitie or likenesse with spirites neither is there any wiseman as I thinke which doth denie that the knowledge of the reasonable soule of man wherof the Scripture teacheth so many thinges and that too so diligently is moste wholesome and necessarie to all the godly the order therfore the profite and the verie necessitie also of
is a spiritual substance powred of God into mans bodie that beeing ioyned there-vnto it might â—uicken and direct the same but being diffeuered from the bodie it should not die but liue immortall foreuer Some denie that the soule is a substance For they contend that it is nothing else than the power of life in man and in déede a certeine qualitie But the holy scripture acknowledgeth that the soule is a substanâ—â—ce subsisting For the Lorde in the Gospell witnesseth that a soule may be formented in hell Whiche forthwith by the selfe same authoritie of the Gospell is shewed as it were to be viewed withour eyes in the soule of the riche glutton The same Lord which cannot lye saide to the théefe To day shalt thou be with me in Paradise Whiche wordes can not be expounded of any other parte in the théefe than of the soule For his bodie was nailed and did hang on the crosse Wherevpon also the Apostle and Euangelist Iohn sawe Vnder the Altar the soules of them that were slaine for the word of god He heard them crying with a loude voice and saying How long tariest thou Lorde whiche arte holy and true to iudge and to auenge our bloud on them that dwell on the earth The same Iohn sawe long white garments giuen to euery one of the soules these wordes bâ—ing there withall spoken of the Lorde Rest yet for a litle season vntill your fellowe feruantes and your brethren that shal be killed as ye are shal be fulfilled All which verily agrée not to qualities but to substances whiche haue their béeing therfore the soules of men are substances Which thing that they might most plainely pithily expresse certeine Ecclesiastical writers I thinke haue set downe that the soules of men are bodily that is substaunces of their kinde haueing theâ— proper being Neither doe I thinke déerely beloned I shal be tedious vnto you if I recite worde for worde that whiche saint Augustine hathe reasoned of this matter on both partes in his Epistle to Saint Hiâ—rome which is in order the 28 saying That the soule is bodilesse thoughe it be harde to persuade it to the duller sort yet I confesse that I am so persuaded But that I may not moue controuersie about a word to no purpose I wil willingly be silent because where there is no doubt of the thing there is no need to striue about the name If euerie substance or essence be a body or if that whiche after some sort is in it self is more aptly called something then the soule is a bodie But if you will call that onely a bodilesse nature which is altogether vnchangeable is wholy euery where theÌ„ the soule is a bodie because the soule is no some suche thing Furthermore if nothing bee a bodie but that which with some length breadth and height resteth or is moued in space of place that the greater parte thereof taketh the greater roome and the lesser part the lesser roome and be lesse in part than in the whole then the soule is not a bodie For that which giueth the power of life vnto the bodie is streatched through the whole bodie not by local spreading of it selfe but by a certeine liuely extending of it selfe For the whole soule is present in al and euerie part of the bodie at once and not lesser in the lesser partes nor greater in the greater partes but in some places more vehement and quicke in some more remisse and faint and in all it is the whole in euery part the whole For that whole soule whiche in some parts of the bodie feeleth not in some other partes where it feeleth it doeth wholy feele in it selfe and not only in some parte of it selfe For where any parte of the quicke fleshe is pricked with a sharp thing althogh that place be not onely not of the whole bodie no not so much almost as seene in the bodie yet the whole â—oule feeleth that pricking and yet is not that paine that is felt dispersed ouer al the partes of the bodie but is onely â—est where it is Howe then commeth that by and by to the whole soule whiche is not felt but in one place of the bodie â–ª but because that the whole soule is there where the smarte is felt and yet leaueth not the other partes of the bodie that it might be there wholy and all in all For those partes of the bodie liue also by the presence of the soule where no suche thing is done If it were so that the griefe were in moe places than one at once it shoulde bee felt by the whole soule in eache place Therefore the whole soule coulde not bee bothe in all and in euerie parte of the bodie whose owne it is all at once if it were so spreade through those partes â—s wee see bodies are by spaces of places their lesser partes taking the lesser roome and their greater partes the greater roome Wherefore if the soule bee to bee termed a body surely it is not such a bodie as is in substance like the earth or like the water or the â—â—er or the caelestial bodies For al such bodies are greater in greater places and lesser in lesser places and nothing of them is wholy in any some parte of theirs but as the partes of the places bee so are they filled with the partes of the bodies Where-vppon the soule is perceiued whether it bee a bodie or whether it is to be called bodilesse to haue a certeine proper nature created of a more excellent substaÌ„ce than al the elements of earthly mould which cannot be conceiued by any fantasie or imagination of bodily shapes whiche we atteine vnto by the senses of our fleshe but is vnderstoode in the minde and felt in the life 〈…〉 I â—ehearsed Augustines words The Scripture also aymeth chiefely 〈…〉 teache that the 〈…〉 For aduisedly 〈…〉 the same a spirite For the Lorde in the Gospell after Iohn saith I will put my life from me and I will take it againe No man taketh it from me but I put it away of my selfe And in the same Euangelist you reade And Iesus said it is 〈◊〉 and when he had bowed his head he gaue vp the ghost For he 〈◊〉 out in another Euangelist â—ather into thy handes I committe my spirite And Matthe we sayth And Iesus when he had cryed againe with a loude voyce yeelded vp the Ghost Wher-vnto doubtlesse may be referred that which we reade in the Actes of the Apostles of the first martyr Stephan And they storied Stephan calling on and saying Lorde 〈◊〉 receiue my spirite But by these things I cannot more plainly and 〈◊〉 expresse what manner of substaunce the soule of man is whiche I beléeue to be a spirite hauing in déede a substaunce created of God proper and peculiar to it selfe For Augustine whose wordes I alledged a litle before saith yet againe 1. Cap. de Qâ—â—ntitate Animae I can not
name the substance of the soule For I do not thinke the same to bee of these vsuall and knowne natures whiche we touche with the senses of our bodie For I thinke that the soule coÌ„sisteth not of earth nor of water nor of aâ—â—e nor of the neitâ—â—r yet of all 〈◊〉 ioyned together nor of any one of them The nature of the soule may be called simple because it consisteth not of other natures Whiche wordes of Augustine Cassidore willing to reheâ—rse and expresse by imitation sayth The soulâ— of man created of God is a spiritual and peculiar substance Therefore I simpliâ— offirme that the soule hashe a singular yea a certein more excellent 〈◊〉 differing from other spirite hauing his true béeing and working always from his creator but suche as we in our spéeche cannot â—â—â—passâ— â—ither are able to vtter In the meane 〈…〉 allow if theÌ„ 〈…〉 to 〈◊〉 what maker of substaâ—ie â–ª she soâ—â—é is say that the soule is God or else surely a part or pâ—rtion of god For the scripture reproueth them do the. For truly y soule is a creature is drowned in variablenes sinâ—s but a creator cleane of it selfe it is not And because God the creator is immutable a indiuisible the soule cannot be a portion of god Therfore elegantly truly Anâ—chus Prudentius in his 〈◊〉 after he had in many words 〈◊〉 these filthy errors gathering at length al the meaning of the trueth sayth To say thâ— soule is GOD or part of him T' is follie great and too absurde a thing Since chiefe 〈…〉 ioyes it 〈◊〉 which swim From alwayes fâ—eshe and euer-lasting spring Now it 〈…〉 falles to sâ—nne One while 〈◊〉 another while in paine For due 〈…〉 it 〈◊〉 winne Now 〈…〉 t' is free againe To y end that we might ouerthrow this errour and discerne the soule from other spirites and spiritual substances we added in our description That the soule of man is powred into the bodie of man by God Whereby euerie man vnderstandeth wiâ—hout any adoe that it is created and also is a spirit not angeliâ—al but humane that is breathed into mans bodie by God of his owne essence and nature Where again a new question touching the original of soules doth offer it self to vs to be expounded For it is wont to be asked from whence souls come when or howe they enter into their bodies Sainte Hierome is the Author that in time past there were verie many opinions and those same most contrarie betwéene them selues touching the originall of soules For hée writâ—â—g to Marcellinus and 〈◊〉 fayth I remeÌ„ber your question nay rather 〈◊〉 the questâ—â—n of the church touching the state of the soule whether it â—el from heauen as Pythagoras the Philospher al Platonisteâ— and Origen doe thinke Or whether it be of the proper substaÌ„ce of God as the Stoikes Manichcus and the heresies of Priscilianus of Spaine doe suppose Whether they be counted in Gods treasurie long since layd vp there as certeine churchmen foolishly persuaded thinke Whether they be daily made of God sent into bodies according to that which is written in the gospel My father worketh hitherto I worke Or whether Eâ—traduce that is by the generation of the parentes as Tertullian Apolinarius tâ— the 〈…〉 of the West Câ—â—rches 〈◊〉 that as a bodie is borne â—f a bodie so a soulâ— is borne of a soule and hath his béeing after the like 〈◊〉 as bâ—â—ite beastes haue But all those â—pinions ar◠〈◊〉 oâ— Ecclesiasticall writers with found argumentes That opinion is receiueâ— auouched for the truest which holdrth That the soule is crâ—â—ted of nothing and powred of God unto the bodie when the childe is 〈…〉 in shape and in euerie part of hiâ— bodie in the wombe of hiâ— mother For thus the Ecclesiasticall definitionâ— do declare We say that the creator of al thinges doeth onely knowe the creation of the soule and that the bodiâ— onely is sowed by carnal 〈◊〉 in marriage that by the true appointment of God it thickeneth in the matrice becommeth a substance and receiuâ—th shape and that when the bodie is fashioned the soule is created and powred into it Where vpon 〈◊〉 Hâ—erome also to 〈◊〉 diâ—puting against the tâ—rors of 〈◊〉 bishop of Hierusalem after he 〈…〉 diuerse opinions touching the origiâ—al of the soule he saith Wheâ—her truely God createth souleâ— dâ—ily in whom his will iâ— his worke 〈◊〉 conâ—seth to be a 〈◊〉 of them which is an Ecclesrastical opinion according to the opinion of our Sauiour The father worketh hitherto and I worke And according to that of â—sai Which formeth the spirit of man 〈◊〉 him And in the Psalmes Whiche 〈…〉 their harts in euery one of theÌ„ Thâ—s farre he The scripture truly in expresse wordes doth teaâ—he that the soule hath not originall â—ut of earthe neither that it is created before the bodie but that it procâ—â—deth out of the moâ—the 〈◊〉 the creator to wit from the secret power of God and that it is powred into the bâ—die when it is fashioned For Moses describing the 〈◊〉 of God our Father dâ—eth firste 〈…〉 that the body of Adam was fashioned and made and that afterwards the spirite of life was breathed â—nto his bodie beeing perfectly made 〈…〉 The Lorde God 〈◊〉 he 〈◊〉 of the clay of the 〈…〉 vppon his face or iâ—to his 〈◊〉 the breath of life and 〈…〉 liuing soule For the bâ—eath of life doth signifie the liuing reasonable soule that is to say the 〈…〉 whiche thou séest breathed oâ— powred into the bodie when it is â—â—shioned And when the same Lorde created the woman of Adams 〈◊〉 he tooke not life froÌ„ Adam or out of his soâ—le and put it into Eue but of hiâ— gâ—â—dnâ—sse and power hee powrâ—d the 〈◊〉 into her bodie when it was pâ—â—fectly 〈◊〉 And that we are 〈…〉 created of the Lorde at this 〈…〉 that the soule may bee poâ—red into the bodie when it is fashioned Iob is a witnesse sufficient saying â–ª Thy handes O God haue 〈…〉 and fashioned mee rounde aboâ—◠〈…〉 powred me as it 〈…〉 me to 〈◊〉 like 〈◊〉 â–ª Tâ—ou hast â—ouered mee â–ª with 〈◊〉 and 〈◊〉 and ioyned me together with bones and sinewes â–ª Loe thou hast heâ—e iâ— these wordes bothe the conceptiâ—â— and also the fashioâ—â—ng of 〈◊〉 bodie in his mothers wombe most excellently described And touching the soule it followeth in Iob immediately Thou hast giuen me life and grace and thy 〈◊〉 haâ—he preserued my spirite Bâ—hold life that is the soule is by God 〈…〉 and grace 〈…〉 〈◊〉 mercie to life For it is a 〈…〉 in so many 〈…〉 benefite of the 〈…〉 sheweth it selfe in this But it 〈◊〉 by way of 〈…〉 thy visitation that 〈…〉 and preferuation 〈…〉 serued My spirite For 〈…〉 that spirite which 〈…〉 life that is to sayth◠〈…〉 we rightly 〈…〉 to the Scriptures that 〈…〉 men are created of God 〈…〉 into the bodyes when they 〈…〉 fashioned in the womb◠〈…〉 touch not euery
two speciall and principall markes The sincere preaching of the word of GOD and the lawfull partaking of the sacraments of Christ Wheras some add vnto these the study of godlinesse and vnitie patience in affliction and the calling on the name of God by Christe but we include them in the setwaine that we haue set downe S. Paule writing to the Ephestians saith Christ gaue him selfe for the congregation that he might sanctifie it and clense it in the founteine of water through the worde Ye haue in this testimonie of the Apostle the markes of the Church to witt the Worde and the Sacrament by the which Christe maketh to him selfe a church For with his grace he calleth with the bloud of Christ he purifieth that which he sheweth by his worde to be receiued by faith and sealeth with sacraments that the faithfull shoulde doubt of nothing touching their saluatiō obteined through Christ And these things truly do properly belong vnto the faithfull and the holy members Whereas hypocrits are not purified the faulte lieth in themselues and not in God or his holy ministerie They are surely sanctified visibly wherevppon they are counted holy amongst men and these things doe improperly belonge vnto them S. Peter in this pointe differeth not a whitt from S. Paule who when he preached the worde of God to the people of Ierusalem and they demaunding what they should doe Peter aunswered Repent and be ye euery one baptised in the name of Iesus Christ for the remissiō of sinnes S. Peter therefore ioyned baptisme with doctrine the sacrament with the worde Which thinge he had learned of our sauiour him selfe in the gospel written by S. Matth. saying Teach ye all nations baptising them in the name of the Father and of the Sonne and of the holie Ghoste So that ye reade in the Acts no other mysteries of the Word and Sacraments of the Church than are recited in these wordes They continued in the doctrine of the Apostles and in doing almes deeds and in breaking of bread and prayer where ye may sée the supper of the Lorde an other sacramente adioyned to the sacramēt of baptisme also the desire and studie of vnitie and loue and the calling vpon the name of God. These things béeing thus sufficient plaine and firme enough yet notwithstanding I will add other testimonies out of the holie Scriptures Concerning the token of Gods worde or the preaching of his Gospel the Lord him self speaketh by Esaie the Prophet saying I will make this couenant with them My spirite that is come vppon thee the church and my words which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouthe of thy childers children saith the Lord from this time foorth for euermore For in the gospel also the Lord Iesus saith He that is of God doeth heare the word of God. Againe My sheepe heare my voice and I knowe them and they followe me and I giue to them euerlasting life and they shall not perishe for euer And againe He that loueth me will keepe my commaundements he that loueth mee not will not keepe my commaundements Againe Who so is of the truth wil heare my voice Now as touching the markes and tokens of the Sacramentes Saincte Paule speaking of holie Baptisme saith Through one spirite we are all baptised in one body And he also speaking of the Lords supper saieth Though we be many yet are we one bread one body for we are all partakers of the same bread Is not the cup of blessing which we blesse partaking of the bloud of Christe It is moste certeine therefore for that it is approued by testimonies of holie Scriptures that the outwarde markes and tokens of the church are the word and the Sacrament For these bring vs into the societie of one ecclesiasticall bodie and kéepe vs in the same All these testimonies properly as I said a little before doe belong vnto the elect members of GOD beeing endued with faith true obedience but vnto the hypocrites whiche are voide of faith and due obedience they nothing at all béelong notwithstanding because these also doe heare the voice of the shepheard outwardly and insue vertue and opēly or outwardly are annexed to the elect and true beléeuers in the partaking of the sacraments yea vnto the true body of christ for those outwarde signes sake they are accoūted to be in the church so long as they departe not from it In which pointe for perspicuitie sake hauing treated of the markes of the Church we must add this therevnto that by common order these markes doe declare and note the members of the Church For there are certeine speciall members who although they want these markes yet are they not excluded from the societie and communion of the true churche of Christe For it is moste euident that there are many in the world which doe not heare the ordinarie preaching of Gods worde neither doe come into the congregation and companye of them that call vpon God or that receiue the Sacraments not for that they despise them or that it is a delight vnto them to be from Sermons and the preaching of Gods worde but because through necessitie as imprisonmēt sicknes or being let by sōe other vrgent cause they cannot attaine vnto that whiche they earnestly desire and yet for all that they are the true and liuely members of Christe and of the Catholique church In times past the Lord instituted or appointed to the people of Israel a visible Churche whiche he established by a certeine lawe and set it foorth by visible signes If any man had despised this Church or refused when he might to heare the doctrine of the Church and to enter in among the holie companie and to doe sacrifice or else had railed at it or in sted of the order of worshipping GOD that was appointed had embraced any other kinde truly he was not accoūted at al to be of the order number of the people of god And yet it is certeine that there were an innumerable company of men dispearsed throughout the whole world among the Gentiles who neuer did nor could communicate with this visible companie and congregation of Gods people and yet notwithstanding they were holy mēbers of this societie and communion and the friends of the almightie god There were a great many of the children of God with Ioachim and Iechonias taken prisoners by Nabugodonosor and brought captiue into Babylon to whome it was no preiudice neyther did it hurt them that they were separated from the people of God the Church and worshipping of God being then visibly vpholden by Zedechias at Ierusalem euen as in very déede it did little auayle a great manye to be in the visible assemblies and congregations with the people of GOD in Gods temple when their mindes and hearts were not sounde and perfect We may in these dayes finde out a great many of the
all his faithfull which shoulde abide with them for euer sayeth In that day ye shall knowe that I am in my father and you in me and I in you to witt by the holie Ghoste Iohn the Apostle expounding it and saying By this we knowe that he dwelleth in vs by the spirite that he gaue vnto vs. And againe By this we knowe that wee dwell in him and he in vs because he hath giuen of his spirite vnto vs. S. Paule the vessell of election differeth not from Saincte Iohn writing and saying to the Romanes If any man hath not the spirite of Christe the same is none of his And whosoeuer are led by the spirit of God they are the children of God. Now as touching true faith which tyeth vs vnto the Lord S. Paule saith I liue now yet not I but Christe liueth in me But the life whiche I now liue in the flesh I liue yet thorough the faith of the sonne of God who loued me and gaue vp him selfe for me And againe he saith Christe dwelleth in our hartes thorough faith With which sayings Sainct Iohn the Apostle agréeing againe saith Whosoeuer confesseth that Iesus Christe is the sonne of God God dwelleth in him and hee in God. For the Lord him selfe before that said in the Gospell He that eateth my fleshe and drincketh my bloud dwelleth in mee and I in him And he eateth Christes flesh and drinketh Christes bloud that beléeueth Therefore Christe our Lorde is ioyned vnto vs in spirite and wée are tyed to him in minde and faithe as the body vnto the head they therefore that lack this knotte and bonde that is that haue not the spirite of Christe nor true faith in Christe are not the true and liuely members of Christe the Lord him selfe in the gospell witnessing and saying If a man abide not in me he is cast foorth as a branch and withereth and men gather them and cast them into the fier and they burne Which words of our sauiour the Apostle imitating as we said euen now said He that hath not the spirite of Christ is none of his But they that are not destitute of the spirite of Christe are inflamed with the loue of god Neither do we separate loue from faith the same S. Iohn so teaching vs saying God is loue and he that dwelleth in loue dwelleth in God and GOD in him For the Lord saith in the gospell If a man loue me he will kepe my word and my father will loue him and we wil come vnto him wil dwel with him But although properly faith ioine vs to our head Christ yet the same also doth knit vs to all Christes members vpon earth For whereas there is but one faith of them al and therefore the same spirit there can not but be the same mouth the same minde the same sentence amongest them all although faith be not nowe taken only for a confidence in the mercy of God through Iesus Christe but also for an outwarde confession of fayth For we all confessing one faith and one and the selfe same head with one spirite and mouth we also together professe that we all are members of one and the selfe same body Neither is there any thing else in the worlde that more vnappeaseably disseuereth the mindes of men than the diuersitie of faith or religion and therfore there is nothing that maye more nearely ioyne vs together than vnitie of faith We come nowe to speake of loue whiche I sayde ioyneth together the members of the ecclesiasticall body mutually amongst them selues The Lord saith in the gospel A new commandement giue I vnto you that ye loue one an other as I haue loued you that ye also loue one an other By this shall all men knowe that ye are my disciples if ye haue loue one to an other It is therfore out of doubt that the onely marke of the church next after faith is loue a bond most firmely knitting together all the members This groweth from the communion of Christ and vnitie of the spirit For insomuch as Christ the king the head and highe Byshop of the catholique churche enduing vs all with one and the same spirite hath made vs all his members the sonns of God brethren and fellow heires whom vndoubtedly he loueth tenderly euery faithfull man can not choose but with feruent loue embrace the members and fellowe heires of their king their head and their high Byshop For Iohn the Apostle saith Euerie one that loueth him that begatte doth loue him also that is borne of him If any man say I loue God and hateth his brother he is a lyar For howe can he that loueth not his brother whome he hath seene loue God whome he hath not seene Paule to the end that he might moste properly expresse before oure eyes and as it were set to viewe and beholde this vnitie and agréement of the members vseth a parable taken from the members of a mans body and saith For as we haue many mēbers in one body and all members haue not one office so we being many are one body in Christ and euery one one an others members The same in the twelfth chapter of the first Epistle to the Corinthians more largely and plainely expounding ioyning together of the heade and the members and that chiefly by the sayd parable of the members of a mans body and publishing it very eloquently witnesseth that betwéene the highest members of the churche and the lowest members of the same there is a very greate and apt consent and moreouer a diligent care and a helpe both continuall and most faythfull Of all whiche it appeareth that the markes of the true liuely church of Christ are the cōmunion of the spirit of Christ sincere fayth christian charitie without the which thinges no man is partaker of this spirituall body By these thinges also it shall be easie to iudge whether thou art in the fellowship of the churche or thou art not Moreouer we gather out of those things which we haue hitherto disputed touching the markes of Christes churche from whence is her original also how the church is planted spred abroade preserued Her originall is heauenly for S. Paule speaking of the churche saith Ierusalem which is aboue is free which is the mother of vs all Therefore he calleth the church heauenly not that it dwelleth altogether in heauē but that she being here on earth hath a heauenly beginning For the children of God are not borne of flesh bloud but from heauen by the renuing of the holy spirit who through the preaching of Gods word planteth faith in our hearts by which faith we are made the true members of Christ his church For Peter saith Ye are borne a newe not of mortal seed but of immortall by the worde of God whiche liueth and lasteth for euer And Paul saith I begat you in Christ
Iesu through the gospel And the same apostle saith in an other place Faith cōmeth by hearing and hearing cōmeth by the word of god Since ther fore faith cōmeth by hering hearing by the word of God and that specially by the word of God the church truely can by no meanes spring or be builded by the decrées doctrines of men Therefore we affirme that onely the word of god is apt for the building vp of the church of god Mens doctrines set vppe mens churches but Christes word buildeth the Christian churche For the doctrines of men proceede of flesh and bloud But Peter confessing Christ with a pure faith and therfore grounded vpon Christ who is the foundation of the church heard these words of Christ him selfe Fleshe and bloud hath not reuealed these thinges vnto thee but my father which is in heauē And therefore Paule saith When it pleased God that I should preach his sonne among the Gentiles I conferred not of the matter with fleshe and bloud c. He also most manifestly abolishing all doctrines of men from the setting vp building of faith and the church only commending the word of God saith to the Corinthians My word and preaching stood not in the enticing spech of mans wisdome but in plaine euidence of the spirit of power that your faith should not be in the wisdome of men but in the power of God. To this now perteineth these testimonies of Christ He that is of God heareth Gods word Againe He that is of the truth will heare my voyce And againe more plainely he saith The shepe wil follow the shepheard bicause they know his voyce They will not follow a stranger but wil run away from him bicause they know not the voice of strangers But vnder the voice of straungers we include all traditions and decrées of mē differing from the doctrine of Christ to which traditions the apostle S. Paul doth attribute the shape of wisdome but the truth he denieth them caleth them superstitious For our lord him selfe in the gospel bringeth foorth of the prophete Esaie the immutable saying They worship me in vaine teaching for doctrines mens preceptes Let vs therefore holde that the true church is not built by mans decrées but y she is founded planted gathered together builded onely by the word of Christe We doe adde that it is out of doubt y the church of God is preserued by the same word of God least at any time it should be seduced or least it shuld slip perish y neither can it at any time be preserued by any other meanes Paul againe witnessing and saying Christ hath giuē some to be apostles some prophets some Euāgelists som pastors techers for the gathering together of the Saintes for the work of the ministerie that is to say to teach preach the word for the edification of the body of Christ till we al meete together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ that we hēceforth be no more children wauering carried about with euery winde of doctrine by the deceit of mē marke I praye howe mens doctrines are condēned againe with great inuiolable authoritie with craftinesse whereby they lay in wait to deceiue But let vs folow the truth in loue in al things grow vp into him whiche is the heade that is Christ by whom al the body being coupled and knit together by euery ioint for the furniture therof according to the effectual power which is in the mesure of euery part receiueth increase of the body vnto the edifying of it selfe in loue increaseth the body vnto the edifying of it self through loue These words of the apostle are so plaine that they néed no better expositiō thā they haue of thē selues In this place also the order maner of the church by the preaching of Gods word shuld of right be set downe which many doe terme call the ministerie of the word or of the church but we wil speak of the God willing in the third sermō It shal be sufficient in this place to defend that our Lorde God hauing giuen doctours vnto the church doth found build mainteine inlarge the church by his word yea by his word only There come two things now to be cōsidered First that the church of good for y continual and constant studie of the word of God is called propheticall apostolical ye also orthodoxical For it is called prophetical or apostolical bicause by y trauell of the prophets apostles it was first builded by their doctrine is preserued euen at this time shall by it be spred abroad euē vnto the end of the world It is called Orthodoxical bicause it is soūd of iudgement opinion faith For without the church there is no true faith neither any perfect doctrine touching true vertue felicitie The faith doctrin of the church was reuealed from God him self by Adā the patriarchs by Moses the prophets by Christ and the apostles Wherby she elsewhere is named a mother whereof we will speake in the next sermon Secondarily that the succession of doctor or pastors of the church doth proue nothing of it selfe without the word of god The chāpions defenders of the papisticall churche do boast that they haue a most certein marke of the apostolique church to wit in y continuall succession of bishops cōming from S. Peter by Clemēt the first so to Clemēt y 7. to Paul y 3. who died of late so cōtinuing to Iulius y 3. not lōg agoe created Moreouer they add that al such members are cut off as do separate themselues from the church in that which only that apostolical succession is found And we do not deny but that the right succession of pastors in the primitiue church was of gret weit For thei which then were call pastors were pastors in déed executed the office of pastors But what maner of pastors they haue ben a great many yeares which of the rout of Cardinals mitred bishops sophisters haue ben caled pastors none is ignorāt but he which is altogether without any vnderstāding The Prophete Zacharie heard these words spoken to him from that lord take to thee yet the instruments of a foolish shepherd for loe I wil raise vp a shepheard in the lande whiche shall not looke for the thing that is lost nor seeke the tender lambs nor heale that that is hurt nor feede that that standeth vp but he shal eate the flesh of the fat and teare their hoofes in pieces Woe be to the idle shepeheard that forsaketh the flocke c. Therfore neuer a whit more do these men proue by their continuall succession of Byshops who teache not the worde of God sincerely nor execute the
with the lords supper exhorteth with martyrdome cōtrarie to this institutiō receiueth no man This is the institution Thus far Tertullian in his booke which he intituled Of the prescription of heretiques The last thing that is to be noted is this that the lord God not only of old vnto this time but in these daies also giueth doctors and pastors to the church doctors I say and not leaders and captaines of hostes and armies of men not princes not souldiers not craftie men vsing deceitful meanes which in these days they call practises For by no other meanes or maner nor by no other instrument than by the doctrine of truth and founde simple godlinesse is that holy catholique church of God built vp fenced preserued wherof at the beginning simple men Christes Apostles by the preaching of the gospel laid the foundation Paule therefore remoueth all worldly wisedome and saith I was among you Corinths in weaknesse and in feare in much trembling neither stoode my worde my preaching in the enticing speach of mans wisedome but in plain euidence of the spirit of power that your faith should not be in the wisedome of men but in the power of god The same apostle also banisheth al craftie counsel with al sorts of deceite whē writing to the Thessalonians he saith Our exhortation was not by deceit nor by vncleanesse nor by guile But as we were allowed of God that the gospel should be cōmitted vnto vs euenso we spake not as thei that please men but god which trieth our harts Neither yet did we euer vse flattering words as ye knowe nor coloured couetousnesse God is recorde neyther sought we praise of men c. Wherfore he is greatly deceiued madde the thinketh the church can either be gathered togither or being gathered can be mainteined preserued with practises that is to say with crafty counsels subtile deceits of men It is truly said of the common people That the same is ouerthrowne againe by mans wisedome which was first built by mans wisdome Besides this the Lord him selfe doth remoue force armes frō the building of the church since he forbids his disciples the vse of sworde vnto Peter ready prest to fight saith Put vp thy sword into the scabberd Neido we euer reade that any were sent of the Lord as souldiers which with armed force shuld bring the world in subiectiō But rather the scripture witnesseth the great enimie of God Antichrist shal be destroied with the breth of Gods mouth Wherefore there is no doubt that all those thinges which are reade in diuers places of the prophets and chiefly in the 12. of Zacharie cōcerning wars to be made against all nations by the apostles apostolical men ought to be figuratiuely expounded For the Apostles according to their manner fight as apostles not with speare sword bowe of carnal warfare but of spiritual The apostolical sword is the word of god Yet in the meane time no man denieth but that the wepons of carnal or corporal warfare haue béen profitable somtime to apostolicall men and to the church do good euē at this day No mā denieth the God doth ofttimes vse the helpe of souldiers magistrates in defēding the church against the wicked tyrants Yea rather al men wil confesse that a good and godly magistrate oweth a dutie toward the church of god For not without great cause the worthy prophete of God Isaie calleth kings noursing fathers Queenes noursing mothers Paul being oppressed of the Iewes in the temple of Ierusalem for preaching of the gospel amongst the gentiles by the army of Claudius Lysias the Romane tribune is taken away and rescued And not long after there was sent with the Apostle by the same Tribune no small companie of souldiers to wit a troupe of horsmen certeine companies of footmē by whom he was brought safely to Antipatris Caesarea before Foelix the Proconsul of Iudea Whiche thing is not rashly with so great diligence at large remembred by Luke in the Actes of the Apostles The Ecclesiastical history reciteth many examples of holy princes whiche haue defēded succoured the church But these things in another place in som measure I haue intreated of in the. 7. and 8. sermons as I remēber of the second decade And thus farre of the originall of the churche of God and of the increase and preseruation of the same haue we spoken In this place it séemeth vnto me not vnfitly may the famous question be hand led or briefly expounded whether the church of god may erre which that it may more plainely be vnderstoode I will briefly discusse the parts of this question I haue taught that the catholique church of God doth comprehend firste the blessed spirites in heauen then all faithfull Christians here on earth vnto whom I say did cleane the wicked or hypocrits feyning faith for a season Now therfore if we vnderstand by the church the blessed spirits in heauen the church can neuer erre But if we vnderstand the wicked or hypocrits ioyned mingled with the good the wicked alone by them selues they do nothing else but erre but as they are ioyned vnto the good faithful do follow thē they eyther erre or they erre not For the church of the good faithfull herevpon earth doth erre doth not erre Which thing we will declare when we haue weyed the diuersities of errors and gathered the number of them together wholy in a bundle Errours some be of doctrine and faith some be of life and maners And what maner of ones either of them be I think there is no man but knoweth Let vs sée then whether the church of the faithful vpon earth doe erre or no and if it erre in what point or howe farre it erreth As concerning the manners and life of the church it can not wholy and clearely acquite it selfe of errours that is to say frō sinne For alwayes so long as it is liuing here on earth it prayeth hartily And forgiue vs our trespasses as wee doe forgiue them that trespasse against vs. And GOD for his mercies sake doth alwayes purge in his Saints all dregs and infirmities as long as they liue in this world continually renewing and defiling the elect I am not ignorant what may here hinder thée faithfull hearer If the churche sayest thou be not holy and pure howe is it called of the apostle holy without spot and wrinkle I answere if thou wilt acknowledge no churche vpon earth but that which is altogether without blemishe thou shalte be forced to acknowledge none at all For there shall neuer be any suche kinde of Church remayning on earth where The moste righteous God as the Scripture witnesseth hath shutte vppe all things vnder sinne that he might take mercie on all men S. Paule therefore doeth call the church pure without spot or wrinkle through
in the ministerie it selfe and what god He verily for his excéeding goodnesse and mercy toward vs coueteth to poure him self wholy into vs which I thinke good to repeate often that it may be the déeper rooted in oure hearts and that we also may bethink our selues what we owe vnto God that we may bothe be strengthened and blessed in him and may perfectly vnderstand his will to vswarde and finally our duetie whereby we be bound vnto him As he therefore furthereth our saluation verie diligently in all thinges so least there shoulde be any thing wanting to true doctrine he him selfe commeth foorth to instruct men But such is our weaknesse and corruptioÌ„ through sinn we can not abide the méeting of his eternall wonderful maiestie Which is apparant by muche communication of God had with our fathers but especially at his meting with the whole Churche of Israel in mount Sina For when he came downe on the mount not without glorie and heauenly maiestie and vttered with his owne mouth a briefe summe of his whole religion and of all the lawes which summe we call the decalogue or tenne commaundements the people being astonnyed with his diuine maiestie said vnto Moses Talk thou with vs and we will heare but let not God talke with vs least we dye And God receiuing this offer sayde I haue heard the voice of the wordes of this people which they haue spoken vnto thee they haue well sayde all that they haue spoken Oh that there were such a heart in them that they would feare me c. In so much that this maner of teaching by men whiche men them selues haue chosen for them selues God will haue to be perpetuall and neuer to be broken so as when he sent his sonne into the world he cloathed him with flesh that he might after that manner speake vnto vs by him God in déede might by the secrete illumination of his spirite without mans ministerie as his power is tyed to no creature regenerate the whole world and gouerne the church it selfe but as he despiseth not his creatures nor destroyeth the worke of his owne handes and doth all thinges in order euen so from the firste beginning he foorthwith spake to the worlde by patriarches then by Prophetes afterwarde by Apostles neyther at this day ceaseth he to giue vnto the worlde doctours and pastours So that it becoÌ„meth vs not to tempt God that is not to looke for a secrete inspiration with the heretiques Enthusiastae but to acknowledge a iust order and that God him selfe speaketh vnto vs by men of whome he woulde haue vs to learne religion The Eunuch of Candace Quéene of Aethiopia did reade the holy Scriptures and the Lord could haue taught him by secrete inspiration the mysterie of faith but he giueth him Philip to be a teacher and an interpreter Likewise Paule the doctour of the Gentiles taken vppe into the thirde heauen and instructed by Christ him selfe not by men of all the principles of our religion is neuerthelesse referred ouer vnto a man called Ananias The Angel of God is sent to Cornelius capteine of the Italian band being at Caesarea which might haue instructed him in all pointes of true religion but he willeth him to call for Peter the Apostle He sayth the Angel will tell thee what thou must do For this cause ministers are called Sauiours they are sayde to conuert men their worde is called not the word of man but the worde of God he whiche despiseth them séemeth to despise God him selfe It is also sayd that they them selues doe binde and loose and reteine and forgiue sinnes For Abdias the Prophete sayth that Sauiours shal ascend into the mount Sion whiche many interprete of the Apostles Paule pleading before king Agrippa and rehearsing the wordes of God whicâ—â— came vnto him in a vision sayth â— send thee vnto the Gentiles to open their eyes that they may bee turned from darkenesse to light c. And Gabriel the Archangel sayd before that speaking of Iohn Hee shall go before the Lorde with the spirite and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisdome of the iust men Moreouer the Apostle to the Thessal We thanke God sayth he bycause when ye had receiued of vs the worde of the preaching of God ye receiued it not as the word of men but as it is in deede the word of God which worketh also in you that beleeue Againe He therefore that despiseth these things despiseth not man but God who hath euen giuen you his holy spirite For the Lorde sayth in the Gospell He that heareth you heareth me and he that despiseth you despiseth mee And againe What so euer ye shall loose on earth shall be loosed in heauen and what so euer ye shall binde on earth shall be bound in heauen And againe Whose sinnes so euer ye remit they are remitted vnto theÌ„ and whose sinnes so euer you doe reteine they are reteined But some wresting these places of the holy scripture against the natural sense do giue the ministers an equall power in a manner with Christ and that which only perteineth vnto him they communicate also vnto them But they say that by such meanes the ministerie must be set out lest it wax vile and of no estimation among prophane men Othersome againe so speake of the inwarde drawing of the spirite that they séeme as it were to make superfluous or to take cleane away the outward ministerie and to attribute nothing at all vnto it Therefore the ministerie must be limited with his boundes leaste it be drawne hither and thither with the affections and lustes of men and either too much or too little be attributed vnto it Let the ministerie in déed be beautified and kept in authoritie but let it be done without the dishonouring of god Neyther in déede becommeth it vs vnder the pretence of the ministerie to attribute that to mans labour which is only Gods office on whome all men ought to depend and vnto whome as the onely welspring and giuer of all goodnesse they ought to haue respect Therfore the faithfull ministers of the Lorde Iesus ought only to haue regard herevnto that they may kéepe the glorie and authoritie of Christ vnblemished and his priesthoode sound vnto him selfe in euerie point For the Lorde Iesus him selfe sitting at the righte hande of the father in the true taberâ—acle which God pight and not man remaineth a priest yea the onely high priest of his church for euer executing as yet all the dueties of a priest in the Church For he as the onely teacher and maister in the Churche teacheth his disciples that is the Churche or congregation of the faithful induing them with the holy ghoste regenerating and drawing them sanctifying and making them frée from their sinnes Which thing the scripture in euerie place plainely teacheth This glory this power he
what are they not It is rehearsed out of the Registre of Gregorie that hee who neuerthelesse was verie fauourable to the monkes himselfe would put him out of the cleargie who beeing a monke would take the degrée of an abbat for asmuche as the one dignitie would hinder the other Clearkes who are the Lords inheritaunce or whose lot the Lord is in times past suche were called as were studentes or professours of diuinitie that is to say the very séed of pastours of the churche and such as were euen as it were consecrated to succéed in the ministerie of the church that is suche as liued vnder gouernment and were trained vp by the doctours and elders in the studie of the liberall sciences holy scriptures This institution is auncient not new neither inueÌ„ted by man For in time past amonge the old people of the Iewes they were called Nazarites And that the most excellent churches haue coÌ„tinually had famous scholes euen from the time of the Apostles Eusebius doth often witnes But vnto those students the affaires of the church somwhat increasing it séemeth that the charge of opening shutting the temple or church was committed and to prepare al things in the church and further to read openly before the people such places of scripture as the bishop appointed them Wherevppon perhaps the names of dorekepers and readers sprang which are at this day reckoned amoÌ„gst ecclesiastical orders But they which were more familiarly present with the bishops accompanied them were estemed as those who after the decease of the bishops might succéed in their places were called Acoluthi as if you would say folowers For it is a gréeke word And as in time for the most part all things become worse euen so these things the further off from their first institution the more filthilie were they wrested In som things you shal sée nothing left but the bare name some things vtterly lost some things are turned altogether to another vse And here for witnes I alledg Isidorê° Rabanus Innocentius Durandus and other writers of this kind They make 2. sorts of ecclesiastical persons one of dignitie another of order Of dignitie as Pope patriarche primate archbishop archpriest archdeacon prouost Of order as the minister or priest the deacon c. But some account 6. orders other some 8. All with one accord doe reckoÌ„ dorekéepers or porters readers or singers exorcists acoluthes subdeacous deacoÌ„s elders or priests Those againe they diuide into greater lesser orders Among the greater orders are the priest or elder the deacon the subdeacon The rest are called the lesser orders Of which orders there remayneth nothing in a maner beside y bare name The office of dore-kéepers is turned ouer to the sextens which they cal Holy water clearks There are no readers for that auncient reading is worne out of vse The Psalmistes or singers doe vnderstand nothing lesse than that they rehearse or singe Touching the exorcists this they say Iosephus writeth that king Solomon found out the maner of exorcisme that is of coniuring wherby vncleane spirits were driuen out of a maÌ„ that was possessed by Eleazar the exorcist so that they durst no more come againe To this office they that are named exorcistes are called Of whom it is read in the Gospel If I thrugh Beelzebub cast out diuels by whom do your children to witt your exorcists or coniurers cast them out Thus much they say which I rehearse to this end that it may appeare to all men that these men are the very same of whom the Apostle foretold that it should come to passe that they shall not suffer wholesome doctrine but shal be turned vnto fables For who knoweth not that it is most fabulous which is reported of Solomon Who knoweth not that the Apostles of the Lord were not exorcists neither vsed at any time any manner of inchantments or coniurations For with a word they cast out vncleane spirits that is by calling vppon and by the power of the name of Christ Those gifts ceased long agoe in the church of god Those sonnes of ScÄ™ua the priest in the Actes of the Apostles were said to be exorcists whom the euil spirite though they called on the names of Iesus and Paule ranne vpon and tare the clothes from their backs and so by Gods appointmeÌ„t made knowne vnto all men how much the eternal God is delighted with exorcistes And yet these fellowes thrust them vpon vs as yet Touching the Acoluthes or followers thus they write heare I pray you howe trimly they reason The Acoluthes say they are waxe-bearers because they carrie waxe candles For when the Gospell must bee read or masse is to bee said waxe candles are lighted to signifie the ioy of the minde Who hearing these thinges will say that these men doâ— vnlearnedly handle no mysteries Subdeacons and deacons are no longer prouiders for the poore but being made ministers of superstition they attende on the Popishe masse The deacons office is to singe the Gospell the subdeacons to singe the epistle In fewe woordes I cannot expresse what foolish men do fondly chatter cocerning these masters Ouer these they haue set an archdeacon which is a name of dignitie and preeminence Sacrificers who are also called priestes are diuerslye distinguished For there are regular priestes and secular priestes By regular priestes they vnderstand monkes whereas they are nothinglesse than those they are said to be Truly they resemble those that of â—ld were called monkes in no point of their doings A greate part of them are a rule and lawe vnto them selues Of these men some are doctours appointed to the office of preaching but yet rather occupied in saying of their houres and in singing and saying of masses And these men sowe superstition and most obstinately defend it most bitterly do persecute true religion Another sort and the greatest part of these monkish priestes doe nothing else but singe in the church and mumble masse and that for a very slender price But you may sooner number the sandes of the coast of Libya than the whole rable of these But they are vnprofitable both vnto God and to the church also euen to themselues men vtterly vnlearned and slow bellies yet in the meane season sworne enimies to the truth of the Gospel Among the secular priestes the chiefe are canons whiche for the most part are idle persoÌ„s giuen ouer to voluptuousnes gluttons and in very déed secular that is to saye worldly They thinke they haue gailie discharged their duetie if they make an end of the houres which they call canonical and be present gazers on at the masse and if they honour and beautifie with their presence gods seruice as they cal it They séeme to be more streit and not to be secular priests â–ª who say masse both for the quick and for the dead There are reckoned also in the number of secular priestes parish priests whom they call
Lord fled into the wildernes wheÌ„ the people thoght to make him a king He knewe the HelisÄ™us by most wholesome counsel refused the reward of NaamaÌ„ the prince And the Giesi his seruant to his euerlasting reproche and ouerthrowe of his owne health required it afterward at his haÌ„d S. Peter would not take vppon him the charge of the poore least he should thereby with lesse diligence attende vppon prayer and preaching of the word of God whiche thing the Actes of the Apostles do witnesse who therefore thincketh it likelye that hee casting aside the office of Apostleship would haue receiued the Empire euen of the whole world Hée denieth that one man can both happily execute the charge of the ministerie of the word and also minister vnto the necessitie of the poore But what Pope wil they giue vnto vs that hath the spirite more fully than Peter had Which can performe that which Peter could not Whiche cannot onely now both serue at tables but also can gouerne the whole world Therefore they are trifles which they rehearse to vs touching the donation of ConstaÌ„tine Constantine was more sounde than that he would frame such a donation which he knew was repugnant to the doctrine of Christ Syluester was more vppright than to receiue that which he knewe could not be receiued without the vtter ouerthrowe of the ministerie of the word But if Constantine gaue that altogether which he is said to haue giuen that Syluester did not refuse his donation both of them offended Because both delt against the word of God. I sawe what of late yeares Augustine Steuchus a man otherwise well learned of much reading hath written touching Constantines donation against Laurentius Valla but he bringeth no sound arguments though hee wonderfully rage and put all the force of his eloquence in vre and finally doe buisily heape together from all places whatsoeuer by anye manner meanes maye seeme to further this cause And truely that booke séemeth better worthie to be troden vnder foot than to bee occupied in good menns hands For that I make no wordes that he calleth that ecclesiastical kingdome of Rome oftentimes eternall whereas the kingdome of Christ and the sainctes is onely eternall doeth hée not most manifestly place the Pope in the seate of Christe our Lord For after he had recited the testimonie of one Pope Nicholas hee forthwith addeth Thou hearest that the highe bishop of Constantine is called God couÌ„ted for god This verilie was done when hee adorned him with that famous edicte hee worshipped him as God as the successour of Christe and Peter As much as he could hee gaue diuine honours vnto him hee worshipped him as the liuelie Image of Christ Thus farre he in the 67. section of his booke Neither hath he written that whiche is vnlike vnto this 28. section For hee remembring certeine imaginations of his owne conceiued of the Pope he feigneth I cannot tell what fruite would come thereof if it were made knowne among the furthest Indians that all the kingdomes of the world are gouerned by the Popes becke that kings worship him as being a thinge very well knowen to them that he is the successour of Christe and therefore that they receiue him not so muche a mortall man as God himselfe in him who hath substituted him in his roome in earth and therefore wee oughte to absteine from reprochfull words if he sinne in any thinge as a man because in him they worshipp the Sonne of God. These wicked reioycinges these flattering or rather sacrilegious voyces would Peter haue suffered think you who lifted vpp Cornelius when hee fell downe before him and would haue worshipped him and said Arise I my selfe also am a man. We read also that the Angel himselfe said vnto Iohn whiche fell downe and would haue worshipped at the Angels féete See thou doe it not for I am thy fellow seruaunt and of thy brethren the Prophets It is also written of Herodes Agrippa because he repressed not the flattering voyces of the people whiche cryed when he had ended his oration It is the voice of a God not of a man that therefore hee was stricken of the Angel of God and hee rotted away being eaten of wormes Therefore we since wee knowe that Christ himselfe the sonne of God doth reigne as yet in the churche as to whome onely all glorie and power is giuen and hath not substituted any man on the earth in whom he wilbée worshipped and serued wee worship and serue Christe Iesus the sonne of God oâ—ely and vtterly abhore the Pope as antichriste and a dounghill God or if you wil a God of the iakeshouse together with his sacrilegious clawbackes and blasphemous flatterers The Lord in verie déed said to S. Peter Thou art Peter and vppon this rocke I will build my Church I wil giue thee the keyes of the kingdome of heauen c. But what make these sayinges to establish the monarchie prerogatiue and dignitie of the Pope Peter is commended of the Lord for the constancie of his faith wher vpon also he receiued his name béeing called Peter A petra that is of the rocke wherein hee settled himselfe by a true faith Christ is that rock wherevnto Peter stayed He heareth that this shal be the perpetuall foundation of the churche that all shal be receiued into the fellowshippe of the church who with a true faith confesse with Peter that Iesus Christ is the verie sonne of God and rest vppon him as the onely rocke and saluation Moreouer the keyes of the kingdome of God are promised vnto Peter but when they are deliuered they are not giueÌ„ to Peter alone but to all the Apostles For The keyes are not as these men imagine a certein dominioÌ„ iurisdiction but the ministerie of opening and shutting the kingdome of heauen to lett into the church and to shutt out whiche is wrought by the preaching of the Gospell as it shall anon be said more aboundantly After the same manner when Christ said to Peter Feed my sheep he did not giue vnto Peter the monarchie of the whole world and dominion ouer all creatures but committed vnto him a pastorall cure Of whiche thing I haue spoken in my last sermon as also else where both often and largely against the supremacie of the bishop of Rome Vnto the auncient writers of the church which they obiecte vnto vs testifying I knowe not what of the supremacie of Peter we wil aunswere in one word that we care not so much what the old writers thought herein as what Christe the sonne of God instituted and what the Apostles whose authoritie doth farre excell the iudgement of the old writers practised and what they haue left both in their writing examples for vs to iudge and sollowe Whereof I haue also spoken in the 2. Sermon of this Decade Wée haue almost gone further than wee determined therefore that we may draw to an end we haue spoken of
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
thinges of a fatherly affection with a good courage constancie and wisedome Wherevnto if there be ioyned not an hypocriticall but a holy and vpright life in déede together with honest modest and comely behauiour all wise men shall perceyue that there is sufficient authoritie thereby proued to a godly minister I woulde not yet the Donatistes or Anabaptistes shoulde hereby clayme any kynde of defence or protection were it neuer so small They contende that the ministerie of the worde and Sacramentes executed by a minister whose lyfe is vncleane becommeth thereby of no value But albeit a holie life be requisit in a minister yet their ministerie becōmeth not of no value through the ministers vnhonest life so his doctrine be sounde and perfect For the Lorde in the Gospell commaundeth to heare them that teache in Moses chaire but he forbiddeth to follow their doinges for they teache good thinges but doe them not Of this matter I haue spoken in the seconde Sermon of this Decade Nazianzen very properly sayth The printe of a seale is all one whether it be grauen in yron or in golde And it is one and the same Gospell it is one and the selfe same heauenly treasure sent of the father whether it be brought by a good messinger or a bad But in the meane space the vnhonest lyfe of the ministers of the church ought not to be winked at but to be chastened and suche as are past cure ought to be put out of the ministerie least through their continuall offence they make the holie ministerie infamous But many will say Why handle you these thinges in publique preaching These thinges were to be tolde the ministers priuately I answere that the verie lawes whiche properly perteyned to the Priestes were in times past communicated to the magistrates and gouernours of the people and read before the people them selues Moreouer it is manifest that Christe our Lorde handled those thinges in publique Sermons whiche properly perteyned to the Doctours and Pastours of the people Herevnto may be added that Saint Paule speaking of Elders or Ministers saythe Them that sinne rebuke openly that the rest also may feare The holie Scripture with greate diligence describing good and faythfull shepeheardes and teachers with no lesse faythfulnesse and diligence doth painte out the false teachers and false shepheards or wolues to the end all men may knowe them and take héede of them These thinges are euery where to be séene in the writings of the Prophetes and Apostles Yet singular places if any man wold knowe are to be séene Deut. 13. and and 18. Isaic 56. Iere. 23. Ezech. 34 Dan. 11. Math. 7. and 23. The Epistles of Paule in describing and confuting of them are very plentifull And Sainte Peter in ouerthrowing of suche men spendeth a greate part of his latter Epistle The testimonies and examples of the same Prophetes and Apostles do shew that godly ministers faithfull Pastours shal be vexed with al kynds of afflictions persecutions Yet the very same neuerthelesse doe witnesse euidently that the ministerie shal neuer be vtterly oppressed but that the ministers shall continually haue the victorie yea euen when they are slayne For the Lorde alwayes giueth ministers vnto his Church who though they be tried as golde is in the fire yet they ouercome throughe him which hath ouercome the world and the Prince of the worlde The last times shall be verie wicked as we reade the times of Noe and Loth were but as then also in that vttermost corruption those two most excellent men with a fewe other singular men in all godlinesse and true worshippers of God are read to haue florished and done their duetie euen so vnto the verie ende of the worlde the ministerie of the worde shall also indure and worthy doctours and pastours shall flourish striuing against and persecuting all vngodlinesse and loosenesse of life Let the enimies of the truth ceasse to hope for the ouerthrowe of the ministerie and ministers of the worde of god I will sayth the Lord in the Gospell be with you alwayes euen vnto the ende of the world He can not lye who hath spoken this He shall consume Antichriste sayth the Apostle with the spirite of his mouth and shall abolishe him with the brightnesse of his comming vnto iudgement There shall be therefore ministers in the Churche and preachers yea in despite of the gates of hell rage they neuer so horribly euen vnto the ende of the world These thinges hetherto haue I comprehended as briefly as I coulde touching the ministerie of the worde and the ministers of the Churches of Christe But it is not in our power to frame or giue suche Pastours By the grace and goodnesse of God good Pastours are giuen and the wicked are taken away Let vs all therefore call vppon God praying him to giue vs faythfull and godly ministers whereby his name may be alwayes sanctified and the Church of God may be happily gouerned to the saluation of all those the beléeue Of the fourme and manner howe to pray to GOD that is Of the calling on the name of the Lorde where also the Lordes prayer is expounded and also singing thanksgiuing and the force of prayer is entreated The fift Sermon AFter the ministerie of the woord of God in the churche of Christ handled mee thincketh I haue conuenient place to entreate of the prayer of the faithfull wherevnto godly ministers neuer leaue to stirre vp the church The word prayer is verie largely taken amonge writers and in daily vse At this present we vse it after the same maner y Dauid the Prophete vsed it saying Heare my prayer O God and let my crie come vnto thee For prayer is an humble and earnest laying forth of a faithfull mind wherby we either aske good things at gods handes or els giue him thanckes for those things which we haue receiued And of prayer chieflye there are two parts inuocation or asking thanks giuing By petition we lay open vnto God the requestes and desires of dure heart beséeching him to giue vs good thinges and that he will turne from vs euill thinges as may be to his glorie and good pleasure and according to our necessitie In inuocation or petition we comprehend obsecration whiche is a more vehement prayer also intercession wherby we cōmend other mens matters to the lord For we offer prayers to the Lord our God not onely for our selues but also for our brethren and for their manifold necessities for them that are distressed with perils for those that ve sicke for them whiche suffer persecution or are in a manner oppressed with other calamities and afflictions Neither do we exclude beséechinges whereby we earnestly desire euils to be turned away from our selues or frō others There are also complaints whereby the Saincts in their prayers do holily expostulate with God. Thanckesgiuing comprehendeth both dunne praises and also celebrateth with a ioyfull spirite God his noble power
of God the father Here true Christiās are separated from Iewes from Turkes yea and Papistes also For they despising the sonne of God call vpon the father only without the mediation of Christ Iesus But the voice of God by the Gospel and his Apostles pronounceth against them In the Gospel we read the Lord said The father hath committed all iudgement vnto the sonne beecause that all men shuld honour the sonne euen as they honor the father He that honoureth not the sonne the same honoreth not the father which hath sent him And againe I am the way the trueth the life No man cōmeth to the father but by me And Iohn the Apostle and Euāgelist saith Who soeuer denieth the sonne the same hath not the father But these men doe not acknowledge Christ to be the only intercessour but teach the saincts in his stéed or with him ought to bee called vppon as patrones before god But the same Iohn shewing an aduocate vnto Christiās did not appoint him selfe did not lay before vs sainctes in stéed of Christ or them with Christ But saieth he wee haue an aduocate with GOD the father Iesus Christ the righteous Neither doeth Paule shewe vs any other in 1. Tim. 2. cap. and Heb. 7. cap. To the Ephesi By Christ sayth he wee haue bouldnesse entraunce with confidēce by faith in him Christ is sufficient for them that beléeue as in whom alone the father hath stoared vpp all good things commaunding vs to aske those thinges in him and by him thorough prayer These thinges are sufficient for minds not desirous of contention They that wil let them serch further in the third Sermon of the fourth Decade I haue told you who is to be prayed vnto or called vppon of the godly worshipers of God and by whome to witt God alone by the onely sonne of God our Lord Iesus Christ Let vs now sée what should stirre vp man to call vppon God surely the spirite of our God principally For prayer is rightly counted amonge the giftes of grace For neither could we earnestly nor hartily call vpon our God vnlesse we be stirred vpp and prouoked thervnto by the spirite of god For albeit the commaundement of God will vs to pray present necessitie and daunger driue vs and the example of other allure vs to pray yet all these thinges would doe nothing vnlesse the spirite inforce our minds vnto his will and guide and kéepe vs in prayer Therefore though there be many causes concurring whiche moue men to prayer yet the chiefe original of prayer is the holy Ghost to whose motion and gouernement in the entraunce of all prayers whosoeuer pray with any fruite do begge with an holy preface To this perteine these words of the holy Apostle The spirite also saith hée helpeth our infirmities For we know not what to pray as we ought but the spirite it selfe maketh requests for vs with sighes which cannot be expressed But he which searcheth the harts knoweth what is the meaning of the spirite for he maketh requests for the saincts according to the will of God. In déede the spirite of God is said to make intercession not that he in very déed prayeth groaneth but because he stirreth vp our mindes to pray and to sighe and bringeth to passe that according to the pleasure of GOD wée should make intercession or pray for the Sainctes that is to saye for oure selues But let vs consider with what abilities hée must be furnished which cōmeth of purpose to pray vnto god First it is necessarie that hée lay aside all opinion of his owne worthinesse and righteousnesse that hee acknowledge himselfe to bee a sinner and to stand in néed of all good thinges and so let him yéeld himselfe vnto the méere mercie of God desiring of the same to be filled with all things that are good For that great prophete of God Daniel saieth Wee doe not present our prayers before thee in our own righteousnes but in thy manifold mercies Also you read the like prayers offered vnto God Psal. 79. For the people of the Lord crie Helpe vs O Lord of our saluation for the glorie of thy name deliuer vs and be mercifull vnto our sinnes for thy names sake Remember not our sinnes of old make hast and let thy mercie deliuer vs. In the new Testament the Phariseie in Luke trusting in his owne righteousnesse is put by and cast off from the Lord but the Publican fréely confessing his sinnes and crauing mercie of God is heard and iustified For vnlesse we acknowledge our nakednes weakenes and pouertie who I pray you wil pray vnto God For not they that bestrong but they that bee sicke haue neede of the Physician And the Lorde in the Gospell sayth Aske and ye shal receiue knocke and it shal be opened vnto you seeke and ye shall finde Hee therfore that is commaunded to aske that he may receiue hath not as yet that he asketh he that knocketh by knocking signifieth that he standeth without doores and he whiche séeketh hathe lost that which yet he séeketh for We therefore being shut out from the ioyes of Paradise by prayer do séeke and aske for that whiche we haue lost and haue not Therefore where as Dauid and Ezechias and other saintes of God in prayer do alledge their owne righteousnes for which they séeme worthily to require to be heard truely they regarde not their owne worthinesse but rather the trueth of god He hath promised that he will heare them that worship him therfore the Godly say Beholde wee are thy worshippers therefore it is méete thou shouldest not neglect vs but deliuer vs In the meane while in other places they speake in suche sort of their righteousnesse that we cannot doubt that in their prayers they made mention of their righteousnesse with a certeine measure and limitation Enter not into iudgement with thy seruant sayth Dauid for in thy sight shal no man liuing be iustified c. Furthermore and that whiche is the chiefe of all it is needefull that they which pray must haue a true feruent faith Let the doctrine of faith therefore in the matter of prayer shewe vs lighte as the morning starr and with an assured hope to obtein of God the thing which is asked let him that prayeth make his petition Let him aske in faith sayth saint Iames nothing wauering for he that wauereth is like a waue of the Sea tost of the winde and carried with violence Neither let that man think that he shal receiue any thing of the Lord. And Paule also sayth Howe shall they call vppon him on whome they haue not beleeued I haue spoken of faith in the fourth sermon of the firste Decade But to the ende that faith may increase in iust measure flourish and continue stable we must labour in the promises and examples from euery place gathered together We will recite a fewe In the booke of Psalmes
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
it cōmeth all to one reckoning to pray neuer a whit or not at all and to babble out words which are not vnderstoode Let euery nation therefore pray in that language which it vnderstandeth best and moste familiarly And no lesse madnesse is it in publique assemblies to vse a straunge language which thinge also hath béen the roote of the greatest euilles in the church Whatsoeuer the priests that were ordained of God and the Prophetes which were sente from him spake or rehearsed to the people of olde time in the church they did not speake or recite them in the Chaldean Indian or Persian but in the Hebrue tongue that is in their vulgar and mother tongue They wrote also bookes in their vulgar tongue Christ our Lorde together with his Apostles vsed the vulgar tongue He furnished the Apostles with the gift of tongues that they might speake to euery nation And for so much as in that age the Gréeke tongue of all other was most plentifull and common the Apostles wrote not in the Hebrue tongue but in the vulgar Gréeke tongue Truely it behoueth that those things that are done in the publique church for the holie assemblies sake shoulde be vnderstoode of all men For otherwise in vaine shoulde so many men be assembled together Whereby it is cléerer than the day light that they that haue brought in straunge tongues into the church of God haue troubled all thinges haue quenched the feruentnesse of mennes mindes yea and haue banished out of the church both prayer it selfe and the vse of prayer and all the fruite and profite that shoulde come of thinges done in the church And truely the Romane and Latine Prince hath brought this Latine abhomination into the church of god He crieth out that it is wickedly done if Germanie England Fraunce Polande and Hungarie do vse both in prayer and all other kinde of seruice in the church not the Romane or Latine tongue but Dutch or Germane spéech English French Polonish or the Hungarian language S. Paule once handling this controuersie saith in plaine wordes If I pray in a straunge tongue my spirite or voyce prayeth but my vnderstanding is without fruite What is it then I will pray with the spirite but I will praye with the vnderstanding also I will sing with the spirite but I will singe with the vnderstandinge also Else when thou blessest with the spirite howe shall he that occupieth the roome of the vnlearned saye Amen at thy giuing of thankes seeing he knoweth not what thou sayest Thou verily giuest thankes well but the other is not edified I thanke my God I speake languages more thā you all yet had I rather in the church to speake fiue wordes with mine vnderstanding that I might also instruct others than ten thousande wordes in a straunge tongue And truely this verie place doth Iustinian the Emperour cite In Nouell Const 123. where he straightly commaundeth Bishops Ministers not secreatly but with a lowde voice which might be heard of the people to recite the holy oblation and prayers vsed in holy baptisme to the intente that thereby the mindes of the hearers might be stirred vp with greater deuotion to set forth the prayses of God. Moreouer it is euident that Gregorie him selfe who is called the great spake to his Citizens in the Citie of Rome in their countrie language which thinge he him selfe witnesseth in the preface of his Commentarie vpon Ezechiel to Marianus the bishop Of the Gréeke bishops no man is ignoraunt that they had their whole seruice in their Churches in their owne natiue language haue lefte their writinges vnto vs in the same tongue We might therfore worthily be iudged mad voide of vnderstanding if we also in the administration of diuine seruice in the church vse not our owne language since so many and so excellēt examples both of most famous churches of moste singular Bishops and gouernours of the church haue gone before vs that I speake not againe of the moste expresse and manifest doctrine of S. Paule the Apostle This place now requireth that I speake somewhat of singinge in the church and of canonical houres But let no man thinke that prayers sung with mās voice are more acceptable vnto God than if they were plainly spokē or vttered For God is neither allured with the swéetenesse of mans voyce neither is he offended though prayers be vttered in a hoarse or base sounde Prayer is commended for faith and godlinesse of minde not for any outward shewe Those outwarde thinges are rather vsed as meanes to stirre vs vp albéeit euen they also take little effect vnlesse the spirite of God doe inflame our harts Neither can any man deny but that the custome of singing is very auncient For the holy scripture witnesseth that the Leuites in the auncient church longe before the comming of Christ did singe yea and that they did singe at the commaundement of god And againe I thinke no man can deny that the same cunning kind of musicke brought into the church of God by Dauid was both accounted among the ceremonies and that the same was abolished together with the temple and the ceremonies We reade not of our Lord Iesus Christ who is the true Messias and full perfection of the law that he soung in any place either in the temple or without the temple or that any where he taught his disciples to singe or commaunded them to ordaine singing in the Churches For that which is read in Matthew and Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be englished And when they had soung an Hymne or psalme they went out into the mount of Oliues is such a kinde of saying as doeth not necessarily force vs to vnderstand that the Lord sang with his disciples For a Hymne which is the praise due vnto God may be hūbly vttered without quauering of the voice Truely the olde translation in both places as well in Matthew as in Marke constantly interpreteth it Et hymno dicto exierunt in montem Oliuarum that is to say When they had saide an Hymne they wente out into the mounte of Oliues Erasmus in Matthew hath trauslated it Et cum hymnum cecinissent whē they had sung an Hymne but translating Marke he saith Et cum hymnum dixissent whē they had said an hymne but in either place is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to prayse or to set forth ones prayse which both by singing also without singinge hath béen accustomed to be done And albéeit we neither reade that the lord himself commaūded singing to his Apostles neither that they ordained singing in the Church neither yet do reade in the Actes of the Apostles that they them selues did singe in holy assemblies yet Paule did not rebuke the church at Corinth which began to singe either of her owne accorde or by a certeine imitation of the olde Church because he sawe their māner of singing differed much
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
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
owne substance nature a creator not a creature it is not mingled it is not graffed or incorporated into mans voice The word whiche procéedeth from man is a creature not a creator and remaineth still a creature For it is a sound which passeth away Neuerthelesse it is a vertue which stil remaineth if it be sincere and not adulterate and receiued by faith For so it preserueth yet not of his owne proper vertue or power or because it is pronounced by man but through his power or vertue whiche reuealed the word who is true and therefore preserueth those thinges which by his worde he promiseth to preserue so that nowe in déede God himselfe doth preserue who said that by his word he wold preserue those that beléeue The word therfore which God hath reuealed vnto vs by his seruāts the Prophetes and by his chosen Apostles is not neither is called the word of God as if the sounde of syllables wordes and voices are of their owne nature the word of God that very same I meane which of his substance is the sonne of God But because the reuelation of the woorde was made frō God in the holy ghoste through the word or wisdome of god Wherefore although the original be of God and not of man yet the words which the prophets and Apostles vttered are mans wordes neither can they do any thing else but giue signification with the which notwithstāding I wold not haue that due force of the external word of God to be lifted vp aboue that which is méete comely those thinges imputed to the literall worde which is proper to god I acknowledge all those thinges whiche with a sound vnderstanding or iudgment are attributed to the word of god But of this thing I haue elsewhere discoursed more at large But now some wil say If by reciting the wordes of God sacramentes are not sanctified or consecrated from whēce then haue they this that they be and are called sacraments or holy signes Is the consecration vaine of no force Surely vain of no force is that cōsecration which the papists haue feigned But of consecration or true santification I haue spoken in the beginning of this chapt which now I will set forth a litle plainer more aboūdantly The holy scriptures whē they make mention of holy thinges they vse verie oftē this Hebrue word ** which the Gréeke interpreters commonly haue translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latines by Sanctifico Consecro and Initio The vse of this word reacheth verie far For it signifieth to sanctifie to offer vnto god to purifie or clense and to iustifie also to seuer or to put a-part and to separate to separate I meane from prophane vse to dedicate them to holie thinges to call a thing by some name to applie to appoint Therfore we say that to cōsecrate in this place is no other thing but to sanctifie to dedicate to god after a fashiō to separate or of a thing prophane to make an holy thing But who doeth this or he which doth it by what meanes or instrument I pray you doth he it who I beséech you cōsecrateth or holieth is it God or is it man Verily God not man For God instituting any thing testifying declaring by his word what he hath instituted to what ende of his owne holy iust and good will by his own only institution I say without any other meane he consecrateth the thing which he himselfe hath already instituted For as he is holy iust and good so whatsoeuer he cōmandeth is holy iust good And man vnderstanding by the word of God that God hathe instituted any thing to a holy iust good vse accepteth receiueth and vseth that institution for holy good iust Therfore man doeth not by vttering certein words consecrate make holy the institution And because he beléeueth that all the institutions of God are holy good therefore he also celebrateth this institution of God euen as God hathe ordeined giueth God thankes depending altogether vpon God and the rule of his word Of this manner of sanctification the Apostle speaking in another certein place saieth Now the spirit speaketh euidētly that in the latter times there shal rise deceiuers forbidding to marrie cōmanding to absteine frō meates whiche God hath created to be receiued with thanksegiuing of them whiche beleue know the trueth For euerie creature of God is good and nothing to bee refused if it bee receiued with thankesgiuing For it is sanctified by the word of god praier Lo he saith meate is sanctified by the worde of God prayer But the word of God is in this place as Paule the Apostle expoundeth it a testimony of the scripture will of God whereby we are taught that all things which God hathe made are excéeding good that they are cleane not vnclean which God hath created for to be eaten for our vse In the Actes S. Peter heareth Arise Peter slea and eate for he sawe in a vision before him al liuing creatures of the earth and the Aire Peter aunswered Not so Lorde For I haue neuer eaten any thing that is common or vnclean Therfore he heard again What God hath clensed that cal thou not common But where I pray you did hee make them cleane When hee made and gaue them for the vse of man To the word is annexed prayer not a charming or an inchantment but a faithfull thanks giuing For the Apostle more then once or twise maketh mention of thanks giuing that by the generall word that is to say prayer no other thinge might be vnderstoode than the speciall worde I meane thanks giuing For prayer is as a man would say to inuocation and giuing of thankes as the roote to the braunches Therefore saith he the meate is holy because GOD who is good hathe made and appointed the same for the vse of man and also because it is receiued of man with faith and thankesgiuing For meate is not holy and good to many men not through any fault in that meat which is always the good creature of God but in thē is the fault which acknowledge not by faith the benefits of God or which abuse them glut thēselues contrarie to the worde of thē lord Euen so standeth the case with the matter of sanctification whiche we must also applie to the sacraments God of his owne good wil and for the commoditie of men ordeined sacraments He chose vnto him selfe out of his good creatures water bread and wine and appointing them to some certeine ende he laide a platfourme and commaunded vs to vse and celebrate them nowe therefore by the commaundement and choice of God the water bread and wine are consecrated and he signeth them with his word and declareth that he will haue them counted for sacraments and sheweth the manner howe hee will haue them celebrated So that the consecration
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
bloud of Christ The reason hereof is this As bread nourisheth and strengtheneth man and giueth him abilitie to labour so the bodie of Christ eaten by faith féedeth and satisfieth the soule of man and furnisheth the whole man to all dueties of Godlines As wine is drincke to the thirstie and maketh merrie the heartes of men so the bloud of our Lord Iesus droncken by faith doeth quenche the thirst of the burning conscience and filleth the heartes of the faithful with vnspeakeable ioy But in the action of the supper the bread of the Lord is broken the wine is powred out For the body of oure Sauiour was broken that is by all meanes afflicted and his bloud gushed and flowed plentifully out of his gaping woundes And wée oure selues truely do breake with our owne handes the bread of the lord For we oure selues are in fault that hée was torne tormented Our sinnes woūded him we our selues crucified him that is to say hée was crucified for vs that by his death hée might deliuer vs from death Furthermore we take the bread into our hands we likewise take the cupp into our hands because he sayd Take ye eate ye take ye and diuide it amonge you neither doe we lay them aside or hide them neither do we giue them forthwith to others but when we haue receiued them we eate and drinke them swallowing them down into oure bodies then afterward wée do communicate and offer them to other For they whiche lawefully celebrate the Lords Supper doe not onely beléeue that Christ suffered or that he suffered for other and not for them but they beléeue that Christe suffered for themselues they beléeue that Christe doeth and as it were hath alreadie communicated all his giftes most liberally vnto them Therefore as the sustenance of bread and wine passing into the bowels is chaunged into the substaunce of mans bodie euen so Christe béeing eaten of the godly by faith is vnited vnto thē by his spirite so that they are one with Christe and he one with them And as meate plentifully prepared deintily dressed and onely séene vppon the table doeth not asswage hūger so if thou heare Christ reuerently preached vnto thée and doest not beléeue that Christ with all his good gifts is thine neither the word thoughe reuerently preached nor yet the board though abundantly stoared doe profite thée any thing And it maketh much to the reconciling renuing and mainteyning of friendship that wée are all partakers of one bread that wee offer bread to our brethren and that wee drinke of the cupp which we receiue at our brethrens hand For vpon no other cause the auncient fathers seeme to call the Supper Synaxis A commmunion But of that we wil speake somewhat else-where And thus muche haue I brought for example sake touching the Analogie of the signe and thing signified and would saye more but that I trust to them that bee diligent this is sufficient For I haue ministered occasion to thinke vpon and to finde out more and greater thinges By this short treatise touching the Analogie I thincke it is plaine that sacramentes stirre vpp and helpe the faith of the Godly For whiles oure mind comprehendeth and considereth the benefites of God Christe his blessing oure redemption and other his good giftes while it enioyeth them with great pleasure of the spirite whiles in them it is glad reioyceth Sacraments are nowe also outwardly giuen whiche doe visibly represent those thinges to oure eyes and as it were make them to enter into all our senses whiche the minde inwardlye comprehendeth considereth and meditateth vpon For because the whole action which consisteth of the words the rite or ceremonie is counted with the signe oure eyes sée the signes and all thinges which are done in the whole action of the signes all which do as it were speake Our eares heare the words and institutions of Christ Yea our very touching and tasting they also doe féele and perceiue how swéete and good the Lord is so that now the whole man as it were both body and soule caught vp into heauen doth féele and perceiue that his faith is stirred vp and holpen and to be short that the fruite of faith in Christe is passing swéete comfortable All these things haue place in them that beléeue In them that beléeue not the signes remaine as they are without life therefore these things are brought to passe by the vertue or power of faith and of the spirite working in the lawfull vse of the sacraments without faith the holy Ghost they are not felt or perceiued There is not vnlike efficacie or force also in the preaching of the word of god For when this word by parables by exāples by descriptiō is set forth to the hearers if the spirite and faith shine in their mind by these they séeme not only to heare things expoūded but to sée them with their eyes In consideration whereof I thinke Paul said O foolish Galathians who hath bewitched you that ye shuld not beleeue the truth to whom Iesus Christ was described before your eyes among you crucified for it is certeine y Christe was no where either described or crucified among the Galathiās he speaketh therefore of his plainnesse of preaching the word wherby things in déede are shewed but yet with such force and efficacie as if they were in a maner layed before their eyes There is the same reason also in sacraments which for that cause were called of them of old visible words Of these thinges in this manner intreateth Zuinglius in his booke Ad principes Germaniae contra Eggium saying Doeth not a faithful man desire when hee feeleth his faith like to fall to bee vpholden and restoared to his place and where in the whole world shall he hope to finde that more conueniently thā in the verie actions of the Sacraments so much as belongeth to all sensible thinges For let it bee that all creatures allure prouoke vs to the contemplation or beholding of Gods maiestie yet all that their allurement or prouoking is dum but in the Sacramentes there is a liuelye prouoking speaking allurement For the Lord speaketh and the elements also speake and they speake persuade that to our senses which the word spirit speaketh to our minde Howebeit hitherto all these visible things are nothing vnlesse the sanctification of the spirit go before These things he handleth more at large first in his annotations vppon the 27. cap. of Ieremie and afterward In Expositione Fidei ad regem Christianum Furthermore we read that Sainct Augustine disputinge againste the Maniches Lib. 19. contra Faustum cap. 11. said Men cannot bee gathered together into any name of Religion either true or false vnlesse they be knitt together in some fellowship of visible signes or Sacraments c. Wée acknowledging this opinion of S. Augustine fetchte from the Scriptures doe teach touching the Sacraments that we by them
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
The same also is mentioned in Luke In the Gospel of Iohn the third chapter baptisme is called Purifying In the Actes of the Apostles Peter saith to the people which demaunded what they should do Repent ye and let euery one of you be baptised in the name of Iesus Christe for the remission of sinnes Ananias also sayth to Paule Arise and be baptised wash awaye thy sinnes in calling on the name of the Lord. And now Paule himselfe saith Christ loued the church gaue himselfe for it to sanctifie it when he had cleansed it in the founteine of water in the word Wherefore the promise yea the trueth of sanctification and â—rée remission of sinnes is written and ingrauen in oure bodies when we are baptised For God by his spirite thorough the bloud of his sonne hath newly regenerated and purged againe oure souls and euen now doth regenerate and purge them And baptisme is sufficient and effectual for the whole life of man yea and reacheth and is referred to all the sinnes of all them that are baptised For the promise of God is true The seale of the promise is true not deceiueable The power of Christ is euer effectuall throughly to cleanse and wash away all the sinnes of them that be his Howe often therefore soeuer wee haue sinned in our life time let vs call into oure remembrance the mysterie of holy baptisme wherewith for the whole course of our life we are washed that we might know not doubt that our sinnes are forgiuen vs of the same God and oure Lord yea and by the bloud of Christe into whome by baptisme once we are graffed that he might alwayes woorke saluation in vs euen til we be receiued out of myserie into glorie Neither is there any doubt that Abraham in his whole life had continually in his minde the mysterie of circumcision and rested in God and the séede promised vnto him Yet I thinke that that ought diligently to be marked which S. Augustine pithily plainly hath ofteÌ„ cited That our sinnes are forgiuen or purged in baptisme not that they are no more in vs for as long as we liue concupiscence beareth swaye alwayes breedeth and bringeth forth in vs somewhat like it selfe but that they shuld not be imputed vnto vs neither that wee may not â—inne but that it should not bee hurtfull for vs to haue or had sinned that our sinnes may be remitted when they are committed not suffered to be continued De Fide operib cap. 20. And also many more of this kind Gratian reciteth Distinct 4. de Consecrat Beside that by baptisme wee are gathered together into the fellowship of the people of god Wherevppon of some it is called the first signe or entrie into Christianitie by the whiche an entraunce into the churche lieth open vnto vs Not that before wee did not belong to the church For whosoeuer is of Christ partaker of the promises of God and of his eternall couenaunt belongeth vnto the Churche Baptisme therefore is a visible signe and testimonie of our ingraffing into the bodie of Christ And it is rightly called a planting incorporating or ingraffing into the bodie of Christe For I said in the generall discourse of Sacramentes that wee first by baptisme were ioyned with Christe and afterward with all the members of Christ our brethren For Paul saith All ye that are baptised haue put on Christ But to put on Christ is to bée made one with him as as it were to be ioyned and incorporated in him that he may liue in vs and we in him For hée onely by his spirite regenerateth and renueth vs and most liberally inricheth vs with all manner good giftes which the same Apostle in another place expresseth in these words God saued vs by the founteine of the regeneration renuing of the holy Ghost whiche he shedd on vs richly through Iesus Christ our sauiour Yea and therefore Christ our Lord is baptised in oure baptisme to declare that he is our brother and we ioynte-heires with him Verie well therefore said S. August That baptisme is thus farre forceable that wee beeing baptised are incorporated into Christ and counted his members The same Aug. calleth Baptisme the sacrament of Christian felowship For we are gathered againe visibly by baptisme into the vnitie of one bodie with all the faithfull as many as haue beene are and shal be For Paule also saith By one spirite wee are all baptised into one bodie And it followeth hereby that baptisme serueth for our confession and is rightly called the token of Christian religion For it is a badge or cognizaunce wherby we witnesse and professe that wée consent and are lincked into Christian religion Wée coÌ„fesse that we by nature are sinners and vncleane but sanctified by the grace of God through Christ For if we were cleane by nature what néeded we then any cleansing But now since wee are cleansed who doubteth of the truth of God Therefore when we receiue baptisme wee truely and fréely confesse both our sinne wherein we were borne and also frée forgiuenesse of sinnes Lastly the remembrance and consideration of the mysterie of baptisme putteth vs in minde of the dueties of Christianitie and Godlines that is to say al our life long to weigh diligently with our selues of whose bodie we be made members to denie our selues and this world to mortifie our fleshe with that coÌ„cupiscences of the same and to be buried with Christ into his death that we may rise againe in newnesse of life and liue innocently to loue our brethren as our meÌ„bers with whom by baptisme we are knit together into one bodie to remaine in the bond of concord in the vnitie of the church not to followe straunge religions béeing mindeful that we are baptised into Christ to whome alone we are consecrated and farre separated and diuided from all other Gods worships or religions and to be short from all heresies Let vs thincke also that wée must constantly and valiantly fighte against Sathan and the whole kingdome of Sathan As often therefore as wée remember wée are baptised with Christes baptisme so often are these thinges put into our mindes and wée admonished of our duetie But the Apostle handleth this matter more at large in the sixt Chapter of his epistle to the Romanes where hee expresly maketh meÌ„tion that we by baptisme are made the graftes of Christ that is to say that we might growe out of him as braunches out of the vine and féele in our mindes and bodies both the death and resurrection of Christe For since we are indued with the spirit of Christ which worketh in vs our body verily dieth daily but oure spirite liueth and reioyceth in Christe To whom be glorie for euer and euer Amen ¶ Of the Lords holie Supper what it is by whome when and for whome it was instituted after what sort when and howe oft it is to be celebrated and
mingled with the wine in the cuppe the people is vnited vnto Christe and the multitude of the beleeuers is coupled and ioyned vnto him in whoÌ„ they beleeued And thus in blessing the Lords cup only water may not be offred neither in like sort may wine only For if any man offer onely wine the bloud of Christe beginneth to be without vs but if it be water only then doeth the multitude beginne to be without Christe But when they are both mingled together and are ioyned with a confused mixture betwixt them theÌ„ is there an heauenly spiritual sacrameÌ„t wrought By these words truly doth S. CypriaÌ„ shewe vnto vs a good mysterie but why doe we seeke to bee wiser than Christ and to mingle together moe mysteries than wee haue receiued of him The holy scripture maketh mention of no water but rather reporteth that the Lorde vsed nought else but meere wine For the Lord sayth Verily I say vnto you that henceforth I will drinke no more of the fruite of the vine For he plainely sayde not the wine but the fruite of the vine that herein wee shoulde make no manner of mingling But what if that the holy martyr of God himselfe Saint Cyprian hath laboured by all the meanes hee might to shewe that the only is to be followed of the faithfull in celebrating of the Lordes supper which they haue receiued of our Lord Christe himselfe And forasmuche as that testimonie doth make much to all this our treatise concerning Christes supper to be celebrated according to the words of the gospel I will recite it worde for worde out of the second epistle of the 3. book of his epistles We must not sayth he depart in any respect from the doctrine of the Gospel and those things that our maister taught did himself the scholers also ought to obserue and do The blessed Apostle in another place speaketh more coÌ„stantly and stoutly saying I meruell that you are so soone chaunged from him that called you to grace vnto another gospel which is nothing else but there besome that trouble you go about to ouerthrowe the Gospell of Christ Howbeit if we our selues or an angel from heauen do preach vnto you any other thing than that wee haue taught let him be accursed As I haue said before so say I now againe if any man preache any other thing vnto you than that whiche you haue receiued let him be accursed Since therefore neither the Apostle himselfe neither an angel from heauen can preache or teache otherwise than Christe him selfe once hathe taught and his Apostles haue preached I muche maruell from whence this custome hath growen that contrarie to the doctrine of the Gospell and the Apostles in some places water is offered in the Lords Cup whiche being taken alone caÌ„not expresse the Lords bloud And againe there is no cause déerely beloued brother that any man should thinke that the custome of certeine men is to be followed if there be any that heretofore haue supposed that water alone is to bée offered in the Lordes â—up For it must be demaunded of them whom they haue followed herein For if in the sacrifice which is christ none is to be followed but Christe doubtlesse then ought wée to hearken vnto to do after that which Christ hathe done and commaunded to bee done since he him selfe sayeth in his Gospel If you do that which I commaunde you to do I will call you no longer seruaunts but friendes And the Christ alone should be heard the Father him selfe also witnesseth from heauen saying This is my welbeloued sonne in whâ—â—e I haue delight heare him Wherefore if onely Christe is to be heard wee ought not to regard what any other before vs hath thought meete for vs to doe but what Christ did first who is before all other Neither ought we in any case to follow the custome of men but the trueth of God considering what the Lord speaketh by the prophet Isaie saying They worship me in vaine teaching the commandements doctrine of men And againe the Lord repeating the selfe same words in the gospel sayth Ye set Gods commandementes aside to establish your owne traditions And in another place he sayth He that shall breake any one of the least of these commaundementes and shal on this sort teache men shal be accounted least in the kingdome of heauen But if it be not lawful to breake the least of the commaundementes of God howe muche more heinous is it to breake thinges so greate so weightie and so muche belonging to the Lordes passion the sacrament of our redemption or else to change it into any other order by mans traditions than is instituted by God And so forth as followeth There is no man can denie but that these thinges are of authoritie euen against the authour himselfe For neither by the scriptures nor by the example of Christe can it bee proued that water was mingled with the wine at the supper As for the authorities and testimonies which the author alledgeth euery man may perceiue how litle they make to the purpose yea that they be wrested froÌ„ their naturall meaning The gospel plainly pronounceth that the Lord dranke of the fruite of the vine vnto his disciples And as often as Paule maketh mention of the cup yet teacheth hee in no place that water was mingled with the wine or that it ought to be mingled with it Wherefore these watermen that is to say they that vse water only in celebrating the Lords supper are iustly condeÌ„ned such as the Martionites and Tâ—â—tianes were Howbeit it is an indifferent matter whether you vse râ—d wine or white in the supper Againe why did not the Lord deliuer the Sacrament of the Supper vnto vs vnder one fourme of bread or wine only but rather vnder both kindes the doctours of the church by one coÌ„sent suppose this to be the cause for that he would signifie or rather testifie vnto vs that he tooke both soule flesh vpon him and gaue the same for vs and also hath deliuered our soules flesh froÌ„ euerlasting destruction For although there be 2. kinds yet do they make but one sacrament and they may not be separated Neither is their opinion of iudgemente to be allowed of who of their owne priuat or rather sacrilegious authoritie do corrupte the institution of Christ offering to the Lay people whiche do coÌ„municate the one kind only of bread graunting to priests both kinds so challenging both kinds to themselues only But Paul the Apostle receiued the authoritie from the lord himself to admit all the faithful people of Christ vnto the Lords cup and therefore let these bold fellowes consider from whome they haue receiued commaundement to put back the Layitie and to forbid them the cup whiche by the Lorde our God is graunted vnto them For Christ in plaine wordes and as it were by the spirite of prophecie foreséeing what shoulde come to passe in the Church saide
sacraments Of the gestures which the ministers doe vse in celebrating the Lords supper we can say none other thinge out of the gospel than what we haue learned The Lord toke the bread blessed it brake it distributed it c. If the minister do follow these things he néed not to be carefull of other gestures Those which at this day are by the inuention of men receiued into the celebration of the masse are so farre off from giuing any maiestie to the mysteries that they bring theÌ„ rather the more into coÌ„tempt I wil say nothing elso that may séeme more greuous The matter is indifferent whether the Churche take the supper sitting downe or going to the table whether a man take the holie mysteries in his owne hand or receiue it into his mouth at the hands of him that ministreth It is moste agréeable with the first simplicitie and institution of the supper to sit and to receiue the sacraments in a mans owne handes of him that ministreth and afterwards to breake it eate it and to dinide it vnto others For as the Lord sat at table with his disciples so he reached foorth that mysteries saying Take and diuide it among you Moreouer as there is more quietnes and lesse stur in sitting at the supper while the ministers carrie the holie mysteries about the congregation so is it well knowen by histories of antiquitie that the sacrament hath béene deliuered into the hands of the communicantes It is méere superstition repugnant to the doctrine of the Apostles to scrape the hands of that lay people that haue touched the holie sacrament of the supper Why do they not also by the same lawe scrape the lips tonge iawes of the communicants Of these things before handled springeth an other question What is to be thought of the remnaunts leauings of the Lords supper whether there ought any parte of it to be reserued and whether that whiche is reserued or shut vp ought to be adored This question séemeth to haue no godlines at al in it but to be altogether superstitions and very hurtfull For who knoweth not that bread wine out of the holie and lawfull vse appointed are not a sacrament Shall we pracéede to demaund with these Sophisters what that is which the mouse gnaweth when hee gnaweth the Lords bread These questions are most vnworthy to bee demanded and to be raked vp in holie obliuion Touching the shutting vp of the sacrament the lord teacheth vs not one word in the gospel much lesse of worshipping it Take saith hee eate and diuide it among you He saith not Lay it vp worshipp it For the true worshippers worship the father in spirit and trueth Moreouer wee read how the Lord hath plainly said in the gospel If they say vnto you beholde where he is in the desert go not foorth beholde where hee is in the innermoste partes of the house doe not beleeue He setteth downe the cause of this his commaundement For like as the lightening goeth foorth of the East appeareth in the West so shall the comming of the sonne of man be The comming againe of the sonne of man saith he shall be glorious and not obscure neither shall he come againe but to iudge bothe the quicke and the dead And therefore S. Paule the Apostle teaching vs true religion willeth vs to worshipp Christe not vppon the earth but with our mindes lifted vnto Heauen where hee sitteth at the right hand of his father And who will he so frantique I beséeche you to worshipp the holie signe for the holie thing it selfe it appeareth by the decrées made of late that these thinges were inuented by mans deuise For it is certeine that the feaste of Christes bodie commonly called Corpus Christi was instituted but of late yéeres vnder Pope Vrbane in the yéere of our Lorde 1264. as it may appeare in Clement the 3 booke title 16. the Chapter beginning Si Dominum It remaineth that we discusse the question concerning the time of celebrating the Lordes Supper and what season is méetest for the same the morning or euening whether we ought to sup together whether we must receiue it fasting or when wee haue dyned also how often we must celebrate the supper once or often or seldome It is euidently enough knowen that Christe sat downe at the table with his disciples in the euening but it followeth not héereof that the supper cannot be rightly celebrated at any other time but at euening The Lorde vppon occasion of the feast of the Passeouer and because he should bee betrayed that night did bothe eate the supper that euening with his disciples and instituted also the supper for vs Notwithstanding hee leâ—te the libertie to remoue this mysterie vnto the morning for that when we be sober then are we most méete to deale in all matters specialy in religion for which we be then fitter then when our bellyes be full of good cheere Wherefore this banquet requireth fasting and emptie guests but yet not so fastinge that a man maye not taste of somewhat a-fore-hand for his healthes sake For S. Paule sayeth If any man bee hungry let him eate at home The same Apostle also wil not haue any other feast to bee receuied together with the Lordes mysticall Supper And therefore we say that wee ought not to receiue that with other meate Tertullian writeth that Christians haue vsed oftentimes to eate other meate with it which kinde of Supper as hee writeth was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say mutuall loue or charitie borrowing the name froÌ„ loue for that there the poore were refreshed with the feastinge of the richer sorte Howbeit prouision of meate drink and other necessaryes might wel enough be made for them without the Churche Paule will not permit that in one place both publique feastes should be made and also the mysticall supper of the Lorde celebrated Furthermore how many times in a yéere the faithfull ought to receiue this Sacrament of the Lords supper the apostles haue giuen forth no commaundement but haue lefte it indifferent vnto euery Churches discretion For what is more plaine than that which S. Paule hath said As often as you shall eate of this bread and drink of this cup you shall declare the Lords death vntill he come For the Lord as the same Apostle setteth it downe first commaunding said Doe this as oft as you shal drink it in remeÌ„brance of me Howbeit let no no maÌ„ think that the celebration of the Lords supper is left so fréely vnto him that hee néed neuer to receiue it For that were no lawful libertie but most vnlawful licentiousnes They that celbrate the supper of y Lord vpoÌ„ certeine ordinary times of the yere would not haue it brought into contempt or loathed by reason of the daily frequenting For they haue some consideratioÌ„ of their owne people they would haue the supper to be celebrated worthily
treatise of the sacramēts therefore at this presēt we will do no more but touche them briefly for memories sake meaning to handle those things somewhat more largly which shall by occasion arise as they are intreated vppon But this word Cōmunion I meane the societie cōiunction or partaking of the lord Christ by the which through his spirit he doth wholy knitt and ioyne himselfe to vs and wee are made partakers of him by faith are coupled vnto him so that being by him deliuered from sinn and death we may liue in him being made heires of euerlasting life and that hée maye liue in vs and bee wholie ours as we be wholie his Neither doe wée say that the communion of the Lords body bloud is any thing else For by his body which was deliuered ouer to death for vs and by his bloud whiche was shed for the remission of our sinns it is come to passe that we being purged from oure sinnes are made his members and he now quickeneth vs and susteineth vs as food which giueth life wherevppon wee are also said to eate and drinke him as the meate and drinke of life The promise therefore wherof we made mention euen now is none other than the woord of God which declareth vnto vs that life is in Christ only For Christ deliuered his body to the death and shedd his bloud for the remission of our sinnes that we beléeuing in him maye haue life euerlasting But this promise communion of Christ is not nowe first of all giuen in the supper or by the supper For the Lord our God immediatly after the creatiō of the world promised life and remission of sinnes vnto Adam his séed through Christ afterward renued the same promise w Noe Abraham Moses Dauid and the other fathers And that the fathers did communicate with Christ were partakers of his goodnes Paul the Apostle w the whole scripture is a witnes But this so great goodnes happened not to the fathers onely For the promise was made vnto vs also and the communion of Christ was conueyed vnto vs is conueyed particularly vnto euery one of vs in holy baptisme also in the manifest preaching of the Gospel moreouer we receiue the same by faith by which we are ioyned to Christ and are made his members Therfore as we are not void without Christ before the supper but are quickened by him made his members or partners so in the verye action or celebration of the supper the promise is renued vnto vs and we renue continue that fellowship which we haue with Christ by the body and bloud of Christe spiritually truly participating his life and all his good giftes through faith And by this meanes we eate the Lords body and drinke his bloud Moreouer the Lord doth visibly declare scale vnto vs the spirituall cōmunion promise of life made through Christ by visible signes to wit the banquet of bread and wine ioyned to his word or promise namely that he is the quickening bread and drinke that we hauing receiued the signes by faith and obedience beeing therto sealed do take vppon vs the promise communion of Christe by imprinting or transferring into our bodies the seale or sacrament of the body and bloud of Christ Of which thing the Apostle hath also intreated in the first Corinth cap. 10. And also to the Rom. cap. 4. we also haue said more thereof in the generall treatise of the sacraments But before I intreate further of other ends of the supper consisting in the description thereof I wil recite what othersome allege of the promise and communion of Christ They condemne our doctrine as hereticall For they contend that the lord promised the hee would giue vnto the faithfull his very body bloud to be eaten dronken vnder the forme of bread wine therfore it must by al meanes and without al contradiction be beléeued that the bread is the Lords naturall body and the wine his bloud that these ought to be eaten and dronken not only spiritually but also corporally vnto life euerlasting And that Christ is bodily present in the supper and the the bread is his body the wine his bloud thus they proue That which the lord speaketh cānot be false for he is the trueth it selfe But he saith that the bread is his body the wine his bloud Therefore the bread and wine of the sacrament are verily really and essentially the body bloud of Christ Whiche trueth they say must simply he beléeued although reason it selfe the whole world all senses and nature it selfe be against it We answere the in déede all things are very true which the Lord hath spoken who is truth it selfe but in that sense which he himself said and vnderstood not in that meaning which we wil inforce vpō his words Wherfore before all things we must search out the true sense of the Lords words in the supper This is my body This is my bloud c. These men crye out saying that the Lords words ought to be expounded simply according to the letter For they are wordes of the testament and the same would not haue his words to be taken by a trope of figure But wee say that all the Euangelical and apostolical bookes are numbered vnder the name of the testament therefore throughout all and euery place of the Scripture nothing must be corrupted nothing added nothing taken away vnlesse we will be subiect to the curse Wée are also constreined to confesse that there be infinite sentences in the holy scripturs which if we will procéede to expound simply according to the letter we shall ouerthrow the whole scripture the true faith or we shall séeme to goe about to reproue the scriptures of lyes or contradictiō I wil bring forth one of two examples of this sort The Euāgelist S. John writeth The word became flesh Now if we wil cleaue to the very words then must we say that God was chaunged into man But forasmuch as this sense is contrary to the faith and the scriptures For God is immutable and Christ is perfect God and man without all mingling or conuerting of naturs but remayning stil in their ownepropertics and so do we admit this exposition which declareth that the word toke flesh and that God was made man And this sense is not against scripture For Paul saith that the sonne of God neuer toke vpon him the nature of angels but the séede of Abraham And therefore the eatholique fathers together with the apostle doe expoūd this word Est is by this word Assumpsit toke vppon him Whereof Theodoret hath intreated at large in his Polymorphus Dialog 1. Againe the Lord saith in the same John The father is greater than I we should make an inequalitie in adoring the Trinitie if wee should contend that the Lordes words are simply to be vnderstood without interpretation But by cōference of other
all that is their owne For if this their mysterie be vnspeakable why then do they vse these termes essentially substantially really corporally For they that speake so doe â—â—ter truly and set down the manner of his presence If the bread be supâ—rnaturally the body of Christ why thâ—â— do they ad naturally And if the bread be Christes bodie inuisibly then can it not be corporally neither can it be a true body whose propertie is to be visible Who would not laugh if hee should heare that fire burnt and gaue no heate and that light did shine and gaue no light If he be not present in qualitie quantitie and as in a place then is he not corporally present For I pray you are not qualities quantities and place belonging to the body Hearken what Augustine saith vnto Dardanus touching the presence of God Take saith he space of place froÌ„ bodies and they shal be no where and because they shal bee no where they shal not be at al. Take the bodies theÌ„selues from the qualities of bodies they shal be no where and therfore it must needes be they cannot be at all Let not vs therfore robb or spoile the Lords bodie of the properties thereof and so denie the trueth of his bodie Againe that we bring not so many contrary and absurd things into one and the same opinion we interprete the words of the Lord This is my bodie this is a memorall or remembrance of my body or else This signifieth my body Moreouer if this word Est Is be to bée vnderstoode substantiuely in the Lordes words This is my body it followeth then that the breade is chaunged into Christes body But that this is not so all our senses doe witnesse the verie substance remayning not onely the accidentes of the breade It is necessarie therefore that our aduersaries doe vnderstand that in this with this or vnder this is Christes body But so are they gone from the simplicitie of the Lordes wordes who sayde This is my body and not vnder this is my body Againe if we we be so tyed to the words aboue recited that vpon paine of sacrilege we may not starte from them an haires breadth I beséeche you then how durst Luke and Paule recite the words which belong to the cup farre otherwise than Matthewe and Marke For these two doe sette downe the wordes belonging to the cup in this sorte This is my bloude which is of the new Testament whiche is shead for manye for remission of their sinnes But they two recite them thus This cup beeing the newe Testament through my bloud whiche is shead for you And This cuppe is the newe Testament in my bloud But shal we thinke that there is no difference betwéene the bloude of Christe and the newe Testament S. Paule defineth the newe Testament after Ieremie to be a full remission of all sinnes And the self same sayth that this remission of sinnes is obteined through the bloud of Christ But who will so impudently contend as will dare to affirme that the verie cup or the wine in the cup is really and substantially the remission of sinnes What cause is there if wee holde on and sticke precisely to the letter why we should be forced to confesse that the cuppe not the wine nor the drinke is eyther the bloude of Christ eyther the newe Testament or the remission of sinnes For the Lord sayth not This wine but This cup. Howbeit in this place to avoyde absurditie wee willingly admitte a trope wherfore theÌ„ are we not indiffereÌ„t in a matter of equal importaÌ„ce Therfore like as the cup or the wine is the Testament or remission of sinnes so likewise the cup or the wine is Christes bloude and in like maner also the breade is Christes body But the cup is not substantially the remissioÌ„ of sinnes or bloud but the sacrament of Christes bloude whereby the new Testament was dedicated full remission of sinnes obteyned for vs therefore the breade is the bodye of Christe bycause it is the sacramente of the body of Christ Surely it is a strong and firme argumente that wee haue brought foorth and of no lesse force and strengthe we hope is that behinde whiche we will nowe bring foorth The Lord at the celebrating of the holy supper sayth Doe ye this in the remeÌ„brance of me These wordes do not import that we should determine them to be really present whome we ought to remember For who shall be sayde to remember those things which he beholdeth before him in presence But we must not goe from the simple signification of remembrance or memorie specially since Paule sayth Declare the Lords death vntill he come For thus wee gather thereby Hee whose remembrance is repeated vntill hee come or returne hee surely is not counted to be present but is looked for to come therfore the Lords body which was giuen for vs the remembraunce whereof is celebrated in the mysticall Supper is not present but is looked for to come Now those places touching Christes leauing the world and departing hence doe not simply admit the interpretation of the words of the supper It is expedient for you saith he that I depart For if I goe not away the coÌ„forter shal not come vnto you But if I depart from you then will I send him vnto you Also I went from the father and came into the worlde Againe I leaue the world and go to the father And againe And hencefoorth I am not in the worlde but these are in the worlde and I come vnto thee These sayinges truely are repugnaunt That he went hence That he is no longer in the world That he left the worlde and that his natural body is in the world and that verily it is giuen and receyued really and substantially in the Supper Neyther is it lawfull figuratiuely to interpret the testimonies whiche are brought foorth of Sainte Iohns Gospel concerning Christes departure For the Apostles doe confesse that the Lord spake plainely or simply without any parable In so much therefore as the Apostles do testifie that this speach of the Lord was simple and simply pronounced it is needeful that those other wordes whiche are contrarie vnto these This is my body be expounded by a figure that the Scripture be not repugnant Moreouer those places whiche to it selfe beare recorde that Christes bodie after the resurrection was circumscribed by place seene and felt which also doe make a difference betwéene Christes body clarified and the angelicall spirites where by the way we may sée that here is no place left for the deuice of the definitiue meane do not admit the bare interpretation of the solemne wordes of the Lorde The Angels say He is risen he is not here Beholde the place where they layde him Also He shall goe before you into Galilee there shall you see him And againe he him selfe saythe to his disciples Feele me and see A spirite hath not fleshe and bones as you see mee haue
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
laide not a side his true and very body 2. Cor. 5. Philip. 3. Christ â—ath a reasoâ—able soule Matth. â—0 Matth. 26. Iohn 12. Luke 22. Luke 9. The hereticall error and the sounde truethe touchinge the mysterie of Christes â—ncarnation * Aprouer biall kind of speache whereby is meante that in avoyding a lesse error he fall into a greater Of the vnitinge of Chrste his Godhead and manhood Iohn 1. â— Tim. 3. Heb. 2. Heb. 2. Christ reteineth both natures vnmeddled or vnconfounded to gether 〈◊〉 7. â—sai 9. 〈◊〉 5. Matth. 22 Psal. 110. Luke 1. Iohn 14. Marke 14. Matth. 28. Rom. 1. The Natures in Christ are not mingled or coÌ„founded Christe in one persoÌ„ remaineth vndiuided 1. Cor. 2. Actes 20. Of communicatinge of â—â—opeâ—ties Iohn 3. Heb. 2. Iohn 6. Iohn 20. The person of Christ is not diuided Matth. 8. Marke 16. Actes 1. Actes 8. Christ is king of al. Gene. 3. Luke 11. Colos 1. 2. Pet. 2. Matth. 21. Christ is a monarche Psal. 2. Psal. 110. Esai 49. Isai 16. Ierem. 23 Of the kingdome of God. Mich. 4. Rom. 24. Matth. 25. Luke 23. The kingâ—ome of God which 〈◊〉 one iâ—â—wo waiâ— â–ª â—â—nfidereâ— Gods kingdome of grace in â—arth Pro. 24. 1. Sam. 7. Howe Canst reigâ—etâ— on 〈◊〉 in â—is kingâ—ome â—poc 1. The spiritual kingdome of God. Iohn 18. The â—ounds of Christes kingdome â—n earth The seate of our King Christe 〈◊〉 1. Ephe. 5. Gods kingdome of glorie in heauen Apoc. 21. 22. The kingdome of Christe is in euerlastinge kingdome Matth. 16 Matth. 24 Dan. 7. Matth. 6. The kingdome of the world what maÌ„ner of one it is Iohn 12. 2. Cor. 4. 1. Iohn 3. Christ Ieâ—us the â—â—gh pries â–ª Psal 110. Heb. 6. Hebr. 7. Gen. 14. Hebr. 5. Psal. â— Christ is aÌ„noynted Psal. 45. Esai 61. Howe Christ our priest doth the offices of a priest Christ the teacher of the church Christ maketh intercession Christ blesseth Christ sacrificeth Christ sanâ—â—ifieth Iohn 7. Iohn 17. Of Christs priesthood Heb. 8. Heb. 13. 1. Iohn 2. Esai 4 4. Hebâ— 5. Iohn 16. Heb. 9. Heb. 10. Apoc. 1. 1. Pet. 2. Of the name of a Christian Christians are kinge and priests Christians are kinge Rom. 6. I. Iohn 5. Christians are priests Heb. 3. Heb. 13. The name of a Christian moste auncient There are but fewe Christians Esa. 66. Matth. 7. A gainste false Christians The conclusion The word Spirit is â—â—pounded Spirit is â—ayer or 〈◊〉 Iohn 3. 1. Cor. 14. Spirit signifieth an Angel. Psal. 104. Hebr. 1. Spirit signifieth life Psal. 145. 104. Gene. 6. Spirit signifieth the soule of man. Luke 23. Iohn 19. Actes 7. Eccle. 12. Spirit signifieth affection of minde Spirit signifieth spiritual motions Rom. 2. 2. Cor. 3. Spirit â—ignifieth reuelation 1. Iohn 4. Iohn 4. What the holy ghosâ— is That the â—olyghost 〈◊〉 verie God. 1. Cor. 13. 1. Cor. 12. Matth. 28. ob 25. Luke 1. 2. Pet. 1. Actes 5. 1. Cor. 3. 1. Cor. 6 1. Cor. 12. The holy ghost is neither minister â—or instrument The holie ghost is a substance not an accident Rom. 8. Gal. 5. Of the proceeding of the holie ghoste The holie ghost procedeth froÌ„ the father and the sonne Gal. 4. Matth. 10. Iohn 15. Iohn 14. Iohn 15. Iohn 5. The proceeding of the holie ghost is two-fouldor of twoe sortes Temporal proceding Eternall proceding Looke in the. 3. Sermon of this decade about the beginning 1 Pet. 1. 2. Cor. 4. â—ncreasinges of the spirite 4. Reg. 2. Iohn â— Matth. 13. 1. Sam. 16. Psal. 51. Of the effect and power of the holie ghost The holie ghost The holie ghost is the Spirite of God aâ—d of the sonne 1. Cor. 3. Rom. 8. The holâ—e ghost is the comforter Iohn 14. The holiâ— ghoste is a comforter giueth ioye and gladnesse The holie ghost is the Spirite of trueth Iohn 16. Iohn 14. The Spirit of promise Gal. 3. The holie ghost the singer of god Luke 11. Exod. 8. Looke in the. 3. Sermon of this decad what things are spoken against the heretiques called the Anthropomorphites The spirit is called water and a liuely founteine Esai 44. Iohn 7. The holie ghost is fire The holie ghost a mightie winde The holie ghost a fiâ—ie tongue The holie ghost a loue Matth. 3. â—sai 53. â—ohn â— Actes 8. â—api 7. The holie ghost oyle and aÌ„noyning 1. Iohn 2. Iere. 31. Hebr. 8. 2. Cor. 1. The holy ghost is the earnest of our inheritance Ephe. 1. 1. Iohn 4. 1. Iohn 3. The holie ghost loue or charity Rom. 5. The operations of the holie ghost Isai 1â— Wisdome VnderstaÌ„ding Counsell Strength Knowledg Feare Rom. 8. The spirit doth morâ—fie and quicken The spirit â—r holie ghost reuealeth â—he mysteries of the â—ingdome of God. 1. Cor. 2. Iohn 16. The spirite foresheweth thinges to come Actes 11. The diuers giftes of the holy ghost Gal. 5. Tertullians notatable treatise of the holy ghost Isai 11. Isai 6â— Psal. 54. Rom. 8. â— Cor. 3. Rom. 8. 1. Cor. 7. 1. Cor. 14. 1. Tim. 4. 1. Cor. 12. Mark. 3. A summe of the vnitie and Trinitie of God. Aâ— angel â—al 2 3. 1. Cor. 11. â— Pet. 2. 1. Cor. 6. â— Cor. 12. That there are angels Actes 23. Matth. 22. A. Steuchus in his 6. and. 8. booke de perenni philosophia What Angels are That Angels are created Heb 1. Coloss 1. When Angels were created Angels are Substances Heb. 1. Matth. 22. Hebr. 2. What maÌ„ner of Substances angels are Psal. 104 â–ª Bodily SubstaÌ„ces What bodies are taken of Angels Angels are incorruptible Matth. 22. 1. Cor. 15. Luke 20. Angels are moste free swifte and speedie Actes 5. Actes 1â— Iohn 5. Luk. 23. 16. Dan. 9. The strength of Angels Dan. 10. The knowledge of Angels Of the multitude and order of Angels Dan. 7. Matth. 26 Hebr. 12. The exposition of names giuen to Angels Angels Archangels 1. Thes 4. Thrones or Seates Psal. 18. Lordships Principalities Powers Cherubim Seraphim God vseth the ministerie of Angels Psal. 103. Exod. 19. Dâ—uâ— 5. Actes 10. Luke 15. Zacha â–ª 1. What the ministeries of angels are Esai â— Ezech. 3. Luke 2. 1. Pet. 1. Matth. 13. Luke 1. Matth. 2. Luke 22. Gen. 16. Actes 17. Exod. 12. Actes 12. 4. Reg. 19. 2. Reg. 24. 2. thess. 1. Apoc. 16. Psal. 34. Psal. 91. Matth. 18. Gen. 32. 4. Reg. 6. * Seruants Gene. 24. Exod. 34. 〈◊〉 10. â—an 4. We muste â—ot attribute too much vnto Angels Sainctes wil not be worshipped of vs. Actes 7. Gen. 16. Actes 27. Apoc. 22. The worâ—hippinge â—f Angels greatly coÌ„demned Marke what he thinketh of the temple builte to S. Michael in Mount Garganuâ— Of euill spirites That there are diuels What the diuel is That the diuel is a creature The diuel was not created euil Of the fall of Angels from heauen Iob. 4. 2. Pet. 2. Iohn â— Isai 14. Ezech. 2â— The diuel is euerlastingly coÌ„demned Maâ—th 25. Mark 9. Iohn 5. Daâ— â—2 Apoc. 20. Diuels are spirits and
substaÌ„ces Iob. 1. Matth. 8 Iohn 8. Marke 1. Matth. 25. What maner of bodies they be whichâ— the diuels takâ— 1. Sa. 28. â— Cor. 1â— The diuâ—â—â— quickâ—â— craftie â—ightie An infinit route of diuels Mark. 16. Matth. 12. Mark. 3 Mark. 3. Diuel A lyer Ioh. 6. Sathan oâ— an aduersarie 1. Pet. 5. Matth. 13. Matth. 4 Matth. â— Gen. 3. â— serpentâ— dâ—agon 1. Tim. 4. 1. Pet. 5. A roaring lion A murtherer A temptâ—â— An euil vncleane spirit 〈◊〉 God 〈…〉 The prince of this world cast out Princes oâ— the world The operations of the diuel Luke 22. Matth. 26. 1. Pet. 5. Gen. 3. Luke â—3 Mark. 9. Iohn 13. Matth. 12 The power of the diuel is definite or limited 1. Cor. 12. 2. thess. 2. We mustâ— fight manfully againste thâ—â—iuel buâ— we mustâ— not feare him â—latth 4. â— Iohn 5. 1. Pet. 5. Ephe. 6. 1. Cor. 10. The word Anima which we call soule is diuerslie taken The soule is breath and life Actes 20. Soule is taken for man. Leuit. 20. Rom. 13. Gen. 14. Soule a â—esire 〈◊〉 7. Soule is the spirite of man. The soule â—nd minde That there is but one soule That there â—s a soule What the soule is That souls are substaÌ„tes Luke 16. Luke 32. Apoc. 6. The soule is bodilesse or a spirit Iohn 10. Iohn 19. Luke 23. Matth. 27. Actes 7. What maÌ„ner of substance the soule of man is The soulâ—â—s neitheâ— God nor parte of God. Of the original of the soule Iob. 10. The operations powers of the soule Out of the 〈◊〉 cap. of Aâ—gust deâ—â—antitate â—â—imae Of the soule separated from the bodie The soule is immortall Of the death of soules 1. Tim. 1. 6. Gal. 1. Testimoâ—ies of the â—â—mortaâ—â—â—e of â—oules 〈…〉 Psal. 61. Eccle. 12. Gen. 3. Matth. 10. Matth. 16. Iohn 8. Iohn 8. Heb. 9. 1. Pet. 4. 1. Tim. 1. Apoc. 6. Wisd 3. All wise men haue thought that soules are immortal In what place soules liue when they are separated from their bodies Luke 16. Phil. 1. Iohn 14. Apoc. 6. â— Pet. 1. The soule returneth to the body but not before iudgment 1. thess. 4 Howe Soules should be translated to their appointed place Iohn 5. Iuke 23. At what time souls be carried vp into heauen Soules separated from their bodies doâ—â— not sleepe Soules 〈…〉 from the bodies are not caried into Purgatorie Soules are purged by the onlie bloud of Christ Iohn 3. Actes 4. 1 Pet. 1. 1. Ioh. 1. Apoc. 10. Ephe. 5. Tit. 3. Heb. 5. Gal. 2. Gal. 6. Eccles 11. That soules aâ— fully purged by the bloud of Christ Iohn 13. Iohn 17. Heb. 10. Marke 9. Of praiers for the dead 1. thess. 4. 1. Cor. 11. Aeriani coÌ„demned Matth. 8. Appearing of Spirits Deut. 18. Isa. 8. Luke 16. That souls separated from their bodies do not waÌ„deâ— in these regions Luke 12. Actes 7. Phil. 1. Gen. 25. Luke 16. Samuel 〈◊〉 his â—ath apâ—eared not 〈◊〉 Sâ—ule Sam. 28. Soules certainlie and immediately after the death of the bodie are blessed Iohn 3. The laste day of man. Iohn 5. Apoc. 14. Ecclesia a church or coÌ„gregation 1. Cor. 15. Actes 22. Synagogue What the church is The catholique church Galathi 3. The distinctioÌ„ of the church The triumphant church Reuela 7. Whence perfect holinesse procedeth 〈◊〉 12. The militant churche The holy churche beeleue â—he holie catholique church â— Cor. 6. The churche doeth comprehend the wicked The particular church Parish and parishe prieste Matth. 18. The church of God hath bene and â—halbe foreuer Matth. 28. Iohn 14. Matth. 16. The church of the diuell and Antichrist Math. 5. 6. 23. Math. 24. Howe hycrites are or may be accounted in the church of God. Matth. 12. 2. Cor. 6. Hypocrits Matth. 13 Matth. 13. Matth. 22. Matth. 3. 1. Cor. 5. 1. Iohn 2. Psal. 5â— Luke 22. Iohn 16. Al that be in the Church be â—ot the Church Rom. 9. Iohn 13. Iohn 6. Iohn 13. The visible and inuisible the outwarde inward Churche Of the outwarde markes of the church of God. Actes â— Matth. 28. Actes 2. Esai 59. Iohn 8. Iohn 10. Iohn 14. Iohn 18. 1 Cor. 12. 1. Cor. 10. How these marks declare the church What maner of Gods worde it ought to be that is the marke of the church After what sorte the SacrameÌ„ts ought to be vsed â— Reg. 12. â— Reg. 6. â—aptised of Hereâ—â—ques 〈◊〉 not reâ—aptised Of the inwarde markes of the church of God. Iohn 7. Iohn â–ª 14. 1. Iohn 2. 1. Iohn 4. Rom. 8. Galath 2. Ephe. 3. 2. Iohn 4. Iohn 6. Iohn 15. 1. Iohn 4. Iohn 1. 13. 1. Iohn 4. Rom. 12. Of the originall oâ— the church Gala. 4. 1. Pet. 1. 1. Cor. 4. Rom. 10. The churche is not builte by the doctrine of men Matth. 16. Galath 1. 1. Cor. 2. Iohn â— Iohn 1â— Iohn 10. Colo. 2. Titus 1. Matth. 15. The churche is preserued by the worde of God. Epâ—â— 4. The propheticall Apostolicall and Or thodoxicall Church Of the coÌ„tinual succession of Bishops Zacha. 11. 1. Cor. 11. Actes 2â— TertulliaÌ„ of the coÌ„tinuall succession of Pastors The doctrine of the auncient church of Rome The churche is not builte by warre or deceipte 1. Cor. 2. 1. Thes 2. Matth. 26. Luke 22. 2. Thes 2 â—sai 49. Actes 21. Actes 23. Whether the church of God â—ay erre Iohn 13. 15 Rom. 7. How the holy church is without spotte wrinkle Iohn â— 1. Tim. 3. The Church is the piller and the grounde of the truthe Exod. 32. Ierem. 8. Of the power of the church Power of consecration The power of the keyes Power of inrisdictioÌ„ Power of preaching Power of iudgment or iudicial correctioÌ„ Power to receiue What power is Luke 9. 2. kindes of power Matth. 28. Reuela 1. Reue. 3. 2. Cor. 12. In what pointes ecclesiastical power consisteth To ordeine ministers of the church â–ª Actes 1. Actes 6. Actes 13. 1. Tim. 3. Power to teach Matth. 28. Mark. 16. Rom. 1. The power of the keyes Matth. 10. 2. Tim. 4 Luke 9. Power to administer the Sacramentes Power to iudge of doctrines 1. Cor. â—4 1. Thes 3. 1. Iohn 4. To call a counsel Actes 15. Power to dispose the affaires of the church â— Cor. 13. Of the â—â—udies of the church There is one holie Church of God. Cant. 4. Ephe 4. Apoc. 22. Matth. 22. Without the church is no light or saluatioÌ„ De simplicitate Praelatorum Institut li. 5. ca. 30. Againste certeine Scismatiques For the diuersitie of doctrin Scisme must not be made 1. Cor. 8. For the vices of the ministers Scisme must not be made â—latth 23. For the diuersitie of Ceremonies scisme must not be made For the impure life of men conuersant in the churche scisme must not be made For the vnworthie partakers of the Lordes supper Scisme must not be made 2. Cor. 11. Vnitie must be kepte and scisme eschued Of the departing from the church oâ— Rome â—ho is an 〈…〉 who a 〈◊〉 A
Isai 49. Who is to be called vppon of them that pray â—sai 63. â—y whom God the Father is called vpoÌ„ Iohn 5. Iohn 14. 1. Iohn 2. Ephe. 3. What thinges prouoke man to call vppon God. Rom. 8. With whaâ— abilities â—he must bâ— furnished which coÌ„meth to pray vnto God. Dan. 9. Luke 18. Faith is 〈…〉 that 〈◊〉 â—â—mes 1. Psal. 50. Psal. 145. Esa. 65. Matth. 21. Mark. 11. Iohn 14. Iohn 16. Psal. 22. Let the life of him that prayeth be answearable to his faith Prou. 2â— Isaie 1 Iohn 9. Iere. 7. 11. Ezech. 14. Our mindâ— must bee â—fted vp â—o heauenly thinges Dâ—niel 9. Actes 10 Let prayer proceede from loue Mark. 11. Matth. 6. Matth. 5. We muste not praye with the mouthe â—nely but with the â—aâ—t Matth. 15 1. Cor. 14. Matth. 23. We must require nothing that â—s vnworâ—hy for God to graunt coÌ„trary to his lawes 1. Iohn 53. Iudith 8. â— Samu. 15 We muste continue â—n prayer 1. thess. 5. Luke 1. Abâ—c 2. Heb. 10. When we must pray Ioel. 2. 1. Cor. 7. Of the place of prayer Iohn 4. To prayeâ— in the chamber Matth. 6. The gesture of theÌ„ that pray What we must aske or pray for of God. Ephe. 6. 2. thess. 3. 1. Tim. 2. It is lawful to aske corporall goodes of the Lorde In what tongue we must pray 1. Cor. 14 Of Singâ—â—ge in 〈◊〉 church â— Paral. 29 Matth. 26 Mark. 14. Paul rebuked not them that sounge 1. Cor. 14. Ephe. 5. The manner of the aâ—ncient singiâ—g in the Churche What maÌ„â— of singing was in old time vsed Song was alwaies fre but not â—niuersally vsed Agrement in singing in the Church Gregories singing what thinges are to â—e discoÌ„mended in the vse of singing in the church Of canonicall houâ—es Dan. 6. Leuit. 26. Pro. 24. Luke 17. Actes 3. Actes 2. Trip. li. 9. Cap. 39. How we must pray Whether we be tyed to the wordes of the Lords prayer What it needeth â—o expresse 〈◊〉 dâ—sires â—nto God 〈◊〉 wordes Howe lip-labour or muche babbling is forbidden * Or debtes * Or our debters The lords Prayer deuided Father The Lords prayer offered to the Father by Christ Psal. 103. Luke 15. Our Which art in heauen 3. Reg. â— Actes 7. Hallowed be thy name The name of God. To sanctifie or hallowe Thy kingdome come Thy will be done Psal. 113. As well in earth as it is in heaâ—en To will that which God willeth is a good part of happinesse Bread. Matth. 4. Deut. 8. Oures Daylie Giue Vs. This day Pro. 30. And forgiue vs. Our debtes Luke 7. As we forgiue our debters And leadâ— vs not into c. Iames. 1. But deliuer vs froÌ„ euill Amen * Whiche â—s coÌ„monly translaâ—ed Veriâ—y Verily For thine is the kingdome power and glorie for euer â—ro 18. Of thanks giuinge We owe thankes giuing oâ—ly to God Thankes are to be giuen to God thrughe Christ Ephe. 5. Hebr. 13. The beneâ—â—tes of God must be acknowâ—edged How the godly giue thankes vnto God. Psal. 8. 2. Sam. 7. ThaÌ„ks giuing a sacrifice Psal. 50. Psal. 116. Ose 24. Mala. 1. Of the force or vertue of prayer A signe DiuisioÌ„ of signes out of S. Augustine Iohn 12. Marke 14. Matth. 9. Signes disâ—inguished accordinge to their â—imes Matth. 12. Iosue 4. Iudg 6. Of signes some are giuen of men other some ordeined of God. Signes giuen of men Ezech. 4. The diuersitie of signes giuen of man. Matth. 26. Gal. 2. Iudg. 2. Signes giuen of God. The diuersirie oâ— Signes giuen by God. Signes wonders Luke 21. Miraculous â—ignes Esai 38. Signes paâ—adigmatical or for example Iere. 27. 19. 28. Matth. 18. Sacramental signes are seuered froÌ„ other signes with which theâ— haue many things common Sacrament What a Sacrament is Sacrament taken for â—â—orth Souldiers eath What a mysterie is Matth. 13. Ephe. 3. Matth. 7. What a Simbol is Onelie God is the authour of SacrameÌ„ts Esai 66. Leuit. 10. SacrameÌ„ts are to be receiued as it were at the handes of Christ 1. thess. 2. Marke 16. Matth. 28. Luke 10. Matth. 21. 1. Cor. 11. Why Sacramentes were instituted vnto vs in visible things ChrysostoÌ„e touching the cause of sacraments Iohn 3. Iohn 3. The lorde is to be praised for instituting sacramentes The wisdome of God shineth in thâ—â—nstitution of the SacrameÌ„ts The manner of making leagues or couenaunts Gene. 15. The number of sacraments WholsoÌ„e â—â—tes of the church are â—ot conâ—emned In his booke against 〈◊〉 Sacraments coÌ„sist of the signe and the thing signified Mark. 1. Actes 2. Matth. 26 Luke 22. Signes external and in warde thinges Signes earthly visible thinges heauenly inuisible The word and rite Promise ceremonie What is vnderstood by the worde iâ— the sacraments â— Reg. 5. 〈…〉 In the naÌ„e of the lord Iesus Christ the feeble are healed Actes 4. Actes 4. Actes 19. The place of Paule in the. 5. to the Ephe. is expounded Tit. 3. Iohn 15. Rom. 10. Actes 15. The â—ordes â—poken do â—ot form 〈◊〉 make sâ—â—raments â—ffâ—ctuall Whether by blessing the nature of thinges are changed Num. 20. Exod. 7. Iohn 2. Exod. 15. Exod. 7. 4. Reg. 6. The omnipotenciâ— of God. Gen 1. Of the worde Blessing â— Coâ— 10. Thankesgiuing blessing For what â—â—pose â—ords are 〈…〉 of what 〈◊〉 they 〈◊〉 Eccle. 12. Authours of gatheâ—inges he â—â—leth wise men bicase they gather the sayings of the wiâ—er â—orte of men in theire bookes Howe the power of almightie God is attributed to the worde Of true anctificaion or consecraâ—ion â— Tim. 4 Actes 10. Howe our Sacraments are confecrated The signe and the thing signified doâ—reteine there seuerall natures in the sacraments The wicked are not partakers of the thing signified in the sacraments The affinitie of the worde of God sacraments Heb. 4. Matth. 3. Pet. 3. The scripture maketh difference beetweene thâ— ministerie of man the operation of the spirit Iohn 3. 1. Cor. 3. The opinion of the Papistes touchinge transubstantiatioÌ„ is coÌ„futed That bread anâ— wine remaine in their substaÌ„ces afteâ— consecration Whether the bread and wine for their former substance are so called after consecration Coloss 2. 1. Tim. 6. The counsell of Laâ—eran was in the yeare of of the lorde 1215. Of the sacramental vnion It is declared how in SacrameÌ„ts the signes and the things signisied are ioyned together Signes borowe the names of things signified Circumcision The paschallamb Sacrifices Rom. 8. Hebr. 10. Zacha. 3. Isai 33. Iohn 1. 1. Pet. 1. Baptisme Actes 22. 1. Cor. 6. The supper of the lorde Sacramesâ—cal and figuratine speaches The maÌ„ner of speach which we daylie vse The auncient fathers moved no contentioÌ„s about the sacrameÌ„ts It is not saide the rocke signifieth Christ but the rocke is Christe Their error which will not haue sacramental speeches expouÌ„ded sacramentally Carnal boÌ„dage and seruile weaknesse How a figâ—ratiue speach is to be receiued and acknowledged The wordes of our sauior in the 6. of Iohn doe mak much for the in