the Lord neither faint c. 295 3 Whom the Lord loueth he chasteneth whom he chasteneth c. 919 3 Honour the Lord with thy substance and the firstlings of all thine increase c. 289 3 Let mercie or well doing and faithfulnesse neuer depart from thée c. 289 5 Be glad with the wife of thy youth let her be as the beloued hinde and pleasaunt Roe c. 238 6 God hateth a false witnesse c 320 6 Goe to the Emmet thou sluggard consider her wayes and learne to be wise c. 269 6 He that goeth in to his neighbours wife and toucheth her cannot be vnguiltie c. 232 6 May a man take fire in his bosome c. Euen so he that goeth in to his neighbours wife c. 232 16 Prophecie is in the lippes of the king therefore his heart c. 219 16 God created al thinges for his owne sake yea the vngodly against c. 494 17 The Lord doth as greatly hate the magistrate that acquiteth a wicked person as him that coÌ„demneth an innocent man c. 168 17 Whosoeuer rewardeth euill for good euill shall not depart from his house c. 153 18 The name of the Lord is a strong tower the righteous runneth c. 659. 951. 19 The thought of a foole is sinne and a slanderer is hared of men c. 323 19 A false witnesse shal not escape vnpunished c. 320 20 Two manner of weightes and two manner of measures c. 271 20 Godlines and trueth preserue the king and in godlines c. 178 20 He that despitefully taâ—nteth his father and despiseth the old age of his mother c. 153 21 The kings heart is in the hand of the Lord like as the riuers of water he may turne it c. 638 21 Whosoeuer stoppeth his care at the crie of the poore he shall crie c. 289. 918. 23 Who hath woe who hath sorrow who hath strife c. 239 24 My sonne feare thou the Lord and the king and kéep no companie c. 219 24 The iust man falleth and riseth seuen times in a day c. 700 25 As it is not good to eate much honie so c. 605 25 A man that refraineth not his appetite is like a citie which is broken downe c. 715 28 The woords of a talebearer be as though they were simple c. 323 28 He that turneth his care from hearing the Lawe his prayer shal be c. 923 28 Whosoeuer hideth his iniquities or doth as it were defend theÌ„ nothing shal go well c. 571 29 The rodd and correction giueth wisedom but the child that tunneth at randon c. 161. 30 Two thinges haue I required of thée denie â—â—e them not before I die c. 947 31 The praise of a good housewife c. 268 ¶ Out of Solomons Ecclesiaste or Preacher 7 IT is better to heare the rebuke of a wife man than the song of a foole c. 323 12 The words of the wiâ—e are like prickes and nailes that go through c. 978 ¶ Out of the Canticles or Ballads of Solomon 4 ONe is my done and my beloued c. 841 ¶ Out of the Prophete Isaie 1 IF ye will bâ—e willing and obediâ—nt ye shall eate the good of the laâ—â— c. 641 1 Thus saith the Lord Thoughe your sinnes bee as redd as scarlet they shal be made whâ—ter c. 567 1 Though â—â— make many prayersm yet will I heare nothing aâ— all c. 918. 923. 2 Their land is full of vainâ— gods oâ— idols before the workes of â—heir hande haue they bowed â–ª c. 650 2 They shall turne their swordes into spades and their 〈◊〉 â—nto sythâ—s c. 207 3 I will giue them children to bee their kinges and infantes shal rule them c. 173 3 〈◊〉 to the iust that it shall goâ— weâ—l with him â—or hee shal eate c. 4â—3 3 The Lord shall enâ—er into iudgement wiâ—h the elders and pâ—incâ—s of the people â–ª c 280 4 Let thy name be called vpon vs c. 655 5 The vineâ—ard of the Lord of hostes is the house of Israel c. 863 6 Holie holie holie is the Lord God of Sabbaoth Heauen earth are full of his glorie c. 740 7 Behold a virgin shal conceiue bring forth a sonne c. 63 688. 692 9 A childe is borne vnto vs and a sonne is giuen vs c. 692 11 The spirite of the Lord shal rest vppon him the spirite of wisedome and vnderâ—â—anding c. 727. 729 16 And in mercie shall the seate be prâ—pared and he shal sit vppon it in truth c. 669 5. 28. Gods threateninges against drunkards c. 241 23 Their occupying also and their wares shal be holy vnto the Lord c. 288 26 Goe my people enter into thy chambers and shutt the doores after thée c. 310 29 This people honoureth mee with thâ—ir lippes but their heart is farre from mée c 652 33 The Lord is oure Iudge the Lord is our Lawe giuer c. 905 38 Thou shall die and not liue c. 917 40 Who hath measured the waters with his 〈◊〉 Who hath measured hâ—auen with his spanne c. 622 40 Behold al people to witt compared to GOD are in comparison of him as a drop of a bucket ful c. 119 40 Lift vp your eyes on high and consider who hath made these thinges c. 621 41 They cannot foretell or knowe thinges to come hereafter neither yet can do good or euill c. 676 42 I the Lord HV or I my selfe is my name and my glorie I will not giue to an other c. 609. 623. 658. 686 42 The Lord shall come forth lâ—ke a Giant hee shal take stomache vnto him like a man of warre c. 610 42 I I am hee that blott out thy transcressions and that for mine owne sake c. 568 42 Behold my sonne whome I haue chosen my beloued in whome my soule is pleased c. 634 41 I will powre water vppon the thâ—rstie and flouds vpppon the drie ground c. 707. 725 44 None considereth with hâ—mselfe of this matter and sayth One peâ—ce of the wood I haue burnt in the fire c. 650 44 I will powre my spirite vppon thy seede and my blessing vppon thy stcke c. 725 45 I haue sworne by mine owne selfe the word of righteousnes shal goe out of my mouth c 686 45 I am I am the Lord and there is no Sauiour without me A last God and a sauiour c. 685. 45 Haue not I the Lord and there is none other God beside mee c. 494. 624. 658. 49 Kinges are called noursing fathers and Quéenes noursing mothers c. 432 49 I will lift vp mine hands vnto the Gentiles and set my staÌ„dard to the people c. 180. 699 49 Can a woman forget her child and not haue compassion on the sonne c. 644. 919 52
labour and bring it to an ende For whosoeuer hath sayth the Lorde him selfe in the Gospell to him shall be giuen that he may haue the more aboundance And euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened Whervpon S. Iames the Apostle sayth If any of you lacke wisdome let him aske of God whiche giueth to al men liberally that is willingly not with grudging neyther casteth any man in the teeth and it shall be giuen him Where by the way we sée our dutie which is in reading and hearing the worde of God to pray earnestly and zealously that we may come to that ende for the whiche the worde of God was giuen and reuealed vnto vs But as touching that matter we will say somewhat more when we come to declare in what maner of sorte the worde of God ought to be heard Nowe bycause I haue sayde that the worde of God is reuealed to the intente that it maye fully instructe vs in the wayes of God and our saluation I will in fewe wordes declare vnto you dearely beloued that in the worde of God deliuered to vs by the Prophetes and Apostles is aboundantly contained the whole effect of godlynesse and what thinges soeuer are auaileable to the leading of oure liues rightly well and holyly For verily it must néedes be that that doctrine is full and in all pointes perfect to which nothing ought eyther to be added or else to be taken away But such a doctrine is the doctrine taught in the worde of God as witnesseth Moses Deuter. 4. 12. and Solomon Prouerb 30. What is he therfore that dothe not confesse that all pointes of true pietie are taught vs in the sacred Scriptures Furthermore no man can denie that to be a most absolute doctrine by which a man is so fully made perfect that in this worlde he may be taken for a iust man and in the world to come be called for euer to the companie of god But he that beleeueth the word of God vttered to the world by the Prophetes and Apostles and liueth thereafter is called a iust man and heire of life euerlasting That doctrine therefore is an absolute doctrine For Paule also declaring more largely and fully the same matter sayth All Scripture giuen by inspiratiō of god is profitable to doctrine to reproue to correction to instruction whiche is in righteousnesse that the man of God may be perfect instructed to all good workes Ye haue brethren an euident testimonie of the fulnesse of the worde of god Ye haue a doctrine absolutely perfect in al points Ye haue a most perfect effect of the word of God bicause by this doctrine the mā of God that is the godly and deuoute worshipper of God is perfect being instructed not to a certaine fewe good workes but vnto all and euery good worke Wherein therfore caust thou finde any want I do not thinke that any one is suche a sot as to interprete these wordes of Paule to be spoken onely touching the olde Testament séeing it is more manifest then the daye light that Paule applyed them to his scholer Timothie who preached the Gospell and was a minister of the newe Testament If so be then that the doctrine of the olde Testament be of it selfe full by howe much more shal it be the fuller if the volume of the newe Testament be added there vnto I am not so ignoraunt but that I knowe that the Lorde Iesus both did and spake many things whiche were not written by the Apostles But it followeth not therefore that the doctrine of the worde of God taught by the Apostles is not absolutely perfect For Iohn the Apostle and Euangelist doth freely confesse that the Lord did many other things also whiche were not written in his booke But immediately he addeth this and sayth But these are written that ye might beleue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name He affirmeth by this doctrine whiche he conteined in writing that faythe is fully taught and that through fayth there is graunted by God euerlasting life But the ende of absolute doctrine is to be happie and perfectly blessed Since then that that commeth to man by the written doctrine of the Gospell vndoubtedly that doctrine of the Gospell is most absolutely perfect I knowe that the Lord in the Gospell sayde I haue many things to tell you but at this time you can not beare them But therwithal I know to that he immediatly added this saying But when the spirite of trueth shall come he shall leade you into all trueth I knowe furthermore that the spirite of trueth did come vpon his disciples and therefore I beléeue that they according to the true promise of Christ were led into all trueth so that it is most assuredly certaine that nothing was wanting in them But some there are whiche when they can not deny this do turne them selues and saye that the Apostles in déede knewe all things but yet taught them not but by word of mouth only not setting downe in writing al those things whiche doe appertaine to true godlinesse As though it were likely that Christ his most faithful Apostles would vpon spite haue kept back any thing from their posteritie As though in deede he had lyed which sayd These things are written that in beleeuing ye might haue life euerlasting Iohn therefore did let passe nothing whiche belongeth to oure full instructing in the fayth Luke did omit nothing Neyther did the rest of the Apostles and disciples of our Lord Iesus Christ suffer any thing to ouerslip them Paule also wrote fourtéene sundry Epistles but yet the most of them cōtained one and the selfe same matter Whereby we may very well coniecture that in them is wholy comprehended the absolute doctrine of godlynesse For he would not haue repeated one and the selfe same thing so often to so many sundry men if there had yet bene any thing else necessarie more fully to be taught for the obtaining of saluatiō Those things vndoubtedly woulde he haue taught and not haue rehearsed one and the same thing so many times Verily in the thirde chapter of his Epistle to the Ephesians he dothe affirme that in the two firste chapters of the same his Epistle he did declare his knowledge in the Gospel of Christ God saith he by reuelation shewed the mysterie vnto me as I wrote before in fewe wordes whereby when ye reade ye may vnderstand my knowledge in the misterie of Christe And this spake he touching that one and onely Epistle yea and that too touching the two firste chapters of that one Epistle Whervnto when the moste large and lightsome Letters or Epistles of Sainte Paule him selfe and also of the other Apostles are added who I praye you vnlesse he be altogether without sense will once thinke that the Apostles haue left in writing to vs their posteritie a doctrine
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
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
he shall giue you an other comforter c. 625. 723. 816 14 I go to prepare a place for you and will come againe c. 70. 1092 14 Whosoeuer knoweth my commaundementes and keâ—peth them he it is that loueth me c. 462. 822 14 The father is greater than I c. 28 14 Lord shewe vs the father and it sufficeth c. 620 14 Let not your heart be troubled or vâ—â—ed you beleeue in God c. 59 684 14 I will receiue you euen vnto my self that where I am there may ye be also c. 768 14 Haue I bene so long with you and do ye not yet knowe me c. 620 14 I am the way the truth and the life c. 662. 920 17 For their sakes sanctiste I my selfe that they also might be sanctified in truth c. 706 14 Whatsoeuer ye shall aske in my name that will I do c. 707. 922 14 In that day ye shall know that I am in my father and you in me c. 825 15 I am that true vine and my father is the husbandman Euerie braunch c. 863 15 You shall beare witnesse bicause ye haue ben with me from c. 872 15 Nowe are ye cleane throughe the word which I haue spoken vnto you c. 974 15 This is my commaundement that ye loue one an other c. 96 15 The seruant is not greater then his maister if they haue persecuted me c. 316 15 If I had not come and spoken vnto them they had had wherwithall c. 510. 15 I am the vine ye are the braunches As the braunch can not beare c. 454 15 He that hath not the spirite of Christe is none of his c. 825 16 Verily verily I saye vnto you ye shall wéepe and lament c. 292 16 Hetherto haue ye not asked any thing in my name aske and ye shal receiue c. 434 16 I went out from the father and came into the worlde I leaue the world and goe vnto the father c. 625 16 It is expedient for you that I depart For if I goe not away the comforter shall not come c. 728 1091 16 When the comforter shal come whome I will sende vnto you from the father c. 723 16 They shal driue you from their Synagogues and the time shall come c. 316 16 Lord to whome shall we goe Thou hast the word of eternall life c. 819 16 I haue many things to tel you but at this time you can not c. 18 17 This is eternall life to knowe thée the true GOD onely c. 59. 620 17 Father the houre is come glorifie thy sonne c. 684 17 And nowe O father glorifie thou me with thine owne selfe with the glorie whiche thou gauest me with thee before this world was c. 686 18 For this cause was I borne and for this cause came I into the world that I shoulde beare witnesse vnto the truth c. 701 18 Who so is of the truth wil heare my voyce c. 822. 827 18 My kingdome is not of this world c. 218 18 If my kingdome were of this world then wold my seruants surely fight c. 700 19 We haue a lawe and according to our lawe he ought to dye c. 683 19 In Christe there was not one bone broken c. 366 20 The Lorde came vnto his disciples and sayde Peace be vnto you c. 902 20 Whose sinnes ye forgiue they are forgiuen them c. 83. 871. 528 20 But these are written that ye might beléeue that Iesus c. 17 21 When thou wast yonger thou gâ—rdedst thy selfe and wentest whether c. 302 21 Féede my shéepe c. 866. 878 Out of the Actes of the Apostles 1 DEparte not from Ierusalem but waite for the promise of the father c. 1032 1 Peter calling a Church together speaketh of placing an other Apostle in the stead of Iudas c. 837 2 They were continuing in the doctrine of the Apostles and in communicating and in breaking of breade and in prayer c. 1081. 1113 2 WheÌ„ they heard this they were pricked in their hearts and sayde to Peter and the c. 571 2 There were dwelling at Ierusalem certeine Iewes religious men of all nations that are vnder heauen c. 1115 2 Repent and be ye euerie one baptised in the name of Iesus Christe c. 821. 902. 968. 989 1061 2 That Christe is risen againe it is proued by the testimonie of Dauid vttered by Saint Peter in a certeine Sermon c. 68 2 Saue your selues from this froward or vntoward generation c. 858 2 All which beléeued were ioyned in one c. 261 3 Men and brethren what shal we doe To whome Peter answered Repent and be baptised c. 582 3 I knowe ye did it through ignoraunce Nowe therefore turne you c. 517 4 None of them sayde that any thing was his of that which he possessed c. 261 4 If we at this day be examined of the déede done to the sicke man c. 972 4 In the name of the Lord Iesus arise vp and walke and they c. 972 5 The Priests put the Apostles in the common pryson but the Angel of the Lorde c. 735 5 Howe is it that sathan hath filled thine heart to lye vnto the holye Ghost c. 717 5 We ought to obey God more thaÌ„ men c. 146 6 The Church of Antioche ordeine and send Paule and Barnabas c. 837 6 At Ierusalem there was Colleges or Synagogues of Libertines Cyreneans Alexandrines Cilicians and Asians c. 1115 7 And when fourtie yeares were expyred there appeared vnto him in the wildernesse of mount Sina an Angel c. 743 7 They stoned Stephan calling on and saying Lorde Iesu receiue my spirite c. 715 7 He that is highest of all dwelleth not in temples made with handes c. 1004 8 And deuout men carried StephaÌ„ to his buriall and made greate lamentation ouer him 697 8 The Eunuche of Candace Guéene of Aethiopia read the holie Scriptures c. 871 8 Sée here is water what letteth me to be baptised c. 1006 6 Giue me this power also that on whome so euer I lay my handes c. 587 8 Thy monie perishe with thée bicause thou hast thought that the gift of God c. 587 8 Thou hast neyther part nor fellow shippe in this businesse bycause thy heart is not right in the fight of God c. 1051 9 Saule Saule why persecutest thou me c. 586 9 He will tell thée what thou must doe c. 871 10 Ye know that I being called by GOD did goe to the Gentiles c. 424 10 Cornelius indued with Gods grace he and his housholde become the Church of God c. 861 10 Of a truth I perceiue that there is no respect of persons with God but in euerie nation c. 546 10 Arise Peter slea and eate
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
consist in hearing and following the word of God and that contrarily calamities and miseries doe rise by the coÌ„tempt and neglecting of the same For Ieroboam the first king of the seperated Israelites letting passe the word of God did ordeyne new rites to worship the Lord by and erected new temples but by so doing hee ouerthrew himselfe his house and all his kingdome After him doth Baasa succeede both in the kingdome idolatrous religion which was the cause why he his were vtterly destroyed Then followeth Amri the father of Achab who for augmenting idolatrous impietie is horriblie slaine with all his family so that not one of his escaped the reuenging sword of Gods anger ielousie And for because Iehu was faithfull valliant in killing those tyraunts in dispatching Baals priestes rooting out of idolatrous superstition the Lord doth promise say vnto him Because thou hast zealously done that which thou hast done according to all that is right in my sight therefore shall thy children vnto the fourth generation sit on the seat of Israel And wee read verily that his sonnes and nephues were notable Princes which succeded in the kingdome euen Ioachas Ioas Ieroboam the second of that name and Zacharias The other kinges as Sellum Manahe Pekaiah Peka and Osee had their kingdome altogether like to the kingdome of the sonne of Iosâ—as to wit in a seditious troublesome a most miserable taking For they despised the mouth of the lord Therfore were they vtterly cutt off and for the most part either slaine or carried away captiue by their enimies the Assyrians From the diuision of tbe people into two seuerall kingdomes after the death of Solomon there were in number 19 kinges of Israell and 18. of Iuda The kings of Israell altogether reigned about 272. yeares and they of Iuda about 393. Now by the space of so many yeares in the most renowmed peculiar people of God which was as it were a glasse set before the eyes of all nations to view and behold themselues in there might the truest causes of felicitie calamities of all kings kingdoms in the whoale world be so liuely represented and perfectly paynted that there should bee no neede to fetch from else where a more plaine and euident demonstration of the same And yet for al that wee are not without other forreigne examples wherby to proue it For the Pharaoes of Aegypt were the destruction both to themselues and also to their kingdome by their stubborne rebellion against Gods word Againe Darius Priscus and the great Nabuchodonosor enioyed no small felicitie because they despised not the counsells of Daniel Balthazar king of Babylon a despightfull contemner of God and his word is in one night destroyed with all his power Babylon the most auncient and famous citie of the world is taken set on fyre sacked and ouerthrowne and the kingdom translated to the Medes and Persians Neither were the kinges of Persia vnfortunate at all I meane Cyrus and Darius otherwise called Artaxerxes because they fauoured the word of God and did promoate his people and true religion But on the other side wee read that Antiochus syrnamed Epiphanes was most vnfortunate who as it were making warre with God himselfe did most wickedly burne and make away the bookes of holy Scripture Furthermore wee haue as great stoare of examples also euen out of those Histories which followed immediately the time of Christ his ascension For so many Romane Emperours kinges and Princes as persecuted the preaching of the Gospell and Church of our Lord Iesus Christ aduaunced idolatrie and superstitious blasphemie so many I say did die a foule and shamefull death Of this are Eusebius and Orosius renowmed Historiographers assured witnesses Againe S. Augustine lib. 5. de Ciuit. Dei affirmeth that incredible victories verie great glorie and most absolute felicitie hath beene giuen by God vnto those kinges which haue in faith sincerely embraced Christe their Lord and vtterly subuerted idolatrie and superstitious blasphemie It is euident therefore that felicitie commeth by good will and obedience to the word of God that all kings and kingdoms shal be vnhappie which forsake the word of God and turne themselues to mens inuentions And this I haue I trust declared hetherto so plainly that the hearers may seeme not onely to vnderstand but also to see before their eyes and as it were to feele with their hands the pith and materiall substaunce of this whole treatise But wherunto doth all this tend That your Royall maiestie forsooth may vndoubttingly know be assuredly persuaded that true felicitie is gotten and reteyned by faithfull studie in the word of God to witt if you submit your selfe altogether and your whoale kingdome to Christe the chiefe and highest Prince if throughout your whoale realme you dispose and order religion and all matters of iustice according to the rule of Gods holy word if you decline not one haires breadth from that rule but studie to aduaunce the kingdome of Christ and goe on as hetherto you haue happily begon to subuert tread vnder foote the vsurped power of that tyrannicall Antichrist Not that your maiestie needeth any whit at all mine admonitions or instructions For you haue vndoubtedly that heauenly teachâ—r in your minde I meane the holie Ghoste which inspireth you with the verie true doctrine of sincere and pure religion Your Maiestie hath the sacred Bible the holiest booke of all bookes wherein as in a perfect rule the whoale matter of pâ—etie our true saluation is absolutely conteyned and plainly set downe Your Maiestie hath noble men and many Counsellours belonging to your kingdome faithfull valliaunt and skilfull heads both in the lawe of God and men who for their wisedome loue that they beare to the sincere truâ—th are greatly commended amonge forreigne nations And for that cause all the faithfull doe thinke and call your maiestie most happie But that happie king Ezechias although hee did especially vse the helpe of those excellent men Esâ—â— and Micheas did not yet despise faithfull admonishers euen amonge the 〈◊〉 sort of Leuites neither thought they that in admonishing the king theâ— lâ—st and 〈…〉 labour in vaine I therefore hauing good affiaunce in your 〈◊〉 good aâ—d godlâ—disposition do verily hope that this short discourse of mine touching the true causes of the felicitie and calamities of kinges and kingdoms shall haue a proâ—iting place with you Euen I which 12. yeares since did dedicate vnto your father of famous memorie Henrie viij a booke touching the authoritie of the holie Scripture and the institution and function of Bishopps against the Pontificall chuffes of the Romishe superstition and tyrannie and now by experience know that that labour of mine brought forth no small fruite within the realme of England am now so bold againe as to dedicate these my Sermons vnto your Royall maiestie In these Sermons I handle not the least and lowest points or places of Christian religion the
shal be stricken wyth the griefe of infamie contempte and iniurie done vnto vs Also at the death of oure friendes nature will moue vs to shedd teares for their sakes But this must still be the ende of our thoughts whie the Lord would haue it so Let vs therefore followe his will. Thus much hath hée Wherefore the faithfull being once ouertaken and entangled wyth calamities doe chieflie remedie their miseries with patience Which as Lactantius sayeth is the quiet bearing wyth an indifferent minde of those euills which are eyther layde or doe fall on our pates For the faythfull man by patience hauing his eyes thoroughly fastened vppon the woord of God doeth in fayth and hope sticke faste to God and cleaue to his woord hée suffereth all aduersities whatsoeuer bechance him moderating alwayes the griefe of his minde and paynes of his bodie wyth wonderfull wysedome so that at no time being ouercome with the greatnesse of griefe or sorrowe hee doeth reuolte from GOD and his woord to doe the thinges that the Lord hath forbidden By patience therefore hee vanquisheth himselfe and his affections heâ— ouercommeth all calamities and standeth stil steadfaste with a quiet minde and well disposed heart to Godwarde And althoughe the faythfull doe with patience suffer all thinges yet doth hee finde faulte wyth the thinges that are wicked and hardly beare wyth oughte that is againste the trueth For oure Sauiour Christe Iesus the onely perfecte example of patience did most patiently yéeld his handes and his whoale bodie to bée bounde of the wicked and yet neuerthelesse hee reproueth their iniquitie saying Yee are come foorth as to a theefe with swoordes and stanes althoughe I was daily with you in the temple but this is your houre and power of darcknesse To this nowe belongeth that excellent description or liuely image of patience layd downe by Tertullian in woords as followeth Goe to now let vs see the image and habite of Patience Her countenaunce is calme and quiet her forehead â—mooth without furrowed wrinckles which are the signes of sorrowe or anger her browes are neuer knit but slacke in cheareful wise wyth her eyes caste comely downe to the ground not for the sorrowe of any calamities but onely for humilities sake Vpon her mouth shée beareth the marke of honour which silence bringeth to them that vse it Her colour is like to theirs that are nigh no daunger and are guiltlesse of euill Her head is often shaked at the diuel and therewithal she hath a threatening laughter Moreouer the cloathes about her breasts are white and cloase to her bodie as that which waggeth not with euery wind nor tosseth vp with euery blast For shée sitteth in the throane of that most méeke and quiet spirite which is not troubled with any tempest nor ouer cast with any clouds but is plaine open and of a goodly clearenes as Helias saw it the third time For where God is there also is patience his darling which he nourisheth Moreouer the blessed martyr Cyprian in his Sermon de bono patientiae reckoneth vpp the force or workes of patience and saith Patience is that which commendeth vs to God and preserueth vs Patience is that whiche mitigateth anger which brideleth the tongue gouerneth the mind kéepeth peace ruleth discipline breaketh the assaults of luste kéepeth vnder the force of pride quencheth the fire of hatred restrayneth the power of the riche relieueth the néede of the poore maynteyneth in maydens vnspotted virginitie in widowes chastitie in married people vnseperable charitie which maketh humble in prosperitie constante in aduersitie méeke in taking iniurie which teacheth thée to forgiue quickely those the offend thée and neuer ceasse to craue pardon when thou offendest others which vaÌ„quisheth temptations whiche suffereth persecutions and finisheth with martyrdome This is that which groundeth surely the foundations of our fayth this is that which doth augment the increase of our hope this is that which guideth vs so that wée may kéepe the way of Christe while wée doe goe by the sufferinge thereof this is that which maketh vs continue the sonnes of God while we do imitate the patience of our father Thus much Cyprian To this if it please you you may add for a conclusion that short but verie euident sentence of the Lord in the Gospell Through your patience possesse your souls and these words of the Apostle Cast not away your confidence which hath great recompence of reward For ye haue neede of patience that after ye haue done the will of God ye might receiue the promises For yet a verie little while and hee that shall come will come and will not tarrie And the iust shal liue by faith if he withdraw himselfe my soule shall haue no pleasure in him Wee are not of them which withdrawe our selues vnto perditioÌ„ but wee perteyne to faith vnto the winning of the soule But since patience is not borne in together with vs but is bestowed of God froÌ„ aboue wée must beséech our heauenly father that hee will vouchsafe to bestowe it vppon vs according to the doctrine of Iames the Apostle who saith If any of you lacke wisedome let him aske of God which giueth to all men indifferently and casteth no man in the teeth and it shal be giuen him But let him aske in faith nothing wauering Nowe the sound hope of the faithfull vpholdeth Christian patience Hope as it is now a dayes vsed is an opinion of thinges to come referred commonly as well to good as euill things but in verie déede Hope is an assured expectation or looking for of those things which are truely and expressely promised of God and beleued of vs by faith So then there is a certaine relation of hope to faith and a mutuall knott betwixte them both Faith beléeueth that God sayth nothing but trueth and lifteth vpp our eyes to god And hope looketh for those thinges which fayth hath beléeued But how shouldest thou looke for ought vnlesse thou knowest that the thing that thou lookest for is promised of God and that thou shalt haue it in time conuenient Faith beleueth that oure sinnes are forgiuen vs and that eternall life is thorough Christe our redéemer prepared for vs nowe hope looketh and patiently wayteth to receiue in due time the things that God hath promised vs howsoeuer in the meane time it be tossed with aduersities For hope doth not languish nor vanishe away althoughe it seeth not that which it hopeth yea it quayleth not although that things fall out cleane crosse and contrarie as if the thinges which it doth hope were nothing so And therfore Paul said We are saued by hope But hope that is seene is no hope For how can a man hope for that which hee seeth But and if we hope for that wee see not then do wee with patience abide for it Abraham hoped that he should receiue the promised land when as yet he possessed not one foote of ground in it
bearries either a vine figgs So can no fountaine giue both salt water and fresh also Verily since God hath giuen to man a toÌ„gue that by the meanes of it one man may know an others meaning that it may blesse or praise God and do good to all men it is altogether requisit that it should bee applied to the vse that it was made for that thereby a man out of a good hart might vtter good talk cleare froÌ„ deceipt hurt from blasphemie and raylings and from filthie speaking But it is best for vs by partes more neerely to sift the special points of this precept or argument First of all in this coÌ„maundement it is forbidden euery man in the Court before a Iudge to beare false witnesse Therfore al witnesse bearing simplie is not forbidden vs but false witnessing only Doe not speake saith he false witnesse It is lawfull therefore to be are true witnesse especially if a magistrate demaunde it of thée And therfore the Hebrue phrase is very significant and sayth Aunswere not false witnesse against thy neighbour Now he aunsweareth that is asked a question And in bearing of witnesse hée that speaketh must haue a regard of God alone and simple truth hee must laye aside all euill affections hatred feare or all parte takingâ— hée must hide nothing nor dissemble in his speache hee must not deuise any thing of his owne making nor corrupt the meaning of his woordes that spoake as those false witnesses did in the Gospell when before the Iudges they said I will destroy this temple and in three dayes builde it againe For they corrupted the meaning of Christe And the Lord in the Lawe doth say Thou shalt not take vpp a false report neither shalt thou put thine hand with the wicked to bee an vnrighteous witnesse Thou shalt not follow a multitude to do euill neither shalt thou speake in a matter of iustice according to the greater number for to peruert iudgement Hée therefore that beareth false wittnesse committeth sinne against God and his neighbour For first of al hée stayneth himselfe with sacrilege and periurie and so by telling a lye in the name of God hée doeth despite to God himselfe Moreouer hee doth to his neighbour so much hurt as he taketh damage by the Iudges sentence either in bodie goodes or losse of life For it is manifest that the Iudge being moued with thy false witnesse did punish the accused party in bodie goodes or life it selfe which he would not haue done had hee not béene drawen thereunto by thy false witnessing And therefore a very good and iust lawe is that which Moses hath vttered in these words If a false witneâ— befouÌ„d among you then shal ye do vnto him as he had thought wickedly to haue done to his brother thou shalt put euil away froÌ„ the middest of thee that the rest may heare feare dare after that do no more such wickednesse among you Thou shalt haue no coÌ„passion on him but life for life eye for eye tooth for â—ooth hand for hand and foote for foote To this belongeth the saying of Solomon in the Prouerbs where he crieth God hateth a false witnesse And againe A false witnesse shal not scape vnpunished Wée haue an example in the two false witnesses that roase against the chaste and honeste Susanna In this lawe are condemned also all false and wrongfull accusations and vniuste iudgementes bought for monie at the mouth of vnrighteous Iudges And as those déedes are worthilie forbidden so likewise are they misliked that set their tongue to sale I meane such merchauntes as for a morsell of bread will easilie be hyred either to blesse or curse the innocent Of which sort of cursing spightfull and soothing tongues thou mayest finde a great number in euery degrée and state both of riche and poore of spirituall and of Lay people Furthermore wee haue here commended vnto vs the inuiolable kéeping of bargaynes couenauntes and contractes and on the other side are wée especially charged not to vse either guile or deceite or craft or any kind of cousening Of which I haue spoken where I treated of theft But now the especiall thing that is forbidden the faithfull herein is to tell a lye that is to speake an vntruth either vppon purpose therwith to hurt his neighbour or vppon any vaine and light occasion or otherwise vpon some euill affection For among men many kindes and sundrie sortes of lyes are reckoned vp S. Augustine in his 14. Chapter ad Consencium de Mendacio maketh mention of eight kindes of lyes I amonge many will name a sewe onely There is a iesting lye as when I say that I lye or other men knowe that I dee lye by which lye of mine they take some pro fite or as I should rather say some pastime or pleasure To lye in that sort although it be no great and heynous sinne is yet a signe of very great lightnesse which the Apostle mistiketh in y faithfull as it may appeare in the fifte Chapiter of his epistle to the Ephesians And yet I thincke not that deuised fables parables and feigned narrations are hereby forbidden which as they are in the Scripture euery where vsed in matters of most importaunce so haue they also a very goodly grace being of themselues verie necessarie and profitable for the readers vnderstanding S. Augustine will not haue iesting myrth in the number of lyes There is moreouer an officious lye that is when I fitten or tell an vntruth for dueties sake to the end that by my lye I may kéepe my neighbour harmelesse from the euill or mischiefe that hangeth ouer his head Of this sort there are many examples in the holy Scriptures The midwiues of Aegypt did saue the Hebrues children aliue whome Pharao commaunded to bée slaine at their birth and being accused before the king for breaking the lawe they did by an officious and a verie witâ—ie lye excuse themselues and pretend a certaine speedinesse of trauaâ—le in the Hebrues wiues more than the Aegyptian women had Rahab doeth with a very straung tale deceiue the citizens of Iericho and by her ly preserue the spies of the people of god And Michol Dauids wife with a lye did saue her husbands life and sent away her father Sauls seruants without their purpose for which the king had sent them And Ioâ—â—than faineth many a thing at his fathers table for the goodwill that â—ee bare tâ— Dauid whom by honest shiftes and godly deceiptes hee did ridd from the bloudie hand of his cruell father Saule The holy widow Iudith also by lying and dissembling doth enter the tent of capitaine Holophernes and by cutting off his head doth set her afflicted couÌ„triefolkes at libertie againe Nowe it hath béene a question amonge the diuines of the Primatiue Church whether they whose examples I haue heere alledged did sinne in lying or no. Origenes they that followed him did permitt a wise and godly man to lye if so be
the honour due to parents the Lord himself doth ratifie in the 15. cap. of Matthews Gospel Euen as he doth also very diligently teache the sixte against murther the seuenth against adulterie in the 5. Cap. of y same Gospel The eighth which is against theft is renued by the Apostle whoe giueth charge that no man deceiue his brother and that no mā steale any more but that euery one should labour with his handes that he may haue thinges necessarie for himselfe and be able to giue to him that wanteth The ninthe precepte which is for the brideling of the tongue so that no lye be made nor false witnesse borne against our neighbour is by Christ himselfe and his Apostles cōfirmed so often as they giue rules for the ordering of the tongue and charge euery man to speake the trueth to his neighbour And they also doe condemne euill lustes and affections wherby they do not abrogate but repaire the tenthe commaundement which doth forbid all maner of concupiscence Therefore the whole abrogation of the tenne cōmaundements so farre foorth as they are abrogated doth consist in those points whereof I spake euen now to wit that Christ in faith is our perfecte absolute righteousnesse c. The Apostle bearing witnesse thereunto and saying What the lawe could not doe in as much as it was weak through the flesh God hauing sent his owne sonne in the similitude of sinnefull flesh euen by sinne cōdemned sinne in the flesh that the righteousnesse of the lawe might bee fulfilled in vs which walke not after the flesh but after the spirite As is to be séene in the 8. to the Romans I haue therfore discoursed the brieflier of this matter in this place because I haue at the full spoken of it in the treatise of the tenne commaundements I am nowe come to speake of the Ceremonials These Ceremonials were giuen and graunted vntill the time of amendement to witt vntill Messiah should come Messiah is alreadie come therefore all the Ceremonies euen to the comming death resurrection and ascension of Christ our Lord into the heauens are come to an end and haue no place any longer in the Church of the Christians And yet héere wee must and doe make a difference betwixte the writinges concerning the Ceremonies and the verie things of the Ceremonies that are set downe in writing I meane the very Ceremonies themselues or actions y were vsed For the writings cōcerning the Ceremonies which were set forth by the spirite of God are not taken away from Christians nor abrogated so that they may not be read reteyned or vsed in the Church as I declared in the 2. Sermon of the first Decade For they are effectuall to instructe vs in Christ Iesu while in them we doe behold the maner how Christ was preached and prefigured to the auncient Church of the holy fathers Paul verilie did most significātly preach Christ out of the ceremonies which no man will denie that readeth diligently his Epistle to the Hebrues For hee doeth wōderfully in that Epistle lay Christ and all his gifts before the eyes of all the Church Therfore the Ceremonials both may and ought to be read in the church so yet that in them Christ may be sought and whē he is found be aptly preached And for that cause in the 5. 6. Sermons of this Decade where I handled the Ceremonials I annered vnto them certaine notes of their significations that I might open away for the students of the scriptures and louers of Christ to goe forward procéede in that hind of argument Now the Ceremoniall things or stuffe of the ceremonies of which sort are the priesthoode the place the time the sacrifice whatsoeuer else is like to these are vtterly abrogated so y henceforth they are neither vsed nor haue any place in the Church of Christ This did Ieremie foretel in the 3. Chap. of his prophecie saying In those daies they shal make no more boaste of the arcke of the Lords couenaunt no man shall thincke vppon it neither shall any man make mention of it for from thenceforth it shall neither bee visited neither shall such things be done any more By the arke the Prophete meaneth those poinctes of the lawe which are abolished by the cōming of Christ S. Paule in his Epistle to the Hebrues by the promise that GOD made to Ieremie saying That hee would make a newe couenaunt doeth gather this obseruation In that hee saith a new couenant he hath worne out the first For that which is worne out and waxed old is readie to vanish away The same Apostle to the Ephesians saith Christ is our peace which hath made both one and hath broken downe the middle wall that was a stop betweene vs taking away in his flesh the hatred euen the lawe of cōmaundements cōteyned in ordinances for to make of twaine one newe man in himselfe So making peace Ephes 2. God verily seuered the Iewes from the Gentiles while he chose and consecrated them to be a peculiar people vnto himselfe not by the calling of the woord onely but also by the sacraments For there were ceremonies prescribed and giuē which as a middle wall betwixte the Iewes and the Gentiles should compasse in and conteine the heritage of the Lord so that in the ceremonies the note of difference did consiste wherby the Iewes were knowen to bee the lawefull heires of Gods good promises wherof the Gentiles had no part or portiō But Christ came into the world to the intent that of two people the Iewes the Gentiles he might make one Church and therefore did hée breake downe the middle wall that parted them that is hée did cleane take away the Ceremoniall ordinances which were a stopp betwixt them For Christ in that case did the same that Princes are wont to doe whoe when they goe about to bring two nations that are at variaunce into one kingdome and vnder one authoritie doe first take away the diuersitie of armes which are the cognizaunces of their auncient hatred that when the cause of the remembraunce of the grudge is taken from their eyes they maye the better agrée betwixt themselues in minde and behauiour For euen so did Christ take awaye Circumcision the Sacrifices and all the Ceremonies to the ende that of the Iewes and Gentiles hée mighte make one Church and fellowship Paule to the Colossians compareth the Ceremonies to an obligation or handwriting wherby God hath vs bound as it were so that wée cannot denie the guilt But he saith that wee were so deliuered by Christe from the guilt that the obligation or handwriting was cancelled or torne in péeces But by the cancelling of the handwriting the debitor is acquieted set at libertie And therefore wée read that at the death of our Lord the vaile of the temple was torne in peeces from the bottome vppe to the very toppe that thereby all people might vnderstand both that sinnes
Him that is weake in faithe receiue ye not to strifes of disputations But the stubborne and obstinate people are they which when they knowe the trueth and libertie of the Sainctes do notwithstandinge harden their mindes and set them selues againste the trueth and libertie which they know desiringe to haue muche graunted them and euery man to beare with them not so much for that they doe euer meane to giue place to the truth as to the ende that by this occasion once graunted them they maye at last subuerte the trueth and Christian libertie and in stéede thereof set vpp their trifles and superstitious vanities Of such men the Lorde speaketh in the Gospell saying Let them alone they be blinde leaders of the blinde And Paule in the seconde Chapter to the Galathians saith Titus beeing a Greeke was not circumcised because of incommers beeing false brethren which came in priuily to spie out our libertie which we haue in Christ Iesus that they might bring vs into bondage To whome not so muche as for an houre wee gaue any place by subiection that the trueth of the gospell might continue with you Moreouer to this place is to bée referred the difference that some men doe verie wisely make betwixte the giuing and the taking of an offence An offence is giuen then when by thy faulte by thy importunitie I saye and thy lightnesse thou either doest or sayest a thing for which thy brother hath a cause to bee offended The other kinde of offence is not giuen but taken or picked out not by thy faulte but by the malice or wickednesse of another man as for example when thou doest sinne neither in woorde nor déede when thy déedes are nothing insolent nor thy woordes vnseasonable when thou either sayest or doest the thing that is both frée and lawfull for thée to saye and do and yet another taketh pepper in nose and is offended with that libertie of thine Which is all one as if a man that walketh in a plaine pathe shoulde happe to trippe or stumble and presently quarell with his companion as though hee had layed a blocke in his waye Nowe the vnlawfull and forbidden déedes wherewith men are offended doe tende against God and his lawes are done contrarie to all séemlinesse equitie right reason stirre vpp others to imitate the like reuels and desire of ill rule For suche are idolatrie murther whoredome couetousnesse pride and luxurie So did the wicked king Ieroboam set vp the golden calues to bee a stumblinge blocke vnto all the people of Israel And in like manner doe many with their drunken tippling and ouernéece brauerie in gawdie apparaile not only offend others but also make them worse and by their ill example drawe them into like and more foolishe vanities Finally to giue an offence is a verie great sinne as the saying of y Lord in the Gospel affirmeth For in Matthewe he saith Wo vnto the worlde because of offences It must needes be that offences come but wo to the man by whom the offence commeth Whosoeuer offendeth one of these little ones that beleeue in mee it were better for him that a milstone were hanged about his necke and that hee were drowned in the deapth of the Sea. And Paule the Apostle speaking to the brethren that giue offence doeth saye Through thy giuing of offēce perisheth thy brother for whome Christ died And againe And so ye sinning againste your brethren and wounding their weake consciences do sinne against Christ him selfe But what can bee deuised more heynous then to sinne against Christ Let vs all therefore take héede that by abusing Christian libertie we giue no occasion of offence to the weake but all wayes do the thinges that doe belong to charitie Last of all we must especially confirme our mindes against the enimies of the Gospell who ceasse not daily to lay innumerable heapes of offences vppon the preachers and zealous followers of the Euangelical doctrine Ye saye they are the causes of all the broyles seditions warres and hurly burlies wherewith the world is at this day disquieted Against these offensiue outeries I saye wee must confirme our mindes with y notable saying of Christe in the Gospell I came not to sende peace but a sworde For I am come to set a man at variaunce with his father and the daughter against her mother and the daughter in lawe against her mother in lawe and a mannes foes shal be they of his owne houshold Here wee must call to remembrance and laye before our eyes the notable examples of the prophets and Apostles King Achab saide to Helias the Prophet that hee was the disturber and plague of the kingdome But the Prophet replyeth that not he but the king was the troubler of y countrie The rebellious Iewes obiected against Ieremie that since the time they began to leaue the worship of their idol gods to hearken to the preaching of the worde of God they neuer had one iott of felicitie but that mishappes by troupes fell one vppon anothers necke To which obiection they were answered that those misfortunes did light vppon them because of their sinnes and especially for their rebellion and vnthankfulnesse sake The vnbeléeuing Iewes at Thessalonica cryed out against Paule and Silas saying These fellowes that haue troubled the whole worlde are come hither also But Paule speaking against the Iewes his enimies and persecutours saide They as they haue killed the Lord Iesus and their owne prophets so doe they persecute vs they please not God and are aduersaries to all men resisting vs that we should not preach the Gospell vnto the Gentiles to their saluation that they may stil fulfil their sinnes and so at last the endlesse anger of God may fall vppon them These sayings and such like let the faithfull think vppon and haue in their mindes and let them perseauer stil with constancie and patience to spread abroade the doctrine of the Gospell howsoeuer the world doth freate and cast offences in the way And thus much hitherto touching offences It remaineth now as my promise in the beginning was to saye somewhat in the ende of this sermon concerning good woorkes For wee haue learned that Christian libertie is not licentiousnesse but an adoption into the number of the sonnes of God which do bestowe all their life vppon the studie of godlynesse and vertues Wee haue learned that the lawe of God is the rule and doctrine of good workes The course of order therefore doth now require to haue somewhat saide touching good workes First of all let vs determine of the verie true and certeine signification of workes because the worde is vsed diuersly and is of ample signification For workes are the labours and busie exercises of menne by which they get their liuings For Paule commaundeth euery man to woorke with his owne handes The lawe forbiddeth vs to doe any woorke on the Sabboth day And the Israelites were oppressed in Aegypt with harde and wearisome
but Extraduce and by propagation For Iob in his fourtéenth Chapter saith manifestly Who can make or bring foorth a pure or cleane thing of that which is vnclean no bodie vndoubtedly is able to do it Of that sorte also there are many other sayinges in the fiftéenth 25 Chap. of the same booke And Paule the holye Apostle of Christe in the fifte to the Romanes doth moste euidently saye As by one man sinne entred into the worlde and death by sinne euen so death entred into all men in so muche as all haue sinned for vnto the lawe was sinne in the worlde but sinne is not imputed when there is no lawe Neuerthelesse death reigned from Adam vnto Moses ouer them also that had not sinned with like transgression as did Adam c. Doeth not the Apostle in these woordes manifestly shewe the propagation of sinne saying Sinne entred by one man into the worlde death entred into all men in so muche as they haue all sinned to wite in so muche as they are all subiect to corruption And that no men either beefore or after Moses might be excepted he addeth Death reigned from Adam vnto Moses ouer them also which had not sinned with the like transgression as did Adam that is to saye ouer them which had not sinned of their owne wil as Adam had but drew froÌ„ him originall sinne by propagation Sainct Augustine doth more fully excusse and handle this argument in his first booke De peccatorum meritis et remissione in the ninth tenth and eleuenth Chapter and the reste as they followe in order Againe Paule in the seuenth to the Romanes calleth this euil the sinne y dwelleth in vs that is to saye the sinne y is begotten borne with vs For he addeth I am carnall solde vnder sinne And I knowe that in me that is my fleashe there dwelleth no good And therfore the blessed Apostle Euangelist Iohn telleth vs that if we saye we haue no sinne we deceiue our selues and trueth is not in vs. He saith verie significantly wee haue and not we haue had or we shall haue For by our corrupt nature we haue that proper vnto vs Therefore it is manifest that the fiction of the Pelagians is false whereby they affirme that wee are borne without vice it is false that the voluntarie action onely and not y corruption or deprauation which is not yet burst forth to the déede is sinne And Augustine doth in one place call euen that voluntarie sinne originall sinne and that two sundrie wayes firste not simply of it selfe but in respect of Adam because it beeing committed by the naughtie will of Adam is drawen and made hereditarie in vs Secondly because a naughtie lust may be named a will. For Lib. Retract 1. Cap. 15. he saith If any man doth sâ—ye that euen tâ—e verie lust is nothing else but will suche a will yet as is vicious and subiect to sinne he needeth not to be gaâ—â—said for where the thing is manifest wee must not striue about termes and wordes For so it is proued that without will there is no sinne either in deede or in propagation that is either actuall or originall Thus much Augustine who doth also alledge other sayings like to this in his thirde booke Contra Iulianum Pelagianum Chap. 5. It shal be sufficient to vs euen without them to learne by the testimonies of the holie Scriptures that sinne is not onely a voluntarie action but also an hereditarie corruption or deprauation that commeth by inheritance Not vnlike to all this is that sentence in Ezechiâ—l where the Lorde saith The sonne shall not beare the iniquitie of the father but euery man shal dye in his owne sinne For Adams fall should do vs no harme if it were not â—o that eueÌ„ from him there is sprung vpp in vs such a peruersenesse as is worthie of Gods iust iudgement But nowe since all the inclination disposition and desire of our nature euen in a childe but one day olde is repugnaunt to the purnesse and will of God which is onely good no man therefore is punished for his father but euery one for his owne iniquitie and calamities fall euen on the yongest babes whome wee see to be touched with many afflictions by the holie and iuste iudgement of the moste iust God. Neither is their obiection anye whitt stronger which saye that the children of holie parents cannot draw or take any spott of their parents For they haue their line all descent of the fleshely generation and not of the spirituall regeneration And wheâ—eas the Apostle saide The vnbeleeuing husbande is sanctified by the wife and the vnbeleeuing wife is sanctified by the husbande else were your children vncleane but nowe are they cleane it is not repugnant to our former allegations For they are called holie not by the prerogatiue of their birth or generation as though children were borne holie without any spott or vice at aâ—l but for because they beeinge borne by nature corrupt are by the vertue of the couenaunt grace made pure vncleannesse is not imputed to them for Christ his sake or the remission oâ— sinnes which is pronounced in these woordes I will bee thy God and the God of thy seede after thee For of olde euen those children which of the seede of Abraham were holie blessed receiued notwithstanding the signe of circumcision Now what neede I pray you had they had of Circumcision or purging if by their birthe they had had no vncleannesse in them That therfore is vtterly false whiche ye heard euen now that Caelestius the Pelagian did vtter in these words We did not therefore say that infants are to bee baptised into the remission of sinnes to the end that wee should thereby seeme to affirme that sinne is extraduce or hereditarie which is vtterly coÌ„trarie to the catholique sense For it is catholique and true doctrine that the children of the Iewes were circumcised not so much onely beecause they were partakers of the diuine couenaunt as for because that all the antiquitie of holy fathers did so coÌ„fesse that in infants there was somewhat which had néede of cutting that is which had néede to be remitted by the grace of God and not bee imputed to them vnto death It is catholique true doctrine that the infantes of ChristiaÌ„s are baptised not so much because they are the children of God and fréely receiued into the couenant as for because there is in them euen from their birth somewhat which the Lord by his grace doeth wash awaye least it should bring vpon them death and damnation Yea that cannot bée catholique whiche doeth so manifestly repugne so many euident places of Scripture which proue that in infaÌ„ts there is sinne by propagation To coÌ„firme this wee may add that S. Augustine in his first booke Contra Iulianum Pelagianum Cap. 2. gathereth together the testimonies of the most excellent bishops and doctours in the primatiue Church by whiche hee proueth
at Hierusalem so must thou beare record of mee at Rome And although he did nothing doubt of the trueth of Gods promises and was not ignoraunt of the power of Gods prouidence yet notwithstanding he did priuily send his sisters sonne which told him that the Iewes had cōspired to kill him vnto the Tribune to desire of him that Paul might not be brought forth at the Iewes request Neither did he shew himselfe vncourteous or vnthanckfull to the souldiers that carried him to Antipatridis nor to the horsemen that went with him to Cęsarea Againe as he sailed in y Adriaticke sea whē he was in perill of dangerous shipwracke and y all his cōpany were stricken with feare hee said Sirs I exhort you to bee of good cheare for there shall bee no losse of any mans life among you but of the shippe For there stood by mee this night the Angel of God whose I am and whome I serue saying Feare not Paule thou must be brought before Caesar and loe GOD hath giuen thee all them that saile with thee Wherefore sirs be of good cheare For I beleeue God that it shal be euen as it was told mee But a while after when the mariners went about to leaue the ship the same Paule said to the Centurion and to the souldiours Vnlesse these abide in the shipp yee cannot be saued Therefore meanes doe belonge to the prouidence of God by which he woorketh and therefore are they not to be neglected Truely it is by Gods gouernement or prouidence that we haue all these * impressions of what sort soeuer either fierie or ayrie or watrie For by the power of God and not by any power of their owne doeth the ayre make the earth fruitefull the waters flowe and ebb againe and the earth doth bring forth her increase And although the saincts thincke verily that none of all this is done for any merits sake of theirs because the Sauiour himself in the Gospell sayeth The father sendeth raine vppon the iust and vniust yet for all that they do neuer forget the woords of the Prophete where he sayeth If ye will be willing and obedient ye shall eate the good of the land but if ye be obstinate rebellious ye shal be deuoured with the swoord For the mouth of the Lord hath spoken it For the great Prophete Moses longe before Esaie had said If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do all his commaundements all these blessinges shall come vppon thee Thou shalt bee blessed in the citie blessed in the field Blessed shall the fruite of thy body bee blessed shall the fruit of thy ground be The Lord shal open heauen vnto thee and giue raine to thy land in due season But if thou wilt not hearken vnto the voice of the Lord thy God to obserue and doe his commaundements then all these curses shall come vppon thee Cursed shalt thou be in the citie and cursed in the field The heauen aboue thy head shall be brasse and the Lord shall smite thee with many plagues c. And histories beare record that all these thinges happened to the people of God euen as they are here foretold and that too not without the prouidence of the Lord their god All good successes and prosperitie are the good blessings of God and on the other side all calamities and aduersities are the curses of god Therefore herevppon the Saincts do gather that mens affayres and state are wholie gouerned by Gods prouidence so yet that they must not therfore sitt as we say with their hāds in their bosomes idlely and neglect good means but rather watchfully and diligently walke by the grace of GOD in the wayes and meanes or precepts and ordinaunces of the lord For the prouidence of God doeth not disturbe the order of thinges it doth not abrogate the offices of life nor labour and industrie it doth not take a iust dispensation and obedience but by these things it worketh the health of those men which do thrugh that help of God religiously apply themselues to the decrées purpose or woorking of the Lord to whome they doe rightly ascribe what good soeuer doeth chaunce or betyde them imputing to mans corruption to our owne vnskilfulnesse and to our sinns what euil soeuer doth happē vnto vs Therfore the sainctes acknowledge that although warres plagues and diuers other calamities do by God his prouidence afflict mortal men yet notwithstanding that the causes thereof do arise of nothing else than of the sinns of man For God is good which wisheth vs rather well than euill Yea oftentimes hee of his goodnesse turneth oure euill purposes vnto good ends as is to be séene by the historie of Ioseph in the booke of Genesis Truely vpon the earnest consideration of Gods prouidence al the godly sort doe gather that their good God wisheth well vnto man For he hath a greate care ouer vs not in greate things onely but also in the smallest He knoweth the number of the dayes of our life In his sight are all oure members as wel within as without For the Lorde in the Gospell sayth that al the haires of our head are nūbered He by his prouidence defendeth vs from all manner diseases and imminent perils He féedeth refresheth and preserueth vs For as he made all creatures for mans health and behoofe so doth he preserue and apply them to mans good and commoditie The doctrine of the foreknowledge and predestination of God whiche hath a certein likenesse with his prouidence doth no lesse comfort the godly worshippers of god They call foreknowledge that knowledge in God whereby he knoweth all things before they come to passe and séeth euen present all things that are haue bene and shall be For to the knowledge of God all thinges are present nothing is past nothing is to come And the predestination of God is the eternall decrée of God whereby he hathe ordeyned eyther to saue or destroy men a most certeine end of life and death being appointed vnto thē Wherevpon also it is elsewhere called a foreappointment Touching these pointes some haue diuersly disputed and many verily curiously and contentiously enoughe and in suche sort surely that not onely the saluation of soules but the glory of God also with the simple sorte is indaungered The religious searchers or interpreters of the scriptures confesse that here nothing is to be permitted to mans wit but that we must simply wholy hang vppon what so euer the scripture hath pronounced And therfore these words of S. Paul are cōtinually before their eyes and in their mindes O the depth of the riches of the wisdome and knowlege of God! how vnsearchable or incomprehensible are his iudgementes and his waies past finding out For who hath knowne the minde of the Lorde or who was his coūseller Or who hath giuen vnto him first and he shal be recompenced They neuer forget
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
addeth an oâ—he saying Verilie I say vnto you that wée should not doubt of the unmortalitie of soules There are very many testimonies and those most euident of Christ the sonne of God in the same Gospell as in the sixte and eleuenth Chapiters to whiche wee will ioyne one or two out of the writings of the blessed Apostles of Christ Sainct Peter speaking of the soules of the fathers which were dead a great while agoe sayeth that The Gospell was preached also to the dead that they should bee iudged like other men in the flesh but should liue before God in the spirite Spirites or soules of the blessed fathers whose bodies being buried a great while agoe doe waite for the vniuersall sentence of that generall and last iudgement that is that their flesh may be raised vp againe be iudged with other men in the last day but in the meane while their soules liue with God so that mens soules are aliue thoughe their bodies were rotten a great while agoe S. Paule in his epistle to Timothie sayeth that life and immortalitie is made manifest and brought by Christ The same Paule euery where doeth so plainely auouche the immortalitie of soules that hee must néedes be blinde which séeth it not S. Iohn the Apostle and Euangelist sawe vnder the altar in heauen that is vnder the protection of Christe whoe is the sacrifice and propitiation for the sinnes of the world liuing soules lying and crying Howe longe tariest thou Lord to reuenge our bloud He sawe them cloathed with white garmentes and enioying euerlasting rest But these soules were the soules of the martyrs of Christe whose bodies died béeing murthered on the earth vnder tyrauntes and persecuters of the Christian faith Therefore the soules of men are immortall Most true therefore yea and vndoubted are those woordes whiche are read in the booke of Wisedome vttered in this manner The soules of the righteous are in the hand of God and there shal no torment touch them In the sight of the vnwise they appeared to die and their ende is taken for a miserie and their departing from vs to be vtter destruction but they are in rest For thoughe they suffer paine before men yet is their hopefull of immortalitie They are punished but in few things neuerthelesse in many thinges shall they be well rewarded For God proueth them findeth them meete for himselfe As gold in the fornace doth he trie them and receiueth them as a burnte offering and when the time commeth they shal be looked vpon They shall shine and runne thoroughe as the sparckles amonge the stubble They shall iudge the nations and haue dominion ouer the people and their Lord shall reigne for euer Wherefore most truely and according to the Canonicall Scripture doe the Ecclestasticall definitions pronounce Cap. 16. Wee beleeue that man onely hath a substantiall soule whiche hauing put off the bodie liueth and keepeth his senses and disposition liuelie It doeth not die with the bodie as Aratus affirmeth nor a little while after as Zenon sayeth because it liueth substantiallie But the soules of beastes and other mortall creatures are not substantiall but are borne with their fleshe thorough the life of their fleshe and with the death of their flesh are at an end and doe die Furthermore that truth touching the immortalitie of soules as it were by the lawe of nature is written and imprinted in the mindes of all men Wherevppon it is no meruaile that all the wise men amonge the Gentiles could neuer abide that the soule should be called mortall For the consent of all whiche is thought the voice of nature specially of the chiefest declareth y soules are immortall And M. Tullie also affirmeth that saying As by nature wee thincke there are Gods and by reason wee know what they bee so wee hold opinion with the consent of all nations that soules doe stil continue All y auncient writers therefore and all that followed them haue said that soules are euerlasting or immortal as Trismegistus MusÄ™us OrphÄ™us Homerus Pindarus and Pherecydes the Syâ—ian the maister of Pythagoras and his scholer Socrates Plato himselfe who to learne the opinions of Pythagoras sailed into Italie was not onely of the same opinion that Pythagoras was of touching the immortalitie of souls but brought reasons also to confirme the same These reasons as Tullie witnesseth are many that he whiche readeth his booke cannot seeme to desire any thing further Seneca so plainely affirmeth and proueth the immortalitie of soules that nothing can be more plaine And Epictetus a famous Philosopher who liued in the time of Seneca hath done no lesse If as yet there be any light headed men to whome the immortalitie of the soule séemeth doubtfull or whiche vtterly denie the same these truely are vnworthy to haue the name of men For they are plagues of the coÌ„mon wealth and verie beastes worthy to be hissed and driuen out of the company of men For hee lacketh a bridle to restraine him and hath cast awaye all honestie and shame is prepared in all points to committ anye mischiefe whosoeuer beléeueth that the soule of man is mortall I shewed that soules by death béeing separated from their bodies doe not die but remaine aliue it resteth now behinde that I teach you where the soules when they are destitute of the dwelling place their bodies leads their life and are conuersaunt While they were coupled to the bodies they vsed them as their dwelling houses so that though they be said not to be limitted in place yet they doe not wander out of their bodies but they are as it were shut vp in them as in prisons vntill the time they be dissolued and sett at libertie Those same soules therefore being now disseuered from their bodies since they reteine their sound senses their nature or disposition and their whole substance in liuely manner albeit they are said no not euen now to be limitted in place not are they not let loose runne aftraye hauing their abiding in no place but beeing compacte and sett fast in their owne Essence or béeing are in some place againe hauing no newe bodies for the soules are frée euen till the Iudgement day when they shall bee ioyned againe to their bodies how beit certaine abiding places are prepared for them of God wherin they may liue Although other by my leiue verie subtily and wittilie doe reason howe spirites are conteyned in place or not conteined I simplie affirme with the scripture that soules separated from bodies are taken vpp either into heauen it selfe or else are drowned in the depthe of hell and that their béeing and abiding is euen so there that when they are héere they are not else where For the Lord most plainly and pithilie saieth in the Gospell that the soule of beggerly Lazarus was carried into Abrahams bosome and the soule of the rich glutton was caste downe into hell But that more is it foorthwith followeth in
as a Christian of Christ And Peter also himselfe by the rocke vnderstood Christ Herevnto maketh the authoritie of Paule saying The rock was Christ And Other foundation can no man laye than that whiche is laid whiche is Iesus Christ For Dauid before sayed Who is God besides the Lord or who is a rocke saue our God These testimonies I repeate not vnaduisedly for all those that are not beside their witts wil confesse there is more credite to be giuen to these most manifest testimonies witnessing Christ onely to be the rocke and placing him for the foundation of the Church than vnto those that teach both Peter the bishop of Rome together with Christ to bee rockes and foundations of the Churche I will vse no sharper speach at this time against them for asmuch as it is most manifest vnto all men what maner of men they be most vnworthie to bee reckoned with Peter but most worthie to be counted amongest Symoniackes Peter foresawe what manner of men they would bée and therefore least any man should be deceiued by them he painted them out in their colours in the 2. Chapiter of his 2. Epistle But leauing them wee will returne to the exposition of the parable we had in hand The matter of the house as the walls other parts are faithfull men builded vppon the foundation Christ Which thing those famous and principall workemen of this building Peter and Paule witnesse and explaine in these woordes Peter sayeth To Christ ye come as vnto a liuing stone disalowed of men but chosen of God and precious And ye as liuely stones bee made a spirituall house and holie priesthood to offer vp spiritual sacrifices acceptable to GOD by Iesus Christ And Paule saith Now therefore ye are no more straungers forreyners but citizens with the saincts of the household of god And are built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe corner stone In whome all the building coupled together groweth vnto an holy temple in the lord In whō ye are also built together to be the habitation of God by the spirite By the authoritie therfore of the Apostles wee learne that Christ is the corner stone in the house of God who least the walls should fall downe coupleth them together and vp houldeth the whole building He is also the roofe of the church that is to say the defender and ruler vnder whose defence the church liueth safe happie and blessed Herevnto apperteyneth the consideration of the tabernacle of Moses and of the temple of Solomon for either of them is called the house of god The tabernacle was distinguished into The holiest of all the holie place and the court and albeit these seuerall partes be named yet is it called one house of the Lord because there is but only one vniuersal church whiche neuerthelesse hath as it were her parts The holiest of all is a figure of the triūphant church in heauen where are our fellow seruauntes brethren the Patriarches Prophets Apostles Martyrs and all the blessed spirites There doeth Christ our Lord appeare alwayes in the sight of god who is our arcke wherein is conteined the treasures of the church which is the fulfilling of the law the certeintie of the couenaunt our propitiation Thence haue we our Oracles In this part of the temple all thinges are sumptuous gold and precious stones For in heauen perfecte ioy is atteyned In the temple are formes of Angels palmes and floures for because in the life to come the elect shal be as the Angels of god Here they y doe ouercome are gréene for euermore To him that ouercommeth saith the Lord wil I giue to eate of the tree of life which is in the middest of the Paradise of God. Here all thinges shine for in Christ and in the life to come wee shal be made bright The holie place representeth vnto vs the militant inward church sanctified with the bloud of Christe whiche hath not a shew of godlines onely but godlines it selfe For by faith they cleaue fast vnto God and with mutuall charitie they are knitt together amongest themselues they serue god in spirite hearing gods word and being partakers of the sacraments In the holy place therefore Solomon placed 10. candlestickes 10. tables and tenne cauldrons For in the church y saincts are daily lightened nourished purged through repentance Finallie the Court receiued the whole assemblie of the people For the Churche is the assemblie of all those that professe fayth hauing also hypocrites mingled with them Betwene the holy place and the Court or porch are two pillers in Solomons temple dedicated to the posteritie of Dauid For it is Christ that beareth vp the church by whom that way is open into the church Through the benefite power of Christ the church hath obteined that if shee continue in Christ she should also be the piller and ground of the truth But besids the tabernacle and temple of God there is no place but in the Churche wherein God receiueth the seruice done vnto him God is onely fauourable in the church of his sainctes Let the Iewes Turkes and Sarracens therefore do workes which in outward shewe are neuer so excellent yet without Christ his fellowship no man pleaseth god Againe the church of god is compared by Esaie to a most excellent vine who saieth by plaine words The vineyard of the Lord of hostes is the house of Israel the men of Iuda are his pleasant plant And also in the Gospel our lord in the parable of the vine plainly expoundeth that mē are the branches of this vine Yea and in Iohn he saith I am that true vine my father is an husbandman Euery branch that beareth not fruite in me he taketh away and euerie one that beareth fruite he purgeth it that it may bring foorthe more fruite As the braunche cannot beare fruite of it selfe except it abide in the vine no more can ye except ye abide in me I am the vine you are the braunches he that abideth in me I in him the same bringeth forth much fruite for without me ye can doe nothing If a man bide not in me hee is cast forth as a braunch withereth and men gather them cast them into the fire they burne There is one church therfore for it is one vine Out of her come branches partly fruitfull and partly vnfruitfull For both the good or godly and true worshippers of God and euil men or hypocrites are counted to be in the church But hypocrits in their time are cutt off and throwne into euerlasting fire That the good remaine in the vine and are not cutt off but bring forth fruite that are they indebted for to Christ the foundation of the church and also the head preseruer of the same who by his spiritual liuely iuice makes them fruitful in good works Herein most euidētly
lord the Pope I will persecute and to my abilitie fight against Since these men are sworne thus after this manner who I praye you that is a faithfull louer of Iesus Christ of his churche of true faith yea and adde therevnto of the common wealth can abide to be ordeined by such There is no talke in their othe of the gospel neither of our Lord Iesu Christe him selfe There is no mention of the holy scriptures but of the rules and ordinaunces of the fathers there is most diligent mētion Peter is named but not that Apostle of Christe saying Siluer and golde haue I none but an other I knowe not who hauing kingly dignitie In déede the Apostolique churche is named but by and by by interpretation they adde what manner of churche they would haue vnderstood and call it the Papaltie This Papaltie not the churche of God I say the Papaltie and the honours priuileges and rightes of the Popedome against all men beholde they promise they will defend this against al men For they acknowledge the Pope to be their Lord against whom they wil haue nothing to be imagined yea if they may knowe that other do deuise any thing against the pope and popedome they promise discouerie thereof and faithfull helpe But I thinke not that any man can binde him selfe more streightly to one Neyther is it vnknowne that those whome they call Heretiques are not enimies to the Christian faith nor teachers of opinions contrarie to the Scriptures but rebelles to the Pope they are I say they who as they neglect the decrées and lawes of the Pope and preache the Scriptures onely so they giue all the glorie vnto Christe as to the onely heade and high priest of the Church and therefore they teach that the Pope is neither the heade neyther the highe priest of the Churche But who louing true godlinesse can bind him selfe with such an oth Who will renounce and forsake the friendship of Christe and humble him selfe to become the bondslaue and footestoole of the Pope of Rome To be short who will desire to be ordeyned a minister of Christ and of his church at the handes of those that haue done after this manner Here may be added that in the consistorie of Rome all thinges as touching holie orders are most corrupt in so much as scarse any small tokens of Christes institution do appeare I will not rehearse at this present that there are many newe constitutions of men ioyned vnto them that in a manner there remaineth no voyce of the Churche in the ordination of pastours that there is no choice made of such as the churche deputeth there aboutes For the right of presentation collation and confirmation being dispersed among many with some is become euen an heritage so as both dawes and halfe fooles may be made ministers or byshoppes and neyther can I let this thing passe that with them is lost that true examination and sharpe pastorall discipline In déede there remayneth examination but altogether childish in the which lightly they that are ordeined are asked that whiche scholers in common scholes are wont to be demaunded whether one can reade well construe well sing and be cunning in their numbers They can not denie this thing neyther also this that Priestes are ordeined more to reade to sing and saye masse than to gouerne the Churche with the worde of god Whereby the more regarde is had of the voice that it be apt for singing than of skilfulnes or experience in the holie scriptures But they thinke the matter is cunningly handled if some skilfull lawyer be preferred to the office of a Pastour For it séemeth for the most parte to be more profitable to pleade cunningly in the courte for the increase maintenaunce of riches than to preach well in the Churche for the winning of soules What do not we sée men sent from the lawe and out of the courtes of Kings and Princes to possesse Churches fitter for any thing else than to gouerne the Churches of GOD for ecclesiastical offices are begunne to be counted as Princes Donatiues wherevpon they are also called Benefices The Byshops of Rome them selues haue bestowed Priesthoodes vpon their cookes rauenous souldiers barbars and muletors and this was farre more honestly than when they bestowed them vppon bawdes A greate many of Priestes thrust them selues into the holy ministerie by violence and symonie which office neuerthelesse he neyther coulde nor would execute well And they that are receiued by an honester title are receiued through commendation and fauour Herein auayleth much either affinitie or kinred and consanguinitie In all these there is a greater regard had of the bellie than of the ministerie they prouide better for those whiche are accounted Priestes and are no Priestes than for the Churche of God and saluation of soules But by this meanes all things go to wracke in the Churche and the flocke of God is oppressed with the weight and ruine of the shepeheards Herevnto perteyneth the pluralitie as they call it of benefices Some one either souldier or curtisan oftentimes rakes to him selfe the Pope offering it to him halfe a dozen benefices or moe of whiche benefices they take no further care but to receiue the gaine For he neuer teacheth nay he is verie sildome at his flocke vnlesse it be when he sheareth them In the meane time the Lordes flocke is neglected and perisheth For the vicars which are set ouer the flocke by them for the most part are vnlearned and hirelings He that is content with least wages is placed ouer the flocke what manner of one so euer he be And he séemes to haue learning enough if he can read sing say masse heare confessions annoynt and reade the Gospell out of the booke vpon the Sunday That whiche remayneth moreouer to be done séemeth to them to be small matters I am ashamed and sorie to rehearse what a censure for reformation of manners remayneth in the Church The thing it selfe cryeth and experiēce witnesseth that vnworthy persons are not shut out from this holy ministerie For without difference al are admitted and as yet whoremongers drunkards dice-players and men defiled yea ouerwhelmed with diuers haynous crimes are suffered in the ministerie But least they should séeme to do nothing herein the bishop asketh at giuing of orders Who are worthy of honour and his Chauncellour or the Archdeacon foorthwith answereth the bishoppe who before that time neuer sawe or heard what manner of men they are of whome he beareth witnesse They are worthy Moreouer they vse so many and such kyndes of ceremonies in their consecration that he that is studious of the truth of the Gospell can not receiue them with a safe conscience These causes and other not vnlike make vs that we can somuch lesse abide to be ordeined of the ordinaries or bishops of the Romish church The last point remaineth whiche I purposed to declare in the beginning of this treatise what is the office
aduersaries of the same â—hether 〈◊〉 lawâ—â—l for a Magistrat â—o make 〈◊〉 〈…〉 Warre a thing full of peâ—il daunger Warre is the scourg of God. Warre for profite They that haue the iuster quaâ—ell are ouercome of the vniust The 〈◊〉 of 〈◊〉 〈…〉 in haÌ„d 〈◊〉 the 〈◊〉 of 〈◊〉 Since he asked 〈◊〉 of heathens he woulde a great deal soner haue 〈…〉 â—t at the handâ—s of Câ—risâ—ian Mâ—gistrates â—f aâ— then there had beenâ— any The 〈…〉 of 〈…〉 〈…〉 The word of God hath made lawes of warâ—e The description 〈◊〉 a christian souldiour 〈…〉 Christians â—ere in â—imes past The Laâ—ine copie â—ath Et 〈◊〉 solus â—â—tens by â—hiche I â—â—inke hee â—â—â—ant the â—mperour Legio Fulmiuca ExaÌ„ples of warre and Capitaines out of the Scripture A 〈…〉 may 〈…〉 〈…〉 Honestus Senator The Lord conueieth himself away whilâ— the people wold haue made him a King. My kingdome 〈◊〉 not of 〈◊〉 worlde 〈…〉 Of the 〈◊〉 of â—â—biects ObedieÌ„câ— to Magistrates Lawes 〈…〉 or â—â—â—sure The 7. precept What wedâ—ocke is 〈…〉 The cauâ—â—s of marâ—â—â—ge The 〈◊〉 is the 〈◊〉 of 〈…〉 The begetting and bringing vp of children The bedd â—â— wedâ—ocke vnâ—efiled Actes 10 Tit. 1. 1. Cor. 7. 〈◊〉 No man â—orbidden â—o marrie The knot â—f wedâ—â—ck is inâ—â—ssoluble How matrimonie must be contracted Against Polygamie or the hauing of many wiues The secoÌ„d and third marriages after the first wife The 〈◊〉 beâ—â—uiour 〈◊〉 is â—â—quired 〈◊〉 the 〈◊〉 of Maâ—â—age Married â—â—lks must 〈◊〉 faithful They must dwel together with knowledge Ephe. 5. Let them beget anâ— bring vpâ— children Marriages must be â—egonne â—ith religion Against adulterie Gene. 12. Gene. 20. Gene. 39. Iob. 31. Prou. 5. Dauids adulterie The Lord â—â—solueth â—â—ulterie What other things are forbidâ—en vnder â—he title of adulterie 〈…〉 Actes â— 1. Pâ—â— â— 1. Coâ— â— â–ª 1. Coâ— â— â–ª Ephe. 5 〈◊〉 forâ—â—dden Asturia a Countrie in Spaine betwixt Galacia Portugall â—ncest Sodomâ—◠〈◊〉 forâ—â—dden â—sal 50. Of Continencie The continencie or the bâ—â—deling of the tounge Graunted pleasures 〈…〉 1. Peter 3. 1. Timo. 2 Titus 2. Continentie in builâ—inges ContineÌ„cy in meate drinke Christe against druÌ„â—â—nnesse 〈…〉 〈…〉 Of fasting 〈…〉 Of what qualitie kinde our fastinges must bee The end of fastings The trueast Of 〈…〉 〈◊〉 of 〈◊〉 of 〈◊〉 choice 〈…〉 Differenceâ— an fastings The Latin copie hath Caulis whiche I turne Hearbes it maie also bee taken for Rootes Fastinges must be free not bound to lawes The summe of this 7. precept or commaundement Matth. 6. Luke â—0 Luke 11. FroÌ„ wheÌ„ce â—ssuâ—â—th thâ— felicitie oâ— calamitie of â—inges Kingdomes Deut. 17. Iosue 1. Saul 1. Samuel 13. 14. 15. c. Solomon 1. Reg. 4. 11. Roboam 2 Para. 12. Abia. 2. Para 13. Asa 2. Para 14. Iosaphat 2. Para. 17. Ioram 2. Para. 12. Ochosias 4. Kings 9 Ioas. 2. Par. 23. 24 Amasias 2 Para. 25 Osias 2. Para. 26. Iothan 2. Para. 27. Achaz 2. â—ara 28. Ezechias 4. Reg. 18. Manasses 4. Reg. 21. Ammon 4 Reg. 21. Iosias 4. Reg. 22. Ioachas Ioachim Iâ—chonias and Zedechias 4. Kings 23. 24. 25. The kings of Israell Forreigne kings Kings which fauoured gods word and kings which persecuted the same The. 8. â—oÌ„maundâ—ent Of the proper ownning of substance How in â—he Apoâ—â—les age 〈◊〉 thinges â—ere common Gangresis Synodus False doctrine concerning riches and rich men condemned Of the lawful getting of riches Matt. 6. Labour is commended and idlenesse coÌ„demned 〈…〉 〈…〉 Whether â—argayniÌ„g 〈◊〉 buying â—â—d selling â—e lawfull 〈◊〉 no. Sundrie kindes oâ— occupatiâ—n◠〈…〉 1. 〈…〉 〈…〉 vse Beware of prodigalitie Theaft Sundâ—â—â— sortes 〈◊〉 done withâ—â—ding Thinges found Pledges pawnes The withholding of labourers hire Damage that is don by taking away Robberie deceipt Dicing carding 〈…〉 That is the meâ—sure small and the price great Agaâ—â— suâ—â—â— Sacriledge Simoniaks Ambition 〈…〉 〈…〉 â—his is 〈◊〉 in no â—ace so â—uch as in â—â—llingers â—â—n counâ—â—e where â—e 〈◊〉 who â—rue all â—â—en for â—oney do â—actise it â—â—ily â—bigei Nothing â—f another mans must â—e possesâ—ed RestitutioÌ„ is necessarie Exod. 62. Esai 3. 〈…〉 〈…〉 to be 〈◊〉 To whom â—estitution â—â— to bee â—ade â—owe â—â—ch 〈◊〉 one â—â—ght to 〈◊〉 Good couÌ„sell or aduise Ample or large discourses haue bene made touching restitution Wee must not set ouâ— mindes on riches 〈…〉 〈…〉 â—iches are â—â—e gift of â—od for â—hich he â—ust be â—â—anked Goods serue to supply our necessitie Necessitie excludeth not allowed plesure The common english translation hath they were made merâ—ie riches must serue to do honour shewe curteous behauiour betweene maÌ„ man. 〈…〉 â—e say in â—nglish 〈◊〉 〈◊〉 peckes Goods must serue to reliefe the poore To whom we must do good Howe we ought to do good How farre we must do good The kinds of calamities The good and euill are afflicted with calamities The godly are afflicted when the wicked liue in pleasures Abac. 1. M 〈…〉 Psal. 〈…〉 The cauâ—â—s of calaâ—ities The causes why the Saints â—re afflicâ—ed We are deliuered by the goodnesse of the Lorde not bi our owne mea or abilitie AfflictioÌ„s are testimonies of the doctrin of faith We are tried by afflictions 1. Pet. 4. 〈…〉 〈…〉 〈…〉 Psal. â— Certaine punishments appointed as plagues to certaine sinnes Apoc. 3. Prouerb 3 Sinne is the cause of the chur ches persecutions what kind of sinnes the Saints sinnes re Why God â—oth puâ—ishe the â—ood with he euill 〈…〉 Luke 23 The causes of afflictitions in the wicked sorte The infelicitie of the vngodly Iames. 5. â—ere 12. Psal. 72. Psal. 37. 〈◊〉 godly 〈◊〉 haue 〈…〉 their 〈…〉 The Stoikes were of opinion that a valiant man ought not to be greeâ—ed for aâ—y misery â—â— calamitiâ— Against the Stoiks â—â—dolentia Ferrea Philosophia Iohn â— Of the Saints patience The Image of patience The force 〈…〉 patiâ—nce Luke 12. Heb. 10. â—amâ— â–ª The 〈◊〉 of 〈…〉 Hope is of thinges abâ—ent Hope is of â—hings 〈◊〉 not 〈◊〉 Hope is of â—hings â—hat 〈◊〉 most 〈◊〉 Hope the gyfte of God. Though the Lord put off the perfourmance of his promises vnto vs for a seasoÌ„ yet he doeth not deceiue vs because he is faithfull and iust 〈…〉 〈…〉 〈…〉 The causes of our afflictions Math. 5. Dani. 9. 2. Reg. 15. 1. Cor. 11. 〈…〉 the 〈◊〉 Examples of Gods deliuerance The Lords commaundements of bearing the crosse The time of afflictiâ—n is short but the rewarde very ample and eternall No afflictions do seperate the godly froÌ„ their Lord and God. Rom. ◠〈◊〉 that the saintes suffer are recompenced with other commodities To deny the truth is not the way to keepe our Goodes 〈…〉 〈…〉 Afâ—liction in warres by deflouâ—ing of women The saintâ— in suffering the crosse doâ— feele no new or vnwoonted miseries Examples of afflictions in the patriarchs Christ and Paule examples vnto vs. 〈…〉 The 〈…〉 Anno Domini 306. Their afflictions were foretolde 〈…〉 〈◊〉 〈◊〉 VengeaÌ„ce taken of â—loudie Rome â—opes dye of the â—ocks which doth
gouerne and preserue them euen till the end For the same kingly Prophete celebrating the prouidence of God about man and his estate doeth saye Thou O Lord knowest my downe sitting and mine vprising thou spiest out all my wayes For there is not a word in my tōgue but thou O lord doest know it altogether Thou hast fashioned me behind and before and layed thine hand vppon me And so forth as followeth in the 139. Psalme whiche Psalme doeth wholie make to this purpose With this doctrine of Dauid doeth the testimonie of Solomon agrée where he sayth The kings heart is in the hand of the Lord like as the riuers of water hee may turne it whither soeuer he will. Euery mans way seemeth right in his owne eyes but the Lord driueth or ruleth the hart And in the gospel the Lord said Are not two little sparrowes sold for a farthing And one of them shal not lighte on the ground without your father Yea euen all the haires of your head are numbered There are besides these other euident testimonies also of the prouidēce of god Daniel the wisest man of all the Easte and the most excellent prophete of God doth say Wisedome strength are the Lords It is hee that chaungeth the times and seasons hee taketh away kinges and setteth vpp kinges he giueth wisedome vnto the wise and vnderstanding to those that vnderstand he reuealeth the deepe secrete thinges he knoweth the thing that lyeth in darkenesse for the light dwelleth in him Moreouer Ethan the Ezrachite sayeth Thou Lord rulest the raging of the sea thou stillest the waues thereof when they arise Thou hast an almightie arme thou strengthenest thy hand and settest vp thy right-hand In iustice and equitie is thy royall throne stablished goodnesse and faith do goe before thy face And Dauid sayeth Of the fruite of thy woorkes O God shall the earth bee filled And hee bringeth foorth grasse for cattell and hear be for the vse of man and bread to strengthen the heart of man and wine to make him merrie And immediatly after in the same Psalme All things do waite vppon thee that thou mayest giue them their meate in due season Whē thou giuest it they gather it when thou openest thy hand they are filled with good If thou hidest thy face they are troubled and if thou takest away their breath they die and are turned into their dust Againe The Lord vppholdeth all such as fall and lifteth vpp all those that bee downe The Lord loseth men from their fetters the Lord giueth sight vnto the blinde The Lord keepeth the straunger hee defendeth the fatherlesse and widowe and the waye of the wicked he turneth vpsidedowne Great is our Lord and great is his power of his wisedome there is none end He telleth the number of the starres calleth them al by their names He couereth the heauens with clouds prepareth raine for the earth Hee giueth fodder vnto the cattell and meate to the younge Rauens that call vppon him He giueth snow as woll scattereth the hoare frost like ashes Hee casteth forth his yse like morsels who shall abide before the face of his cold Hee shall send out his word and melt them hee shall blowe with his winde and the waters shall flowe And againe I knowe that the Lord is great and that he is aboue all Godds What pleased him that hath he done in heauen and earth and in the sea and in all deepe places He lifteth vpp the cloudes from the endes of the world and turneth lightening vnto raine and bringeth the windes out of their treasuries There are many testimonies like to these to be séene in the 38. and 39. Cap. of the booke of Iob and rifely in the Psalmes and bookes of the holie Prophets but these that hetherto I haue recited are sufficiēt enough testifying aboundantly that God by his prouidence doeth gouerne this world and all things that are therein and especially man him-selfe the possessour of the world for whome all thinges were made We do héere attribute nothing to destinie either Stoicall or Astrologicall neither haue we any thing to doe with that ethnicke fortune either good or ill We do vtterly detest Philosophical disputations in this case which are contrarie to the trueth of the Prophets writings and doctrine of the Apostles We content our selues in the onely word of God do therefore simplie beléeue teach y God by his prouidence doth gouerne all things and y too according to his owne good wil iust iudgment comely order by meanes most iuste and equall which meanes whosoeuer despiseth and maketh his boast only of y bare name of gods prouidence it cannot be that he should rightly vnderstand the effecte of Gods prouidence They make this obiection because all things in the world are done by Gods prouidence therfore we néed not to put in our oare wee may snort idlely take oure ease it is sufficient for vs to expect the working or impelling of god For if he néed our ayd hée wil whether we wil or no euen impel vs to the worke which he wil haue to be wrought by vs But the saincts in the scripture are layd before vs shewed to haue thought spoken iudged more sincerely of Gods prouidēce The Angel doth in expresse words say to Lot Hast thee to Zoar and saue thee selfe there for I can do nothing vntil thou art come thether Loe here by Gods prouidence Lot with his are saued the citizens of Sodom are destroyed of all the cities thereabout And yet euen in the very woorke of his preseruation Lots labour is required and hee biddē to doe his good-will to saue himselfe Yea I cannot saith the Lord doe any thing till thou art come into Zoar. The king and Prophete Dauid doeth plainly say I haue hoped in thee O Lord I haue said thou art my god my dayes are in thy hand And yet euen he which did wholie betake himself to the prouidence of God did earnestly consider with himselfe howe with his diligence and industrie hee might deceiue and escape from the layings in waite of Saul his father in law Neither doth he despise the ayde and shifts of his wife Michol He doth not reply to her againe and say All thinges are done by the prouidence of God therefore there néedes no wyles to be◠wrought The Almightie is able to take me out of the handes of our fathers souldiers or otherwise to saue mee by some miraculous meanes let vs content our selues suffer God to woorke his will in vs Hée did not argue thus but did vnderstand that as Gods prouidence doth procéed in a certaine order by middle meanes so that it is his part to applie him-selfe to meanes in the feare of God by all assayes to do his best for his owne defence S. Paul doeth heare the Lord flatly saying As thou hast borne witnes of me