giuen by God touching the magistrate or Iudges with their office and election Of their election thus we reade Bring ye saith Moses to the people men of wisedome and of vnderstanding and expert according to your tribes and I will make them rulers ouer you Againe I will make thee rulers and Iudges to iudge the people according to thy tribes in all thy cities which the Lorde thy God giueth thee And yet againe more plainly Seeke saith Iethâo being inspired from aboue vnto Moses out of all the people men of courage and suche as feare God true men hating couetousnesse to wite such as hate to take money and bribes ⪠and make of them ouer the people rulers of thousands rulers of hundredes rulers of fifties and rulers of tennes and let them iudge the people at all seasons Which if thou doest thou shalt both keep the ordinances of God and the people in peace and safetie To this doth beloÌg that which we reade in the booke of NuÌbers where Moses prayed saying Let the God of the spirits of al fleashe set a man ouer this congregation which may go out and in before theÌ that the congregation of the Lord be not as sheepe without a shepehearde Herein Moses hath leaft an example for vs to imitate in making our prayers to God for the election of our Iudges For often times our opinions or iudgements of men do vtterly deceiue vs But the God of spirites doth behold the mindes and heartes kneweth what euery one is in thoughtes and inward meaning He therefore must be besought to giue and shewe to vs not hypocrites to be our Iudges but men of trueth and vertue In the same place doth Moses leaue to vs the description of consecrating newe chosen Iudges For they were set before the Lorde and handes were laide vpon them with making of prayers supplications Moreouer the office of Iudges is verie briefely but yet in moste effectuall and absolute sentences described of the Lord by the mouth of Moses in these wordes Heare the causes of your brethren and iudge righteousely betwixt euery man and his brother and the straunger that is with him Ye shal haue no respect of any person in iugement but heare the small and the greate alike and feare not the face of any man for the iudgement is Gods. Againe Iudge the people with iust iudgement Decline not in iudgement haue no respect of persons neither take thou any bribes for rewardes do blinde the eyes of the wise and doeth peruert iust causes Doe iudgement with iustice that thou mayst liue possesse the land which the Lorde thy God shal giue thee And againe Do no vniust thing in iudgement accept not the face of the poore neither feare thou the face of the mightie but iudge thou iustly vnto thy neighbor Againe Thou shalt not haue to doe with a false reporte thou shalt not followe a multitude to doe euil neither shalt thou speake in a matter of iustice according to the greater number for to peruert iudgement that is if thou séest an innocent to be condemned of the multitude do not thou therfore condemne him because the multitude hath condemned him but iudge thou iustly and committ not euil because of the many voices of the multitude Thou shalte not esteeme a poore man in his cause neither shalt thou hinder the poore of his right in his suite Keep thee farre from a false matter and the innocent and righteous see that thou slaye not Thou shalt not oppresse the straunger seeing ye your selues were straungers in the âand of Aegypt And God verily when he had deliuered the people from the tyrannie of the kings of Aegypt did not putt them in subiection to kinges againe nor burden them with the tributes which kings are wont to exact of their subiects for he made them a common weale or an Aristocracie which was the moste excellent kind of regiment wherein the choicest men in all the multitude were piked out to beare that swaye and to rule the rest but yet because hee was not ignorant of his peoples foolishenesse and that they being wearie of their libertie woulde craue a king which thing he did afterward also disuade them from by his seruaunt Samuel he made lawes for a king also that hee might vnderstand that he was to liue vnder the lawes and to giue iudgement according to the lawes The discipline or institution of a king is thus expressed in the 17 Chapter of Deuteronomium WheÌ thou art come into the land which the lord thy God giueth thee and shalte saye I wil set a king ouer mee like as all the nations that are about me then thou shalt make him king ouer thee whome the Lord thy God shall choose One from among the middest of thy brethren shalte thou make king ouer thee and thou mayest not set a straunger ouer thee which is not of thy brethren But he shall not gather many horses vnto him selfe nor bring the people back againe into Aegypt to increase the number of horses that is to get him selfe a strong troope of horse men for as much as the Lorde hath saide ye shall hencefoorth go no more againe that waye Also let him not take many wiues to him selfe least his heart turne awaye neither let him gather too much siluer and golde And when he is sett vppon the seate of his kingdome he shall write him out a copie of this law in a booke according to the copie of the booke which the priestes the Leuites do vse and it shal bee with him he ought to reade therein all the dayes of his life that hee may learne to feare the Lorde his God and to keepe all the woordes of this lawe and these ordinaunces for to do them And let not his hart arise aboue his brethren neither let him turne from the commandement either to the right hand or to the leaft that hee may prolong his dayes in his kingdome both hee and his sonnes in the middest of Israel Thus much hitherto of the magistrates of Iudges and of kinges Nowe I suppose that in this institution of a kinge all thinges are conteined which are moste largely set out by other authors touching the discipline and education of a Prince And by the waye this is especially to bée noted that Kinges are not set as Lordes and rulers ouer the worde and lawes of God but are as subiectes to bee iudged of God by the worde as they that ought to rule and gouerne all thinges according to the rule of his worde and commaundements And here I haue to rehearsâ vnto you some of the Iudiciall lawes I meane not all and euery seueral one but those alone which are the chiefe choicest to be noted by which ye may consider of the rest and plainly perceiue that the people of Israel were not destitute of anye lawe which was necessarie and profitable for their good state and welfare I will recite them vnto you as briefely as may bee
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 brauÌche 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 kingdoÌe as principalitie empire power maÌner of gouernment it selfe Therefore the church the communion or fellowship of saints béeing obedient subiect to their king Christe is called the kingdoÌe 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 dâeth 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 praâer to the Lord who was redy to dye on the crosse desiring to bee âartaker of this kingdoÌe saith Lord remember me when thou coÌmest into thy kingdome ⪠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 preseÌt by the kingdome of God vnderstand the coÌgregation 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 âuerlasting But his one kingdome of god according to he dispensation ãâ¦ã two wayes First acording to y omâipotencie of god For he ãâã he iâ the highest omnipotent hath executeth ouer all creatures visible inuisible âoste 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 kingdoÌe of God is againe two waies coÌsidered 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 ââeth on the earth though it liue not an earthly life according to the ââesh 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 ãâã 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 ioynât-heires with the sonne of God him self For these causes the kingdoÌe of God is called a spirituall kingdoÌe 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 ouâward gouernemeÌt 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 nât 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 coÌmonaltie all these obey the voice of their king and serue their highest prince Héere neuerthelesse we expresly add y Kings can no
called Christ a Chrismate that is to say of annointing Kinges also and priestes were annointed he was annointed king and priest Beeing a king hee fought for vs Beeing a priest he offered himselfe for vs When he fought for vs he was as it were ouercome yet by right hee hathe ouercome in verie deede For he was crucified and on his crosse whereon he was nailed he slewe the diuell and then was hee our king But wherfore is he a priest because he hath offred himselfe for vs Let a priest haue somewhat to offer What could man finde to giue A cleane sacrifice what sacifice what cleane thing can a sinner offer O wicked sinner O vngodly wretch What so euer thou shalt bring it is vncleane Seeke within thy selfe what to offer thou shalt find nothing Seeke out of thy selfe what to offer hee is not delighted in rammes or goates or bullockes They are all his though thou offer them not Hee found nothing cleane among men whiche he might offer for men therfore he offered himselfe a cleane offering an vndefiled sacrifice Therfore he did not offer that whiche we gaue vnto him but that which he tooke of vs and that he offered pure cleane He tooke fleshe in the wombe of the virgin that hee might offer pure and cleane flesh for vs that were vncleane He is a king he is a priest In him let vs reioyce To him be glorie for euer and euer Amen ¶ Of the holie Ghost the third person in Trinitie to be worshipped and of his diuine power ¶ The eighth Sermon IT remaineth that after wee haue expounded the mysteries of the sonne of God our Lord Iesus Christ we consequeÌtly speake of the holy Ghost and of his diuine power and operation For vnlesse he inspire our minds and rule our tongue wee shall neuer bee able worthily or profitably either to speake or heare any thing concerning him For as no man knoweth those things which are of God but the spirite of God so men fetche the vnderstanding of heauenly thinges and the knowledge of the holy ghost from no where else than from the same spirite of god Let vs therefore pray and beséech God the father that by his sonne Iesus Christe hee would vouchsafe to inlighteÌ our darke and mystie mindes by sending this his holy spirite into our hearts and to direct vs in the sincere waye of trueth according to the holy Scriptures And first of all it séemeth not vnprofitable to expound the woord spirite because in the scripture it is diuerslie taken and very often vsed so that not séeldome times hee shall greatly erre which is ignoraunt of the force of that word Spirite properly is the signification of an element signifying aire winde breath In that signification we read this spoken of our Sauiour The winde bloweth where it lusteth and thou hearest the sounde thereof but canst not tel whence it commeth whither it goeth And Paule saith If I pray with an vnknowen tongue my spirit prayeth but my vnderstanding is made vnfruitefull Loe the Apostle vseth spirite for the breath or voice For he ioyneth it to the tongue and setteth it against the minde By a Metaphore it is translated to euery bodilesse substance and is set against the body Spirite therefore signifieth an Angel either good or badd For the Prophete whose wordes Paul hath also rehearsed sayth Which maketh his Angels spirits and his ministers a flaming fire And againe Are they not all ministring spirits These testimonies are vnderstoode of good Angels when the scripture speaketh of euil Angels commonly it addeth somewhat as an euill spirite or an vncleane spirite Wée call also spirites or ghostes whiche haue taken some shape that cannot well be discerned spirits So the Apostles not beléeuing that the Lord was risen againe with his true bodie when they sawe him they thought they had séene a spirite To whom shewing his féete and his handes hee sayeth A spirite hath not fleshe and bones as ye see mee haue Againe spirite is taken for the breath of life as with the Latines to breath is to liue to leaue breathing is to die Dauid sayeth When thou giuest it them they gather it when thou openest thy hand they are filled with good When thou hydest thy face they are troubled when thou takest away their breath they die and are turned againe to their dust And the Lord in Moses sayeth I will destroy all flesh wherein there is breath of life The reasonable soule also of man is peculiarly called spirit in so much that spirite is verye often taken in the holy scripture for the resonable soule of man For in the Gospell thou doest read Iesus when hee had bowed downe his head gaue vp the ghost or the spirite And thou doest read of the holy martyre Stephan They stoned Stephan calling on and saying Lord Iesu receiue my spirite For Solomon said before The dust shal be turned againe vnto earth from whence it came the spirite shall returne vnto GOD who gaue it And sometimes spirite signifyeth the affection and motion readinesse and prouocation of the minde For Solomon sayeth A man that refraineth not his appetite or spirite is like a cittie whiche is broken downe Thou mayest oftentimes finde in the Scriptures the spirite of pride anger luste or enuie taken for a proud angrie lustfull or enuious affection Also in Luke the 13. the verie sore disease or force of sickenesse is called the spirite of infirmitie The spirite also signifieth those spirituall motions which the holie Ghost stirreth vp in the heartes of the Saincts yea and the verie gifts powred into the hearts of men by the spirite Whiche in euery place in Paule is to be séene Else-where spirite is opposed against the letter the bodie the figure the type or shadowe and is vsed for a more highe or mysticall meaning and for the very pithe of the thing as when Paule sayeth The circumcision of the heart is the circumcision which consisteth in the spirite not in the letter And againe The lord hath made vs able ministers of the new testament not of the letter but of the spirite For the letter killeth but the spirite giueth life Therefore thou mayst finde spirite to be taken for inspiration reuelation and doctrine For Iohn sayeth Beleeue not euerie spirite but proue the spirites whether they bee of God or not And againe Quench not the spirite despise not prophecies Last of all God is called that vnmeasurable and vnspeakeable power of the spirite God sayeth our Lord is a spirite they that worship him must worship him in spirite and in trueth By this meanes the word spirite is common to al the persons of the reuerend Trinitie howbeit it is peculiarlie applied to the third person in Trinitie of whom we make this sermon And albeit the holie Ghoste forsomuch as hee is God can be compassed within no limits for by
that wheresoeuer an image is there is no religion For if religion consist in diuine thinges and that nothinge is diuine vnlesse it be amonge heauenly thinges than doe images lacke religion Because in that which is made of earth there can bee no heauenly thing Whiche matter euen by the very name it selfe may appeare bee manifest to a wise man For whatsoeuer is counterfecte that must néeds be false neither can that which hath a representation or glose of truth at any time take vnto it the name of truth If then not euery representation or couÌterfect be not a thing in earnest but as it were a toy a sport religion is not in images but there is lesse religion where they bée That whiche is true therefore is to be preferred before all things that are false Earthly thinges must bee troden vnder foote that we maye get or obteine heauenly thinges These words not vnaduisedly haue wee cited hetherto out of Lactantius We returne nowe to our purpose But because the outward gesture or habite of the bodie is commonly framed according to the inward qualitie of the minde and the outwarde habite of his body which adoreth submitteth yealdeth and maketh subiect him that worshippeth to him whiche is worshipped therefore adoration is translated likewise to the inner man so that to adore is to reuerence and respecte God to bequeath oure selues wholie vnto him and to cleaue inseparably vnto him vppon him only and alone to hange in all thinges and to haue recourse vnto him in all our necessities whatsoeuer Furthermore the outward adoration doth immediatly when it is néedfull and abilitie graunted followe a minde rightly indued with true faith and holy feare of god For adoration is two-fould or of two sortes one of the minde or spirite which is inward sound sincere and true another of the bodie whiche is outward vnsounde counterfecte and false whiche maye procéede from him in whome there is no sparckle of religion True adoration is the fruite of true faith and holy feare of God namely a lowly or suppliant yéelding and humble consecrating whereby we bequeath oure selues yeald and submitt oure selues vnto our God whome as wee vnderstand to be our best and most merciful father so to be our most highe and Almightie God vppon him therefore alone we do wholie depend and to him onely wee haue respecte whiche also forthwith so soone as occasion is ministred vnto vs wée expresse and testifie by outward adoration All this wée shall the better vnderstand by these testimonies of Scripture following Dauid sayth O come let vs singe vnto the Lord let vs hartily reioyce in God our saluation Let vs come before his presence with thanckesgiuing and shewe our selues ioyfull in him with Psalmes For the Lord is a great GOD and a great king aboue all Gods because in his hand are the corners of the earthe and the highte of the hilles are his For the sea is his and he made it and his hands fastened the drie land O come let vs adore or worship and fall downe and kneele before the Lord that hath made vs Beecause hee is the Lord our GOD and we are the people of his pasture and the sheepe of his handes Thou perceiuest therfore that we must adore or worship God and that wee must cleaue vnto him and singe praises to his name because hee is the most mightie GOD creatour of all thinges yea our creatour our father and our shéepeheard Likewise in the Gospell according to Matthewe adoration doeth followe faith and doeth as it were growe out of it and by it is nourished For after that the disciples béeing taughte by myracle beléeued that Iesus was Christ they came sayeth Matthewe and adored or worshipped him saying Thou art truely the sonne of God. Againe thou readest in Iohn that the Lord asked the blinde man that was excommunicate or caft out of the Synagogue whome he restored to his sight saying Doest thou beleeue in the sonne of God And that the blinde man aunswered Who is hee Lord that I might beleeue in him And that Iesus aunsweared and sayde Thou hast both seene him and hee it is that talketh with thee Moreouer vppon this by and by followeth in the historie But hee said I beleeue Lord and he worshipped him Hetherto nowe belongeth that whiche the Lord sayed to the Samaritane in the Gospell The true worshippers shall worship the father in spirite and in trueth For the Lord doth allowe spirituall and inward adoration or worshipping not that outward counterfecte or hypocriticall worshipping but that whiche procéedeth from a minde regenerated by fayth through the holy Ghost and that tendeth sincerely towardes one god For wee read in the historie of the old testament that those princes worshipped in trueth whiche consecrated and made holy themselues vnto one God with their whole heart and on him onely depended againe that they worshipped not the Lord with their whole heart which beeing destitute and voide of sincere faith depended also vppon creatures Nowe a reason of this adoration or worshipping the Lord adioyneth in the Gospel Worshipp sayeth he ought in all poincts to agree with him that is worshipped But God that is worshipped is spirite and trueth and is delighted with spirituall worshipp and vnfeigned fayth in spirite and trueth therefore hée must bée worshipped Wherefore the Sainctes haue a speciall care and regard that the inward worship of the minde be sound and that first of all they worshippe in heart and truely with a sincere faith and a reuerence of Gods Maiestie and whiles they are inwardly so occupied they doe no lesse outwardly falling on their faces with humilitie and doe worship in Gods presence For the outward worship is a companion of the inward and followeth it Hypocrites also worshippe God in body suppliantly and lowly enoughe but because their mindes goe a woll-gathering and neither with faith nor reuerence cleaue vnto the Lord they heare this spoken of the Lord by the Prophete This people honoureth mee with their lippes but their heart is farre from mee but in vaine doe they worship me teaching doctrines precepts of meÌ And this verily is the counterfecte and false worshipping And that worshipping also is false nay it is most wicked and abhominable wherwith the creatures are worshipped either with GOD or for God or without god And to saye sooth they doe not worship God at all whiche neither feare God neither beléeue in God nor yet depend or hange onely vppon God. All men truely confesse that God must bee worshipped but euery one doeth not surely acknowledge and coÌfesse that God onely and alone is to bee worshipped It remayneth therefore to be declared that God only and alone is to be worshipped of men Adoration or worshipping is ioyned with true faith and perfecte or sincere reuerence of Gods maiestie whiche séeing they are due to GOD alone it followeth that god alone is to be worshipped and therefore is
Christe And Paule the Apostle sayeth Seeing then wee haue the same spirite as it is written I beleeued and therefore haue I spoken wee also beleeue and therefore speake Vppon which testimonie Tertullian inferreth and no doubt soundlie It is one and the selfe same spispirite therefore whiche was in the Prophetes and the Apostles He promiseth that the selfe same spirite shal be alwayes in the Church They erred therefore yea foulye they erred who so euer among them of old feigned one God and spirite of the olde Testament and an other of the newe Testament Didymus Alexandrinus the bright light in his age of all the Grecian Churches in his first booke intituled De Spiritu sancto saith Neyther ought we to thinke that the holy Ghost is diuided according to substaunces bicause he is called the multitude of good graces For he can not suffer he can not be diuided neyther yet be chaunged but according to his diuers maners of workings vnderstaÌdings he is called by mny names of good graces bycause he doth not indue his partakers with his coÌmunion after one and the selfe same power c. Furthermore the holy ghost hath increasing or fulnesse and diminishing and want in man not that in God who as it is commonly and truely sayde neyther receiueth more or lesse there is any chaunge to be founde but bycause man according to his capacitie receiueth the spirite plentifully and liberally or measurably sparingly euen as it pleaseth the holy ghoste The portion of the spirite of Helias was giuen double from heauen to Heliseus And it is sayde of our Sauiour that the father gaue him the spirite not by measure For the Lord himselfe elswhere saith Whosoeuer hath to him shall be giuen and hee shall haue more aboundance but whosoeuer hath not from him shall bee taken away euen that he hath Saule had receiued excellent graces but bicause he did not vse exercise them the good spirite of God departed from him and the euill spirite succéeded and tormented him And the spirite of God departeth euen as it commeth also at one instant For when we are forsaken of the Lorde the spirite of God departeth from vs Wherevppon we reade that Dauid prayed Cast me not away from thy presence and take not thy holy spirite from me And againe Stablishe me with thy principall spirite Next after these things it séemeth y we must diligently search out what the effect what the power of the holy Ghost is The power of the Almightie and euerlasting God is vnspeakable therefore no man can fully declare what the power of the holie ghost is Yet somewhat I will say making those things manifest which he worketh chiefly in men For otherwise the father by the spirit worketh all things by him he createth susteyneth moueth giueth life strengtheneth and prescrueth al things by the selfe same he regenerateth his faythfull people sanctifieth and indueth them with diuers kyndes of graces Whervpon in the description aboue mentioned of him coÌprising in foure members his principall powers and effectes which shewe them selues by their working in men I sayde that he doth illuminate regenerate sanctifie and fulfill the faithfull with all good graces Which things that they may the better be vnderstoode it shal be good first of all to declare as well as we can the appellatioÌs or names of the holy ghost which the holy scripture giueth him and then to recite one or two places of the old and new Testament to set foorth declare the power of the holy Ghost First he is called the holy spirite of God bicause all creatures as many as are sanctified are sanctified by him The heauenly father sanctifieth with his grace but throughe the bloud of his beloued sonne and sanctification is deriued into vs and sealed by the spirite Therefore the holie trinitie being one God doth sanctiuÌe vs It is a wicked thing therefore to attribute sanctification to straunge and forreine things It is a wicked thing to translate purification and iustification from the Creator vnto the Creature Moreouer he is called holy to make a difference of him from other spirites For we reade in the Scriptures that there was and is a spirite of the worlde a spirite of infirmitie a spirite of fornication and vncleannesse and a spirit of pride From all these the holy ghost is separated which inspireth into vs the contempt of this worlde whiche openeth vnto vs the Scriptures and confirmeth vs in trueth whiche purifieth our heartes and maketh oure mynds chast and so preserueth them finally whiche maketh vs lowly and gentle and driueth away from vs all maliciousnesse The same holy Ghost is called the spirite of God and of the sonne Of God to make a difference betwéene it and the spirite of sathan And it is called the spirite of the sonne bicause it is the proper and naturall spirite of the sonne which he also communicateth vnto vs that we also might be the sonnes of god For Paule sayth Ye are the temple of God and the spirite of God dwelleth in you Againe If any man haue not the spirite of Christe the same is none of his And againe Bicause ye are sonns God hath sent the spirit of his sonne into your harts crying Abba father Moreouer our Lorde him selfe in the historie of the Gospell calleth the holy Ghost a comforter saying I will pray the father and he shal giue you an other coÌforter that he may abide with you for euer euen the spirit of truth whom the world cannot receiue bycause the worlde seeth him not neyther knoweth him but ye know him for he dwelleth with you and shal be in you For ãâã ãâã ãâã ãâã ãâã signifieth a comforter a stirrer vp or a prouoker an exhorter an aduocate or patrone which pleadeth the cause of his client For the holy Ghoste is the mouth the eye the heart the counsel the hande and the foote of all the faythfull Didymus in his worke intituled De spiritu sancto sayth Christe Giuing the holy ghost a name answerable to his working calleth him the comforter Bycause he doth not onely comforte those whoÌ he findeth worthy of him and setteth them frée from all heauinesse and trouble of mynde but giueth vnto them a certeine incredible ioy and gladnesse in so muche that a man giuing God thankes bycause he is counted worthy of suche a guest may say Thou hast giuen me gladnesse in my heart For euerlasting ioy and gladnesse is in the hearte of them in whome the holy Ghost dwelleth The holy ghost verily alone maketh the consciences of men voyde of care quiet and at peace before God in the matter of iustification and in all temptations of the worlde Paule sayth This only I desire to learne of you whether ye haue receiued the spirite by the workes of the lawe or by the preaching of faith The Apostles being beaten with roddes when they were indued with the
are neither euill men nor hypocrites but the verie worste and the most cruell enimies of Christ his trueth openlye blaspheming the Gospel and persecuting those that beléeue in Christ And therefore they neither haue the outward nor yet the inward markes of the Church The Spirite of the Lord resteth vppon those that tremble at the woord of God these men fret and fume if any man vnfeignedly reuerence the woord of God. True faith attributeth onelye vnto Christe all the meanes whereby it commeth vnto euerlasting life these men doe persecute the faithfull beecause they attribute vnto Christe Iesus alone all the meanes whereby they atteine vnto euerlastinge life and will not parte stakes in the meanes of saluation with Popish fancies In steede of charitie they exercise crueltie against their brethren and against their neighbours What shall a man saye of them who abuse the publique goodes of the Churche and spende them according to their owne priuate lustes For that whiche of old time the faithfull haue of charitie giuen to the vse of the church and for the sustentation of the poore that doe these men waste liuing most lecherouflie and filthilie Whiche thing the electe Apostles of the Lord Peter and Thaddeus did fore-tell the Church of GOD of concerning them And as touchinge the outwarde markes of the Churche what shall I saye These men saye that the Canonicall Scripture hath her authoritie in the Churche of Rome and that the same woorde is reade bothe in their Churches and in their Scholes and that the Sacramentes haue their force and are effectuall amoungest them But I can shewe the contrarie First of all they will make subiecte the interpretation of the holy and sacred scriptures vnto their Sea and the righte of iudgement in all cases they giue vnto their idol the Pope of Rome For that canon euery man knoweth Whatsoeuer hee decreeth what soeuer hee establisheth is of all men to bee obserued for euer inuiolably And againe The whole Churche thoroughout the vniuersall worlde knoweth that the holye Churche of Rome hath authoritie to giue iudgement of all thinges neither is it lawefull for anye to giue iudgement of her iudgements Therfore shee also iudgeth the Scriptures and expoundeth them and turneth and windeth them whiche waye shee listeth I will not nowe remember howe by manifest woordes the Standard-bearers of that Sen doe write that the canonicall Scripture taketh her authoritie of the Churche abusinge this sentence of the auncient father Sainct Augustine I would not haue beleeued the Gospell if the authoritie of the holy Churche had not moued mee c. This will I affirme whiche cannot but bee manifest vnto all men that the Romishe Church or the rulers of the same Churche doe take awaye the naturall sense and true meaning of the holy Scriptures and haue sett downe a straunge sense in stéede of it whiche sense to the ende it maye the better bee liked of men they call the sense of the holye mother the Churche whiche sense also they vrge with so great wickednesse as if you oppose against if the natiue sense you shall receiue for your labour the reprochefull name of an heretique In fewe wordes except you bring out the whole Scripture wrested after their minde and gaine that is to saye tempered with their diuellishe decrées as with poyson it will bee saide that you haue not broughte out the holye Scriptures but that that you haue taught heresie By examples the matter wil be made the plainer The Scripture teacheth that Iesus Christe is the onely head of the Church but vnlesse you also ioyne the Pope to be the head of the Church militant in earth you wil be called an heretique The Scripture teacheth that Iesus Christe is the onely intercessour or mediatour Priest and onely sacrifice propitiatorie of the faithfull but vnlesse you ioyne herevnto that Christ is in déed the mediatour of Redemption but that the sainctes together with Christe are the mediatours of intercession and that the priests do daily offer an vnbloudie sacrifice so as the Sainctes maye bee acknowledged to be intercessours together with Christ in heauen and that the priestes in earth do daily offer in their masse a sacrifice for the quicke and for the dead you will else be called an heretique The Scripture teacheth that Iesus Christe is the righteousnesse of the faithfull which righteousnesse we receiue by faith but vnlesse you will part stakes betwéene this righteousnesse of Christ and woorkes or mens merits you wil be called an heretique The Scripture teacheth that Christe ascended into heauen and hath established a Vicegerent power to witt the holy Ghost and that also he wil not come againe into the world bodily but onely at the daye of Iudgement but vnlesse you do acknowledge the same Christ to be also corporally present in the bread of the Sacrament and doest also worship him there thou wilt else be called an heretique Christe our Lord said at his last supper reaching the cup to his disciples Drincke you all of this but and if thou wilt contend that both the kindes of the sacrament ought to be giuen to al the faithfull thou wilt be called an heretique God said in his lawe Thou shalt not make an Image thou shalt not worship it thou shalt not serue it But vnlesse thou vnderstaÌd by an Image the Idols of the Gentiles as of Saturne or Mercurie but not of the true God or any sainct thou wilt be called an heretique Many mââe thinges of this sort I could bring forth if I spake to them that were ignorant What authoritie therfore or what place shall we say the word of God had in that sea Who séeth not that these filthie beastes doe tread vnderfoote as a captiue the most holy word of God that they establishe and reestablishe lawes of God according to their owne giantlike bouldnesse It is therefore as cleare as any thing may be cleare that the Romish Church is destitute of the holy word of god I haue shewed plainely in the first Sermon of this Decade that it is not enough to boast out the woords of the holy Scripture vnlesse therewithall the naturall sense be reteined vncorrupted The Church of Rome hath corrupted the sense and meaning of that holy Scriptures and thrust vppon the simple people opinions contrarie to that scriptures and therfore the Church of Rome is not that true Church of Christ The sacrameÌt of baptisme ministred by Popish priestes albeit we doe not reiterate for that they baptised in the name of the father and of the sonne and of the holy Ghoste as in the first Sermon of this Decade I haue shewed yet the breaking of bread or distribution of the Lords supper they so defiled and also corrupted the same with doctrines contrarie to the sound faith and turned the same into such a filthy merchaundize as no man that is of a sound iudgement can with a safe conscience and without corruption of his religion communicate with them Of the
be altogether perished in the captiuitie Furthermore they were called the sonns of the Prophetes for the affection which they bare towards their schole maisters as if they had bene their parentes and for their obedience and daily studie towards them But how muche the more noble and wise the Princes were so much the more diligence they employed in repayring scholes and restoring Ecclesiasticall orders Which a man may sée not in Dauid and Solomon onely but also in Iosaphat Ezechias and Iostas who were moste vertuous and moste happie Princes In the captiuitie and after the captiuitie of Babylon the Lordes people was dispersed and scattered into many kingdomes farre and wide But whether so euer they were carried they erected scholes or synagogues and when the citie of Ierusalem was restored then they often came vnto the same For therefore the Actes of the Apostles make mention that at what time Sainte Paule preached the worde of God among the Gentiles he went into the synagogues And Sainte Iames the Apostle saythe Moses of olde time hath in euerie citie them that preache him in the synagogues Where he speaketh not of the cities of Iudeâ and Galilee but of the cities of the gentiles in Syria Cilicia and Asia But that which we reade in the Actes doth shew that they being dispersed and scattered abroade did sometime come vnto the holie citie of Ierusalem There were dwelling at Ierusalem certeine Iewes religious men of all nations that are vnder heauen And that also whiche Saint Paul reciteth of him selfe confirmeth the same that being borne frée in the citie of Tharsus he trauelled to Ierusalem vnto Gamalieles féete that is to saye to the intent to heare the instruction and to be a scholer vnder Gamaliel So likewise we reade that at Ierusalem there were Colleges or Synagogues of the Libertines Cyrenians Alexandrines Cilicians and Asians This vse of scholes continued vntil Christs time yea and after his asce nsion into the heauens almost vntill the destruction of the citie although in the meane time it maye appeare to haue béene sundrie times depraued Christe also the sonne of God our king and high Byshoppe he him selfe instituted the most famous schole of all other calling ther vnto the twelue Apostles and the seuentie disciples chosen men I say to the number of fourescore and two Yea the Apostles them selues drewe vnto them verie many disciples and first of all Saint Paule the most chosen instrument of God to conuert the gentiles is read to haue had in his companie Sopater of Berrhoe Luke of Antioch Marke of Ierusalem Barnabas Sylua or Syluanus Caius and Timothie Aristarchus and Secundus Tychicus and Trophimus Titus and Linus Crescens and Epaphras Archippus and Philemon Epaphroditus and Artemas and many other He hath also commended most diligently vnto good men the studious and the ministers of the Churches exhorting all men vnto liberalitie that they maye want nothing And writing vnto Titus Bring diligently saythe he Zenas the Lawyer and Apollo vpon their waye that they maye want nothing Moreouer it maye be gathered by playne and manifest proofes oute of the thirtéenth chapter of the Actes that there was a verie famous and that an Apostolique schole at Antioche in Syria Eusebius also of Cesarea aboundantly witnesseth what noble scholes were at Alexandria in Egypt and in other renouned churches And we haue also declared the same more at large when time serued in a booke which we haue written of the institution of Byshoppes But in processe of time when al thinges apperteyning to the Churche beganne to decline to the worsse Ecclesiasticall scholes also degenerated into Abbaies or into Colleges of Canons and Monkes But of all these thinges whereof we haue spoken I thinke it not vnknowne vnto any man that scholes doe principally belong to the preseruation of the Churche and the maintenaunce of the holie ministerie in which scholes good artes might be exercised verie profitable for the furtheraunce of the studie of the holie Scriptures of which sorte chiefest of all are the studies and knowledge of holy tongs of Logicke naturall Philosophie and the Mathematicks and these moderately knowne directed vnto the certeine scope and ende of Godlinesse For a man may sometime finde wittes worne and waxed olde in diuers Artes and disciplines howbeit not once medling or inured with holie exercises and studies But I woulde to God that the wicked being too muche glutted with prophane studie would also leaue to contemne holie Scriptures as thinges playne barbarous A man also may find some wits so busied in the studie of the Mathematickes that they are more méete to be maisters of buildinges than gouernours or pastoures of Churches Yea they are so farre crept into the studie of Astronomie and the Astronomers heauen that they quite forget the blessed heauen which is the seate of the blessed Saintes any thing to perteine vnto them and that they shall be sufficiently happie if they can but once atteine vnto the knowledge of the motion of the visible heaueÌ and to the course of the starres As for those that meddle ouermuch with the studie of Philosophie and the trifles of Logicke and the rules of Khetoricke neuer attaine vnto any ende nor earnestly thinke vpon the bestowing of their trauels to the edifying of the Church commonly they become contentious and brawling disputers for the most parte and arrogant controllers vnto whom nothing sémeth to be neatly and aptly enoughe eyther spoken or done of others but that whiche is tempered and as it were tuned to their great conceiuing heades and so agréeing with prescript rules that they swarne not there from no not so much as a haires bredth These men snarle and intangle all thinges with their doltishe disputations puffing out nothing else but quarelling controuersies taking vpon them moste arrogantly to iudge all mens doings sayings what so euer you though they be good and tollerable they snap at them and maliciously cauill against them being rather vayne babblers than Philosophers yea the verie plagues of scholes and Churches who spitte out the poyson of debates contentions variances strises and diuisions at and into the Church Against these Sainte Paule the Apostle to Timothie séemeth to speake For after he hadde briefly set downe the summe of sounde doctrine he addeth there vpon This teache and exhorte Who so euer teacheth otherwise and holdeth not him selfe contented with the healthfull worde of our Lorde Iesus Christe and the doctrine whiche is according vnto godlinesse he is puffed vp knowing nothing but spending his time aboute questions and contention in wordes whereof groweth hatred strife slander euill suspicions vaine conflictes of men corrupt in hart and destitute of the trueth whiche suppose gayne to bee godlinesse Avoyde the companie of such Truely it neuer went well with the Churche when learned and studious men forsaking the playnenesse and purenesse of the worde of GOD turned their eyes an other way and aymed not at the
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 hâe hath not bâléeued 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 coÌmeth 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 accââeth 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 Exâept 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 meaâe 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 wâl of him that sent me the âather that euery one which sââth 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 âinnes to raiâe 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 âââwe 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
in the sonne c. 77 1 By Christe all thinges are created that are in heauen and that are in earth c. 733 1 GOD hath deliuered vs from the power of darckenesse and hath translated c. 502 1 I fulfilled that which is lacking to the afflictions of Christe in my flesh c. 461. 586 2 In Christe ye are complete or made perfecte in whom also ye are circumcised c. 999 2 Ceremonies compared to an obligation or hand writing c 413 2 Let no man therefore iudge you in meate or drincke or in part of an holy day c. 140. 417 2 If ye be dead with Christe from the rudiments of the world why as yet c. 446 2 Hee condemneth the voluntarie religion c. 473 2 Not in any honour to the satisfying of the flesh c. 448 2 By Christ ye are circumcised with circumcision made without hands by putting off the body of the fleshe subiect to finne c. 1056 3 Seruauntes obey them that are your bodily maisters with feare c. 441. 3 Mortifie your members whiche are vpon âhe earth cornication vncleannesse inordinate affection c. 592 4 Take héed to the ministerie that thou hast receiued in the Lord c. 906 4 Continue in prayer and watche in the same continually c. 914 ¶ Out of the first Lpistle of S. Paule to the Thessalonians 1 They of Macedonia and other nations shew of you how you are turned to God from idols c. 668 2 When you did receiue the word of God which you heard of vs c. 12. 871. 963. 2 Our exhortation was not by deceipte nor by vncleannesse nor by guiâe c. 831 2 They as they haue killed the Lord Iesus and their owne Prophets so doe they c. 452 3 We haue sent Timotheus oure brother and minister of God to confirme or establish you c. 41. 1016 3 We behaued not oure selues inordinarly amongest you neither did we take our bread for nothing c. 1122. 1137. 4 This is the will of God euen your holinesse c. 246. 464 4 He therfore that despiseth these thinges despiseth not man but god c. 871 4 We that liue and shal be remayning in the comming of the Lord c. 70 4 This I say vnto you in the word c. Because the Lord himselfe shal come downe c. 75 4 The Lord himselfe shall descend from heauen in a showâe and in the voice of an Archangel c. 738 5 The God of peace sanctifie you throughout that your whole spirite c. 246 5 Reioyce alway pray coÌtinually in al thinges giue thankes c. 917. 926 5 I beséech you that you acknowledge them that labour among you and are ouer you in the Lord c. 154. 1123 Proue all things and kéepe that which is good c. 839 ¶ Out of the second Epistle of S. Paule to the Thessalonians 1 OVr Lord shal be reuealed froÌ heauen with the Angels of his power c. 75. 741 1 Quenche not the spârite despise not prophecies c. 715 2 The comming of antichriste is after the working of Sathan in all power and signes and wonders of lying c. 753 2 The aduersarie or enimie of Christ shal be reuealed and shal bee c. 887 2 Antichriste hath placed himselfe in the throne or temple of God c. 855 2 Antichrist the great enimie of God shal be destroyed with the breath of Gods mouth c. 831. 913 3 Whosoeuer worketh not let him not eate c. 95 3 Wâe charge you brethren in the name of our lord Iesus Christ that ye withdrawe c. 266 3 If there be any maÌ that obeyeth not our words c. 1131 ¶ Out of the first Epistle of S. Paule to Timothie 1 THe end of the commaundâment is the loue of a pure hart and a good c. 96. 400 1 I thancke him beecause he hath counted me faithful putting mée into the c. 510 1 God will haue all men to be saued and to come to the knowledge of the trueth c. 546 1 It is a sure saying and worthy by all meanes to be receiued that Iesus Christe came into the world to saue sinners c. 569 1 I am ordeined a preacher and an apostle and a teacher of the Gentiles c. 872 1 The lawe is not giuen for the iust but for the vniust c. 186. 200. 410 2 I exhort you that prayers bée made for kinges and for all that are in c. 170. 219. 914 1 God would haue all men to bâe saued to come to the knowledge c. 14. 624. 662 2 One God and one mediatour of God and men c. 61 2 Touching the manner and ordering of womens apparell c. 239 2 But I suffer not a woman to teach neither to vsurpe authoritie ouer the man c. 1043 2 The seruaunts of the Lord must not striâe but be gentle vnto al men c 909 2 Adam was not deceiued but the woman was seduced notwithstanding c. 225 2 This teach and exhort Whosoâuer teacheth otherwise and holdeth not himselfe contented c. 1116 3 These thânges hetherto haue I written vnto thee that thou mayâââ know how ⪠c. 833 3 If any man were faultlesse the husband of one wife watchfull c. 838 3 For if a man cannot rule his owne house howe shall he care c. 895 3 God was made manifest in thâ flesh c. 69â 3 Let a byshop be the husband ãâã one wife let him rule ⪠c. 227. 113â 4 Nowe the spirite speaketh eââdently that in the latter times thââ shall rise c. 98â 4 Godlinesse is profitable to ãâã thinges hauing promise of the ãâã that is c. 46â 4 God is the sauiour of al men ââpecially of those that beleeue c. 546 5 Lay hands soudeinly or rashly on no man c. 8ââ 6 The elders that rule well leâ them be counted worthy of doubââ honour c. 879. 112â 5 Care and consideration is to ãâã had who are to be holpen and ãâã are not to be holpen c. 11ââ 5 Thou shalt not mousell y ãâã of the oxe treading out the corne c 1120. 5 Them that sinne rebuke openly that the rest also may feare c. 9ââ 6 God dweâleth in the light thââ no man can atteine vnto c. 61â 6 Commaund them that are ricâ in this world that they be not high minded neither put their trust ãâã vncerteine riches c. 263. 28â ⪠1125 6 For they that will be riche ãâã into temptation and snares and ãâã to many foolish c. 26â 6 Let as many seruauntes as ãâã vnder the yoke count their maisâer worthy c. 4â 6 Godlinesse is great lâcre ãâã a minde content with that that hath c. 265. 31â ¶ Out of the second Epistle of S. Paule to Timothie 1 GOD hath saued vs and callââ vs with an holy calling ãâã according to our workes
1067. 1068. 1073. 1078. 1079. Symbole 961. Synodes 1130 Synagogue 263. 339. 813 Synaxis 1019. 1063 T Tabernacle 334. 339. 341. 862 Table of the Lord. 1063 Tables of Gods lawes 111. 112 Tale carriers 322 Testament 49. 463. 1064 Testimonies 106. 364. 443. 669. 764. Teaching 909. 910 Temples of Christians 1126 Thanksgiuing 951. 652 653. 1063. Theft and deceipte 106. 270. 395 Thâuma and Thnupha 378 Theodosiu Emperour 181 Time holie 417. 349. 1129 Torments nothing dismaye the Apostles 723 Tongue 319. 1071 Toward what part of the world we must pray 1127. Traditions 5. 18. 447 Treasures heauenly all giuen vs of God in Christ 77 Tryall of oureselues by afflictions 294 Trinitie 612. 627. 628. ce True worship and adoration 652 True religion 672 True vnderstanding of the Lordes wordes This is my body 1085 True eating of Christes body 1097 True end of scholes 1117 Tyrannie 169 V. Valentinian Emperour 181 Verbum what it is 1 Vengeance taken of bloudy Rome 319 Vertues of the pastour 911 Vestal virgines 368 Vessells belonging to the Lordes Supper 1070 Vice is to be rebuked sharply and seasonably 894 Vigilius 74 Virgines and Virginitie 1134 Vowes and vowed sacrifices 379 380. 135. 421. 1137 Voluntarie sinne c. 497. 511 Vncleanethings 386 Vnitie ought to be kept 849 Vnderstanding 589 Vncircumcised soule 1048 Vrim Thummim 334 Vsurie and Vsurers 274. 275. 276 W. Warre Warres and Warriours 207. 208. 209. 210. 211. 212. 213. 214. 215. c. 399. Wages of hirelings 396 Water and the Word 971 Wayes of eating the Lordes Supper 110â Weight and measure 397 Wedlocke 222. 223 c. 227. 1133 1134 Wealth by inheritaunce 266 Who elected to life 643 Who an Heretique who a Schismatique 850 Who to be baptised 1050 Why God created maÌ so frayle 487 Whoredome and adulterie 393 Who do not rightly preach Christe 544 Why all men are not saued 546 Widowes and Widowhoode 1134 Wisedome of god 619. 96â Without the church no light or saluation 843 Wicked are not partakers of the things signified in the Sacraments 98â Witnesse Witnesse-bearing 39â Wife the arme of her husband 224 Witches and Sothsayers 397 Worde Wordes and the Worde of god c. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. c. vsque 22. 24. 25. 26. c. vsque 29. 525. 528. 823. 940. 971. 975 978. 1102. Workes 53. 54. 98. 406. 453. 454. 456. 457. 620 Worship Worshipping and Worshippers 6. 652. 658. 744 Women-deacons and their office 875 Wormes take vengeaunce of Gods enimies 890 Worthy and vnworthy eating and drinking of the Lords supper 1106 Writings of the old Testament giuen to Christians 15 Wrath of God vppon kingdomes for vsurie 276 Y. Yeare of Iubilie 354 Z. Zuinglius 502. 1015. 1020. 1204 FINIS The first Decade of Sermons written by Henrie Bullinger Of the worde of God the cause of it and howe and by whome it was reuealed to the worlde ¶ The first Sermon ALl the decrees of Christian fayth with euery waye howe to liue rightly well and holyly and finally all true and heauenly wisdome haue alwayes bene fetched out of the testimonies or determinate iudgements of the word of God neyther can they by those which are wise men in déede or by the faithfull and those whiche are called by God to the ministerie of the Churches be drawn taught or last of all soundly confirmed from else where then out of the word of god Therefore whosoeuer is ignorant what the worde of God and the meaning of the word of God is he séemeth to be as one blinde deafe and without witte in the Temple of the Lorde in the schole of Christ and lastly in the very reading of the sacred Scriptures But whereas some are nothing zealous but very hardly drawen to the hearing of Sermons in the Church that springeth out of no other fountaine than this which is bycause they doe neyther rightly vnderstande nor diligently inoughe weigh the vertue and true force of the word of god That nothing therefore may cause the zealous desirers of the trueth and the worde of God to staye on this point but rather that that estimation of Gods word which is due vnto it may be layde vp in all mens hartes I will by Gods helpe lay foorthe vnto you dearly beloued those things which a godly man ought to thinke and holde as concerning the worde of god And praye ye earnestly and continually to our bountifull God that it may please him to giue to me his holy effectuall power to speake and to you the opening of your eares and mynds so that in all that I shall say the Lorde his name may be praysed and your soules be profited abundantly First I haue to declare what the worde of God is Verbum in the scriptures and according to the very propertie of the Hebrue tongue is diuersly taken For it signifieth what thing soeuer a man will euen as among the Germanes the worde Ding is moste largely vsed In S. Luke the Angel of God saythe to the blessed Virgin with God shall no worde be vnpossible whiche is all one as if he had sayde all things are possible to God or to God is nothing vnpossible Verbum also signifieth a word vttered by the mouth of a man Sometime it is vsed for a charge somtime for a whole sentence or speach or prophesie wherof in the Scriptures there are many examples But when Verbum is ioyned with any thing els as in this place we cal it Verbum Dei theÌ is it not vsed in the same signification For Verbum Dei the worde of God doth signifie the vertue and power of God it is also put for the Sonne of God which iâ the seconde person in the most reuerend trinitie For the saying of the holy EuaÌangelist is euident to al meÌ The word was made flesh But in this treatise of ours the word of God doth properly signify the speach of God the reuealing of gods wil first of al vttered in a liuely expressed voyce by the mouth of Christ the Prophets and Apostles and after that againe registred in writings whiche are rightly called holy and diuine Scriptures The word doth shew the minde of him out of whom it commeth therefore the worde of God doth make declaration of god But God of him selfe naturally speaketh trueth he is iust good pure immortal eternall therefore it followeth that the word of God also which commeth out of the mouth of God is true iust without deceipt and guile without errour or euill affection holy pure good immortall euerlasting For in the Gospel sayth the Lord Thy word is truth And the Apostle Paule saith The word of God is not tied Againe the Scripture euery where cryeth The word of the Lorde indureth for euer And Solomon saythe Euery word of God is purely cleansed Adde thou nothing to his wordes leaste peraduenture he reproue thee and thou be founde a lyar Dauid also sayth The sayings of the Lorde are pure
sayinges euen as it were siluer cleansed in the fire and seuen times fined from the earth This you shal more fully perceiue dearely beloued if I speake somewhat more largely of the cause or beginning and certaintie of the worde of god The worde of God is trueth but God is the onely welspring of trueth therefore God is the beginning and cause of the worde of God. And here in déede God since he hath not members like to mortall men wanteth also a bodily mouth yet neuerthelesse bycause the mouthe is the instrument of the voice to God is a mouth atributed For he spake to men in the voice of a man that is in a voice easily vnderstood of men and facioned according to the speach vsually spokeÌ among men This is euidentlye to bée séene in the things wherein he dealte with the holy fathers with whome as with oure parents Adam and Eua Noe and the rest of the fathers he is read to haue talked many and often tymes In the mount Sina the Lord him selfe preached to the great congregatioÌ of Israel rehearsing so plainly that they might vnderstand those tenne Commaundementes wherein is contained euerye poynt of godlinesse For in the. 5. of Deut. thus we reade These words meaning the. 10. CommauÌdements spake the Lorde with a loude voyce from out of the middes of the fire to the whole congregation And in the 4. Chapiter A voice of wordes you hearde but no similitude did you see beside the voice God verily vsed oftentimes the meanes of Angels by whose ministerie he talked with mortall men And it is very well knowne to all men that the sonne of God the father being incarnate walked about on the earth and being very God and man taught the people of Israell almost for the space of 3. yeares But in times past and before that the Sonne of God was borne in the worlde God by litle and litle made him selfe acquainted with the hartes of the holy Fathers after that with the minds of the holy Prophets and last of all by their preaching and writinges he taught the whole worlde So also Christe our Lorde sent the holy ghost which is of the father the sonne into the Apostles by whose mouths words writings he was knowen to all the world And al these seruants of god as it were the elect vessels of God hauing with sincere harts receiued the reuelation of God from God him selfe first of all in a liuely expressed voyce deliuered to the worlde the Oracles and worde of God whiche they before had learned and afterward when the world drewe more to an ende some of them did put them in writing for a memoriall to the posteritie And it is good to know how by whom all this was done For by this narration the true cause certaintie and dignitie of the word of God doth plainly appeare There are not extant to be séene the writings of any man from the beginning of the worlde vntill the time of Moses whiche are come to oure knowledge although it be likely that that same ancient and first world was not altogether without all writings For by S. Iude the Apostle and brother of S. Iames is cited the written prophesie of our holy father Enoch which is read to haue ben the seuenth from our father Adam Furthermore the writing or historie of Iob séemeth to haue bene set foorth a great while before But howe soeuer it is all the Saintes in the Churche of God giue to Moses the faithfull seruant of God the first place amoÌg the holy writers From the beginning therefore of the worlde God by his spirit and the ministerie of Angels spake to the holy fathers and they by word of mouth taught their children and childers children and all their posteritie that whiche they had learned at the mouth of God when they verily had hearde it not to the intent to kéepe it close to themselues but also to make their posteritie partakers of the same For God oftentimes witnesseth that He will be the God of the fathers and of their seed for euermore This is most plainly to be séene in the historie of Adam Noe and Abraham the first and great grandfathers In the. 19. of Genesis verily we reade that the angell of God yea and that more is that eueÌ the Lorde him selfe did say to Abraham And shall I hide from Abraham what I minde to doe since of Abraham shall come a great and mightie people and al the nations of the earth shall be blessed in him And this I knowe that he will commaunde his children and his posteritie after him to keepe the way of the Lorde and to do iustice iudgement and the rest Abraham therfore a faithfull and zealous worshipper of God did not euen as also those olde fathers of the firste world did not waxe negligent at all herein but did diligently teache men the wil iudgemeÌts of God whervpoÌ of Moses yea of God him selfe he is called a prophet That deuout liuely tradition of the fathers from hande to hand was had in vse continually euen from the beginning of the world vntil the time of Moses Moreouer God of his goodnesse did prouide the no age at any time should be without most excellent lightes to be witnesses of the vndoubted faith and fathers of great authoritie For the worlde before the deluge had in it 9. most excellent most holy and wise men Adam Seth Enos Kenam Malaleel Iared Enoch Methusalem and Lamech The chief of these Adam and Methusalem doe beginne and make an end of all the. 1656 yeares of the world before the deluge For Adam liued 930. yeres He dieth therefore the. 726. yeare before the floud And Methusalem liued 969. yeres He dieth in the very same yere that the floud did ouerflowe and he liued together with Adam 243. yeres so that of Adam he might be aboundantly inoughe instructed as concerning the beginning of things as concerning God the fall and restoring againe of mankinde and all things else belonging to religion euen as he was taught of God him selfe These two fathers with the rest aboue named were able sufficiently inoughe to instruct the whole age in the true saluation and right wayes of the Lorde After the deluge God gaue to the world againe excellent men and very great lightes The names of them are Noe Sem Arphaxad Sale Heber Palec Reu Saruch Nachor Thaâe Abraham Isaac and Iacob Here haue we 13. most excellent Patriarches among whom the first two Noe and Sem are the chiefe nexte to whome Abraham Isaac and Iacob were more notable then the rest Noe liued 950. yeares in all He was 600 yeares olde when the floud drowned the worlde He therefore sawe and hearde all the holy fathers of the firste world before the deluge thrée only excepted Adam Seth and Enos And also he liued manye yeares together with the other whiche had both séene and heard them so that he could be
God is reuealed in what manner it is to be hearde and what the force thereof is or the effect Our God is the God of all men and nations who according to the saying of the Apostle woulde haue all men to be saued and to come to the knowledge of the trueth and therfore hath he for the benefite life and saluation of all men reuealed his worde that so in déede there might be a rule and certaine waye to leade men by the pathe of iustice into life euerlasting God verily in the olde time did shewe him selfe to the Israelites his holy and peculiar people more familiarly then to other nations as the Prophete sayth To Iacob hath he declared his statutes and his iudgementes to Israel he hath not dealt so with any nation neyther hath he shewed them his iudgementes and yet he hath not altogether bene carelesse of the Gentiles For as to the Niniuites he sent Ionas so Esaias Ieremias Daniell and the other Prophetes bestowed muche labour in teaching and admonishing the Gentiles And those moste auncient Fathers Noe Abraham and the rest did not onely instruct the Iewish people which descended of them but taught their other sonnes also the iudgementes of god Our Lorde Iesus Christe verily laying open the whole world before his disciples sayd Teach all nations Preache the Gospell to all creatures And when as Sainte Peter did not yet fully vnderstande that the Gentiles also did appertaine to the fellowship of the Churche of Christe and that to the Gentiles also did belong the preaching of the glad tydings of saluation purchased by Christe for the faythfull the Lord doth instruct him by a heauenly vision by speaking to him out of heauen and by the message which came from Cornelius as you knowe dearely beloued by the hystorie of the Actes of the Apostles Let vs therfore thinke my brethren that the worde of God and the holy Scriptures are reuealed to all men to all ages kindes degrées and states throughout the worlde For the Apostle Paule also confirming the same sayth Whatsoeuer things are written are written for our learning that through patience and comfort of the Scriptures we may haue hope Let none of vs therefore hereafter say what néede I to care what is written to the Iewes in the olde Testament or what the apostles haue written to the Romanes to the Corinthians and to other nations I am a Christian The Prophets to the men of their time and the Apostles to those that liued in the same age with them did both preach and write For if we thinke vprightly of the matter we shall sée that the Scriptures of the olde and newe Testamentes ought therefore to be receiued of vs euen bicause we are Christians For Christ our Sauiour and maister did referre vs to the written bookes of Moses and the Prophets Saint Paule the very elect instrument of Christ doth apply to vs the Sacramentes and examples of the olde Fathers that is to say Circumcision in baptisme Coloss 2. and the Paschall lambe in the Supper or Sacrament 1. Cor. 5. In the tenth Chapter of the same Epistle he applyeth sundry examples of the Fathers to vs And in the fourth to the Romans where he reasoneth of fayth whiche iustifieth without the helpe of works and the lawe he bringeth in the example of Abraham And therewithall addeth Neuerthelesse it is not written for Abraham alone that fayth was reckoned vnto him for righteousnesse but also for vs to whome it shal be reckoned if we beleeue c. By that meanes say some we shal againe be wrapped in the lawe we shall be inforced to be circumcised to sacrifice fleshe and bloud of beastes to admit againe the priesthood of Aaron together with the temple and the other ceremonies There shall againe be allowed the byll of diuorcement or putting away of a mans wife together with sufferaunce to marrie many wiues To these I aunswere that in the olde Testament we muste consider that some thinges there are whiche are for euer to be obserued and some thinges whiche are ceremoniall and suffered onely till time of amendement That time of amendment is the time of Christe who fulfilled the lawe and tooke awaye the curse of the lawe The same Christe chaunged Circumcision into Baptisme He with his owne only sacrifice made an end of all sacrifices so that nowe in steade of all sacrifices there is lefte to vs that onely sacrifice of Christe wherein also we learne to offer our own very bodies and prayers together with good déedes as spirituall sacrifices vnto god Christ changed the Priesthood of Aaron for his owne and the Priesthoode of al Christians The Temple of God are we in whom god by his spirit doth dwell All ceremonies did Christ make voide who also in the nineteene of Mathewe did abrogate the bill of diuorcement together with the marriage of many wiues But althoughe these Ceremonies and some externall actions were abrogated and cleane taken away by Christ that we should not be bound vnto them yet notwithstanding the Scripture whiche was published touching them was not taken awaye or else made voide by Christ For there must for euer be in the Churche of Christ a certaine testimoniall wherby we may learne what manner of worshippings and figures of Christ they of the olde time had Those worshippiÌgs figures of Christ must we at this day interprete to the Churche spiritually and out of them we muste no lesse then out of the writinges of the newe Testament preach Christ forgiuenes of sinnes and repentance So then to all Christians are the writinges of the olde Testament giuen by God in like manner as the Apostles writ to all Churches those thinges which bore the name or title of some particular Congregations And to this end is the woord of God reuealed to men that it may teache them what and what maÌner one God is towardes men that he would haue them to be saued aâd that by faithe in Christ what Christ is and by what meanes saluation commeth what becommeth the true worshipers of God what they ought to flie and what to ensue Neither is it sufficient to know the wil of God vnlesse we do the same and be saued And for that cause sayde Moses Heare Israell the statutes and iudgements whiche I teache you that ye may doe them and liue And the Lorde in the Gospell confirming the same cryeth Blessed are they whiche heare the worde of God and keepe it And here is to be praysed the excéeding great goodnesse of God whiche would haue nothing hid froÌ vs whiche maketh any whit to liue rightly well and holily The wise and learned of this world doe for the most part beare enuy or grudge that other shoulde attaine vnto the true wisedome But our Lorde doth gently and of his own accorde offer to vs the whole knowledge of heauenly things and is desirous that we goe forward therein yea and that more is he doth further our
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 inspiratioÌ 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 maÌ 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 coÌtained 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 saluatioÌ 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
not absolutely perfect As for those whiche doe earnestly affirme that all pointes of godlynesse were taught by the Apostles to the posteritie by worde of mouth and not by writing their purpose is to set to sale their owne that is mens ordinaunces in steade of the worde of God. But against this poyson my brethren take this vnto you for a medicine to expell it Conferre the things whiche these fellowes set to sale vnder the colour of the Apostles traditions taught by worde of mouthe and not by writing with the manifest writings of the Apostles and if in any place you shall perceiue those traditions to disagrée with the scriptures then gather by and by that it is the forged inuention of men and not the Apostles tradition For they which had one and the same spirite of trueth lefte not vnto vs one thing in writing and taught an other thing by worde of mouthe Furthermore we muste diligently search whether those traditions do set forward the glory of God rather then of men or the safetie of the faythfull rather then the priuate aduauntage of the Priestes And we muste take héede of mens traditions especially since the Lorde sayth In vaine doe they worship me teaching doctrines the precepts of men So that nowe the surest way is to cleaue to the word of the Lorde lefte to vs in the Scriptures whiche teacheth aboundantly all thinges that belong to true godlynesse It remayneth nowe for me to tell in what manner of sorte this perfecte doctrine of godlynesse and saluation I meane the very word of God ought to be hearde of the faythfull to the intent it may be hearde with some fruit to profite them aboundantly I will in fewe wordes containe it Let the worde of God be hearde with greate reuerence whiche of right is due to God him selfe and godly things Let it be hearde very attentiuely with continuall prayers betwéene and earnest requestes Let it be hearde soberly to our profite that by it we may become the better that God by vs maye be gloryfied and not that we go curiously about to search out the hidden counselles of God or desire to be counted skilfull and experte in many matters Let true fayth the glory of God and our saluation be appointed as the measure and certaine ende of oure hearing and reading For In Exodus Moses the holy seruaunt of God is commaunded to sanctifie the people and make them in a readinesse to heare the sacred Sermon whiche God him selfe did mynd to make the next daye after Moses therefore commeth and demaundeth of the whole people due obedience to be shewed as well to God as to his Ministers Then commaundeth he them to washe their garmentes to abstaine from their wiues After that he appointeeh certaine limites beyonde whiche it was not lawful vpon paine of death for them to passe By this we plainely learne that the Lorde doth require suche to be his Disciples to heare him as doe especially shewe obedience and reuerence to God in all thinges For he being God speaketh to vs men all we men owe vnto God honoure and feare A man vnlesse he become lowly humble and obedient to God is altogether godlesse Then is it required at the handes of those whiche are méete hearers of the worde of God that they lay aparte worldly affaires whiche are signified by the garments to treade vnder foote all filthynesse and vncleannesse of soule and bodye to refraine for a season euen from those pleasures whiche are lawfull vnto vs The holy Ghost dothe loue the myndes that are purely cleansed whiche yet notwithstanding are not cleansed but by the spirite of god Néedefull it is to haue a sincere beliefe in God and a ready good will and desire to liue according to that whiche is commaunded in the word of god Moreouer we muste be wise to sobrietie Ouer curious questions must be set aside Let things profitable to saluation only be learned Last of all let especial héede be takeÌ in hearing and learning For saythe Solomon If thou wilt seeke after wisdome as after golde thou shalte obteine it Againe he sayth The searcher out of Gods maiestie shall be ouerwhelmed by his wonderfull glory And againe he sayth Seeke not things too highe for thee neyther goe about to searche out things aboue thy strengthe but what God hath commaunded thee that thinke thou always on and be not ouer curious to knowe his infinite workes for it is not expedient for thee to see his hidden secrets with thine eyes Wherevpon the Apostle Paul sayth Let no man thinke arrogantly of him selfe but so thinke that he may be modest and sober according as God to euery one hath giuen the measure of fayth And hereto belongeth that which the same Apostle saythe Knowledge puffeth vp but charitie doth edifie But chiefly we muste beware of those plagues which choake the séede of the worde of God and quenche it without any fruite at all in the hearts of the hearers Those plagues and diseases hath the Lorde rehcarsed or reckoned vp in the parable of the sower For first of all wanton and vaine cogitations whiche alwaies lye wide open to the inspirations of Satan and talke of naughtie men are plagues to the word of god Also voluptuous and deintie louers of this world who can not abide to suffer any affliction for Christ and his Gospell do without any fruite at all heare Gods worde although they seeme to giue eare vnto it very ioyfully Furthermore the care of this worlde and the deceit of riches are moste pestilent diseases in the hearers of the worde of god For they doe not onely hinder the séede that it can not bring soorthe fruite in their heartes but also they doe stirre vp and egge men forwarde to gaynesay the worde of God and to afflict the earnest desirers of Gods worde Here therefore we muste take héede diligently leaste being infected with these diseases we become vaine and vnthankfull hearers of the worde of god We must praye continually that the bountifull and liberall Lorde will vouchsafe to bestowe on vs his spirit that by it the séed of Gods word may be quickned in our heartes and that we as holy and right hearers of his worde may beare fruite aboundantly to the glory of God and the euerlasting saluation of oure owne soules For what will it auayle to heare the worde of God without fayth and without the holy spirite of God to worke or stir inwardly in our hearts The Apostle Paule sayth He whiche watreth is nothing nor he whiche planteth but it is God whiche giueth increase We haue néede therefore of Gods watering that the word of God may growe to a perfect age may receiue increase yea and may come also to the bringing foorthe of ripe fruite within our mindes The same Aposâle Paule saythe To vs also is the worde of God declared euen as vnto our fathers But it auayled them nothing to heare the worde bycause it was not ioyned with
Fayth in them that hearde it For they dyed in the desarte And immediately after he sayth Let vs therefore doe our best to enter into that reste so that no man dye in the same example of vnbeliefe If therefore that the worde of God doe sounde in oure eares and therewithall the spirite of God doe shewe foorth his power in our harts and that we in fayth doe truly receiue the word of God then hath the worde of God a mighty sorce and wonderful effect in vs For it driueth away the misty darknesse of errors it openeth our eyes it conuerteth and inlighteneth our mindes and instructeth vs most fully and absolutely in truth and godlines For the Prophet Dauid in his Psalmes beareth witnes sayth The law of the Lord is perfect conuerting the soule the testimony of God is true and geueth wisedome vn to the simple The commaundement of the Lord is pure and geueth light vnto the eies Furthermore the word of God doth féede strengthen confirm and comfort our soules it doth regenerate clense make ioyfull and ioyne vs to god yea and obtaineth al things for vs at Gods handes setting vs in a most happy state in so much that no goods or treasure of the whole worlde are to be compared with the worde of god And thus much do we attribute to the worde of God not without the testimony of Gods worde For the Lord by the prophet Amos doth threa ten hunger thirst not to eate bread and to drinke water but to heare the worde of God. For in the olde new testaments it is sayd that man doth not liue by bread onely but by euery worde that proceedeth out of the mouth of god And the Apostle Paul saith that all things in the scriptures are written for our learning that by patieÌce 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 theÌ 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 maÌ 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 traditioÌs 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 suÌdry thoughts in the hartes of many men yea and that of some there
dothe admit a godly and religious interpretation The worde of God is a rule for all men and ages to leade their lyues by Therefore ought it by interpretation to be applyed to all ages and men of all sortes For euen our God him self did by Moses in many wordes expounde and apply to his people the lawe whiche he gaue and published in Mount Sina Furthermore it was a solemne vse among the auncient Prophets first to reade and then by expositions to apply Gods law to the people Our Lord Iesus Christ him selfe expounded the Scriptures The same did the Apostles also The word of God therfore ought to be expounded as for those whiche woulde not haue it expounded their meaning is bicause they would sinne frely with out controling or punishment But wheras the Scripture doth admit an exposition it doth not yet admit any exposition whatsoeuer For that which sauoureth of mans imagination it vtterly reiecteth For as by the spirite of God the scripture was reuealed so by the same spirit it is requisite to expound it There are therefore certaine rules to expounde the worde of God religiously by the very worde of God it self that is so to expounde it that the exposition disagrée not with the articles of our fayth nor be contrarie to charitie towardes God and our neighbour but that it be throughly surueyed and grounded vpon that whiche went before and followeth after by diligent weighing of all the circumstances and laying together of the places And chiefly it is requisite that the heart of the interpreter be godly bent willing to plant vertue and plucke vp vice by the rootes and finally alwayes ready euermore to praye to the Lorde that he will vouchsafe to illuminate oure myndes that Gods name maye in all thinges be gloryfied For his is the glory honour and dominion for euer and euer Amen Of true fayth from whence it commeth that it is an assured beliefe of the minde whose onely stay is vpon God and his worde ¶ The fourth Sermon IN my last sermoÌ I declared vnto you howe that the perfecte exposition of Gods worde doth differ nothinge froÌ the rule of true Faith and the loue of God and our neighbour For vndoubtedly that sense of Scripture is corrupted which doeth square from Faith and the two points of charitie I haue now therfore next to treate of true faith and charitie towards God and our neighbour to the intent that no man may finde lacke of any thing herein And first therefore by Gods help and the good means of your prayers I wil speake of true Faith. This word Faith or beliefe is diuersly vsed in the common talke of men For it is taken for any kinde of religion or honor done to god As we say the Christian faith the Iewish faith and the Turkish faith Faith or beliefe also is taken for a conceiued opinion of any thing that is tolde vs as wheÌ we heare any thing rehearsed vnto vs out of the Indian or Ethiopian hystorie we by by say that we beleue it and yet notwithstanding we put no confidence in it nor hope to haue any commoditie therby at all This is that faith wherewith Saint Iames sayth that the deuill beleeueth and trembleth Last of all faith is commonly put for an assured and vndoubted confidence in God and his word Among the Hebrues faith taketh her name of truth certainty and assured constancy The Latines call that faith when that is done which is sayd Wheruppon one sayth I demaund of thee whether thou beleeuest or no Thou aunswerest I beleue do theÌ that which thou sayst and it is faith Therfore in this treatise of ours faith is an vndoubted beliefe most firmely grounded in the minde This faith which is a setled and vndoubted persuasion or beliefe leaning vpon God and his worde is diuersly defined by the perfecter diuines S. Paul saith Faith is the substance of things hoped for the euidence of things not seene The substance or hypostasis is the foundation or the vnmoueable proppe which vpholdeth vs and wheron we leane and lye with out perill or daunger The things hoped for are thinges celestiall eternall inuisible And therefore Paul saith Faith is an vnmoueable foundation and a most assured coÌfidence of gods promises that is of life euerlasting all his good benefits Moreouer Paul himselfe making an exposition of that which he had spoken immediatly after saith faith is the argument of thinges not seene An argument or proofe is an euident demonstration whereby we manifestly proue that which otherwise should be doubtfull so that in him whom we vndertoke to instruâte there may remainâ no doubt at all But now touching the misteries of god reuealed in gods word in themselues or in their owne nature they can not be seene with bodily eyes and therefore are called things not séene But this faith by giuing light to the mind doth in harte perceiue them euen as they are set forth in the word of god Faith therfore according to the definition of Paul is in the minde a most euident seeing and in the hart a most certaine perceiuing of things inuisible that is of things eternall of God I say and all those thinges which he in his word setteth forth vnto vs concerning spirituall things To this definition of Paules they had an eye which defined Faith in this sorte Faith is a grouÌded persuasion of heauenly things in the meditation wher of we ought so to occupy our selues for the assured truthes sake of Gods worde that we may beleeue that in minde we do see those things as well as with our eyes we do behold things sensibly perceiued easy to be seene This description doth not greatly differ from this definition of an other godly learned man who saith Faith is a stedfast persuasion of the minde wherby we do fully decree with our selues that Gods truth is so sure that he can neither will nor choose but performe that which he in his worde hath promised to fulfill Againe Faith is a stedfast assurednes of conscience which doeth embrace Christ in the same sort wherin he is offered vnto vs by the gospell Another there is which after the same manner almost defineth Faith in this sort Faith is a gift inspired by god into the mind of maÌ wherby without any douting at al he doth beleue that to be most true whatsoeuer god hath either taught or promised in the bokes of both the testameÌts The very same author of this definitioÌ therfore doth extend fayth to thrée termes of time to the time past the time present the time to come For he teacheth to beléeue that the worlde was made by God and what so euer the holy Scriptures do declare to haue bene done in the olde worlde also that Christ dying for vs is the only saluation of them whiche beléeue and that by the same God at this daye also the worlde and Church are gouerned or preserued that in Christe the faythfull are
saued Laste of all that that shal most assuredly light vpon the vngodly and the godly what so euer the holy Scriptures doe eyther threaten or promise Out of all these definitions there-fore being diligently considered we maye according to the Scriptures make this description of fayth Fayth is a gift of God poured into man froÌ heauen whereby he is taught with an vndoubted persuaâioÌ wholy to leane to God and his word ⪠in which word God dothe freely promise life and all good things in Christe and wherein all trueth necessarie to be beleeued is plainly declared Whiche description of fayth I will by Gods helpe in this that followeth vnfolde into partes and by assertion of places out of the Scriptures will bothe confirme and make manifest vnto you Ye as hytherto ye haue done so still giue diligent care and in your heartes praye earnestly to God. First of all the cause or beginning of fayth commeth not of any man or any strength of man but of God him selfe who by his holy spirite inspireth fayth into our hearts For in the Gospell the Lorde sayth No man commeth to me vnlesse my father drawe him And againe fleshe and bloude sayth the Lorde to Peter confessing Christ in true faith hath not reuealed this to thee but my father which is in heauen Whervnto the Apostle Paul alludeth when he sayth We are not able of ourselues to thinke any thing as of our selues but all our abilitie is of God. And in another place To you it is giuen for Christe not onely to beleeue in him but also to suffer for his sake Fayth therefore is poured into our hearts by God who is the welspring and cause of all goodnesse And yet we haue to consider here that god in giuing and inspiring faith dothe not vse his absolute power or miracles in working but a certaine ordinarie meanes agréeable to mans capacitie although he can in déed giue fayth without those meanes to whom when and howe it pleaseth him But we reade that the Lord hath vsed this ordinarie meanes euen from the first creation of all things Whome he meaneth to bestowe knowledge and faith on to them he sendeth teachers by the worde of God to preache true fayth vnto them Not bycause it lyeth in mans power wil or ministerie to giue fayth nor bicause the outward worde spoken by mans mouth is able of it selfe to bring fayth but the voice of man and the preaching of Gods worde do teache vs what true fayth is or what God dothe will and commaunde vs to beléeue For God him selfe alone by sending his holy spirite into the hearts and myndes of men dothe open our hearts persuade oure myndes and cause vs with all oure heart to beléeue that which we by his worde and teaching haue learned to beleeue The Lorde could by miracle from heauen without any preaching at all haue bestowed fayth in Christe vpon Cornelius the Centurion at Cesaria but yet by an Aungell he dothe sende him to the preaching of Peter And while Peter preacheth God by his holy spirite worketh in the hearte of Cornelius causing him to beléeue his preaching Verily Sainte Paule sayth Howe shall they beleeue in him of whome they haue not heard How shall they heare without a preacher And howe shall they preache if they be not sent So then fayth commeth by hearing and hearing by the word of God. In another place also Who is Paule sayth he or what is Apollos but ministers by whome ye haue beleeued according as God hath giuen to euery one I haue planted Apollos watred but God hath giuen increase So then he that planteth is nothing nor he that watreth but God that giueth increase With this doctrine of Saint Peter and Saint Paul doth that agrée which Augustine writeth in the Preface of his booke of Christian doctrine where he sayth That whiche we haue to learne at mans hande let euery one learne at mans hande without disdaine And let vs not goe about to tempte him in whom we beleeue neyther being deceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes looking still when we shal be rapt vp into the thirde heauen Let vs take héede of such like temptations of pride and let vs rather haue this in oure myndes that euen the Apostle Paul him selfe although he were cast prostrate and instructed by the calling of God from heauen was neuerthelesse sent to a maÌ to be taught the will of God and that Cornelius although God had heard his praiers was committed to Peter to be instructed by whome he should not only receiue the Sacramentes but shoulde also heare what he ought to beleue what to hope for and what to loue all which things notwithstaÌding might haue bene done by the Angell c. The same Augustine also in his Epistle to the Circenses saith Euen he worketh conuersion and bringeth it to passe who by his ministers doth warne vs outwardly with the signes of thinges but inwardly doth by himself teach vs with the very things themselues Also in his treatise vpon the 26. of Iohn What doe men saith he when they preach outwardly What doe I now while I speake I driue into your eares a noise of words but vnlesse he which is with in doe reueale it what say I or what speake I He that is without doth husband the tree but he within is the creator of it c. This said he But euen as the Lorde his desire is to haue vs beleue his worde for the Prophet crieth out and saith To day if ye will heare his voice harden not your harts So in like maner he doth require of vs al which heare his word that we be not slacke in praying For in hearing the worde of God we must pray for the gifte of faith that the lord may opeÌ our harts coÌuert our soules breake and beate downe the hardnes of our mindes and increase the measure of faith bestowed vpon vs Of this order of prayer there are many examples in the holy scriptures WheÌ the Lorde in the gospell sayde to one Canst thou beleue to him that beleueth all things are possible He made aunswere saying I beleue lord helpe thou mine vnbeliefe The Apostles also cry to the Lord and say O Lorde increase our faith Moreouer this praier wherin we desire to haue faith powred into vs is of the grace gifte of God and not of our owne righteousnesse which before God is none at all This therefore is lefte vnto vs for a thinge most certaine and vndoubtedly true that true faith is the mere gift of god which is by the holy ghost from Heauen bestowed vpon our mindes and is declared vnto vs in the worde of trueth by teachers sent of God and is obtained by earnest praiers which cannot be tyred Whereby we learne that we ought often and attentiuely to heare the word of God and neuer cease to praye to God for the obtayning of true faith But that
this faith inspired from heauen and learned out of the worde of trueth doth put into mans minde an vndoubted persuasion that is that whatsoeuer we beléeue in the worde of God we do beléeue it most assuredly without wauering or doubting being altogether as sure to haue the thinge as faith doth beléeue to haue it for I vse this worde persuasion not as it is coÌmonly taken but for a firme assent of minde inspired and persuaded by the holy ghost that this faith I say doth put into mans minde this vndoubted persuasion I meane to declare by the example of Abrahams faith which Paule in the fourth chapiter to the Romanes describeth in these words Abraham contrary to hope beleeued in hope and he fainted not in faith neither considered he his owne body now dead wheÌ he was almost an hundred yeares olde nor the deadnesse of Saraes wombe he stackered not at the promise of God thorowe vnbeliefe but became stronge in faith and gaue the glorie to God hauinge a sure persuasion that hee which had promised was able also to perfourme In these wordes of the Apostle there are certayne notes tâ be obserued which do proue to vs that Faith doth bringe an assured persuasion into the mynde and harte of man and so that Fayth is an vndoubted confidence of thinges beleeued whereto the harte is made priuie that is that true fayth doth not flie to and fro from place to place in the hart of maÌ but that being deepely rooted in Christ it sticketh in the hart which is inlightened Firste sayeth the Apostle Abraham contrary to hope beleeued in hope that is to say there he had a constant hope where notwithstanding he had nothing to hope after if all thinges had been weighed accordinge to the manner of this worlde But Hope is a moste firme and vndoubted looking after those thinges which we beléeue So that we see that the Apostle did make fayth manifest by hope and by the certaintie of hope did declare the assured constancie of fayth After that sayth he Abraham faynted not in fayth nor stackered at the promise of God through vnbeliefe but was stronge in fayth There are two kindes of stackerings in mankinde The one is that which being ouercome by euill tentations doeth bende to desperation and the despising of Gods promises Such was the stackering of those ten spies of the holy lande of whom mention is made in the thirtéene and fourtéene chapiter of Numbers The other stackering is rather to be called a weake infirmitie of fayth which also is tempted it selfe that nowe I may not make rehearsall to you howe that in vs all by the spot of originall sinne is naturally grafted a certaine kinde of vnbeliefe and that mans minde is at no time so inlightened or confirmed but that cloudy mystes of ignorance and doubtinges doe some times arise yet notwithstanding fayth yéeldeth not to tentation neither is drowned nor sticketh in the of myre stackering but laying holde vpon the promised worde of trueth getteth vp againe by strugling and is confirmed So we reade that at the promise of God this came into Abrahams mynde What shall there a Sonne be borne to thée that art an hundred yeres old this was that infirmitie and stackering or weakenesse of fayth But here the Apostle commending Abrahams fayth which ouercame and yéelded not teaching vs also of what sort true fayth ought to be that is a firme and most assured persuasion sayth Abraham fainted not in fayth neyther considered his owne body nowe deade when he was almost an hundred yeares olde nor the deadnesse of Saraes wombe Loe this thought came into Abrahams minde Shall a Sonne be borne to me that am an hundred yeares olde But he faynted not in fayth The fayth of Abraham began not to droope by reason of this temptation For he considered not the weaknesse that was in him selfe nothing answerable to the promise of god what theÌ He stackered not at the promise of God through vnbeliefe That is he gaue no place to vnbeléefe to be tempted of it he fell not to his owne reasons and doubtfull inquisitions as vnbeléeuers are woont to doe For Gods promise beinge once set before the eyes of his mind so that I say he stucke vnmoueably casting of all doubts and reasons of his owne For fayth hath no respecte at all to the weakenesse miserie or lacke which is properly in man kinde but setteth her whole staye in the power of god So then I saye Abraham was stronge in fayth that is he preuayled and gotte the vpper hande in his temptacion For this is an argument to shewe that he had the vpper hande He faynted not nor waxed weake in fayth It followeth in the Apostle Abraham gaue God the glorie to wit in beleeuing that God wisheth well to man kinde and that he is a true God and almighty For he giueth God his glory which attributeth to God the properties of God and doeth not gainesay the word and promise of god For John the Apostle sayth He that beleeueth not in God maketh God a lyar Abraham therefore beleeued in God and in beleeuing gaue God the glorie The Apostle Paule goeth forwarde and sayth He was throughly persuaded or certified that he which had promised was able also to performe Paule vsed the Gréeke worde ãâã ãâã ãâã ãâã ãâã which is all one as if you should say being certified For ãâã ãâã ãâã ãâã ãâã doeth signifie fully to certifie wherevppon ãâã ãâã ãâã ãâã ãâã is an assured fayth giuen vnto vs which is made by way of argument or by the thinge it selfe And they call that ãâã ãâã ãâã ãâã ãâã which we call a certification as when a thinge by persuasions is so beaten into our mindes that after that we neuer doubte any more Therefore fayth did certifie Abraham and with vndoubted persuasions did bring him to the point neuer to doubt but that God was able to perfourme what he had promised in fayth therefore he stucke vnmoueably to the promise of God béeing assuredly certified that he shoulde obtayne whatsoeuer God had promised It is certaine therefore and plainly declared by the wordes of the Apostle that true Fayth is an vndoubted persuasion in the mynde of the beleeuer euen so to haue the thinge as his beliefe is and as he is sayde to haue it in the expresse worde of god Whereby also we learne that Fayth is not the vnstable and vnaduised confidence of him which beleeueth euery greate and vnpossible thinge For Fayth is ruled and bound to the worde of God to the worde of God I saye rightly and truly vnderstoode The godly and faythfull therefore doe not by and by out of the omnipotencie of God gather what they liste as though God therefore would doe euery thinge bycause he can doe all thinges or that Fayth should therefore beléeue euery thinge bycause it is written All thinges are possible to him that beleeueth For hys Fayth is therfore a great deale more bycause that
loased If sayth the Lorde in Ieremie ye can vndoe the league that I haue taken with the day or the couenant that I haue made with the night so that it neyther be day nor night at the appointed time then may my couenant be of none effect which I haue made with Dauid But not the whole worlde laying all their strengthes together is able to make it day when it is once Night nor cause the Daye to breake one howre sooner then the course of Heauen doth commaunde Therefore not all this worlde with all the powre and pompe therof shall be able once to weaken or breake to chaunge or abolish so much as one tittle in the word of God and the trueth of Godds worde Faith therefore which resteth vpon a thing most firme or sure can not choose but be an vndoubted certification And since Gods worde is the foundacion of Fayth Fayth can not wander to and fro and leane to euery worde whatsoeuer For euery opinion conceiued without the worde of God or against Gods word cannot be called true faith And for that cause S. Paule the Apostle of Christ would not ground the true or Christian faith vpon any carnall proppes or opinions of men but vpon the truth and power of god With his wordes will I conclude this place Fayth sayth he commeth of hearing and hearing by the worde of God. By the worde of God he saith and not by the worde of man Againe to the Corinthians My preaching saith he was not in entising wordes of mans wisedome but in the shewing forth of the spirite and of powre that your faith should not be in the wisedome of man but in the power of God. Whereby also we learne that some there are which against all reason require fayth at our handes that is they would haue vs to beléeue that which they are not able to shewe out of Gods worde or that which is cleane contrary to the word of god To the better declaring of this that I haue saide auaileth that short abridgement of Gods word and of fayth which we in the definition of fayth haue closely knitte vp together There are there rehearsed two chiefe âoints of fayth and of the worde And first of al that God in Christ doth fréely promise life and euery good thinge For God who is the obiect or marke and foundation of fayth beinge of his owne proper nature euerliuing euerlasting good doth of himself from before al beginning beget the son like to himself in al points who bicause he is of the same substance with the father is himselfe also by nature life and all goodnesse And to the ende he might communicate to vs his Sonnes and brethren both life and all goodnesse he became man and being conuersant very God and man among men he testified that God the Father through the Sonne doeth powre himselfe wholly with all good things into the faithfull whom he quickneth and filleth with all goodnesse and last of all doeth take them vppe to himselfe into the blessed place of euerlasting life And that he doth frankly and fréely bestow this benefite to the ende that the glory of his grace may in all thinges be praysed This doth true fayth beleeue and herevnto belonge no small part of the scriptures which testifie that God in Christ doth communicate to the faithful life and al goodnes Iohn the Apostle cryeth out and sayth In the beginning was the word and the word was with God God was the word And the word became flesh dwelt amonge vs And we saw the glorie of God as the glory of the onely begotten sonne of the Father full of grace and truth And of his fulnesse haue all we receiued c. For the Lorde him selfe in the Gospell after Saint Iohn sayde Verily I say vnto you whatsoeuer things the Father doth the same also doth the Sonne For euen as the Father doth raise the deade to life and quickneth theÌ so also doth the sonne quicken whom he will for neyther iudgeth the father any man but hath coÌmitted all iudgement to the sonne that all men may honour the sonne euen as they honour the father He that honoureth not the sonne the same honoureth not the father which hath sent him Verily verily I say vnto you he that heareth my word and beleeueth on him that sente me hath life euerlasting and shal not come into iudgemente but is escaped from death vnto life With these woordes of the Gospell agreeth that sayinge of S. Paule In Christe are layde vp all the treasures of wysedome and knowledge Because in him dwelleth all fulnesse of the Godheade bodily and yee in him are fullyfilled But that these great benefits of God are freelie bestowed vppon the faithful Paule that Vessell of election declareth in these woords Blessed be God who hath chosen vs in Christe before the foundations of the world were layd and hath predestinated vs into the adoption of children through Iesus Christ vnto himselfe accordinge to the good pleasure of his will to the prayse of the glorie of his grace wherein he hath made vs accepted in the beloued throughe whom wee haue redemption in his bloud c. And againe All haue sinned and haue neede of Gods glorie but are iustifyed freely throughe his grace by the redemption which is in Christe And so forward True fayth therefore doth beleeue that life and euery good thinge doth freely come to it from God through Christe which is the chiefe Article of our fayth as in the Articles of the beliefe is more largly layde forth The second principal point of Gods word and fayth is that in the word of God there is set downe all truth necessary to be beleeued and that true fayth doth beleeue all that is declared in the Scriptures For it telleth vs that God is what maner one hee is what Gods works are what his iudgments his wil his commaundements his promises what his threatnings are finally what soeuer is profitable or necessary to be beleeued that doth Gods worde who lie set downe vnto vs and that doth true fayth receiue beleeuing all thinges that are written in the Lawe and the Prophets in the Gospell and wrytinges of the Apostles But whatsoeuer caÌnot be fetched or proued out of those writinges or whatsoeuer is contrary vnto them that do the faithful not beleeue at all ⪠For the very nature of true fayth is not to beleue that which squareth froÌ the worde of god Whosoeuer therefore beleeueth not the fables and opinions of men he alone beleeueth as he should for he dependeth onely vppon the worde of God and so vppon God himselfe the onely fountayne of all truth The matter the argumente and the whole summe of fayth is brieflye set oute vnto vs in the Articles of the Christian fayth whereof I will speake at another time I haue this houre declared vnto you decrely beloued and reuerende brethren in the Lorde the definition of faith which to the ende that
I may surely fasten in euery ones mynde and that all may vnderstand what fayth is I repeate it here againe and therwithall conclude this Sermon Fayth is a gifte of God powred into man from Heaue wherby he is taught with an vndouted persuasioÌ wholie to leane to God and his word in which word God in Christ doth freely promise life and euery good thing and wherin al truth necessary to be beleued is plainly declared Let vs all pray to God our father through his only begotteÌ Sonne our Lord Iesus Christe that hee will vouchsafe from Heauen to bestowe true fayth vppon vs all that wee by it knowinge him a righte may at the laste obtayne life euerlasting Amen That there is one onely true Fayth and what the vertue thereof is ¶ The fifth Sermon BEinge cutte of with the shortnesse of tyme and deteyned by the excellencie of the matter I could not in my last sermon make an end of al that I had determined to speake touching Fayth now therefore by the grace of the holy spirite I will adde the rest of the argument which seemeth yet to be behind Pray to the Lorde that that which by mans voyce is brought to your eares may by the finger of God be written in your hartes True Fayth is ignorant of all diuision for there is sayth the Apostle one Lorde one Fayth one Baptisme one God and Father of all For there remayneth from the beginning of the worlde euen vnto the ende therof one and the same fayth in all the electe of god God is one and the same for euer the onely Well of all goodnesse that can neuer be drawne drie The trueth of God from the beginning of the worlde is one and the same set forth to men in the word of god Therfore the obiect and foundatioÌ of faith that is God and the worde of God remaine for euer one and the selfe same In one and the selfe same fayth with vs haue al the elect euer since the first creation of the worlde beléeued that vnto vs through Christ all good things are fréely giuen and that all truth necessary to be beleued is declared in the word of the Lord wherfore the faithful of the olde world haue alwayes set led their faith on God and his worde so that now without all doubte there caÌnot be any more theÌ one true faith I know very well that in the world there are soweb many and sundrye faythes that is to say religions For there is the Indian fayth the Iewish fayth the fayth of the Mahometists the fayth of the Georgians yet not withstaÌding ther is but one true Christian fayth the abridgement whereof is conteyued in the articles of our beleefe and is taught at the full in the sacred Scriptures of both the Testaments I know also that there are sundry beliefes of men resting vpon sundry things and beleuing that which is contrary to true faith but yet neuerthelesse there remaineth but one true beliefe in God and his worde which is an vndoubted persuasion and confidence of things most true and assuredly certaine This confidence doth grow with increase in the mindes of the faithfull contrarily decreaseth againe and vtterly faileth And for that cause the Apostles besought the lord saying Lord increase our faith And Paul the Apostle doth in his writings euery where wish to the faithful the increase of the spirite and faith Dauid also before him prayed saying O God create a cleane harte within me and take not thy holy spirite from me For he had séene how that from Saule whom he succéeded in the kingdom the good spirite of God was departed and that in stéede therof the wicked spirit had entred into his minde which tormented him very pitifully Here vnto belongeth that saying in the gospel To euery one that hath shall be giuen and from him that hath not shal be taken away that which he hath not or that he maketh no accompt of and shal be giuen to him that hath Neither was it in vain that the Lord said to Peter I haue prayed for thee Peter that thy fayth faile not For Paul speketh of some in his time that made shipwracke of their owne âaith and ouerthrew the faith of other And to what ende I praye you doe we dayly heare the worde of God and make our humble petitions to the Lord but bycause we looke for increase of godlinesse and request his ayde to keepe vs that we fall not from true fayth verily Paul to the Thessalonians sayth We pray earnestly daye and night to see you personally and to supply that which is wanting in your fayth And a little before he sayde For this cause I sent Timotheus that I might be certiââed of your fayth least by any meanes the tempter had tempted you and so our labour had ben of no effect The same Apostle also in his epistle to the Ephesians sayth Christe gaue some Apostles some Prophetes some Pastours and teachers to the restoring of the Saintes vnto the building of the body of Christ vntill we all meete together in the vnitie of fayth and the acknowledging of the sonne of God vnto a perfect man vnto the measure of age of the fulnesse of Christ so that now we be no longer children Therfore so long as we liue we learne that our fayth may be perfect and if so be at any time it shall be weakned by temptations that then it may be repayred and againe confirmed And in this diuersitie I meane in this increase and weaknesse of fayth there is no partition or diuision for the selfe same roote and substance of fayth doth alwayes remayne althoughe it be at sometime more and at somtime lesse In like manner fayth is not therefore changed nor cut in sunder ⪠bicause one is called generall fayth and another particular fayth For generall faith is no other then that whiche beleeueth that al the words of God are true and that God hath a good will to mankind Particular fayth beléeueth nothing contrarie to this onely that whiche is coÌmon to al the faythful applieth particularly to him selfe beleeuing that God is not well minded towarde others alone but euen vnto him also So then it bringeth the whole into parts and that which is generall into particularities For whereas by generall fayth he beléeueth that all the wordes of God are true in the same sorte by particular fayth he doth beléeue that the soule is immortall that our bodyes rise againe that the faythfull shall be saued the vnbeléeuers destroyed and whatsoeuer else is of this sort taught to be beléeued in the word of god Moreouer the disputation touching faith that is poured into vs and fayth that we our selues get touching formall fayth and fayth without fashion I beléeue to be beaten out of them whiche of them selues do bring these newe disputations into the Churche True faith is obtained by no strength or merite of man but is powred into him of
but yet bycause the fleshe dothe striue with the spirite so long as life remaineth on the earth therefore the godly haue néede with faith and the holy Ghost to wash and wipe their féete that is the reliques and spottes wherewith they are disteined by their dayly conuersation in this world But nowe wherevnto belongeth this that is added The communion of Saintes These wordes are neyther read in Cyprian nor Augustine nor yet by them expounded Wherefore it is likely that they were added for the better vnderstaÌding of that which went before for that it might appeare that the Catholike Church is the fellowship or companie of the faythfull he added The communion of Saintes as if he shuld haue sayd which church is a communion of Saintes Paule called them Sainctes which for their fayth are sanctified by the bloude and spirite of god Also this word CoÌmunion is verie euideÌt and comfortable For first the meaning thereof is that betwixt God vs ther is a Communion that is a fellowship participatioÌ and so consequently a parting betwixt vs of all good and heauenlie thinges And then also we vnderstand that we are fellowes and partakers with all the Saintes that are liuing either in heauen or on earth For we are members of theÌ vnder one head Christ For the Apostle Iohn saith That which wee haue seene and heard we declare vnto you that ye also may haue fellowship with vs and that your fellowship may be with the father and his sonne Iesus Christ Hereunto appertayneth that trimme similitude of the body members vnder one heade which the Apostle Paul handleth at large in déede but what is he that can worthily enoughe set forth the great goodnesse of Gods gifte benefite in that wée are made fellow partners of God with whom we are most nerely conioyned and haue a part in all his good heauenly things what can bee more delightfull to oure eares then to heare that all that Saints as well in heauen as in earth are our bretheren and that we againe are meÌbers partners and fellowes with theÌ Blessed be God which hath so liberally bestowed his blessing on vs in Christe his sonne To this place belongeth the discourse vppon the Sacraments of which of the Church I meane at an other time more fullie to entreate This for the present time is sufficient For this that I haue said doth abuÌdantly enoughe expresse set out the fruite of faith in the father the sonne the holy ghost to wit that wée haue participation with God and al the Saints and that in this fellowship we are sanctiâied ãâã all filth or vncleannesse being clensed and holie in Christe our Lord. Now followeth the tenth article of our beliefe which is The forgiuenes of sinnes The second fruit or commoditie of our beliefe in God the father the sonne and the holie ghoste is here set forth that is the remission of sinnes which although it be coÌteyned in sanctification spoken of in the last article is in this place notwithstanding more liuely expressed Without the Church as it were without the arke of Noe is no saluatioÌ but in that Church I meane in that fellowship of Christe the saincts is full forgiuenes of all offences That this maye be the better vnderstoode I wil diuide it into some parts First of all it is néedeful to acknowledge confesse that wée are sinners that by nature and our owne proper merits we are the children of wrath damnation For S Iohn doth not in vaine nor without a cause call euerie one a lyar that saith he hath no sinne And God which knoweth the harts of men hath coÌmaunded vs euen till the laste gaspe to pray saying Forgiue vs our debtes Moreouer in the Gospel wee haue two excellent examples of meÌ openlie confessing their sinnes to God the prodigall sonne I say and the Publican in S. Luk. Let vs therfore thincke that wee are all sinners as Paule also taught yea as he hath euidently proued in the first Cap. to the Romanes let vs fréely confesse to God our sinnes with Dauid in the 32. and 51. Psal. saying My sinne haue I made knoweÌ to thee mine iniquitie I haue not hid I haue saide I wil confesse mine vnrighteousnes against my self thou haste forgiuen the iniquitie of mine offence Haue mercie on me O God accordig to thy great mercie c. The Psalme is knowen Secondarily let vs belieue that al these sinns of ours are pardoned forgiuen of God not for the acknowledging and confessing of our sinnes but for the merit and bloud of the sonne of God not for our owne workes or merits but for the truth and mercie or grace of god For we do plainly professe saying I belieue the forgiuenes of sinns We say not I buy or by gifts do get or by woorkes obtaine the forgiuenes of sinnes but I belieue the forgiuenes of sinnes And the word remission or forgiuenesse doth signifie a free pardoning by a metaphore taken of creditours and debitours For the creditour forgiueth the debitour when he is not able to pay therefore remission is a forgiuing according to that saying of our Sauiour in the Gospell A certaine lender had two debitours when they were not able to pay hee forgaue them both Hereunto belongeth that also in the Lords prayer And forgiue vs our debtes For our debts are our sinnes them do we request to be remitted that is to be forgiueÌ vs In this sense also saith S. Paule To him that worketh is the reward reckoned not of grace but of due debte But to him that worketh not but belieueth on him that iustifieth the vngodlie his saith is counted for righteousnes Euen as Dauid describeth the blessednesse of that man vnto whom God imputeth righteousnes without works saying Blessed are they whose vnrighteousnes are forgiuen and whose sinnes are couered Blessed is that man to whom the Lord will not impute sinne Wherefore in respect of vs which haue not wherewithal to repaie our sinnes are freelie forgiuen but in respect of Gods iustice they are forgiuen for the merit and satisfaction of Christ Moreouer it is not the sinnes of a few men of one or two ages or a few certaine number of sinnes are forgiuen onely but the sinnes of all men of all ages the whole multitude of sinns whatsoeuer is is called sinne whether it be original or actuall or any other else to be short all sinnes are forgiueÌ vs Which we do hereby learne because the onely sacrifice of Christ is effectual enough to wash away all the offences of all sinners which by fayth come to the mercie seat of Gods grace And yet by this wée do not teach men to sinne because the Lorde hath long since made satisfaction for sinnes but if any man do sinne wee teach him to hope well and not to despaire but to flee to the throne of Grace For there wée say that Christ sitting at
tranquilitie doe preserue fellowly societie among men doe defend the good bring inordinate persons into better order and lastly doe not make a little onely to the setting for warde of religion but doe also abrogate euill customes and vtterly bannish vnlawfull mischiefes Hereof we haue examples in the déedes of Nabuchodonosor Cyrus Darius Artaxerxes and other Princes more But touching the Magistrates power his lawes and office I will speake of them in an other place Ecclesiasticall lawes are those which being taken out of the worde of God and applyed to the state of men times and places are receiued haue authoritie in the church among the people of god I call these ecclesiasticall lawes and not traditions of men bycause being takeÌ out of the holy scriptures and not inuented or brought to light by the wit of man they are vsed of that Churche which heareth the voyce of the shéepehearde alone and knoweth not a straungers tong The congregation commeth together to heare the word of God and vnto common prayers at Morning at Euening and at such appointed houres as are moste conuenient for euery place and euerie people and that the church holdeth as a lawe The Church hath solemne prayer times holy dayes and fasting dayes which it doth kéepe by certaine lawes The Church at certaine times in a certaine place and appointed order dothe celebrate the Sacraments according to the lawes and receiued custome of the Church The Churche baptiseth infantes it forbiddeth not women to come to the Lordes Supper and that it holdeth as a lawe The Churche by Iudges conueniently appointed doth iudge in causes of matrimonie and hath certaine lawes to direct them in such cases But it deriueth these and al other like to these out of the Scriptures and doth for edification apply them to the estate of men times and places so that in diuers Churches ye may sée some diuersitie in déede but no discord or repugnancie at all Furthermore Ecclesiasticall lawes haue their measure certain marks beyond which they may not passe to wit that nothing be done or receiued contrarie or differing in any iote from the worde of God sounding againste charitie and comelinesse either in little or muche that lastly this rule of the Apostle may be effectually obserued Let all thinges be done decently according vnto order and to the edification of the Church If therefore any man shall goe about vnder a coloured pretence of ecclesiastical lawes tobring in and pop into the mouthes of the godly any superstitious busie and vnseemely traditions of men whiche withal do differ from the Scriptures their part shall be first to trie that deceipt of theirs by the rule of Gods worde and then to reiect it There remaine nowe the traditions of men whiche haue their beginning are made and inuented of men at their owne choyce of some foolishe intent or some fonde affection of mankinde contrarie or without the holy Scriptures of which sorte you shall finde an infinite number of examples I meane the sectes the dominion and single life of spirituall men the rites and sundry fashioned customes vsed in their Church Touching all which the Lorde in the Gospell citing the Prophet Esaie sayth Why transgresse ye the Lords commaundement for your own traditioÌ ye hypocrites rightly did Esaias prophesie of you where he saith This people commeth nigh vnto me with their mouth and with their lippes they honour me but their heart is farre from me but they worship me in vaine teaching doctrines the precepts of men The blessed Martyr Cyprian alluding to these wordes of Christ Epistolarum lib. 1. epi. 8. saith It is corrupt wicked and robberie to the glory of God what soeuer is ordeyned by the giddie madnesse of mens heads to the violating of Gods disposition Depart as farre as may be from the infectiue contagiousnes of such fellowes and seeke by flight to shunne their talke as warely as an eating cancker or infecting pestilence for the Lorde forewarneth and telleth you that they are blinde leaders of the blinde Paule also in his Epistle to Titus sayth Rebuke them sharply that they may be sound in the fayth not taking heede to Iewishe fables and commaundements of men turning from the trueth I doe of purpose here let passe the words of Paul in his second chapter to the Colossians bycause the place is knowne of all men I will not trouble you dearely beued with too large and busie an exposition hereof For I suppose that this little that I haue sayde touching the lawes of nature and of men I meane lawes politique Ecclesiasticall and méere traditions of men are sufficient to the attentiue and faythful hearers who at their comming home do more diligently thinke of euery point by theÌ selues and also reade the places of Scripture often cited by me and deuoutly expounded The Lord for his mercy graunt that we doe neuer despise the admonitions of natures lawe graffed in our heartes nor yet be intangled in mens traditions but that we in walking lawfully in vpright politique lawes and holy Ecclesiasticall ordinaunces maye serue the Lord To whom be all glory honour and dominion for euer and euer Amen Of Gods lawe and of the two first commaundements of the first Table ¶ The second Sermon THE lawe of God openly published proclaimed by the Lord our God him self setteth downe ordinarie rules for vs to knowe what we haue to doe and what to leaue vndone requiring obedience and threatning vtter destruction to disobedient rebels This lawe is diuided into the Morall Ceremoniall and Iudiciall lawes All whiche partes and euery point whereof Moses hath very exquisitely written and diligently expounded The Morall lawe is that which teacheth men manners and layeth downe before vs the shape of vertue declaring therewithall howe great righteousnesse godlinesse obedience and perfectnesse God looketh for at the handes of vs mortall men The Ceremoniall lawes are they whiche are giuen concerning the order of holy and Ecclesiasticall rites and ceremonies and also touching the ministers and things assigned to the ministerie and other holy vses Last of all the Iudiciall lawes giue rules concerning matters to be iudged of betwéen man and man for the preseruation of publique peace equitie and ciuil honestie Touching the two latter of these I will speake of them in place conuenient At this time I meane to discourse vpon the Morall lawe First of all therefore let no man thinke that before Moses time there was no lawe and that the lawe was by Moses firste of all published For the selfe same especiall pointes of the Morall lawe whiche Moses setteth down in the ten Commaundements were very well knowne to the Patriarches euen from the beginning of the world For they worshipped the one ârue God alone for their God whome they reuerenced and called vpon him Iacob tooke away with him the Syrian Idolles of Laban out of his house and hid them in Bethel vnder an oke or Terebinth trée which was nigh to
and to knée to ducke with the heade and bende the body to fall downe to honour to worship and to reuerence The Saintes of olde did vse to bowe downe that is to bende the knée to vncouer the heade and to fall downe to the Magistrates the Prophets the Princes and teachers of the people and vnto all sortes of reuerend men And that they did partly by cause God had so commaunded who vseth their ministerie to common mens commoditie and partly againe by cause men are the liuely Image of God him selfe But deafe dumbe and blinde Idoles are wood and stone wherevnto we are forbidden to bend or bow downe how so euer we are made to beléeue that they doe beare the likenesse of god The latter is Thou shalt not worship them or else Thou shalt not doe any seruice vnto them In this clause is forbidden all the outwarde and vnlawfull honour done to God or to the Gods in the way of Religion nay rather in the way of superstition and diuelishe hallowing of Churches reliques holie dayes and such like trash and trumperie For to serue is to worship to reuerence to attribute some maiestie and diuine authoritie to that whiche we doe worship to haue affiaunce in to burne incense to offer giftes and to shewe our selues dutifully seruiceable to that which we worship There is no man that knoweth not what it is to serue and what is ment by seruice in matters of Religion We are forbidden therefore to runne in Pilgrimage to Idoles yea though they be the Images of God him selfe We are forbidden to do them any seruice in offering giftes or attributing vnto them any one iote of Gods preeminence thereby to binde our selues to mainteine and vpholde their vnlawfull honour in mingling such superstitions with better pointes of true religion This therefore considered since we may not attribute to Images any seruiceable honour I doe not sée how we can ascribe to them the office of teaching admonishing and exhorting which are the offices and benefites of Gods holy spirit and worde For Abacuck the Prophete of whose writings Paul did make no small account hath lefte in writing wordes worth remembring What profiteth sayth he the image for the maker of it hath made it an image and a teâcher of lies thogh he that made it trusteth therein when hee maketh dumbe Idoles ⪠Woe vnto him that sâyth to the wood awake and to the sânâel ãâã stone arise Should that teachâ thâââ Beholde it is couered with golde and siluer there is no breath in it But the Lorde is in his holy temple let all the earth keepe silence before him What coulde be sayde more playnely and agreeable to the trueth Images sayth he are méere and very lyes But howe can that teache the trueth which of it selfe is nought else but a lye There is no mouing there is no life there is no breath in a picture or Image But the Lord sitteth in his holie temple where he reigneth and teacheth by inspiration and the preaching of his worde the summe of godlinesse and where he liueth for euer in the hearts of all his Saintes and seruauntes Let therefore all the tongues in the whole world be stopte of them that goe about to mainteine and vpholde superstitious Idolatrie against the true and liuing God. Nowe againe in the thirde part of this commauncement the Lord doth briefly knit vp the pithy handling of sundry things For first he sheweth that men haue no iust or lawfull cause in turning from God eyther to make them straunge Gods or else to worship God otherwise then they ought to doe I am sayth he the Lord thy God a strong god If I be the Lorde then shouldest thou of duetie serue me honour me obey me and worship me so as thou dost vnderstand that I doe desire to be worshipped and honoured If I be God then am I of sufficient abilitie to minister to all men what so euer they lacke What canst thou want therefore that thou mayst not finde in me why then shouldest thou turne to straunge Gods Thou haste no cause at all vndoubtedly to turne from me I am moreouer a strong God a mightie yea an Allmightie God and Lorde Thou hast no cause to séeke a mightier or welthier prince then me by him to be deliuered out of my handes and by his liberalitie to be farther inriched then thou shalt be by my good giftes and blessings For I am that true and eternall God the inuisible and Allmightie Prince of the worlde the true and only helper and deliuerer the liberall and bountifull giuer of all good giftes or benefites I am also thy Lorde and thy God. Those goods of myne are thyne For I am thine yea I am thy helper and deliuerer out of al aduersities and afflictions Thou art mine I haue created thée I liue in thée I doe preserue thée Why then shouldest thou turne away from me and séeke after any straunge God what so euer What néedest thou any more hereafter to hunte after senselesse Idoles Thou arte the Church and Temple of god Doste thou not féele and perceiue within thy selfe that I doe dwell in thée and haue thine heart in possession And what I praye thée hath the Temple of God to doe with godlesse Images Then also he descendeth and doth very seuerely yet notwithstanding iustly threaten extreme and terrible reuengement I am sayth he a iealous god This may be taken two wayes very well and not amisse For firste the sense may be thus I will not haue thée to séeke any other Gods but me neyther will I haue thée admit or receiue any forreine or vnlawfull worshipping of me The cause is I am a iealous God enuious against my riuall not suffering myne equall nor by any meanes abyding to haue a mate I alone will be loued I alone will be worshipped and that too not after any other fashion than I my selfe haue appointed to be obserued For no man is so ignorant but that he knoweth howe God in the Scripture doth by the parable of wedlocke figuratiuely set downe the assurance and bond wherin by fayth we are bouÌd to God God is our husband bridegrome we are his wife chosen spouse A chaste and faithful wife giueth eare alone to her husbands voice him alone she loueth him alone she doth obey him excepted she loueth no man at al. Again on the other side a shamelesse faithlesse adultresse and whorish strumpet not worthy to be called a wife séemeth outwardly to sticke and cleaue to her husband but priuily she maketh her body common to many men and louâth other more then her husbande and for the most part burneth on theÌ being colde enough to him ward But God is a iealous God and will be loued and worshipped alone without any partener to robbe him thereof That is spirituall adulterie whore-hunting when men doe partly loue and worship God and yet notwithstanding doe therewithall giue reuerence to straunge and other
orderly procéeded in euery point and taught euery thing so euidently and plainely that there is nothing whiche ye doe not very well perceiue and vnderstand Let vs now prayse the Lord and thanke him for his goodnes for shewing vs his ways and let vs praye that we walking rightly in them may at the last come to his eternall ioyes Amen Of the thirde precept of the tenne Commaundementes and of Swearing ¶ The thirde Sermon THE thirde Commandement of the first Table is thus worde for worde Thou shalte not take the name of the Lorde thy God in vaine Bycause the Lorde will not let him goe vnpunished that taketh the name of the Lorde his GOD in vaine In the seconde Commaundement the Lord did set down the worship that he would not haue that he misliked of and did flatly forbid to wit a worldly earthly and carnall kinde of honour a base and vile kinde of worship a seruice that is directly contrarie to the spirite nature and maiestie of God that is to think that God will in shape resemble a man or any other creature made of earth or corruptible stuffe or matter and then againe to worship him vnder those shapes and figures with corruptible thinges that were first ordeined and created for the vse and behoofe of men and not of god For God is an eternall spirite which goeth all ouer and preserueth euery thing whom all the most excellent creatures of the whole world if they were ioyned together in one are not able to resemble nor yet to represent the least iote of excellencie in the liuing god God is so farre from lacking any corruptible thinges that he him selfe supplyeth the want of all our necessities It is a mere follie therefore to set vp a percher a taper or a smoakie torch before the maker and giuer of light It is a very toy to offer flesh of beasts to that eternall spirite who in the Psalmes sayth All the beasts of the woods are mine and the cattel in a thousand hilles I know all birdes vpon the mountaines and in my power are all the beastes of the fielde if I be hungrie I neede not to tell thee since the world is myne and all that is therein Now therfore in this thirde Commaundement the Lorde doth very exquisitely although very briefly declare the manner hâw he will be worshipped that is in holy reuerencing of his holy name The names wherby god is called are God Gods Maiestie Gods truth Gods power Gods iustice Now the charge of this commaundement is not to abuse the name of God and not to vse it in light and trifling matters but to speake to thinke and iudge honourably reuerently holily and purely of God and godly things But the pithe and effect almost of the whole lyeth herein that he sayth the name of the Lord thy god to wit which is thy chief goodnesse felicitie thy creator thy redéemer thy tender father Now note that the Lorde doth not barely forbid to vse his name but he chargeth not to vse it lightly or in vaine that is beyond necessarie vse or our behoofe and beside the honour and glory of god Let vs sée therefore howe we ought to sanctifie the Lordes name and howe we maye deuoutly vse the name of God and last of all so worship him as he him selfe hath appointed vs to do Firste of all we haue to thinke of God as of the chiefe felicitie and infinite treasure of all good thinges who loueth vs excéedingly with a fatherly affection alwayes wishing and by all means desiring to haue vs men saued and to come to the perfect knowledge of the very truth whose iudgements are true and iust whose workes for their excellencie are wonderfull and whose words are most true and truth it selfe Then must this holy name of God continually be called vpoÌ in praiers néede and requestes By that alone we must looke to obtaine whatsoeuer is néedful for our bodies or souls We must neuer cease to giue thanks to that for all the good benefites that we do or shall receiue For what good soeuer men haue and inioy that haue they not from else where than from God the fountaine and giuer of all This glory must euer be giueÌ to god If we be nipped with any aduersitie let vs not by an by murmur againste Gods good pleasure and his secrete iudgements but rather suffering and submitting ourselues vnder his mightie and fatherly hande let vs say with the Prophet Dauid It is good for me Lorde that thou haste chastened me Let not vs appoint God what he shal doe but wholy alwayes submit our selues to his good will and holie pleasure Let vs in al things giue God the glory in praysing openly and plainely professing his name and doctrine before Kings and Princes yea and in sight of all the world so often as occasion shall be giuen and the glory of God shal séeme to require Let vs not be ashamed of God our father of his truth and true religion Let vs not be ashamed of Christ our redéemer nor yet of his crosse But let vs be ashamed of errours idolatrie of the world and vanitie of lyes and iniquitie Let vs holily reuerently and deuoutly both speake and thinke of God his workes and his word Let the law of God be holy to vs let his Gospell be reuerend in our eies let the doctrin of the Patriarches Prophetes and Apostles be estéemed of vs as that which came from God him selfe Let vs not take the name of the Lord our God into our mouthes vnlesse it be in a matter of weight Let vs not blaspheme curse nor lye in the name of the Lorde Let vs not vse nay rather abuse the name or worde of God in coniuring iuggling or sorcerie For in these thinges the name of God is most of all abused Let vs precisely and holily kéepe the othe whiche we haue made by the name of the liuing and eternall god Let vs in al things tell truth and lye not that when this world that will not sée shall be inforced to see so great a reuerence and deuotion in vs to the name of our God it may be compelled thereby to glorifie our father which is in heauen And this verily is the godly vsing of the Lordes name and the religion wherin our God is very well pleased Nowe note by the way that there are sundry wayes whereby we abuse the name of God and first of all we abuse it as often as our harts are with out all reuerence to God him selfe when we do vnreuerently filthily wickedly and blasphemously speake of God of his iudgements of his word and of his lawes when we doe with scoffing allusions apply Gods wordes to light matters and trifles by that meanes turning and drawing the Scriptures into a prophane and vnhonest meaning Moreouer we do disgrace that name of the Lord our God wheÌ we call not vpon his name but turne our selues rather to I knowe
as feare God speakers of truth and haters of couetousnes make them rulers ouer thousandes rulers of hundreds rulers of fifties and rulers of tennes to iudge the people at all seasons Foure thinges the Lord requireth in a good gouernour First that he be a man of courage of streÌgth or force that is which hath abilitie to doe the thing whereunto he is appointed That abilitie consisteth in mind rather than in body For it is required that hée be not a foole but wise skilfull in that which hée hath to doe because the office of a Capitaine is to know how to set his armie in order of battaile rather than to fight himself as also the duetie of a Surueyor of woorkes is to know how buildinges must be erected rather than to worke himselfe or as a Chariot man ought rather to know how to guide his Carte in driuing than to drawe it himselfe And therewithal too there is demaunded a boldnesse of stomach to dare to doe the thing that hée alreadie knoweth For constancie and sufferaunce are very néedefull in euerie Capitaine In the second place that is set downe which in déede is the first Let him feare God let him be religious and not superstitious No idolatrer preserueth the common weale but rather destroyeth it and a wicked man defendeth not truth and true Religion but persecuteth and driueth them oute of his iurisdiction Let this magistrate of ours therefore bée of the right Religion sound in fayth beléeuing the woord of GOD and knowing that God is present amonge men and doth repaye to whom hée liste according to their desartes And for that cause Iustinian the Emperour in Nouellis Constitutionib 109. doth fréely confesse that al his helpe is of God and that therefore it is conuenient that the making of all lawes should depend vppon him alone Immediately after he saith It is knowen verie well to all men that they in whose handes the Empire was before it came to vs and especially that Leo of worthie memorie and the most sacred prince Iustine our father did in their constitutions flatly forbid al heretiques to be admitted souldiers in any warfare or dealers in matters concerniÌg the coÌmon weale that the lesse occasioÌ might be giuen by receiuing them into the fellowship of warre or handling of publique affayres for any to thincke that they corrupt the members of Gods holy Catholique and Apostolique Church And this decree do we establish Thus saith the Emperour And the godly man verilie prayeth to God and receiueth wisedome at the Lords hand And where the Princes are Gods friends and haue often conferrence with God there is hope that those common weales shall prosper and flourish But on the other side there must néeds be feared an vnhappie end of that common weale wher the enimies of God haue the preeminence Thirdly there is required of him which must be chosen and called to be magistrate that he be true in word and déede so that hée be not found to be an hypocrite a lyar a deceiuer a turnecoate nor one which out of one mouth doth blowe both hoat and cold but faithfull simple a plaine dealer and blamelesse Hée must not be more liberal in promising than in performing Hée must not be one that setteth light by an othe not a false swearer nor a periured man Fourthly because many that are in office desyre riches âéeke to increase their wealth by bribes the Lord remoueth such from the magistracie forbiddeth good magistrates to be couetous Yea he doth expressely charge them to hate and abhorre it As hée doth also in an other place not onely forbid them to take bribes but also commaund them to shake off and rid their hands of all rewards Couetousnes and gréedie desire of bribes are the verie plagues that choake good magistrates By couetous men and takers of bribes law iudgmeÌt libertie iustice and the countrie it selfe is set to sale and sould to the diuell for money And now though in this place the Lord hath named onely the most pestilent mischiefe of all other yet there is no doubt but that hée doth inclusiuely debarre all other vices and euils of that sort commaunding them to be straunge and farre off from the good magistrate and godly gouernour Those vices are Pride Enuie Anger Diceing Surfetting Dronkennesse Whoredom Adulterie and whatsoeuer else is like to these This place is made more manifest by conferring it with other places in the lawe of god Moses in Deuteronomie sayth to the people Bring men of wisedome of vnderstanding and of an honest life according to your Tribes Thrée thinges here againe doth the wise man Moses require in them that are to be appointed magistrates in his common weale First sayth hée let them be wise But the beginning of wisedome is the feare of the lord Let them therefore be ordeined magistrates that are friendes to God and true religion let them bée wise and not foolish idiots Secondarilie they must be men of vnderstaÌding that is men of experience who by long and continual exercise in handling of matters are able at the first brunt to deale in all cases according to the law Lastly they must be men of honest report whose lyfe and sound conuersation are by their déedes perfectly tried and sufficiently witnessed off vnto the people and finally they must be such as may beare authoritie and not be despised as rascall and vile knaues In the booke of Numbers also Moses saith Let the God of the spirits of all flesh set a man ouer the congregation which may go in and out before them lead them in and out that the Congregation of the Lord be not as sheepe without a shepheard By these words of the holie Prophet we learne who are to be choseÌ how they are to be chosen into the office of magistrates Moses praied to the Lord for a fit and a conuenient man and wée therefore must pray to God who searcheth all mens hearts that he wil vouchsafe to send such men to be our magistrates as are méete for that roome calling The outward shew doth many times deceiue vs and wée iudge him to be a good and godly man who is in déede a notable hypocrite God alone doth know the mind wée must beseech him therefore that he suffer vs not in our choice to erre or chose amisse Let him be thought the best and méetest for that purpose who is instructed with the holie spirite of god Furthermore hée that is appointed to that office must stil be the first the last and alwayes at one end in all matters of weight publique affayres Some vnprofitable and idle droanes there are that driue other forward after the first onset do themselues take their ease And some wicked felowes there are which wil appoint other what to do but will themselues do nothing of that which by right belonges to their office The guide of the people must be a man of choice elected to
haue the king to preach to baptize and to minister the Lords supper or the priest on the other side to sit in the iudgment seate and giue iudgement against a murderer or by pronouncing senteÌce to take vppe matters in strife The Church of Christ hath and reteyneth seuerall and distinguished offices and God is the God of order and not of coÌfusion Hereunto tendeth our discourse by demonstration to proue to all men that the magistrate of duetie ought to haue care of religion either in ruine to restore it or in soundnesse to preserue it and still to see that it procéede according to the rule of the woord of the lord For to that end was the law of God giuen into the kinges hands by the priestes that hee should not be ignoraunt of Gods will touching matters Ecclesiasticall and politicall by which lawe hée had to gouerne the whole estate of all his realme Iosue the Capitaine of Gods people is set before Eleazar in deede but yet hee hath authoritie to commaunde the priestes and being a politique gouernour is ioyned as it were in one bodie with the ecclesiasticall ministers The politique magistrate is commaunded to giue eare to the ecclesiastical ruler and the ecclesiastical minister must obey the politique gouernour in all thinges which the law commauÌdeth So then the magistrate is not made subiect by God to the priestes as to Lords but as to the ministers of the Lord the subiection duetie which they owe is to the lord himself and to his law to which the priestes themselues also ought to be obedient as well as the Princes If the lipps of the priest erre from the truth and speake not the word of God there is no cause why any of the common sort much lesse the Prince should either hearken vnto or in one title reuerence the priest The lippes of the priest sayth Malachie keepe knowledge they seeke the Lawe at his mouth because he is the messinger of the lord of hoastes To refuse to hear such priestes is to repell God himself Such priestes as these the godly princes of Israell did alwayes ayde and assist false priestes they did disgrade those which neglected their offices they rebuked sharpelie and made decrees for the executing and right administring of euerie office Of Salomon wee read that hée put Abiathar beside the priesthoode of the Lord that hee might fulfil the word of the Lord which he spake of Heli in Silo and made Zadok priest in Abiathars stéede In the second booke of Chronicles it is said And Salomon set the sorts of priestes to their offices as Dauid his father had ordered them and the Leuites in their watches for to praise minister before the priestes day by day as their course did require In the same booke againe Ioiada the priest doth in déede annointe Ioas king but neuerthelesse the king doth cal the priest giue him a coÌmaundement to gather money to repaire the temple Moreouer that religious and excellent Prince Ezechias called the priestes and Leuites and said vnto them Bee ye sanctified and sanctifie ye the house of the Lord our God and suffer no vncleannesse to remaine in the sanctuarie My sonnes be not slacke now because the Lord hath chosen you to minister vnto him selfe Hée did also appoint singars in the house of the Lord and those that should play on musicall instruments in the Lords temple Furthermore king Ezechias ordeyned sondrie companies of priestes and Leuites according to their sondrie offices euerie one according to his owne ministerie What may be sayd of that too that euen hee did diuide to the priestes their portions and stipends throughout the priesthoode The same king gaue charge to all the people to âéepe holie that feast of Passeouer writing to them all such letters as priestes are wont to write to put them in mind of religion and hartie repentaunce And after all this there is added And the king wrought that which was good right and iust before the Lord his God. When Princes therefore doe order religion according to the woord of God they do the thing that pleaseth the lord This and the like is spoken againe by the godly Prince Iosias Who therefore will hereafter say that the care of religion belongeth vnto bishops alone The Christian Emperours following the example of the auncient kings as of their fathers did with greate care prouide for the state of true religion in the Church of Christe Arcadius Honorius did determine that so often as matters of religion were called in question the bishopps should be sommoned to assemble a counsell And before them againe the Emperours Gratian Valentinian and Theodosius established a lawe wherin they declared to the world what faith and religion they would haue all men to receiue and reteine to witte the faith and doctrine of S. Peter In which edicte also they proclaimed all them to be heretiques which thought or taught y contrarie allowing them alone to be called catholiques which did perseuere in S. Peters faith By this we gather that the proper office of y priests is to determine of religion by proofes out of the woord of God that the princes dutie is to aâde the priestes in aduauncement and defence of true religioÌ But if it happen at any time that the priests be slack in doing their duetie then is it the princes office by compulsion to inforce the priestes to liue orderlie according to their profession and to determine in religion according to the woord of god The Emperour Iustinian in Nouellis CoÌstitut 3. writing to Epiphanius Archbishop of Constantinople saith Wee haue most reuerend Patriarch assigned to your holinesse the disposition of all things that are honest seemelie and agreeable to the rule of the holie scriptures touching the apointing ordering of sacred bishops reuereÌd clearkes And in the 7. Constitution hée saith Wee giue charge and commauÌdemeÌt that no bishop haue liceÌce to sell or make away any immoueables whether it be in houses or landes belonging to the Churches Againe in the 57. Constitution hée forbiddeth to celebrate the holie mysteries in priuate houses Hée addeth the penaltie and saith For the houses wherein it is done shal be confiscate and sold for money which shal be brought into the Emperours Exchequer In the 67 Constitution hée chargeth all bishops not to be absent from their Churches but if they be absent he willeth that they should receiue no commoditie or stipend of the prouinciall stuards but that their reuenue should be imployed on y Churches necessities In the 123. constitution the lieuetenauntes of euerie prouince are commaunded to assemble a counsell for the vse and defence of ecclesiasticall lawes if the bishops bee slacke to looke thereunto And immediatlie after hee saith Wee do vtterly forbid all bishoppes prelates and cleaâkes of what degree soeuer to play at tables to keepe companie with diceplayers to bee lookers on vpon gamesters or to runne to gaze vppon May games or
pageants I do not alledge all this as Canonical Scriptures but as proofes to declare that Princes in the primatiue church had power officiall authoritie and a vsuall custome graunted by God as Esai did prophecie and deriued from the examples of auncient kinges to commaund bishops and to determine of Religion in the Church of Christ As for them which obiect the churches priuilege let them knowe that it is not permitted to any prince nor any mortal man to graunt priuileges contrarie to the expresse coÌmaundemeÌts and verie truth of gods word S. Paul affirmed that he had power giuen him to edifie but not to destroy I am the briefer because I wil not staÌd to proue that they are vnworthie of indifferent priuileges which are not such as priestes and Christ his ministers should be but are souldiers rather and wicked knaues full of all kind of mischiefe Amonge other thinges in the Canon Lawe Distinct 40 wée finde this written See to your selues bretherne how ye sitte vppon the seate for the seat maketh not the priest but the priest the seate the place sanctifieth not the man but the man the place Euerie priest is not a holie man but euery holie man is a priest Hée that sitteth wel vpon the seate receiueth the honour of the seate but he that sitteth ill vppon the seate doth iniurie vnto the seate Therfore an euil priest getteth blame by his priest hoode and not any dignitie And thus much thus farre touching this matter Since now that I haue declared vnto you déerely beloued that the care of religion doth belong to the magistrate too and not to the bishopps alone that the magistrate may make lawes also in cases of religion it is requisite that I inquire what kinde of lawes those are that the magistrates may make in matters of religion There is no cause whie the king or magistrate should suppose that power is giuen to him to make newe lawes touching God the worship of God or his holie mysteries or to appoint a new kind of true iustice and goodnesse For as euery magistrate is ordeyned of God and is Gods minister so must hée be ruled by God and be obedient to Gods holie word and commaundement hauing euermore an eye vnto that and depending stil vppon that alone The scripture which is y word of God doth abundauntly enough set downe al that which is proper to true religion yea the Lord doth flatly forbidde to adde too or take any thing from his holy word The magistrate therefore maketh no newe lawes touching God and the honour to be giuen to God but doth religiously receiue and kéepe doth put in vre and publish those auncient lawes in that kingdome which God hath allotted him vnto For hereunto apperteineth the giuing of the booke of Gods law vnto the kinges of Israell that they might learn therby the way to do the things which they of duetie ought to sée done To Iosue the Lord doth say See that thou doest obserue doe according to all the law that Moses my seruaunt commaunded thee Thou shalt not tourne from it either to the righte hand or to the left Neither shall the booke of this lawe depart out of thy mouth but occupie thy minde therein day and night that thou maist obserue and doe according to all that is written therein For then thou shalt make thy way prosperous and then thou shalt do wiselie Deuout and holie Princes therefore did doe their faithfull diligent indeuour to cause the word of God to be preached to the people to reteine and preserue among the people the lawes ceremonies and statutes of god yea they did their best to spread it to al men as farre as they could and as place and time required to applie it holilie to the states persons on the other side they were not slack to banish driue away false doctrine prophane worshipings of God blasphemies of his name but settled themselues vtterlie to ouerthrow and roote it out for euer In this sort I say godly magistrates did make and ordeine deuoute lawes for the maintenaunce of religion In this sort they bore a godlie and deuout care for matters of religion The cities which the Leuites had to possesse were of old their scholes of Israel Now Iosue did appoint those cities for studies sake and the cause of godlines King Ezechias was no lesse carefull for the sure paiment and reuenue of the ministers stipeÌds than hee was for the restoring and renuing of euerie office For honour and aduauncemeÌt maketh learning to flourish when néede and necessitie is driuen to séeke out sondrie shiftes beggarie setteth religion to sale much more the inuented lyes of mens owne mouthes Iosaphat sendeth Senatours and other officers with the priestes and teachers through al his kingdome For his desire was by all meanes possible to haue Gods word preached with authoritie and a certaine maiestie and being preached to haue it defended and put in vre to the bringing forth of good workes King Iosias doth together with idolatrie and prophane worshippinges of God destroy the false priestes that were to be found setting vppe in their stéeds the true teachers of Gods word and restoring againe sincere religion euen as also king Ioas hauing rebuked the Leuites did repaire the decayed buildings of the holie temple I am not able to runne through all the Scriptures and rehearce al the examples in them expressed let the Godly Prince or magistrate learne by these fewe what and how hée ought to determine touching lawes for religion On the other side Ahia the Silonite saith to Ieroboam Thus saith the Lord Thou shalt reigne according to all that thy soule desireth and shalt be king ouer Israel And if thou hearken vnto all that I commaunde thee and wilt walke in my wayes and doe that is right in my sight that thou keepe my statutes and my commaundements as Dauid my seruaunt did then will I be with thee build thee a sure house But the wretch despised those large promises and reiecting Gods word his temple at Ierusalem and his lawfull worship refusing also the Leuites hée made him priestes of the dregges and rascall sort of people hée built himself new temples which hée decked nay rather disgraced with images and idolls ordeyning and offering sacrifices not taught in Gods woord by that meanes inuenting a certain new kind of worshipping god and a new maner of religion And although his desire was to séeme to be willing to worshippe God yet is he by God condemned for a wicked man Hearken I pray the sentence of the Lord which hee denounceth against him Thou hast done euil saith Ahia as the Lord had taught him aboue all that were before thee For thou hast gone and made the other Gods and moulteÌ images to prouoke mee and hast cast mee behinde thy backe Therefore I will bring euill vppon the house of Ieroboam and wil roote out from Ieroboam euen him that pisseth against the wall
lawe sinne grace the Gospell and repentaunce Neither doe I as I thinke handle them irreligiously For I vse to conferre one Scripture with an other than which there is no way better and safer to follow in the handling of matters touching our religion And forbecause you are the true defender of the Christian fayth it cannot bee but well vndoubtedly to haue Christian Sermons come abroad vnder the defence of your Maiesties name My minde was according to mine abilitie and the measure of fayth which is in mee to further the cause of true religion which now beginneth to budd in England to the great reioysing of all good people I haue therefore written these Sermons at large and handled the matter so that of one many more may bee gotten Wherein the Pastors discretion shall easily discerne what is most auayleable and profitable for euery seuerall Church And the Pastors duetie verily is rightly to moawe the word of truth and aptly to giue the fodder of life vnto the Lords flocke They will not thinke much I hope because in these Sermons I doe vse the same matter the same arguments and the very same words that other before mee both auncient and late writers whom I haue iudged to followe the Scriptures haue vsed yer nowe or which I my selfe haue else wher alledged in other bookes of mine heretofore published For as this doctrine at all times in all pointes agreeable to it selfe is safest to be followed so hath it alwayes beene worthily praised of all good and godly people If the Lord graunt me life leysure strength I will shortly add the other eight Sermons of the fourth Decade which as yet are behinde And all that I say heere I speake it still without all preiudice to the iudgement of the right and true Church Our Lord Iesus the king of kinges and Lord of Lords lead you with his spirite and defend you to the glorie of his name and safetie of all your Realme At Tigure in the moneth of March the yeare of our Lord. 1550. Your Maiesties duetifullie bounden and daily Oratour Henrie Bullinger minister of the Church at Tigure in Swicerland THE THIRD DECADE of Sermons written by Henrie Bullinger Of the fourth precept of the second Table which is in order the 8. of the 10. Commaundementes Thou shalt not steale Of the owning and possessing of proper goods and of the right and lawfull getting of the same against sundrie kinds of theft ¶ The first Sermon FOR the susteyning and nourishing of oure liues families wee men haue néede of earthly riches Nexte therefore after the comaundements touching the preseruation of mans life and the holy kéeping of wedlocks knot in this fourth commaundement a lawe is giuen for the true getting possessing vsing and bestowing of wealth and worldly substance to the ende that wée should not get them by theft or euill meanes that we should not possesse them vniustly nor vse or spend them vnlawfully Iustice requireth to vse riches wel and to giue to euery man that which is his now since the lawes of God bee the lawes of Iustice they do verie necessarilie by way of comaundement say Thou shalt not steale These words againe in number are fewe but in sense of ample signification For in this precept theft it self is vtterly forbidden all shifting subtilties are flatly prohibited deceipt and guile is banished al cousening fetches are cleane cutt off couetousnes idlenes prodigalitie or lauishe spending and all vniuste dealing is herein debarred Moreouer charge is here giuen for mainteining of iustice and that especially in contractes and bargaynes Wonderfull turmoyles verily are raysed vpp and begonne amonge men of this world about the getting possessing and speÌding of temporall riches it was expedient therefore that God in his lawe which he ordeyneth for the health coÌmeditie and peace of vs men should appoint a state and prescribe an order for earthly goods as in this lawe hee hath most excellently done And that yee maye the better vnderstand it I wil at this present by the help of Gods holy spirite discourse vppon the proper owning and vpright gettinge of worldly riches in which treatise the whoale consideration of theft in all his kinds shal be plainly declared For the proper owning and possessing of goods is not by this precept prohibited but wée are forbidden to gett them vniustly to possesse them vnlawfully and to spend them wickedly yea by this commaundement the proper owning of peculiar substance is lawfully ordeined firmely established The Lord forbiddeth theft therefore hee ordeineth confirmeth the proper owning of worldly riches For what canst thou steale if all things be common to all men For thou hast stollen thine owne and not another mans if thou takest from an other that which hée hath But God forbiddeth thefte and therefore by the making of this lawe hée confirmeth the proper possession of peculiar goods But because there is no small number of that furious secte of Anabaptistes which denie this proprietie of seuerall possessions I will by some euident testimonies of Scripture declare that it is both allowed and ratified of old Of Abraham who in the Scripture is called the father of faith Eliezer his seruaunt saith God hath blessed my maister merueylously that hee is become great hath giuen him sheepe and Oxen siluer and gold men seruaunts and mayde seruaunts camels and asses and to his sonne hath he giuen all that he hath Loe then Abraham was wealthie did possesse by the right of proprietie al those things which God had giuen him and he left them all by the title of inheritaunce as peculiar and proper goods vnto his sonne Isaac Isaac therefore and Iacob possessed their owne and proper goods Moreouer God by the hand of Moses brought the Israelites his people into the land of promise the grouÌds whereof he did by lot diuide vnto the tribes of Iosue his seruaunt appointing to euery one a particular portion to possesse and did by lawes prouide that those inheritaunces should not be mingled and confounded together In Solomon and the Prophets there are very many preceptes and sentences tending to this purpose But I knowe verie well that these troublesome wranglers do make this obiection and say That Christian men are not bound to these proofes that are fetched out of the old Testament And although I could confute that obiection and proue that those places of the old Testament doe in this case binde vs to marke and followe them yet wil I rather for shortnesse sake alledge some proofes out of the Scriptures of the newe testameÌt to stop their mouthes withall Our Lord Iesus Christ doth greatly commend in his disciples the woorkes of mercie which doe consiste in feedinge the hungrie in giuing drincke to the thirstie in cloathing the naked in visiting prisoners and those that be sick and in harbouring strangers and banished men Hée therefore graunteth to his disciples a proprietie and possession of peculiar goodes wherewith they may frankly
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 âmooth 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 vaÌquisheth 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
but sawe it inhabited of most puissaunt nations Moses hoped that he should deliuer the people of Israel out of Aegypt and place them in the land of promise when as yet he sawe not the maner meanes how hee should doe it Dauid hoped that he should reigne ouer Israel and yet he felt the peril of Saul and his seruaunts hanging ouer his head so that oftener than once hee was in daunger of his life The Apostles and holie martyrs of Christ did hope that they should haue eternall life and that God would neuer forsake them and yet neuerthelesse they felt the hatred of all sortes of people they were banished their countries and lastly were slaine by sundrie tormentes So I say hope is the hope and looking for of thinges not present and things not séene yea it is a sure and most assured looking for of things to come and that not of things whatsoeuer but of those whiche wée beleeue in faith and of those which are promised to vs by the verie true liuing and eternal god For S. Peter saith Hope perfectly in the grace which is brought vnto you Now they hope perfectly which doe without doubting coÌmitt themselues wholie to the grace of God and doe assuredlie looke for to inherite life euerlasting Furthermore the Apostle Paule calleth hope as it were the safe sure anchor of the soule And by how much the promise of God is the surer by so much is hope the more firme and secure For hope is not the looking for of any thing whatsoeuer but of faith that is of the thing that faith hath beleeued and which we knowe to be promised to vs in the woord of god And therefore doth Paule expounde faith by hope where he saith Faith is the ground of thinges hoped for the euidence of thinges not seene Faith therfore is as it were the fouÌdation wherupon hope doth rest and so God himselfe his infallible word is the obiect to our hope And for that cause Paul calleth God our hope and so doe the Prophets also To this belongeth the 91. Psalm where the faithfull crieth Thou art my hope O Lord thou hast set thine house verie highe Like to this thou shalt find an inumerable sort of places in the booke of the Psalmes But hope cannot bée sure where there is no sound faith and expresse promise of god Nowe since Gods promises are as well of thinges temporall as eternall hope also is as wel of things transitorie as euerlasting And as faith is the gifte of Gods grace and not the power or effecte of our owne nature so hope is giuen vs from aboue and confirmed in vs by the spirite of god For in our looking after thinges there are both groanings and longings for them Temptations assayle and vrge vs sorely as thoughe the thinge were vtterly demed which is for a season deferred or as though God knew not our state condition because he seemeth somewhiles and as it were for euer to neglect and not set by our earnest expectaâion wherfore our hope hath néede of much consolation and coÌfirmation of the spirite of god Which if it bée sound susteyneth and vpholdeth the minde of man ouerladen howsoeuer wyth very weake infirmities And when the Lord deferreth his promises and séemeth somewhat too long eyther to neglect oure calamities or else to lay more troubles on the backes of vs that are otherwise sufficiently afflicted then commeth hope which doing her duetie biddeth vs pluck vp our harts and stay the Lords leysure who as he cannot possiblie hate them that worship him so he neuer fayleth nor in the least point deceiueth them for hée himselfe is the eternal trueth and euerlasting goodnesse Here now the places of Scripture touching the certaintie of hope are very proâitable to teach that the people that hoped in God were neuer confounded although he did delay very long to ayde them with his healping hand The Lord promiseth the land of Canaan to the séede of Abraham but 430 yeares do first come about before he setleth them in possessioÌ of it yea before he brought them to it he ledd them whoale 40. yeares about in the wildernes Hée deliuereth the Israelits from the captiuitie of Babylon but not till 70. yeares were spent What may be thought of this also that God hauing immediately after the beginning promised his only sonne did notwythstanding not send him til and toward the latter ând of the woorlde The Sainets must therefore stil endure and alwayes wayte the Lords good leysure because truth caÌnot possibly fayle them and all that hope in it are surely saued Dauid cryeth Our father 's hoped in thee they hoped in thee and thou diddest deliuer them They called vppon thee and were saued they hoped in thee and were not confounded And againe The Lord is good happie is the man that hopeth in him And againe they that hope in the Lord shal be like mount Sion they shal not be moued but shal staÌd fast for euer And Paul in his temptations cryeth out in his epist. to the Phil. saying I know that my affliction shal turne to my saluatioÌ according to my earnest expectation and my hope that in nothing I shal be ashamed Thus much haue I said hetherto to teach you how the faithful do behaue themselues in sundry calamities for they despayre not but confirme their harts with assured hope and suffer al euils with a patient minde quietly wayting for the Lord in their troubles who is the only hope of al the faithful Now to the end of this I meane to ad a few general consolations which may the more confirme the hope of that faithfull induce them to patience in suffering calamities cheare vp their heauie spirits to al maner afflictions First of all let the afflicted weigh with himselfe from whence affliction cometh Euil men the diuel sicknes the world are they that afflict vs but not without god who suffereth them to do it satan could not trouble Iob neither in goods or body but by gods sufferaÌce And the Prophet Dauid cryeth Thou art he that toke me out of my mothers womb thou wast my hope when I hanged yet vpon my mothers breasts I was left to thee as soone as I was borne Thou art my God my time is in thy hand And the Lord in the gospel sayth Are not two sparrowes sold for one farthing one of them lighteth not vpon the ground without your father yea euen al the haires of your head are numbred Now God by whose gouernment al things are ruled is not a God a Lord only but also a father to mortal men And his will is good and wholesome to vs ward besids that whatsoeuer he doth he doth it al in order and iustly But if the will of God be good toward vs the thing cannot choose but be good to vs which happneth by the sufferance and wil of him that loueth vs so dearly And herein doe the children
bearries either a vine figgs So can no fountaine giue both salt water and fresh also Verily since God hath giuen to man a toÌgue 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 coÌmaundement 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 befouÌd 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 coÌpassion on him but life for life eye for eye tooth for âooth 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 witâie lye excuse themselues and pretend a certaine speedinesse of trauaâle 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 Ioââthan faineth many a thing at his fathers table for the goodwill that âee 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 couÌtriefolkes 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 eighth Sermon ALthough I haue hitherto in large Sermons layed foorth the lawe of God by seuerall partes yet mée thinketh I haue not sayde all that should be sayde nor made an ende as I should doe vnlesse I adde nowe a treatise of the vse effect fulfilling and abrogating of the lawe of God albeit I haue here and there in my Sermons touched the same argument Nowe by this discourse or treatise dearely beloued ye shal vnderstand that the testameÌt of the olde and newe church of God is all one and that there is but one meanes of true saluation for all them that either haue or else at this present are saued in the worlde ye shall also perceiue wherein the olde testament doth differ from the newe Moreouer this treatise wil bee necessarie and verie profitable both to the vnderstanding of many places in the holy Scripture and also to the easie perceiuing and moste hoalesome vse of those thinges which I haue saide hitherto touching the lawe God who is the author the wisedome and the perfect fulnesse of the lawe giue mée grace to speake those thinges that are to the setting foorth of his glorie and profitable for the health of your soules The vse of Gods lawe is manifolde and of sundrie sortes and yet it may be called backe to thrée especiall poyntes and wee may saye that the vse therof is thréefold or of thrée sorts For firste of all the chiefe and proper office of the lawe is to conuince all men to be guiltie of sinne and by their owne fault to be the children of death For the lawe of God setteth foorth to vs the holie will of God and in the setting forth thereof requireth of vs a moste perfecte and absolute kinde of righteousnesse And for that cause the lawe is wont to be called the testimonie of Gods will and the moste perfect exampler of his diuine purenesse And hereunto belong those wordes of the Lord in the Gospell where he recitinge shortly the summe of Gods coÌmaundements doth say The firste of all the commaundements is Heare O Israel the Lorde our God is one Lorde and thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy minde and with all thy strength This is the firste commandement and the seconde like to this thou shalt loue thy neighbour as thy selfe There is none other commaundement greater then these Therefore to this doeth also apperteine that sayinge of the Apostle Paule The end of the commaundement is charitie out of a pure heart and a good conscience and faith vnfeigned But since the law doth require at all our handes most absolute righteousnesse charitie and a pure heart it doth condemne all men of sinne vnrighteousnesse and death For in the lawe of God it is expressely said Cursed is euery one whiche abideth not in all that is writteÌ in the booke of the lawe to doe it But what one of vs fulfilleth all the pointes of the lawe what maÌ I pray either heretofore hath had or at this day hath a pure heart within him What man hath euer loued or doeth now loue God with all his heart with all his soule and with all his minde What man is he that did neuer luste after euill Or who is it now y lusteth not euery day Therefore imperfection and sinne is by the lawe or by the bewraying of the lawe reuealed in mankinde What shall we say to this where I pray you doth there appeare in any man that diuine and most absolute righteousnesse whiche the lawe requireth Iob crieth I knowe verilie that a man compared to God cannot be iustified Or How shall a man be found righteous if hee be compared to God If he wil argue with him he shall not be able to aunswere one for a thousand If I haue any righteousnes in me I will not answere him but I will beseech my Iudge Like to these are the words of the Apostle Iohn who saith If wee say wee haue no sinne we deceiue our selues and the truth is not in vs. Againe If we say we haue not sinned we make him a lyar and his word is not in vs. Therefore by this meanes the lawe is a certaine looking glasse wherein we behold our owne corruption frailnesse imbecillitie imperfection oure iudgement that is our iust and deserued damnation For the Apostle doth expressely say that the law was giuen to the end that it might make manifest mens traÌsgressions and by that meanes driue them to the acknowledging of their imperfection and guilt in sinning For none of vs doth looke into his owne boosome nor into the secrets of his owne breast but wee do all flatter our selues and will not be persuaded that our thoughts and deedes are so corrupt as they bee in very deede and therefore doth the lawe creepe in and lay open the secrets of our hearts and bringeth to lighte oure sinne and corruption Before the lawe saith the Apostle although sinne were in the world yet was it not imputed The same Apostle also saith The lawe worketh wrath for where there is no lawe there is no transgression And againe By the lawe coÌmeth the knowledge of sinne For in the 7. to the Romans the same Apostle doth say more fully I knew not sin but by the lawe For I had not knowen luste excepte the law had said Thou shalt not lust But sinne taking occasion by the coÌmaundement wrought in me al maner of concupiscence For without the lawe sin was dead I once liued without lawe but when the commaundement came sinne reuiued and I was dead And it was found that the same commaundement which was ordeyned vnto life was vnto me an occasion of death c. For a good part of that Chapiter is spent in that matter Therefore the proper office of Moses and the principal vse and effecte of the lawe is to shew to man his sinne and imperfection As for those which staye heere and goe no further to make any other vse and effecte of the lawe but as thoughe Moses did nothing but kill the lawe nothing but slay they are diuersly and that not lightly deceiued I do here againe repeate it and tel them that the very proper office of the lawe is to make sinne manifest also that Moses his chiefe office is to teach vs what wée haue to doe with threateninges and cursings to vrge it especially wheÌ the law is compared with the Gospel For in the third Chapter of the 2. Epistle to the Corinthians Paul calleth the law the letter and immediately after the ministration of death then againe hée calleth it a doctrine written in letters and incke and figured in tables of stone which should not endure but perish and decay The same Apostle on the otherside againe doeth call the Gospel the ministration or doctrine of the spirite which endureth decayeth not which is written in mens hearts giueth life to the beléeuers
mouth For it seemed good to the holie Ghoste and to vs to charge you with no more than these necessarie things that is to say that ye absteine from thinges offered to idols and from bloude and from strangled and from fornication froÌ which if ye keepe your selues ye shal do wel So fare ye wel This is word for worde the Catholique the Synodall Apostolique and Ecclesiasticall Epistle of the counsell helde at Hierusalem both briefe and easie for as the spéeche of trueth is simple so also may true religion and Christian faith be easily layde downe in verie fewe euident wordes Immediately in the beginning after their accustomed manner of subscribing and inscribing their Epistle they do out of hand fall too and touche the false apostles with whom Paule and Barnabas were in controuersie and do declare what kind of doctrine that of the false prophets was which they had til then preached vnto y churches as the catholique true and apostolique doctrine to wite that they which wil be saued must bee circumcised and keepe the lawe of Moses For they thought not that faith in Christe without the helpe of the lawe was sufficient ynough to full and absolute iustification They made their bostes that they were sent from Hierusalem by the Apostles and disciples of the Lord who did all with one consent teach the same doctrine that they did preache and they saide that Paul with his companion Barnabas alone did schismatiquelike sowe in the churches a certein doctrine peculiar to him selfe touching faith which iustifieth without the woorkes of the lawe Wherfore the Apostles streight ways after the beginning of their Epistle do declare what they thinke of such false teachers and their vnwarranted doctrine Wee confesse saye they that those false teachers went from hence out of Hierusalem but we deny that they were either sent or instructed by vs For we gaue no commandement to any such And so they do testifie y it is vtterly false which those fellowes taught to wite that the Apostles and Disciples of the Lorde did preach That the lawe is requisite to full iustification Yea they do yet go on more plainly to declare what the doctrine of those false Apostles was They trouble you saye they with wordes and cumber your mindes coÌmaunding you to be circumcised to keepe the lawe The summe therfore of their doctrine was y vnlesse a man were circumcised did kéepe the lawe he could not be saued Whereby they did ascribe saluation to y kéepinge of the lawe or to the merite of their workes Vnto this doctrine the Apostles do attribute two perillous effectes The first is They trouble you with wordes They be woordes saye they which do rather amaze then appease coÌfort or pacifie your minds yea they doe trouble you so that ye can not tell what to beléeue or whereto to trust do moreouer stirre vp strifes discordes and iarrings amonge you To these wordes of the Apostles doeth Paule séeme to haue alluded in his Epistle to the Galathians saying I marueile that ye are so soone turned from Christ which called you by grace vnto another gospel which is not an other gospel in deede but that there besome which trouble you and inteÌd to peruert the gospel of Christ The latter effect is They cuÌber or weaken your mindes For they which leane to the lawe to woorkes haue nothinge stable or stedfast in their mindes For since the lawe requireth a moste exact absolute righteousnesse doth thereby kill because such righteousnesse is not found in vs therfore those minds are weakened subuerted that are taught to leane to the woorkes of the lawe which lawe no man doth kéepe as of right he ought to do Therefore Paule to the Romanes saith If they that do belong vnto the lawe are heires then is faith vaine and the promise made of none effect And immediately after againe Therefore the heritage is giueÌ by faith as according to grace that the promise may be sure to all the seede c. The false apostles therefore did subuerte and weaken mindes by teachinge that saluation is gotten by the lawe which verily is a grieuous iudgement againste those which with them do teache the like Then also they do with like libertie goe on to the other side to shewe their opinion of Paule and Barnabas yea they doe adourne them as their messingers with a moste holie testimoniall to the ende that they maye amonge all men haue the more authoritie and that all men may vnderstand that betwixt them twaine and the other Apostles there was a ful agréement and consent of doctrine religion Wee being gathered together with one accorde saye they haue sent messingers vnto you Lo here of the false apostles they testified that they sent them not nor gaue them any commaundement but these men they sende and doe with one accorde giue them a commaundement But who be they whome they sende Our beloued Paule and Barnabas which haue ieoparded their liues for the name of Christe Iesus These twaine are most choice Apostles and holie glorious martyrs our dearely beloued brethren beeing of the same religion and doctrine with vs who haue declared what their liues and doctrine is by their manifolde vertues and manfull suffering of perill and daungers But for because Paule and Barnabas were them selues no small doers in that controuersie and disputation there were ioyned to them two other chosen men Iudas and Silas to the ende that they might indifferently without suspicion declare the thinges which in the counsell were alledged for both sides as I meane to shewe you in the exposition of the general decrée For now they do in fewe words coÌpreheÌd y verie decrée of y who le vniuersal synode in the laying down wherof they do first of al name the author of the decrée saying It seemed good to the holy ghost to vs. They first set the holy Ghost and then them selues making him to be the author of truth and them selues to be the instruments by which he worketh For hee worketh in the Churche by the ministerie of men But mens authoritie without the inspiration of the holie Ghoste is none at all Therfore do the Apostles verie significantly say It seemed good to the holie Ghost and to vs. That is after that we were assembled in the Synode to treate of the matter of iustification and of the lawe about which thinges Paule and his aduersaries did stand in controuersie wee followed not our owne iudgements neither did wee vse proofes of our owne inuentions but searching out hearing the doctrine of the holie Ghoste we do vppon his warrant write this vnto you In the seconde place they do set downe the summe of the decrée saying That wee might not charge you with greater burthens than these necessarie thinges that is to say that ye absteine from thinges offered to idols and from bloud and from straÌgled and from fornication Therefore saye they the doctrine
euery one that which is due tribute to whome tribute belongeth custome to whome custome is due feare to whom feare and honour to whome honour doeth appertaine Owe nothing to any maÌ but this that ye loue one another Moreouer they also do abuse Christian libertie who when they haue not receiued the spirite of libertie and of the sonnes of God when they are not as yet deliuered from Satan nor iustified by Christ do notwithstanding promise libertie to all men and think that for the opinion which they haue conceiued of their libertie they maye do whatsoeuer it pleaseth them by that meanes gainsaying good lawes and seuere discipline with exclamations outcries that libertie by lawes is intrapped betrayed and trode vnder foote Against such and especially against the teachers of that vaine and pernicious libertie Sainct Peter taketh stomach and saith These are welles without water clowdes that are carried with a tempest to whome the myste of darknesse is reserued for euer For when they haue spoken the great swelling wordes of vanitie they entice through lustes in the voluptuousnesse of the fleash suche as were cleane escaped from them which are wrapped in errour while they promise them libertie wher as they them selues are the bondseruaunts of corruption for of whome a man is ouercome vnto the same is he brought in bondage And so foorth as followeth Nowe when men doe after that manner abuse libertie that licentious lust is not worthie to be called by y name of libertie Last of all they doe abuse Christian libertie whosoeuer do abuse thinges indifferent and haue no regarde of their weake brethren but do offende them vnaduisedly Wee must therefore in this case alwayes haue in minde this notable saying of Sainct Paule All things are lawful for mee but all thinges are not expedient all things are lawfull for mee but all things do not edifie Touching this matter there is more to bee séene in the fourteenth Chapter of S. Paules Epistle written to the Romanes And here by occasion yea rather being compelled by necessitie I will speake a little and so much as shall be requisite for the godly disposed to knowe touching offences ScandaluÌ which worde the Latines borrowe of the Gréekes doth signifiâ a fallinge a tripping a stumbling blocke an offence a let or hinderance such as are stones in a streate that sticke vpp higher then the rest or ginnes that are of purpose subtily sett or hidde to snare the féete of them that passe ouer them For they which doe either light on or stumble at them doe fall or else are turned out the streight path Now this kinde of snare or stumbling blâck is by a metaphore transferred to the estate of religion and manners of meÌ For he giueth an offence whosoeuer doth with ouerthwart foolishe or vnseasonable wordes or deedes either do or saye to another man any thinge whereby he taketh an occasioÌ to sinne Therefore Scandalum is an occasion giuen to sinne and doe wickedly and the verie impulsion or driuing to a fall or to wickednesse Other there are that do define Scandalum to be an offence ioyned with a contempt For an offence doth vsually drawe a contempt with it or as we may say also an offence doth rise vpon contempt To conclude therefore it is put for an iniurie offered by one man to another Nowe wee offende other men either by our woordes or else by our deedes The offence that is giuen by wordes is partely in euil foolish and vnseasonable doctrine and partely in our daily talke or communication The greatest offence is that which doth arise of wicked doctrine directly contrarie to the true doctrine of the holie Gospell The nexte to this is that offence which doeth arise of foolishe vnseasonable doctrine which though it be deriued out of the worde of God is notwithstandinge either vnaptly vttered or vnwisely applyed For the preacher may sinne either by too much sufferinge or lenitie or else by too much sharpnesse and ouerthwart wai wardnesse so that the hearers beeing offended do wholie drawe back from all the hearing of the Gospell And yet for all this the light of the Gospel must not bee hidden nor the trueth sliely winked at because men wil be offended but preachers must with all their diligence take heede that the woorde of God bee wisely set foorth and aptly dispensed What soeuer thinges are against the lawes of God those must moste constantly be accused and without feare moste diligently confuted howsoeuer the worlde and worldlinges do storme against the same Nowe they do by their daily talke cause their brethren to stumble whosoeuer let their toungues runne loose to talke they care not what and at their pleasure without aduise to babble they care not howe of which sorte are filthie spéech and ribaulorie but especially such blasphemous wordes as are vnreuerently vttered against God the holie Scriptures and articles of our faith For euil wordes corrupt good manners I do not here exclude the letters or writinges of men which doe vnaduisedly offend their brethren Lastly stumbling blockes of offence are laide before many men either by promises or else by threatenings so often I meane as by alluring inticements of many faire promises or else by terrible threates and torments they are turned from the right path of trueth into bywayes and errours For so did Pharao laye a stone of offence before king Zedechias by causing him to make a league with him by that meanes to truste more in the power of Aegypt than in the mightie hand of God. Tyrauntes doe often times giue weake Christians causes of offence while they by torments driue them to deny the name of their maister Christ Now the déedes whereby men are offended bee of two sortes that is to saye they be either lawfull and at our frée choice or else vnlawfull and vtterly forbidden vs But euen lawfull déedes are by abuse made vnlawfull For it is lawfull for the faithfull to eate what they luste For to the cleane all thinges are cleane But thy eatinge is made vnlawfull if thou doest eate with the offence of thy weake brother For he doeth not vnderstande that it is lawfull to eate indifferently euery kinde of thinge and thou knowest verie wel that if thou eatest hee will bee offended and yet notwithstanding thou doest eate and despise him assure thy selfe in so dooing thou giuest cause of offence and sinnest not a little against thy weake brother To this wee adde all vnseasonable vsing of frée things and indifferent But here ye must note that the doctours of the Churche doe diligently distinguish and make a difference betwixt weake brethren and stubborne persons The weakelinges are such as be vtterly ignorant in some points of religion and yet notwithstanding are tractable enough and feare the Lorde not erring of purpose with malicious ouerthwartnesse but touched with a certeine weakenesse of faith and religion suffering themselues neuerthelesse willingly to bee instructed Of such the Apostle saith
will not haue the power to iustifie or to merite life euerlasting to bee simply attributed vnto them For by that meanes Christe shoulde waxe vile and contemptible whoe hath with his death alone merited for vs the heauenly kingdome of God Almightie Neither do we by this as manye thinke we do separate good woorkes from faith Our doctrine is that workes and faith are not seuered but cleaue together as closely as may bee so yet notwithstanding that iustification is properly ascribed to faith and not to workes For workes do consist in our worthinesse but faith doth leane to the promise of God which setteth before vs both righteousuesse and life in the onely begotten sonne of God Christ Iesus our Sauiour And Christe is sufficiently able of him self and by his owne power and vertue to iustifie them that beléeue in his name without any ayde or helpe of ours at all I will not winke at some mennes obiection but fréely confesse that the Scriptures here and there do after a sorte attribute both life and iustification vnto good works But the scripture is not contrary to it selfe therefore we must searche and examine in what sense and howe life and iustification are ascribed to our woorkes Sainct Augustine dooth so aunswere this obiection that hee referreth our workes vnto the Grace of God. For in his booke De gratia et libero arbitrio the eighth Chapter hee writeth If eternall life be of duetie giuen to good works as the scripture doth moste plainly testifie saying Beecause God will rewarde euery man according to his workes then howe is eternall life of Grace consideringe that grace is not giuen as due to workes but freely and without desertes as the apostle Paule doth say to him that worketh the reward is not reckoned of grace but of duetie And againe The remnant saith hee are saued by the election of grace And immediately after be addeth If it be of grace then is it not nowe of workes for then grace is no more grace Howe then is eternal life which is gotten by workes a gift Or else did not the Apostle say that euerlastinge life is a gifte Yes verily he saide it so plainly that we cannot denye it Neither are his words so obscure that they require a sharpe vnderstander but an attentiue hearer For when he had saide the rewarde of sinne is death he addeth streightwayes but the gift of God is life euerlasting in Iesu Christ our Lorde Mee thinketh therefore that this question can bee none otherwise resolued vnlesse wee vnderstand that euen our good workes to which eternall life is giuen must be referred to the grace and gift of God because the Lord Iesus saith without mee ye can do nothing And the Apostle when he had saide ye are saued by grace through faith doeth presently adde and that not of your selues it is the gifte of God not of workes lest any man shoulde boast Thus much hitherto out of Saincte Augustine Nowe although this aunswere of Sainct Augustine be godly and plain enough to him that simply searcheth for the trueth yet I am sure that some there are which neuer will bée aunswered with it They wil I knowe go about vppon Sainct Augustines wordes to inferre y works and not faith alone do iustifie vs men For thus they argue wee are iustified and doe obteine eternall life by grace good workes doe belong to the grace of God therefore good workes do iustifie vs. Nowe it is not amisse to cloase buckle hande to hande with these disputers that in this little ye may perceiue that they bée méere shiftes of sophistrie which they set to sale vnder the name and colour of verie sounde arguments And firste of all there is no man so foolishe if hee hath read the doctrine of Sainct Paule but knoweth verie well that those two propositions cannot hang together wee are iustified by grace and we are iustified by workes For that sentence of Saincte Paule is as cleare as the Sunne where he saith If of grace then nowe not of workes for then grace were no grace Wee do freely graunt both their propositions to wite that we are iustified by grace and that woorkes belong to the grace of God or be the gifte of god But wee denye their consequence and say that it is false to wite that workes do iustifie For if that be true then may we in like manner truely saye a man doth see an hande doeth belong vnto a man and therevppon inferre therefore a hande doth see But who would gather so vaine a consequent For all doe vnderstande that a man doeth consist of sundrie members and that euery member hath his effectes and offices Againe what is he which knoweth not that the grace of God whiche is otherwise vndiuided is diuided and distinguished according to the diuerse operations which it worketh For there is in God a certeine as it were generall Grace whereby he created all mortall menne and by which hee sendeth raine vppon the iust and vniust But this grace doth not iustifie For if it did then should the wicked and vniust be iustified Againe there is that singular grace whereby he doeth for his onely begotten Christe his sake adopt vs to bee his sonnes he doth not I meane adopt all but the beléeuers onely whose sinnes hee reckoneth not but doeth impute to them the righteousenesse of his onely begotten sonne our Sauiour This is that grace which doeth alone iustifie vs in verie déede Moreouer there is a grace which beeing powred into our mindes doth bringe foorth good woorkes in them that are iustified This grace doeth not iustifie but doeth ingender the fruites of righteousenesse in them that are iustified Therefore we confesse and graunt that good woorkes belong to grace but after a certeine manner order and facion Againe they obiect and saye but Grace or faith and woorkes iustification also and sanctification are so ioyned together that they cannot be seauered one from another therefore the thinge that agréeth to one is also applyable vnto the other I verilye neither dare nor doe in any case gainesaye that faith and woorkes do cleaue together but I do vtterly denye that they twaine are all one so that the thing which is attributed to the one may also bee applyed vnto the other For faith although it bée weake and vnperfect in vs doeth notwithstandinge leane and staye vppon Christe his perfection alone and so farre foorth it doth iustifie vs But our workes haue in them for I vse the myledest phrase of speache some sprinkling of vice and sparckle of errour beecause of the originall disease that is naturall in vs all but it followeth not therefore that the grace of God is polluted by any vice or fault of ours which should of necessitie followe consequently if by reason of the streight knott betwixte them the properties of the one were common to the other Although the light of the Sunne bée not separated from the heate therof yet is not the light
both labour and suffer rebuke because wee haue oure hope settled in the liuing God c. And here it will do well to reckon vp and cite the testimonies of Scripture which doe concerne the reward of good woorkes I wil therefore recite a fewe but such as shal be euident and perteyning to the matter The Lord in Esaie crieth Say to the iuste that it shall goe well with him for he shall eate the fruite of his studie or trauaile And wo to the wicked sinner for he shal be rewarded according to the workes of his hands In Ieremie we read Leaue off from weping for thy labour shal be rewarded thee And in the Gospel the Lord saith Blessed are ye when men speake all euill sayinges against you lying for my sake Reioyce ye and be glad for great is your reward in heauen The Apostle Paule also saith Glorie honour and peace to euery one that worketh good to the Iewe first and also to the Gentile Againe Wee must all appeare before the Iudgement seate of Christ that euerie one may beare the deedes of his bodie according to that whiche hee hath done whether it bee good or badd And againe Euery one shall receiue a reward according to his labour Now let vs remember that the reward is promised and great gifts are prepared for them that labour manfullie To sluggardes and slowebacks are imminent the euils of this present life and also of the life to come To them that striue lawfully the garland is due But if it happen that the reward be defferred and that they whiche striue receiue not the promises by and by out of hand yet let the afflicted thincke that their afflictions tend to their commoditie and that they are layd vpon them by their heauenly father Let not their courage therefore faile them but let them shew themselues men in the fight and call to God for ayd For whosoeuer perseueareth vnto the end he shal be saued Let euerie one call to his remembrance the old examples of the holy fathers to whome many promises were made the fruite whereof they did not reape till many a day were come and gone wherein they stroue against and did ouercome full many a sharpe temptation The Apostle Paul cryeth I haue fought a good fight I haue fulfilled my course I haue kept the faith HeÌce foorthe there is layde vpp for mee a crowne of righteousnesse which the Lord the righteous Iudge shall giue mee in that day not to mee only but to them also that haue loued his appearing They must lay before their eyes the truth of God who saith Heauen earth shal passe but my word shall not passe The Israelites verily were a longe time holden captiue in Aegypt but the Lord did not forgett his promise For in a fit and conuenient time he set them out at libertie with abundant ioy glorie for the triumph gotten ouer their oppressours The Amalechites and Chanaanites did a great while I confesse exalte themselues in sinne and wickednesse But when the measure of their iniquitie was fully filled then were they thoroughly recompenced for their paines by him that is the seuere reuenger of vnrepented wickednesse The Scripture therefore exhorteth all men to haue sure hope perseuearing patieÌce and constancie inuincible Of which I spake in the third Sermon of this third Decade To this place doe béelong as I suppose those excellent wordes of S. Paule where hee saith It is a faithfull saying For if wee bee dead with him we shall also liue with him if wee be patient wee shall also reigne with him if we denie him he also shall denie vs if wee be vnfaithfull hée abideth faithfull hee cannot denie himselfe And againe Cast not awaye your confidence whiche hath great recompence of reward For ye haue neede of patience that after ye haue done the wil of God ye may receiue the promise For yet a verie little while and he that shall come will come and will not tarie And the iust shal liue by faith and if he withdraw himselfe my soule shall haue no pleasure in him But wee are not of them that withdrawe our selues vnto perdition but we pertaine to faith to the winning of the soule Yet for all this we must not abuse these such like testimonies touching the reward of woorkes nor the very name of merites where it is found to be vsed of the fathers neither must we wreste it against the doctrine of méere Grace and the merits of Christe oure Sauiour Wée must thincke that the kingdome of heauen the other special gifts of God are not as the hire that is due to seruaunts but as the inheritaunce of the sonnes of god For although in the last day of iudgment the iudge shall reckon vpp many workes for which hee shall séeme as it were to recompence the elect with eternal life yet before that recital of good workes he shall say Come ye blessed of my father possesse the kingdome prepared for you since the beginning of the world Now if thou demaundest why he shall in the day of iudgement make meÌtion rather of works than of faith Mine aunswere is that it is a point or vsuall custome in the lawe for iudgement not onely to be iuste but also by the iudges pronunciation to haue the cause made manifest to al men wherfore it is iust And God doeth deale with vs after the order of men Wherefore he doth not onely giue iust iudgement but will also be knowen of all men to be a iust and vpright Iudge But we are not able to looke into the faith of other men which doth coÌsist in the mind and therfore we iudge by their words and déeds Honest words and works beare witnesse of a faithfull hearte whereas vnhonest prankes and speaches doe bewray a kinde of vnbeliefe The workes of charitie and humanitie doe declare that wee haue faith in déed whereas the lacke of them do argue the contrarie And therefore the Scripture admonisheth vs that the iudgement shal be according to oure workes To this sense agréeth that in the 12. of Matthew where it is said By thy deedes thou shalt be iustified and by the same thou shalt be condemned To Abraham after he had determined to offer his sonne Isaac it was said Because thou hast done this thing and hast not spared thine onely begotten sonne I wil blesse thee and multiplie thee exceedingly c. But it is manifest that God made that promise to Abraham before Isaac was borne yea hée made it as soone as Abraham was brought out of his countrie therefore the promise was not nowe first of all annexed as a reward vnto the works of Abraham c. Therefore God examineth oure workes according to his owne fauourable mercie and not with the extremitie and rigour of lawe and doth reward them with infinite benefits because they procéed from faith in Christ albeit that for the sinne which abideth in vs they be vnpure nothing meritorious
merits while he crowneth he crowneth his owne giftes In all this therefore the Ecclesiasticall Apostolique doctrine remayneth still immutable and vnreproueable That we are iustified and saued by the grace of God through faith and not throughe our owne good woorkes or merits Wee doe nowe againe returne to good workes and are come to expound the description or definition of good woorks which we did set downe in the beginning of this treatise Now therfore vnlesse oure workes doe spring in vs from God throughe faith they cannot haue the name of Good Workes But contrarilie if they doe procéede from God through faith then are they also framed according to the rule of the word of god And for that cause did I in the definition of good workes significantly saye That they are done of them which are regenerate by the good spirite of God through faith according to the word of god For God is not pleased with the workes which we of our selues doe of our owne braines authoritie without warrantize of his word imagine deuise For the thing that he doeth most of all like and looke for in vs is faith and obedience which is most euident to be séene in the verie example of our graundfather Adam and coÌtrarilie he doth mislike and vtterly reiecte the woorkes of our owne choice our good intents which spring in and rise vpon our owne minds and iudgementes as I will by these testimonies of scripture declare vnto you In the 12. of Deuteronomie we read Euerie man shall not doe that which is righteous in his owne eyes Whatsoeuer I commaund you that shall ye obserue to doe it neither shalt thou ad any thing to it nor take any thing from it Moreouer in the historie of Samuel there is a notable example of this matter to be séene For Saule the king of Israel receiued a commaundement to kill all the Amalechites with all their beasts and cattell but he contrarie to the precept throughe a good intent as he thought of his owne and for a religious zeales sake of his owne chosing reserued the fattest Oxen for to be sacrificed for that cause the Prophete came and said vnto him Is a sacrifice so pleasant acceptable to the Lord as obedieÌce is Behold to obey is better then sacrifice and to hearken is better than the fatt of ramms For rebellion is as the sinne of witchcraft and stubbornnesse is as the vanitie of Idolatrie Lo here in these few words thou hast the goodly praise and commendation of the religion of our owne inuenting and of our owne good workes which doe arise of oure owne good intents and purposes They whiche doe neglecte the preceptes of the Lord to follow their owne good intents and forecastings are flatly called witches Apostataes wicked idolaters They seeme in their owne eyes verilie to be âellie fellowes and true worshippers of God and zealous followers of the traditions of the holy fathers bishops kinges and princes but God whiche cannot lye doeth flatly pronounce that their woorkes doe differ nothing from witchcraft Apostacie blasphemous idolatrie than which there can bée nothing more heynous by any meanes deuised Therefore the Lord in the Gospell citing that place out of Esaies Prophecie doth plainly condemne reiecte and treade vnder foote all those workes which we choose to our selues hauing their beginning of oure owne good inteates and purposes where hee sayeth In vaine doe they worshippe mee teaching doctrines the precepts of men Euerie planting which my father hath not planted shal be plucked vp by the rootes Let them alone they be blinde leaders of the blinde And therevppon it is that S. Paule did so boldly affirme that the precepts of men are contrarie to the truth and are meere lyes The same Paule in one place sayeth Whatsoeuer is not of faith is sinne And in another place Faith commeth by hearing and hearing by the word of God. Wherevppon we may gather that the woorkes whiche are not framed by the expresse word of God or by a sure consequence deriued from it are so farre from béeing good workes that they are plainly called sinnes Inforce thou I pray thée neuer so great a good turne vpon a man against his will sée what fauour thou shalt winne at his hand and howe thou shalt please him with that inforced benefite Therefore good woorkes do first of all require the precise expresse obseruing of Gods wil to which alone they ought to tend In his Epistle to the Colossians the same Apostle doeth openly condemne the Greeke ãâã ãâã ãâã ãâã ãâã that is the voluntarie religion which they of their owne choyce and minde brought in to bee obserued And what néede haue wée I pray you to inuent to our selues other newe kindes of good woorkes considering that we haue not yet done those woorkes whiche God himselfe prescribeth and doth in expresse words require at our handes By this now oure aduersaries maye perceiue that wée doe not altogether simplie condemne good woorkes but those alone whiche wée by reiecting the woord of GOD doe first set abroache by oure owne imaginations and phantasticall inuentions of which sort are many vpstart woorkes of our holy Monkes and sacrificing shauelinges But to conclude the workes that are repugnaunt to the word of God are by no meanes worthie of any place or honour And that wée maye more rightly perceiue the sense or meaning of good woorkes wée must in mine opinion diligently obserue these wordes of the Apostle We are created in Christ Iesus vnto good woorkes which God hath before ordeined that we should walke in them Hee maketh here two notes concerning those that are good woorkes in deede The first is Wee are sayeth hée created in Christ Iesus vnto good workes It doth therefore necessarilie followe that good workes are wrought of him whiche is by true faith graffed in Christ Iesu For vnlesse the braunche abide in the vine it cannot bring forth fruite All the workes therefore of the faithfull howsoeuer they shine with the title of righteousnesse are notwithstaÌding not good woorkes in verie déede The latter is Whiche God hath before ordeyned that wee should walke in them We must not therfore make accompt that all the workes which men maye doe are to be counted good woorkes in déed but those onely which God hath ordeyned of old that wée should walke in them Now what workes those be the Lord in his lawe whiche is the eternall will of God hath verie plainely expressed And therevppon it is that the Lord in the Gospel being demanded questions concerning eternal life and the very true vertues sendeth the demaunder vnto the lawe and sayth What is written in the lawe And againe If thou wilt enter into life kepe the commaundements Therefore the tenne commaundementes are a most sure and absolute platforme of good woorkes Which that ye may the better vnderstand I will briefly recapitulate and as it were in a picture laye it before your eyes To
the first precept thou shalt referre the feare the faith loue of God with assured hope perseuearing patience constancie inuincible in trouble and afflictions To the second belongeth the true and sincere worship wherwith God is pleased with the vtter refusall of all superstition and peruerse religion Vppon the third doeth depende the reuerence of Gods Maiestie the frée confession of his might the holie inuocation of his name and the sanctification of the same In the fourth is comprehended the moderate conseruation of the Ecclesiasticall Ceremonies y preaching of Gods word publique prayers whatsoeuer else doeth belonge to the outward seruice or externall worship due to god To the fifte thou mayest annexe the naturall loue of children toward their parents of men toward their countrie kinese-folkes the due obedience that we owe to the magistrates and all in authoritie and lastly the offices of ciuil humanitie To the sixte thou shalt ioyne iustice and iudgement the protection of widowes orphanes the deliuering of the oppressed and afflicted weldoing to all men and doing hurt to no man To the seuenth thou shalt add the faith of wedded couples the offices of marriage the honest and Godly bringing vp of childreÌ with the studie of chastitie temperance and sobrietie To the eighth is to bee reckoned vpright dealing in coÌtracts liberalitie bountifulnesse and hospitalitie Vnder y ninthe is couched the studie of trueth through al our life time faith in words déeds with deceÌt honest profitable speach In the tenth and last thou mayest remember good affections holie wishes with all holy and honest thoughts And so this is the compendious platforme of good workes Nowe if thou desire to haue it more briefly expressed than this that thou séest then turne thee selfe hearken to the wordes of Christ our Lord who gathereth these 10. into two principall points saith Thou shalt loue the Lord thy God with all thy heart with al thy soul with al thy mind thy neighbour as thy selfe Whatsoeuer therefore yee would that men shuld do to you euen so do ye to theÌ Vppon these precepts of the Lord let all the faithful which desire to doe good works most surely fixe their eyes and minds that too so much the more diligently and constantly as they doe more surely and euidently perceiue see that God in the lawe the prophets doeth require nothing else nor any other works at the hands of his electe chosen seruants Go to now therefore let vs heare out of the holy Prophets some such euideÌt testimonies touching good woorks as do consent wholie agree with the lawe of the lord Moses in Deut. crieth And now Israel what doeth the Lord thy God require of thee but to feare the Lord thy God to walk in al his wayes to loue him to serue the Lord thy God with all thy hart and with all thy soule That thou keepe the coÌmandements of the Lord and his ordinances which I coÌmaund thee this day And the kinglye Prophete Dauid in the 15. Psalme asketh this questioÌ Lord who shal dwel in thy tabernacle And presently answereth it himselfe saying Euen hee that walketh vprightly doeth the thing that is iust right And so forth as is conteined in the 10. coÌmaundemeÌts Esaie also in his 33. cap. moueth the same question and answereth it euen so as Dauid had done before him Ieremie in the 21. chap. doth vrge and reiterate these woords to the Iewes Thus the Lord coÌmaundeth Keepe equitie and righteousnes deliuer the oppressed from the power of the violent do not greeue nor oppresse the straÌger the fatherles nor the widow and shedd no innocent bloud in this place And Ezechiel in his 18. cap. knitteth vp a beadrowe of good workes in no point vnlike to these sauing only y it is somewhat more largly amplified In Osée the Lord saith I desire mercie more than sacrifice the knowledge of God more than whole burnt offerings Micheas doth diligently inquire what the worshipper of God should do to please him with all what workes he should doe to delight the Lord and immediatly by the inspiration of the holy Ghoste he maketh aunswere saying I will shewe thee O man what is good and what the Lord requireth of thee namely to doe iustly to loue mercie and with reuerence to walke before thy God. In like maner the Prophete Zacharie to them that demaunded of him certaine questions touching vertues such good woorkes as please the Lord gaue this answere saying Thus sayeth the Lord of hostes Execute true iudgement shewe mercie and louing kindenesse euerie man to his brother doe the widowe the fatherlesse the straunger and the poore no wronge Let no man imagine euill in his heart against his brother neither bee ye louers of false othes for these are the thinges which I do hate sayeth the Lord. With this doctrine of the Prophets doth the preaching of the Euangelists and Apostles fullie agrée teaching in euerie place that charitie righteousnesse and innocencie are the scoape summe of all good woorkes The Apostle Iames sayeth Pure religion and vndefiled before God and the father is this To visite the father lesse and widowes in their aduersitie to kepe himself vnspotted of the world It remayneth now for me to drawe to an end and in the rest that is yet be hind to be spoken touching the descriptioÌ of good works to confer places of the Scripture for the confirmation plaine exposition of the same Now therfore we said y good works in déed are wrought by them that are regenerate to the glorie of God the ornameÌt of our life and the profite of our neighbour For the Lord in the Gospell prescribeth this end to good works where he saith Let your lighte so shine before men that they may see your good workes and glorifie your father whiche is in heauen The Apostle Paul also oftener than once exhorting vs to good woorks doth as a most effectuall cause to sett them forward add That by those workes of ours we may adorne the doctrine of oure Lord and Sauiour Christ Iesus And euen as a comelie and cleanely garment adorneth a man so doe good workes in déede set foorth the life of Christian people For herevppon it riseth that the Apostles of Christe did so often persuade vs to put off the old man and put on the newe which is created to the similitude and likenesse of god For thereby wee obteine both honour and glorie We both are and are called the seruaunts yea and the sonnes of oure Lord and God whose propertie and vertue shineth in vs to the glorie and praise of his holy name And as hée doth require good works at our hands so if we do them we on the one side do please and delight him and hee on the other doeth honour vs againe as may bee proued by many testimonies of the holy Scripture But the thing it selfe is so plaine
reason of that first corruption which roote bringeth foorth a corrupt braunche in nature like vnto it selfe which braunch Satan euen nowe as hee hath done alwayes doeth by his sleightes subtilties and lyes cherish tende and tender as an impe of his owne planting and yet notwithstandinge hee laboureth in vaine vnlesse wee yelde our selues to his handes to bee framed as he listeth Nowe therefore that there may herein appeare lesse doubte or darkenesse I will for confirmations sake adde two moste euident testimonies the one out of the writinges of the Euangelistes the other out of the doctrine of the Apostles The Lorde in the Gospell saith The diuell was a murderer from the beginninge and stoode not in the trueth because the trueth is not in him When he speaketh a lye he speketh of his owne because he is a lyar and the father of lyes By these wordes of the Lorde wee gather that euill is to be referred to the diuel who being created in trueth and goodnesse did not stand fast in trueth and goodnesse but degenerated from his nature wherein hee was made good and fell into another nature corrupt and wicked and hath out of him selfe dispersed al euil as it appeared by the historie of our first parentes into the worlde to wite murther and lyes vnder which two are comprehended all other euils of which he is expressely saide to be the father that is the cause the author the welspring and beginning not because he was made suche an one of God but because hee stoode not fast in the trueth To them therefore that do demaunde of what beginning Satan came and whether God made him or no Our aunswere is that God in déede made all the Angels and those also which afterwarde did become reprobates and wicked diuels but we do not therefore saye that the cause of euil doth redound to god For we knowe that God in the beginning made all the Angels good For all things which hee made were good Furthermore it is saide that the diuel stoode not in the trueth that is that he reuolted from the trueth froÌ which he could not haue reuolted if he had neuer stoode in it Therefore God in the beginning did place all his Angels in the trueth Hee required of them trueth faith or fidelitie and the duetie that they ought him which they were able to haue done if they them selues would But they did disloyally fal from their allegiaunce and sinned as the Apostle Peter testifieth against the Lorde and therefore the fault of their falshood and of all their naughtinesse was not in God but in the rebellious and reuolting Angel. For since the time of his fall there is no trueth no fidelitie no integritie no feare of God no light or goodnesse to be found in him Therefore truely saide Sainct Iohn in his Canonicall Epistle He that committeth sinne is of the diuel for the diuell sinneth from the beginning For he is the first sinner and the beginning of sinne To this also may this note be added that of Peter and Iohn the diuel is saide to sinne For sinne is repugnaÌt to the will of God therefore God would not haue had him perish whervpon since he perished it followeth that he perished not by the faulte of God but by his owne fault Let vs nowe heare the other testimonie concerning the corrupt will of man which is in verie deede the cause of sinne Sainct Iames the Apostle saith Let no man saye when hee is tempted I am tempted of God for God cannot bee tempted with euil neither tempteth he any man But euerie man is teÌpted when he is drawen away and enticed of his owne concupiscence then when lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death In these wordes Sainct Iames I hope doth euidently enough make God to be free from all faulte of sinne and doeth deriue it of vs our selues shewing by the way the beginning and procéeding of sinne Neither doeth Iames in this place gainsay the place in Genesis where Moses saide God tempted Abraham For in Moses to tempt doth signifie to make a triall or a proofe But in this argument of ours it signifieth to stirre or drawe to euil and so to corrupt vs Therefore God as hee cannot saith he be ââmpted of euil that is to saye as God is by nature good and vncorrupt so doth he not corrupt depraue or defile any man with euil For that is contrarie to the nature of God From whence then hath sinne his beginning The holie Apostle aunswereth saying Yea euery one is tempted corrupted and drawen into euil while he is withdrawen and enticed with his owne concupisence Lo here sinne taketh beginning of our concupiscence and is accomplished and finished by our owne woorke and labour Note heere by the waye what a weight and Emphasis euery one of y Apostles wordes doeth carrie with it For firste hee maketh concupiscence our owne or proper to vs al euen as the Lorde before did saye of Satan When he speaketh a lye he speaketh of his owne Nowe because concupiscence is our owne therefore sinne is our owne also For concupiscence doth withdrawe vs from that that is true iust and good to that which is false vniust and euil The same coÌcupiscence enticeth vs that is by making a shewe of false hope it doth deceiue vs as foulers are wont with meate to entice birdes into their nets which wheÌ they haue deceiued them they catch vpp and kill What I pray you could bee spoken more plainely wee are by our owne concupiscence cast into euil This concupiscence draweth vs from God it doth entice and vtterly deceiue vs And then hauing layde the foundation of sinne and opened y welspring from whence it floweth he doth verie properly allude and by an Allegorie shewe vs y genealogie that is the beginning and procéeding of sinne That concupiscence saith he which is proper vnto vs all doeth as it were a matrix conceiue sinne in vs and immediatly after doeth bring it forth to wite when our lust bursteth out into the act when wee do gréedily prosecute that which we lusted after and being once obteined we do inioye it against the lawe of God vppon the necke whereof death doeth followe without intermission For the reward of sinne is death I haue I trust by these euident proofes of Scripture plainly declared that God is not the cause of euil but our corrupt will or concupiscence and the diuel which stirreth prouoketh and inflameth our depraued nature to sinne and wickednesse as he which is the tempter and vtter enimie to mankind and his saluation It will not be a misse here to heare the obiections of certeine cauillers against this doctrine and to learne howe to aunswere them accordinge to the trueth Some there are which when they sée that wee deriue sinne not of the nature of God but of the corrupt will of man and false suggestion of the diuel do presently obiect that
not what manner of religion and woorship Therefore that they might by proofe sée that they were fooles and vngodly God gaue them vpp vnto filthie lustes In like manner kinge Amazias woulde not giue eare and hearken to the Lorde because God had determined to punishe his iniquities as is to be read in the fourth booke of Kings the fourtéenth Chapter and 2. Paralipo 25. Chapter Likewise did the Lorde putt the spirite of errour into the monthes of the false prophets and they seduced Aegypte Esaye 19. So also did a seducing spirite goe out from the Lorde of iudgement and was a lying spirite in the mouth of all the Prophets as is to be séene in the last Chapter of the thirde booke of Kinges Nowe the Lorde doeth all these thinges with iust and holie iudgement Againe GOD is saide to blinde mennes eyes so often as he doeth reuoke or take awaye the contemned light of his trueth and sinceritie leauing them that delight in darknesse to walke and sticke in their darkenesse still For then the Lorde permitteth his woorde to be preached to the vnthankfull and vngodly receiuers vnto their iudgment or condemnation For so verily doeth the Euangelicall and Apostolique doctrune teache vs to thinke This saith the Lorde is condemnation or this is iudgement that the sonne of God the verie true light came into the world and the world loued darkenesse more then light And Paule saide If yet the Gospell be hidd it is hid in them that perish in whome the God of this worlde hath blinded the senses of the vnbeleeuers c. In the same sense God is saide to harden man For when the Lorde calleth man and hee resisteth making him selfe vnworthie of the kingdome of heauen hee doeth then permitt him vnto him selfe that is hee leaueth man vnto his owne corrupte nature accordinge vnto which the heart of man is stonie which is mollified and made tractable by the onely grace of God therefore the withdrawing of Gods grace is the hardening of mannes hearte and when wee are leafte vnto our selues then are wee hardened Pharao king of Aegypt did by his murthering of the Israelitish infants by his tyrannie and many other vices horribly committed against the lawe of nature offende the eyes of Gods moste iust and heauenly maiestie therefore it is no meruaile that hee hardened his heart But if any man will not admitt or receiue this exposition yet can he not denye that God in the Scriptures doeth vse our kindes of phrases and manner of spéeches Nowe we are wont to saye this father doeth by too much cockering or ouer gentle dealing marre or harden his sonne he maketh him stubborne stiffenâcked yet the father doth not teÌder him to destroy but to saue him the sonne in deede by the abuse of his fathers clemencie doeth both destroye harden him selfe Therfore wheras the sonne is hardened that coÌmeth by his owne not his fathers fault although the father beare the name to haue hardened him or made him past grace And verily if thou doest diligently consider the historie of Pharao thou shalte oftener than once finde this sentence repeated there And God hardened Pharaos heart namely when some benefite or deliuerie from euil was wrought before As though the Scripture shoulde haue saide by this benefite of deliuering him from euil did God harden the heart of Pharao while hee abused the goodnesse of God and supposed that al thinges would be afterwardes out of peril and daunger because God had taken away the present punishment and did beginne to doe him good And yet I confesse that God before he had benefited or layde any punishments vppon Aegypt did immediately vppon the calling of Moses saye I knowe that the king of Aegypt will not let you departe And againe See that thou do all these signes and wonders which I haue put in thy hande before Pharao but I will harden Pharaos heart that he shall not let the people goe But these sayings doe not tende hereunto that we should make God the author of all Pharaos falshood rebellion and stubborn dealing against the Lorde but rather they were spoken to the comfort and confirmation of Moses who is therefore so premonished that when he dealeth earnestly with the king and yet cannot obteine his suite hee shoulde notwithstanding knowe that he had Gods businesse in hande and that God by his long sufferance is the cause of that delaye when as notwithstandinge at the laste hee woulde temper all things to his owne honour and glorie The case by a similitude is al one as if an housholder should sende his seruaunt to his debitours saying Go thy waye and demaunde my debtes but yet I knowe that thou shalte receiue none of them For I by my sufferance and gentle dealing will cause them to bee the slacker to paye it But yet do thou thy duetie And I in the meane while will sée what is néedefull to be done To this may be added that euen in those verie Chapters where it is so so often saide God hardened Pharaoes heart This also is afterwarde annexed which layeth the hardening of Pharaos heart vppon Pharaos owne head saying He hardened his hearte and hearkened not vnto them In the ninthe of Exodus when Pharao was well whipped hee cryeth I haue nowe sinned the Lorde is iust but I and my people are vniust or wicked And immediately after againe But when Pharao sawe that it ceassed rayning hee sinned yet more and hardened his heart and it was hardened So then these and such like places must bee conferred with these woordes I haue hardened Pharaos heart and out of them must be gathered a godly sense such a sense I meane as maketh not God the author of euil Nowe also the Prophet Amos doth verie plainly saye There is no euill in a citie but the Lorde doth it But Augustine Contra Adimantum Ca. 26. did verie religiously write Euil in this place is not to bee taken for sinne but for punishment For the worde euil is vsed in two significatiâs the one is the euil which a man doeth the other euil is y paine which he suffereth Nowe the Prophet in this place speaketh of that euil which is the punishement that men do suffer For by the prouidence of God which ruleth and gouerneth all things man doâh to committ the euil which he will that he may suffer the euil which he would noâ Therefore the euil that God doeth is not euill in respect of God but is euil to them vppon whome his vengeance lighteth So then he in respect of him selfe doth good because euery iust thing is good that vengeance of his is iuste and so consequently it is good The place of Esaie also must bee none otherwise vnderstoode in his 45 Chapter saying I am the Lord and there is else none it is I that created light and darkenesse I make peace and euil yea euen I the Lorde doe all these thinges For here he taketh
which god had threatened vnto him to wit that he shoulde so be humbled by the incest of his sonne c. And what is the cause that they demaund not if God for sinne did threaten that scourge why then when he had pardoned the sinne did he fulfill that whiche he threatened but for bicause they knowe if they demaund that question that they shall rightly be answered that the remission of the sinne was graunted to the end the man shuld not be by his sinne hindered to obteine eternall life but the effect of Gods threatening did followe after the remission of the sinne to the end that the godlinesse of the maÌ might be tryed and exercised in that humilitie In like manner God hath for sinnes layde bodily death as a punishment vpon the body of man and after the forgiuenesse of sinnes hathe not taken it away but left it in the body to be a meane to the exercise of righteousnesse Thus farre hath Augustine Nowe as concerning the punishments of the wicked If the most iust God doe in this worlde touch them with any let vs knowe that they bee the arguments of Gods iust iudgement who in this worlde beginneth to punishe them temporally and in the worlde to come doeth not ceasse to plague them euerlastingly The wicked verily perishe thorough their owne default For God beginneth to whippe them in this life to the end that they beeing chastened may begin to be wise and turne to the Lorde but they by his chasticement are the more indurate and murmur at the iudgements of God conuerting that to their owne destruction which was ordeined to haue bene to their health For as to them that loue GOD all thinges worke to the best so to them that hate the Lord all things do work to their vtter destruction This argument might bee extended further yet but for because I haue alreadie spoken a great deale to this effect in the third Sermon of this thirde Decade that whiche is here left out may there be founde therefore I referre you to the looking vpon that And so nowe hitherto touching sinne I haue with somewhat too long a Sermon dearely beloued by more than the space of two whole houres deteyned you here That therefore I may nowe make an end let vs humblie acknowledge our sinnes and méekely crye with prayers vnto the Lorde which sitteth in the throne of Grace saying Haue mercie vppon vs O Lorde for against thée haue wée sinned and do confesse our offences Thy debters are wée Forgiue thou vs our debtes as wée forgiue our debters and leade vs not into temptation but deliuer vs from euil Amen ⸫ The ende of the thirde Decade of Sermons The fourth Decade of Sermons written by Henrie Bullinger ¶ Of the Gospell of the Grace of God who hath giuen his sonne vnto the worlde and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life The first Sermon AFter the expositioÌ of the lawe and those poyntes of doctrine that depende vppon the lawe I thinke it it best nowe to come to the handling of the Gospell which in the exposition of the lawe other places else hath bene mentioned often times Nowe therefore dearely beloued as I haue béene hitherto helped with your prayers to God so here againe I request your earnest supplications with mee to the father that I by his holie spirite may speake the trueth to your edification in this present argument Euangelium is a Gréeke woorde but is receiued of the Latines Germanes and at this day vsed as a worde of their owne It is compounded of ãâã ãâã ãâã ãâã ãâã which signifieth good and ãâã ãâã ãâã ãâã ãâã to tell tydings For Euangelium signifieth the telling of good tydings or happie newes as is wont to be blowen abroade when the enimies being put to foyle wee rayse the siege of any citie or obteine some notable victorie ouer our foes The worde is attributed to any ioyfull luckie newes concerning any matter luckily accomplished The Apostles did willingly vse that terme not so much because the Prophets had vsed it before them as for that it doth wonderfully conteine and doth as it were laye before our eyes the manner and woorke of oure saluation accomplished by Christe wherevnto they haue applyed the worde Euangelium The Prophet Esaie as Luke interpreteth it bringeth in Christe our Lorde speaking in this manner The spirite of the Lord vpon mee because he hath annoynted mee ãâã ãâã ãâã ãâã ãâã that is to preache the Gospell hath he sent me to heale the broken harted to preach deliuerance vnto the captiue and recouering of sight vnto the blindâ freely to sett at libertie them that are brused and to preach the acceptable yere of the Lorde Lo here the Sauiuiour of the worlde doeâh in the Prophet and the Euangelist expounde to vs what Euangelium is and wherevnto it tendeth The father sayth hee hath sent mee to preache Euangelium the Gospell to the poore And immediately after to shew who those poore should bee hee addeth whiche are broken hearted or broken minded to wite suche as finde in them selues no soundnesse or health but vtterly despairinge of their owne strength do wholy depend vpon the help of Christ their cunning and willing Physician Nowe the Gospell or good tydings which is shewed to the afflicted is this that the sonne of God is descended from heauen to heale the sicke and diseased soules To which also to make it more euident hee addeth another cause saying that the sonne of God is come to preache deliueraunce vnto captiues and the recouering of sight to the blinde c. For all men are helde captiue in the bondes of damnation they doe all serue a sorrowfull slauerie vnder their cruel enimie Satan they are all kept blinde in the darknesse of errors And to them it is that redemption deliuerance and the acceptable yere of the Lorde is preached Now this ioyfull tydings is called Euangelium the Gospell Therefore the Gspell is of all men in a manner after this sorte defined The Gospell is a good and a sweete worde and an assured testimonie of Gods grace to vs warde exhibited in Christe vnto all beléeuers Or else the Gospell is the moste euident sentence of the eternall God brought downe from heauen absoluing al beléeuers from all their sinnes and that too freely for Christe his sake with a promise of eternal life These definitions are gathered out of the testimonies of the Euangelistes Apostles For Sainct Luke bringeth in the Angel of the Lorde speaking to the amazed shéepeheards saying Feare not for behold I bring you good tydings of greate ioye that shal be to all people for vnto you is borne this daye in the citie of Dauid a Sauiour which is Christ the Lorde Lo here he taketh from the sheepeheardes all manner of feare with the ãâ¦ã of good tydinges that is with ãâ¦ã of health which is a ãâ¦ã is full of
vnseparable ioyning or knitttng vnto him For Dauid sayeth There is fulnesse of ioyes in thy sight and at thy right hand are pleasures for euermore And Sainct Iohn sayeth Nowe are we the sonnes of God and yet it appeareth not what wee shal be But we knowe that when he shall appeare wee shal be like him for we shal see him as hee is Moreouer the Lord in the Gospell sayeth Blessed are the pure in heart for they shal sée god But all men are indued with vnpure hearts therefore no man shall sée god Because no vncleannesse abideth in consuming fire And God is a consuming fire therefore wee cannot bee partakers of saluation vnlesse we be purely cleansed But without the shedding of bloud there is no cleansing or remission of sinnes I doe not meane the bloud of Rammes or Goates but of the onely begotten sonne of GOD oure Lord Christ Iesus Hée therefore toke our fleshe and bloud hée came into the world died willingly for vs and shed his bloud for the remission of oure sinnes and so by that meanes purged the faithfull so that now being cleane they maye be able to stand before the most holye God who is a consuming fire To this may be annexed the coÌsideration of the incarnation of oure Lord Iesu Christ his death resurrection and ascension into heauen wherof I did aboue make mention in the definition of the Gospell For in those pointes doeth consist the whole mysterie of our reconciliation Touching whiche I doe in this place speake so much the more brieflye because in the eâposition of the Apostles Créede I haue handled so much as séemeth to concerne these points of doctrine whiche whosoeuer will knowe may looke and finde them there Now that Christ alone is our most absolute life and saluation it may bée gathered by that whiche is alreadie spoken and yet not withstanding I will héere alledge some testimonies more to the ende that the veritie and sinceritie of the Euangelicall trueth may be the more firme and euident to all men That in Christ alone our life and saluation doth coÌsist so that without Christ there is no life and saluation in any other creature y Lord himselfe doth testifie saying Verilie verilie I say vnto you hee that entereth not by the doore into the sheepefold but goeth in some other way hee is a theefe and a robber Verilie verilie I say vnto you I am the doore of the sheepe as many as came before mee are theeues robbers Loe here there is but one doore onely through whiche the way doeth lye vnto eternal life And Christ is that doore They therefore which doe by other meanes than through Christ striue to come to life saluation are theeues robbers For they steale from Christ his honour and glorie considering that hée both is and abideth the onely Sauiour and in so doing they kill their owne soules The same Sauiour in the Gospell sayeth I am the waye the trueth and the life No man commeth to the father but by mee Hath hee not in these fewe wordes reiected and vtterly excluded al other meanes of saluation making himselfe alone our life and saluation This phrase of speach No man commeth to the father but by mee is the same that this is Through Christ alone we come vnto the father Moreouer the Lords Apostles haue so layde Christe alone before oure eyes that no man can choose but vnderstand that without Christ Iesus there is no life to bée founde in any other creature The holy Apostle Sainct Peter in the Actes sayeth There is in none other any Saluation For there is none other name vnder heauen giuen amonge men wherein wee must bee saued And Sainct Paule in the fift Chapiter to the Romanes doeth often times repeate That by the righteousnesse of one man Iesus Christe all the faithfull are iustified Againe the same Paule sayeth Thoroughe him is preached to you the remission of sinnes and throughe him is euerie one that beleeueth iustified from al the thinges from whiche ye could not be iustified by Moses lawe Like to this also hee hath other testimonies in the second Chapiter of his Epistle written to the Galathians It is manifest therefore that thoroughe Christe alone the forgiuenesse of sinnes life euerlasting are fréely bestowed vpon all the faithfull whiche giftes as they are not without Christe at all so are they not bestowed by any other meanes than thorough Christ alone Concerning the remission of sinnes whiche is the chiefe tydinges of the Gospell I haue at large alreadie discoursed in the ninthe Sermon of the first Decade other places more Nowe for the proofe that our Lord doeth fully absolue from sinnes fully remitte sinnes and fully saue repentaunt sinners so that nothing more can be desired or wished for and consequently that the Lord himselfe is the most absolute fulnesse of all the faithfull without whome they that beléeue neither doe nor can wishe for any thinge else to life saluation and absolute felicitie hee doeth himselfe in the Gospell say Euerie one that drinketh of this water shall thirst againe but whosoeuer shall drincke of the water whiche I shal giue him he shal liue eternallie And againe I am the bread of life Hee that commeth to mee shall not hunger and he that beleeueth in mee shall neuer thirste The Apostles therefore after they had eaten this celestiall bread that is after they had once beléeued in Christe when many departed and did forsake Christe being demaunded whether they also would leaue him did aunswere Lord to whome shal wee goe Thou hast the wordes of eternal life and we beleeue and knowe that thou art Christ the sonne of the liuinge God. Loe heere they neither wil nor can forsake Christ Because there is none other to whome they may ioyne themselues For hee alone is the life and saluation of them that beléeue and that too so absolute and perfecte that in him alone they maye contente and stay themselues With the writinges of the Euangelists doth the doctrine of the Apostles fully agrée For Paul to the Colossians sayth It pleased the father that in the sonne shuld dwell all fulnesse And againe In the Sonne doeth dwell all the fulnesse of the Godhead bodilie and ye are fulfilled in him And in the Epistle to the Hebrues he affirmeth that the faithfull haue ful remission of sinnes because sacrifices for sinne doe ceasse to be offered and that God doeth by the Prophete Ieremie promise so absolute remission of sinnes that hee will not so much as once remember or thincke on them hereafter To this place belongeth the whole Epistle written to the Hebrues and the conclusion of the eighth Sermon in the first Decade wherein I reckoned vnto you the treasures that God the father doth giue to vs in Christ his sonne our Lord and Sauiour Vppon this nowe doth follow consequently that they haue not yet rightly vnderstoode the Gospell of Christe nor syncerely preached it whosoeuer doe attribute to
mediatour the Lord Christ Iesus wee doe by faith laye hold on him by whome wee being acquited from all oure sinnes are reputed of God for righteous and holy This benefite whosoeuer doe sincerely acknowledge they cannot choose but hate sinne and mortifie the old man I would therfore now add other members beloÌging to this treatise of repeÌtaunce to witt the mortification of the old man and the renuing of the spirite were it not that the very matter it selfe doth require to haue somewhat said touching the confession of sinnes and satisfaction for the same For some there are that when they speake of Repentaunce doe speake somethings contrarie to the trueth To the ende therefore dearely beloued that ye bée not ignoraunt what to thinke of these pointes according to the trueth I will not sticke to stay somewhile in the exposition of the same And I hope ye shall out of my woordes gather such fruite as ye shall not hereafter repent your selues of To confesse or a Confession is in the holy Scriptures diuersely vsed For it signifieth to praise the Lord and to giue him thanckes for the benefites that wée receiue at his hands And therefore Confession is put for praise and thanckesgiuing For the Prophete sayeth O praise the Lord for hee is good and his mercie endureth for euer Paule in his Epistle to Titus speaking of hypocrites sayeth In woordes they confesse that they knowe God but in their deedes they denie him Heere to confesse doeth signifie to say to professe or to boast In an other place it is taken for to trust to staye vppon Gods goodnesse and to testifie that confidence as well by woords as déedes And in that sense did Sainct Iohn vse it in the fourth Chapiter of his first Epistle and Paule in the 10. to the Romanes Moreouer to confesse is to giue glorie to God and fréely to acknowledge thy sinne and the iudgement whiche is obiected to thée for thy sinne Solomon in the twentie eighth Chapiter of his Prouerbes sayeth Whosoeuer hideth his iniquities or doth as it were defend them nothing shall goe well with him but whoso confesseth forsaketh them to him shal be shewed mercie The Hebrue tongue vseth the woord Iadah for that which wée call to confesse Nowe Iadah signifieth to let slacke or loose as when a bowe once bended is vnbended againe And Modeh which commeth of Iadah is as if one should say confessing yéelding or graunting to be vaÌquished For God accuseth vs and pleadeth vs guiltie of sinne indaungered to punishment whiche our flesh doth presently acknowledge but yet standeth stiffe like a bended bowe vntill at length when that stiffenesse is vnbended it doeth acknowledge euery thing that God obiecteth against vs This acknowledging is called Modeh that is a confession And we Germanes say Es hat gelassen Er hat geschnellt when we meane that any thing hath yéelded or that a man hath at last confessed that whiche hee did afore either flattly denie or else dissemble But nowe confession of sinnes is of more sortes than one For the one is diuine the other humane I wil first speake of the diuine confession then of the humane Wee call that diuine whereof there be euident testimonies or examples in the holy Scriptures whiche is instituted by God himselfe That is a frée acknowledging flatt confession of the sinne which God obiecteth against vs whereby we doe attribute all glorie to God and to oure selues shame and confusion therewithall doe craue pardon of God and of our neighbour against whome wée haue sinned Now sinne is obiected to vs by God himselfe who outwardly by the word or the ministerie of men and sometime by signes wonders and inwardly by the secrete operation of his holy spirit doth plead vs guiltie of sinne and indaungered to punishment requiring of vs a frée and voluntarie confession of our sinnes For he liketh of a frée and voluntarie not a feigned or extorted confession Truly the citizens of Hierusalem and people of the Iewishe religion did of their owne accord come to the baptisme of Iohn confessing their sinnes whiche Iohn in his preaching had obiected against them And after the Ascension of Christ into heauen Sainct Peter accused the sinnes of the Iewes and immediately vppon the accusation it followeth in the historie When they heard this they were pricked in their heartes and said to Peter and the other Apostles Men brethren what shal we doe and so forth as followeth in the second of the Actes Likewise also the kéeper of the prison at Philippos féeling the earthquake sprang out and being instructed with the Apostles wordes confessed his sinnes and was baptised And the men of Ephesus whiche were giuen to Magicall arts when they heard the calamitie which the diuel brought vppon the sonnes of Sceua their fellowes and practisers in Magicke and sorcerie did feare exceedingly and came and did confesse their sinnes Vpon these causes for the most part doeth the confession of sinnes especially arise Againe of the confession instituted by God there are two sortes whereof the one is made to God the other to our neighbour That which is made to god is either priuate or publique We do then make oure confession to God priuately when we disburden our harts before God open the secretes of oure heartes to him alone and in acknowledging the sinnes that are in vs doe earnestly beséech him to haue mercie vppon vs This confession is necessarie to the obteyning of pardon for our sinnes For vnlesse wée doe acknowledge oure owne corruption and vnrighteousnesse we shall neuer by true fayth lay hold on Christ by whome alone we are to be iustified But heere wee thincke not that penitentes must hasten to any other confessour to confesse their sinnes vnto but vnto God alone For he alone doth forgiue and blot out the offences of penitents Hée is the Physician to whome alone wée must discouer and open our wounds Hée it is that is offended with vs and therefore of him wee must desire forgiuenesse and reconciliation Hée alone doeth looke into our heartes and search oure reines to him alone therefore we must disclose our heartes Hée alone calleth sinners vnto him let vs therefore make haste vnto him prostrate our selues before him confesse our faultes vnto him and craue pardon for them of him This confession if it be made of a zealous minde to Godward although it cannot be made by word of mouth by reason of sonie impedimeÌt or want of the tongue is notwithstanding acceptable to God who doth not so much respecte the mouth as the minde of man On the other side if wee make confession with the mouth and in hart are not thoroughly bent to the same although wee make that confession to God or the high priest yet doth not the Lord regard so vaine a confession Concerning that true confession to God I haue alreadie spoken whereas in the definition of Repentaunce I said that penitentes doe acknowledge their sinnes
Of whiche the Scripture doeth in many places substantially speake Dauid in the Psalmes doeth pray saying Haue mercie vppon mee O God according to the greatnesse of thy mercie For I acknowledge my sinnes and my sinne is euer before mee To thee alone haue I sinned and done euill in thy sight And so forth And in an other Psalme I haue made my fault knowen vnto thee mine vnrighteousnesse haue I not hidd I said I will confesse mine vnrighteousnesse vnto thee against mee selfe and thou hast forgiuen the wickednesse of my sinne In the Gospel the Lord teacheth to pray and in prayer to confesse and saye Forgiue vs our debtes as wee forgiue our debitours And when wée pray so he biddeth vs to goe aside into oure Chamber that oure heart and the deuotion of our heartes may there appeare vnto our heauenly father alone The prodigall sonne did in the field where none but swine alone were to bée séene priuately both make and offer the confession of his sinne vnto his father And that Publicane in the Gospell which is compared with the Phariseie knocketh his breast and with a lamentable voyce doeth to him selfe confesse and say Lord bee mercifull to mee a sinner Let vs nowe also heare Iohn the holy Apostle and Euangeliste comprehending all that maye bee truely spoken touching this confession in this one saying If wee say that wee haue no sinne wee deceiue our selues the truth is not in vs If wee confesse our sinnes God is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all iniquitie With this priuate confession whiche is made to God is that voluntarie confession alwayes ioyned that is made before men For penitents are humbled so often as the matter the glorie of God safegard of our neighbour requireth and doe before men openly testifie that they haue sinned vnto god For so Dauid when Nathan the Prophete told him of his sinne cryed out saying I haue sinned to the Lord. So also Zacheus vnderstanding that the Lord was vppbrayded for receyuing him doeth openly confesse his sinne and promise amendement Wée verily do publiquely make our confession to God so as I told you a litle aboue but so much the rather yet when after the hearing of the woord of trueth wee doe after that publique or solemne maner either in the Church or otherwise in some congregation or holy assemblie recite our sinnes committed and crie to God for mercie and pardon of the same Truely of old the Lord appointed in oure forefathers dayes that the prieste going before in woordes premeditated for the purpose the whole people should followe him woord for woord and openly confesse their sinns in the temple Whervppon vndoubtedly it is at this daye receiued in the Church of the Christians that the pastour or doctour of the Church going before in woordes conceined at the end of the exposition of the Scriptures before the assemblie is dimissed all the people should openly in the temple confesse all their sinnes against God and hartily desire him of his mercie to forgiue them the same The publique confessions of sinnes are notablie knowen whiche were made by Daniel Esdras and Nehemias And I say plainely that that was a publique coÌfession of sinns which Sainct Matthewe in his thirde Chapiter sayeth that the Iewes did make For all Iurie came out to Iohn the forerunner of the Lord and were baptised of him in Iordane coÌfessing their sinnes For when they did publiquely receiue Baptisme then did they thereby declare and openly confesse their sinnes For baptisme is the signe of the cleansing of sinnes therfore they that are baptised coÌfesse that they are sinners They that were not baptised thought themselues to be otherwise purged that they néeded not any sanctification The Ephesians did publiquely confesse their sinns when gathering their books of witchcraft together they burned them in the fire For by the burning of those bookes they did confesse that they had committed wickednesse that was to be purged with fire Nowe the confession that is made to our neighbour is of this sort Thou hast offended thy brother or else hee perhappes hath done thee iniurie for whiche ye are at discord and doe hate one an other in this case verilie ye must thincke of reconciliation let the one therefore goe to the other and confesse and aske pardon for the fault committed and let him that is innocent in the matter fréely forgiue him that confesseth his faulte and so béecome his friend againe Of this confession the Apostle Iames spake saying Confesse your faultes one to an other and pray one for an other that ye may be healed And our Lord and Sauiour did before Iames teache vs saying If thou offerest thy gifte at the altar for hée speaketh to those among whome at that time the sacrifices of the law were yet in vse dost remeÌber there that thy brother hath any thing against thee leaue there thy gifte before the altar and goe thy wayes first be reconciled to thy brother and then thou mayest come and offer thy gift To this also doeth belong that parable which the Lord putteth forth and expoundeth in the eighteenthe Chapiter after S. Matthewe of him that was caste into perpetuall prison because when hee had found fauoure at his Lords hand he was ouer cruell vppon his fellowe seruaunt to whome hée would not forgiue so much as a farthing For in the sixte Chapiter after Sainct Matthewe the Lord sayeth If ye forgiue men their trespasses your heauenly father will also forgiue you But if ye forgiue not men their trespasses no more will your father forgiue you your trespasses Not that for our forgiuing of others our sinnes are forgiuen vs For so the forgiuenes of our sinnes should not bee frée but should come by oure merites and as a recompence of oure desertes But now when our sinnes are fréely forgiuen thorough faith verily that vnreconcileable and harde heart is an assured argument that there is no faith in a hard stubborne and vnappeaseable man But where there is no faith there is no remission Therefore voluntarie forgiuenesse in a man toward his neighbour is not that for whiche wee are forgiuen of God our father but is an euideÌt signe and naturall fruite of true faith and the grace of God with-in vs. To these two kindes of confession some men add that whereby they that are oppressed in conscience with any gréeuous sinne doe consulte or aske counsell either of the Pastoure of the Lords flocke or else of some other that is experte and skilfull in the lawe of god But that is rather to be termed a consultation than a confession And it is in no place either commaunded or forbidden and therefore lefte frée at euery mans choice Wherefore no man ought to bée compelled to this coÌsultation But if any brother doe demaunde counsel either of the minister of the Churhc or of any other priuate brother then charitie commaundeth thée to
Indulgenciaries and the Pope him selfe whose Hierlings they be We must confesse verily that they are the fellowes of Simon not Peter but Magus For Peter did by the iust sentence of God curse such kinde of merchantes Your money saith he perish together with you This is a heauie and terrible but yet a moste iust iudgement of the moste iust god The same Apostle Peter foreséeing that in the church there would be many such merchants doeth in his last Epistle say There were false Prophets among the people euen as there shal be false teachers among you which priuily bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themseâues swift damnation And many shall followe their damnable wayes by whome the way of trueth shal be euil spoken of And with couetousnesse through seigned words shall they make merchaÌdize of you For what is it with fained words through couetousenesse to make merchandize of the miserable idiotes if this is not when they say that they doe giue full remission of sinnes vnto all them that are contrite and doe confesse their sinnes For if any man doo acknowledge his sinnes and with a true faith conuert him selfe to God through Christe euen without theire Indulgences he doth obtaine plenarye remission of all his sinnes Those foxes therefore make mony of smoke deceiuing simple soules and selling for coyne the thinge which they neuer had neither possibly can be purchased with money And thus much hetherto of bought and solde Indulgences Of which other writers haue made very long discourses I suppose that by this little any man maye easily vnderstand how to iudge of them a-right We are now at length come past those rocks and shelfes to whiche we did of purpose saile that when we had viewed the moste perilous places we might admonishe the vnskilfull passagers to take héede howe they strike vpon them for making shippwrack of their soules by thincking that in these Indulgences doeth lye she true force of sufficiente Repentaunce wherein there is nothing but the vtter displeasing of Godes moste holye maiestie Therefore letting that alone as it is we doe now returne to declare she last member of repentance whereby we said that penitentes doe mortifie the olde man and are renued spiritutually First of all therfore it séemeth good to tell what the olde man is what the newe or regenerated manne is and what the power or strength of man is For by the demonstration thereof we shall the better vnderstand what it is to mortifie the olde man to be renued in the spirit We say that the olde man is all that which we haue of nature or of our first parents to wit not the body only or the flesh I mean the grosser and substantiall parte of the bodye but euen the verye soule with the strength the power and faculties of the same Therefore wheras in some places of the holye Scriptures the fleshe is put for man we must not onely vnderstand the massie substance and grosser parte of the bodye but the very fleshe together with the soule and all the faculties thereof that is the whole man not yet regenerate For the Lord in the Gospell saith That which is borne of the flesh is flesh and that which is borne of the spirit is spirit And this he speaketh concerning regeneratioÌ which is not according to the fleshe as Nicodemus did falsely imagine but according to the spirit The woord Flesh therfore dooth importe the naturall power and faculties of manne euen all that I meane which we haue or take of our first grandsyre Adam The new man is said to be he that is regenerate by the spirite of God in Christe or is rerenued according to the image of Christe with all the giftes and vertues of the holye Ghoste And as the flesh is vsually put for the olde man so is the spirit by an Antithesis commonly vsed and taken for the newe man. Now héere the very place requireth to discourse somewhat of the power or vertues of man Of whiche although I haue else-where disputed all redye as in the Sermon of Fréedome and bondage and of sinne yet héere againe I wil touch suche points as I thinck to suffice for this present Argument There are two partes or faculties of our soule Vnderstanding Will. Vnderstandinge doeth discerne in things obiect what to receiue or what to refuse and is as it were the light and guide of the soule Will chooseth for in it dooth lye bothe to will and to nill which are againe impeld by other powers and faculties Nowe the vnderstanding is of two sortes For we vnderstand either Earthlye or Heauenly thinges I call those Earthly things which do apperteine not to the life to come but to the life present whervnto we referre all liberall artes and handicrafts the gouerning of publique weales and the ruling of priuate houses By heauenly things I vnderstand God himselfe eternall felicitie and life euerlastinge the knowledge of God and all kindes of vertues faith hope charitie righteousnes holynes and innocencie of life Now let vs sée what this vnderstanding of man is able to doo and what power it hath The Iudgement and vnderstanding of man in Earthly things is not altogither none at all but yet it is weake and verye smal God wot The vnderstanding therefore that is in man dooth come of God but in that it is small and weake that commeth of mans owne fault and corruption But the bountifull Lord doeth augment in men those giftes of his whereby it commeth that mans wit bringeth woonderful things to passe For which cause we read in the holie Scriptures that the artes wittes of men are in the handes of god But in the knowledge or vnderstanding of heauenly matters there is not one small sparke of light in man his witt of it selfe is nothing but darckenesse which at the beginninge was created by God moste sharpe lightsome but was afterwardes by mans corruption vtterly rebated and darkned againe For therefore it is that Christe in the Gospell sayed No man commeth to mee vnlesse my father drawe him And in the prophets it is written All shal be taught by GOD. And Paule saith The naturall man perceiueth not the thinges that are of the spirite of God for they are foolishnesse vnto him Neither can knowe because they are spiritually discerned The naturall man that is that olde man which is not yet regenerate by the holie Ghost is not a blocke altogether without all sense or féeling For if he were vtterly without all the discourses of reason then how should the preaching of the Gospell séeme foolishnesse vnto him He doth therefore by the gifte of God heare and vnderstande the wordes and sense of the holie scripture but by reason of his naturall corruption he is not touched with them he doth not rightly iudge of theÌ they seeme méere follie vnto him neither doth he perceiue that they must be discerned spiritually because
the sense béeing sounde vncorrupted and well weighed he attributeth frée will which he graunteth to bée in vs vnto the grace that woorketh in vs yea to the regeneration of the Spirite rather than to our selues or our owne power I will here cite and rehearse vnto you dearely beloued this one testimonie onely out of all his writinges as it is to bée founde in the firste Chapter of his booke De Correptione et Gratia where hée saith Wee must confesse that wee haue free will to doe bothe euill and good but in the doing of euill euerie one is free from righteousenesse and bound to sinne but in good no man can bee free vnlesse hee bee made free by him which saide If the sonne make you free then shall ye bee free in deede And yet not so that when euery one is sett free from the condemnation of sinne hee should then no more stand in neede of his deliuerers ayde but so rather that where hee heareth his deliuerer saye Without mee yee can doe nothinge hee should presently saye to him againe Bee thou my helper O forsake mee not And verily I am gladde that in oure brother Florus I founde this faith which without doubt is the true propheticall and Apostolicall faith For here must the grace of God through Iesus Christe our Lorde bee needes vnderstoode by whiche alone wee men are deliuered from euil and without which wee doe no good either in thought will loue or deede Not onely that by the shewing or teaching of grace men should no more but knowe what is to bee done but also that by the verie woorking and perfourminge of grace they should with loue doe the thing that they knowe And so forth For I haue hitherto rehearsed vnto you Saincte Augustines opinion touching free will of which this is sufficient for a note by the waye nowe I returne to my purpose againe Wée haue hearde what the olde man is what the newe man is and howe wée are renued by the holy spirite nowe therefore when we saye that penitentes doe mortifie the olde man and are renued by the spirite or spiritually we saye nothing else but that to all penitents the affections senses or lustes of the fleashe I meane euen the verie vnderstanding which wee haue of olde Adam together with the will are not onely suspected but also conuicted of impietie and that therefore in all their thoughtes wordes and deedes they do neuer admitte their affections into their counsell but doe by al meanes resist them and continually studye to breake the necke of them and on the other side in all our counsels words and déedes to admitt and receiue yea with prayers to call vnto vs that heauenly guyde the spirite of Christ by whose conduite and leading wee maye perceiue iudge speake and woorke that is to saye either omitt or doe that which we haue learned in our graunde patterne Christe according to whose likenesse wee must bee refourmed that henceforth wee maye applye our selues to holinesse righteousnesse and good woorkes to Godwarde But nowe all this we shall vnderstande more rightly and plainely by the wordes of the Apostle where hee sayeth This I saye and testifie in the Lorde that ye henceforth walke not as other Gentiles walke in vanitie of their minde darkened in cogitation being alienated from the life of God by the ignoraunce that is in them by the blyndnesse of their hartes which being past feeling haue giuen them selues ouer vnto wantonnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ if so be ye haue heard him and haue beene taught in him as the trueth is in Iesus to lay downe according to the former conuersation the olde man which is corrupt according to the lustes of errour but to bee renued in the spirite of your mynde and to put on that newe maÌ which after God is shapen in righteousenesse and holinesse of trueth and so forth as followeth in the 4. Chapter to the Ephesians The same Apostle in the thirde to the Colossians saith Mortifie your members whiche are vpon the earth fornication vncleannesse inordinate affection euill concupiscence and couetousnesse which is idolatrie for which thinges sake the wrath of God commeth vpon the children of disobedience amonge whom ye also walked sometime wheÌ ye liued in them But nowe put yee off also all these things wrath fiercenesse maliciousenesse blasphemie filthie communication out of your mouth lye not one to another seeing that ye haue put off the old man with his workes and haue put on the newe man which is renued into the knowledge and image of him that made him Put on therefore as the elect of god holie beloued bowels of mercie kindnesse modestie meeknesse long suffering forbearing one an other and forgiuing one another if any man haue a quarell against anie and so forth To which if thou addest that which the Apostle hath of the same matter in the sixt Chapter to the Romanes euery poynt wil be more expresse plaine vnto the hearer Nowe these woordes of the Apostle do not onely teach vs what the old man is what the newe man is what it is to mortifie the olde man and how penitents are renued in the newnesse of the spirite or of the minde but doe also shewe what the fruits be that are worthie of repentance to wite those rehearsed vertues or those offices of life towarde God and our neighbour We owe to God feare or reuerence humblenesse of minde the knowledge of our selues faith hope the hatred of sinne the loue of righteousenesse charitie toward our neighbour well doing towardes all men and innocencie in all things These kind of fruits did the holie man Iohn Baptist require of the Iewish nation when he saide Bring forth fruits that become repentance For in Saincte Luke beeinge demanded of the people of the Publicanes and of the mercenarie or garrison souldiers what thing they shoulde do worthie of repentaunce he prescribeth none other than that whiche we euen nowe recited For the Lord him selfe by Esaie in the 5. Chapter of his prophecie rehearsed vpp none other fruites than those And in the Reuelation made to S. Iohn speaking to the minister of the Churche of Ephesus he saith RemeÌber from whence thou arte falleÌ and repent and doe the firste woorkes Wherevnto agrée the wordes of S. Paule speaking to Agrippa and saying I haue preached to the Iewes and Gentiles exhorting them to repent and to turne to God and to do such woorkes as become them that repent And againe in the seuenth Chapter of the seconde Epistle to the Corinthians hee saith Sorrowe which is to Godwarde causeth repentaunce vnto saluation not to be repented of For behold this selfe same thing that ye were made soarie to Godward howe muche carefulnesse it hathe wrought in you yea what clearing of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what punishment Nowe this carefulnesse is an intentiue
the man of God may be perfecte instructed vnto all good workes What now I pray you is omitted in these woords that may seeme to apperteine to a most absolute reformation What I beseech you haue those impudent fellowes to say against this Proceed therefore proceed most holy king to imatate the most godly princes and the infallible rule of the holy Scripture proceed I say without staying for mans authoritie by the most true and absolute instrument of trueth the booke of Gods most holy word to reforme the Church of Christ in thy most happie England The Lord Iesus the head and mightie Prince of his Church presirue and lead thee his most faithfull worshipper in the way of his trueth vntill the end to the glorie of his name the good estate and welfare of the whole Christian Church At Tigure in the moneth of August the yeare of our Lord 1550. Your Royall Maiesties most duetifully bounden Henrie Bullinger minister of the Church at Tigure in Swicerland The other eight Sermons of the fourth Decade written by Henrie Bullinger ¶ Of God of the true knowledge of God and of the diuerse wayes howe to knowe him That God is one in substaunce and three in persons ¶ The thirde Sermon I Haue hetherto in 32. sermoÌs discoursed vpon the word of God and the lawful exposition of the same vppon Christian faith the loue of God and our neighbour I haue also spoken of the law of Nature of mans lawe Gods lawe and of the parts of Gods lawe namely y Morall the Ceremoniall the Iudiciall lawes Of the vse of the lawe of the fulfilling abrogatioÌ of the same of the likenes difference betwirt the two testameÌts and people the old and the newe Of Christian libertie of offences of the effecte merites of Good woorkes Of sinne and the sundrie sorts thereof also of the Grace of God or the Gospel of Iesu Christe in whome oure heauenly father hath giuen vs all thinges belonging to life and eternal saluation finally I haue treated of Repentaunce and of the thinges that doe especially seeme to belonge therevnto And forbecause oure purpose is to dispute discretly vpon the principal points of Christian religion that in the premisses wee haue heard often mention made of God of the knowledge worship of God of Iesus Christ of the holy Chost of good euil spirits of the church of Prayer of the Sacraments such like holy thinges since wee are now come to an end of those former points necessitie it selfe doeth here require that we should speake somewhat now of al euery one of these latter principles according to the holy Scripture so farre forth as the Lord shall giue me grace and abilitie to do the same Concerning God there were of old many erronious opinions not among the ruder sort of people only but euen in the whole packe of Philosophers conuenticles of false Christians As touching the Philosophers that auncient learned writer Tertullian was wont to say that Philosophers are the patriarchs of heretiques and touching false Christians the Apostle Iohn said They wente out from vs but they were not of vs for if they had beene of vs they would haue remained with vs. Neither doe I sée what gaine you should gett by it if I should procéede to reckon vp vnto you all their opinions It is good perhaps to know wherin they erred least we also do strike vpon the same rock that they did Therfore if any y haue a desire vnto it doe wish to sée the opinions of the heathen sort and of heretiques coÌcerning God let them search Plutarch in his Placitis Philoso lib. â Cap. 7. Or in other heathen writers Or in Cyrils first booke Contra Iulianum and in the 4. Chapter Dogmatum vel de finitionum Ecclesiast I will at this time trouble the attentiue eares and minds of the godly hearers with that burthen That diuersitie of opinions is deriued from none other founteine than from the boldnesse vnskilfulnesse of men which are not ashamed of their owne deuice and braine to add and applie to God the thinges from which he is most farre frée And now that héere I may not sticke long in declareing the narrowe streightnesse and mistie darcknesse of mans wit who I pray you is able with his vnderstaÌding to conceiue the Béeing of God when as in déede no man did euer fully vnderstand of what fashion the soule of man is of what sort many other thinges are y be in mans body and of what maner substaunce the Sunne Moone are made There are giuen many reasons of naturall Philosophie but the woorke of God doeth still abide more great and wonderfull than that the witt or speach of man is able to comprehend or expresse it Let no man therefore that goeth about to knowe any certeintie of God descend into himself to search him out with thoughts of his owne neither let him ground his opinion vppon mens determinations and weake definitions For otherwise hee shall alwayes worshipp the inuention of his owne heart méere follie trifles and foolishe fantasies But on the other side againe the man caÌnot choose but thinke rightly iudge truely and speake well of God that attributeth nothing to himselfe deuiseth nothing of his owne braine nor followeth y toyes of other mens inuenting but in all thinges giueth eare to the word of God and followeth alwayes his holy reuelation Therfore let this stand as it were for a continuall rule that God cannot bée rightly knowen but by his word and that God is to be receiued beléeued to be such an one as he reuealeth himselfe vnto vs in his holy word For no creature verily can better tell what and what kinde of one God is than God him selfe Nowe since this God doeth in his word by the woorkemanshipp of the world by the holy Scriptures and by his oracles vttered by the mouth of the Patriarchs Prophetes and Apostles yea in the very minds and consciences of men testifie That He Is therefore did the kingly Prophete Dauid say The foole hath said in his heart there is no God. For he must néeds be an asse or a foole whiche denieth the thing that is euident to all men in the world which are not beside their wits namely That there is a God considering that euen Cicero an heathen authoure in his booke De natura Deorum doth say It is bred borne together with men and graffed in their hearts to thincke That there is a God. Truly they that denie God doe denie him whome neuerthelesse they feare and therefore by that feare they confesse y he Is by that meanes conuinceing them selues of lying and falsehoode Againe this is to bée noted that in demaunding who and what God is although that question is made doth arise euen by the beating out and discussing of the Scriptures yet a measure is to be kept and in any case
that are called Gods whether in heauen or in earth as there be Gods manie and Lords manie yet vnto vs there is but one God euen the father of whome are all things and we in him and one Lord Iesus Christ by whome are all things and we by him Nowe I suppose these diuine testimonies are euident enough and do sufficiently proue that GOD in substance is one of Essence incomprehensible eternall and spirituall But vnder the one essence of the Godhed the holie scripture doth shew vs a distinction of the Father of the sonne and of the holie Ghoste Now noate héere that I call it a âistinction not a diuision or a separation For we adore and worshipp no more Gods but one so yet that we doe neither confound nor yet denye or take away the thrée Subsistences or persons of the diuine essence nor the properties of the same Noetus Anoetus in very déed and Sabellius the Libyan a godlesse bolde and verie rude Asse of whome sprang vpp the grosse heresie of the Patrispassians taught that the father the sonne and the holie Ghoste did importe no distinction in GOD but that they were diuerse attributes of god For they said that GOD is none other wise called the father the sonne and the holie Ghoste than when he is named good iuste gentle omnipotent wise c. They saide the Father created the worlde the same in the name of the Sonne tooke fleshe and suffered and againe in chaunginge his name he was the holie Ghoste that came vppon the Disciples But the true Propheticall and Apostolicall faithe dooth expressely teach that the names of the Father the Sonne and the holie Ghoste doe shewe to vs what God is in his owne proper nature For naturally and eternally God is the the Father because he did from before beginnings vnspeakeablye begett the Sonne The same GOD is naturally the Sonne because he was from before beginnings begotten of the Father The same GOD is naturally the holie Ghoste because he is the eternall spirit of them bothe procéeding from them bothe béeing one the same God bothe with them and when in the Scriptures he is called a gentle good wise mercifull and iuste God it is not thereby so muche expressed what he is in him selfe as what a one hee doeth exhibite him selfe to vs. The same Scripture doeth openly say that the Father created all thinges by the Sonne and that the Father descended not into the earth nor toke our flesh vpon him nor suffered for vs For the Sonne saith I went out from the Father and came into the worlde Againe I leaue the worlde and goe vnto the Father The same Sonne fallinge prostrate in the mount of Oliues prayeth saying Father if it be possible let this cup passe from me Againe in the Gospel he saith I will pray to the Father and he shall giue you an other comforter Loe here he saith the father shall giue you an other comforter And yet againe least by reason of those persons and properties of those persons we should separate or diuide the diuine nature the Sonne in the gospel saith I and the father are one For when he saith One he ouerthroweth them that separate or rent the diuine substance or nature and when he saith We are and not I am therein he refuteth them that doe confounde the subsistences or persones in the Trinitie Therefore the Apostolique and Catholique doctrine teacheth and doeth confesse that they are thrée distinguished in properties that of those thrée there is but one and the same nature or essence the same omnipotenciâ maiestie goodnesse and wisedome For although there be an order in the Trinitie yet can there be no inequalitie in it at all None of them is in time before other or in dignity worthier than other but of the thrée there is one godhead and they thrée are one and eternall God. And the primitiue Church verily vnder the Apostles the times that came next after them did beléeue so simply despising reiecting curious questions and néedlesse disputations And euen then too did arise pestilent men in the Church of God speaking peruerse things whoÌe the Apostle doeth vppon good cause call greeuous woolues not spareing the flock They first brought in very straunge daungerous questions sharpened their blasphemous tongues against Heauen it selfe For they stoode in it that thrée persons could not be one nature or essence and therefore that by naming the Trinitie the christiaÌs worshippe many Gods euen as the Heathen doe And againe since there can be but one GOD they inferre consequently that the same God is father sonne and holie ghoste vnto him selfe For so it was agreeable that they should doate in follie whome the word of God did not leade but the grosse imagination of mortall flesh And God did by these meanes punish the GiaÌtlike boldenesse of those meÌ whose minds being without all reuerence and feare of God did wickedly striue to fasten the sight of the eyes of the flesh vppon the verie face of god But the faithfull and vigilant ouerséers and pastors of the Churches were coÌpelled to driue such woolues from the foldes of Christe his shéepe and valiauntly to fight for the sincere catholique trueth that is for the Vnitie Trinitie for the monarchie and mysterie of the dispensation That strife bred foorth diuerse words with which it was necessarie to holde and binde those slipperie merchants Therefore immediately after the beginning there sprang vp the termes of Vnitie Trinitie Essence Substance and Person The Gréekes for the moste parte vsed Ousia Hypostasis and Prosopon whiche wee call Essence Subsistence and Personne Of these againe there did in the Churches spring vppe newe and freshe contentions They disputed sharply of the Essence and Subsistence whether they are the same or sundrie thinges For Ruffinus Aquileiensis in the 29. Chapter and first booke of his Ecclesiastical historie sayeth There was moued a controuersie about the difference of substaunces subsistences whiche the Greekes call ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã For some said that substaunce subsistence seeme to be all one and because wee say not that there are three substaunces in God therefore that wee ought not to saye that there are three subsistences in him But on the other side againe they that tooke substaunce for one thing subsistence for an other did say that substaunce noteth the nature of a thing and the reason wherevpon it standeth but that the subsistence of euerie person doth shewe that very thing which doth subsist Basilius Magnus wrote a learned Epistle to his brother Gregorie about the difference of Essence and subsistence And Hermius Sozomenus in the 12. Cap. of his fift booke of histories sayth The bishops of many cities meeting together at Alexandria do together with Athanasius and Eusebius Vercellensis confirme the decrees of Nice and coÌfesse that the holy Ghost is coesseÌtiall with the
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 toÌgue 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 prouideÌce 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 WheÌ 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 sufficieÌt 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 prouideÌce 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 biddeÌ 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 beâ 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
to be loued and followed and according to desert and order that is to bee exhibited vnto them whiche agreeth and is fit for them For it is written Thou shalt worship the Lorde thy God and him onely shalt thou serue These be Saint Augustines words And thus farre haue we intreated of one only liuing true and euerlasting God to be serued Moreouer whosoeuer cleaue vnto God with a sincere fayth and worship call vpon and serue one GOD lawfully they are rightly named religious their studie and action is true religion Some will haue Religion to be deriued a Relinquendo bicause therby we leaue or forsake false gods all errours and earthly desires and séeke after the true God after truth and heauenly things Massurius Sabinus sayth That is religious which for some holinesse sake wee put by and seuerally set aside The worde Religion hath his name a Relinquendo as Ceremoniae a Carendo But M. Cicero supposeth that Religio is so called a Relegendo of selecting or putting apart bicause they that be religious do carefully choose all thingâ which seeme to belong to the seruice of the Gods. But he is confuted in many wordes of Lactantius Firmianus an ancient writer of the church Lib. Instit 4. cap. 28. where among other things he sayth On this condition we are borne that being borne wee might doe to God iust and due seruice that wee should knowe him alone and that him wee shoulde followe With this bond of godlinesse we are streightly bound and tied vnto God whervppon religion it selfe tooke her name And anon after Wee sayde that the name of religion was deriued from the bonde of godlinesse bycause GOD hath tyed and bounde man vnto him selfe in godlinesse for that is needefull that wee serue him as a Lorde and obey him as a father Other Ecclesiasticall writers also following him as Hierome and Augustine deriued Religion a Religando of tying or binding For Hierome in his Commentarie vpon the ninth chapter of Amos sayth This bundle tyed vp with the religion of the lord which is one Religion therfore tooke her name a Religando of tying together and binding into the lords bundle And Augustine in his booke De quantitate animae chapter 36. sayth True religion is whereby the soule tyeth her selfe through reconciliatioÌ to one God from whome through sinne she had as it were brokeÌ away The same Augustine in his booke De vera religione and last chapter sayth Let religion tye vs vnto one God almightie whereof it is beleeued to bee named religion We say therefore y true religion is none other thing thaÌ a friendship a knitting a vnitie or league with the true liuing and euerlasting God vnto whome we being lincked by a true faith doe worship call vppon and serue him alone vpon whome we do wholy depend liuing in all thinges according to his will or according to the prescript rule lawe of his word Therefore most rightly is the whole matter of saluatioÌ and faith comprised in this one word Religion which elsewhere is called in scripture a league and couenaunt and elsewhere againe marriage or wedlocke For as they which be confederate are vnited and made one by a league so God and man are knit together by religion And as by marriage the husbande and the wife are made one body so by religion we are knit into a spirituall body with God as with our husbande and with the very sonne of God as with our bridegrome and our heade Hetherto therfore doth belong what so euer things are vttered in the scriptures touching the kéeping of the league or couenaunt and the faith of marriage Truce-breakers are they disloyall and infamous through their adulterie who so euer being not knit to one God by fayth worship him alone call vpon him through Christe and serue him also as he him selfe hath sayde in his worde he woulde be serued The very same are also called superstitious For superstition is false religion which doth not serue God but somewhat else for God or not God alone or not rightly or lawfully This worde superstition stretcheth it selfe euen to olde wiues tales and doting errors For in Dutche we call superstition Aberglouben mis glouben vnd mis brijth But Lactantius reasoning most exactly of this worde in his fourth booke of Institutions and 28. chapter writeth in this sort Religion is the seruice of the true God superstition of the false They are said to be superstitious not that wish their children to out-liue them for that we doe al wish but eyther they that reuerence the memorie remayning of the deade or else they that whiles their parents were aliue worshipped their images within their houses like housholde Gods. For those whiche did take vnto them selues newe rites to the intent they might in stead of Gods honour the deade whome they thought were taken from among men and receiued into heauen those I say they called superstitious but those that worshipped and serued publique and ancient Gods they named religious Wherevpon sayth Virgil. Vaine superstition ignorante Of th' olde and auncient Gods. But seeing wee doe finde that our auncients haue beene in semblable manner consecrated Gods after their death they therfore which serue many and false Gods are superstitious but we are religious which pray and make our supplications to one God being the true God c. Superstition consisteth chiefly in these pointes Eyther when the Lord is not serued but other Gods in his steade the onely one true and liuing God being left and forsaken Or else when the Lorde is serued but not alone but other together with him or else when he is serued but not with his lawfull seruice In the first kynde of superstition did the Gentiles in a manner offende who knewe not the true God in so muche that they in stead of the true God worshipped false feigned or straunge Gods. And that the Israelites also Gods people were sicke of the same madnesse the holy prophet Ieremie is a witnesse who expostulating and reasoning the matter with the people sayeth Heare ye the word of the Lord O house of Iacob and all the families of the house of Israel Thus sayeth the Lord What iniquitie haue your fathers founde in mee that they are gon farre from me haue walked after vanitie and are beecome vaine For they sayed not Where is the Lord that brought vs vpp out of the land of Aegypt that led vs thorough the wildernesse thorough a desort wast land throughe a drie land and by the shadowe of death by a land that no man passed thorough and where no man dwelt And I brought you into a plentifull countrie to eate the fruite therof and the coÌmodities of the same but when ye entred ye defiled my land made mine heritage an abhomination The priestes said not Where is the Lord they that should minister the law knewe mee not the pastours also offended against mee and the prophets prophecied in Baal
the father is in mee Againe wee read in the Gospell of Iohn The Iewes therefore sought to kill Iesus ⪠not onely because hee had broken the Sabboth day ãâã ãâã ãâã ãâã ãâã but said also that GOD was his father euen his proper or verie owne making himselfe ãâã ãâã ãâã ãâã ãâã equall to God. Furthermore the Grecians expound ãâã ãâã ãâã ãâã ãâã that is to saye Equall by this woorde ãâã ãâã ãâã ãâã ãâã that is to say Like Neither can that equalitie any where else haue place than in the substance For the Iewes vnderstand that wherof the Arians will bée ignoraunt that the Lord after a certeine peculiar and speciall manner called GOD his father to witt ãâã ãâã ãâã ãâã ãâã his proper or verie owne father by nature or by byrth of whome the sonne beeing naturally begotten is naturall and consubstantiall with his father For it followeth Making himselfe equall to or with God namely in vertue or power in euerlastingnesse and Essence For the same Lord sayeth in the same Euangelist I proceeded and came from God. Hée did not say onely I came but I proceeded He procéeded from the father such a one in substaunce as the father is surely Light of light Verie God of verie god For he sayeth againe to the Iewes Verily I saye vnto you before Abraham was I am He doth not say I haue beene or I wil bee but I am alluding to the name of the Lord Iehouah and declaring that the substaunce of his Godhead is the verie same with the substaunce of the father and that he is therefore consubstantiall with the father For yet againe he sayeth more plainely I and the father are one One I say not in concord or agréement but in selfe-same-nesse and Béeing For in that place the power and Maiestie of God are handled And when the Iewes would without further staye stone the Lord to death hauing spoken these words they declared plainly enough after what sorte they vnderstoode his words For they stoned blasphemers to death who with reuileings either empaired Gods glorie or else vsurped and tooke the same vnto themselues Hetherto belongeth that whiche Paule speaketh concerning the sonne of God saying Who is the image of the inuisible God the first borne of all creatures because all thinges were created by him For if hee be the image of the inuisible God he must néeds be fellowe or coequall with god For in another place Paule calleth the same Christ The ingrauen fourme of god and his expresse image and aunswearable in all respects most truely to his paterne or first figure An image verily and likenesse is of things that are not vnequall or vnlike but of things equall and like And he is called The first borne beecause hee is Prince and Lord not that hee is reckoned amonge creatures For all things that were made by him they were made therefore hee is no creature but true God to witt of the nature and substaunce of God one with the father The same Apostle sayeth to the Philippians that the sonne is in the forme or shape of god But to be in the forme or shape of God is nothing else than in all respectes to be fellowe or equall with God to be consubstaÌtiall with him and so in déede GOD himselfe For what it is to be in the fourme or shape of God is by the coÌtrarie clause verie manifestly declared For it followeth Hee tooke vppon him the fourme of a seruaunt Whiche is againe expounded by that which followeth Beeing made in the likenesse of men that is to say béeing made very man vnlike in nothing to all other men sinne excepted whiche in another place is plainely expressed And here he addeth againe And fouÌd in figure as a man. Therefore to bée in the fourme of God is to be coequal and consubstantiall with god For he addeth He thought it no robberie to be equall with God. For robberie is the taking away of that which another doth owe for it is possessed by iniurie The sonne therefore is coequal with the father and true God by Nature and after the most proper manner And this is the meaning of S. Paule his woords Albeit the sonne were of the same glorie and maiestie with the father and could haue remayned in his glorie without humiliatioÌ or debafement yet had hee rather abase himselfe that is to say take vnto him the nature of a man and cast himselfe into daungers yea euen into death it selfe For otherwise according to his godhead he suffered no chaunge For God is vnchaungeable and without variablenesse Since the case so standeth godly is the saying of S. Ambrose in his booke De fide against the Arians and fift chap Séeing therefore thou doest knowe this vnitie of substance in the father and the sonne not onely by the authoritie of the prophetes but also of the Gospell howe sayst thou that Homoousius consubstantiall is not founde in the sacred scriptures as though Homoousius were somewhat else than that he sayeth I went out from God the father And I and the father are one c. The scholer S. Augustine following his maister Ambrose in his controuersie had with Pascentius coÌfirmeth Homoousius by places of scripture and declareth that this is holily vsed in our fayth and religion The same doth he also in his thirde booke against Maximinus bishop of the Arians and 14 chapter But what néedeth heaping vp of more wordes For I trust it is plainely enough declared by euident places of holie Scripture that the sonne is consubstantial with the father and that so it must be beléeued We hope also that in the treatise following this selfe same point shall not a little be made manifest by testimonies of Scriptures Arius with his complices denyed that the sonne of God our Lorde Iesus Christe is true god But the most true Scripture doth so euidently proue and confirme it that none which loueth the truth from his heart can doubt any thing at all thereof We wil presently cite some testimonies and arguments that are moste plaine and apparaunt whereby thorough the assistance of the holy ghost our faith may be established and the Catholique and sound trueth it selfe made manifest In the third chapter of Matthew the heauens are opened to our Lorde as he was baptised by Iohn Baptist and the holie Ghoste came downe in the likenesse of a Doue and allighted vpon the heade of our Lord Iesus Christe and foorthwith was a voyce hearde out of the cloudes pronounced by the glorious God in this sorte This is my beloued sonne in whome my soule is well pleased And Iohn sayth in his Gospell I sawe the spirite descending from heauen in the likenesse of a Doue and it abode vpon him and I knewe him not but hee that sent mee to baptise with water hee sayde vnto me Vppon whome thou shalt see the spirite descending and abiding vpon him this is hee which doth baptise with the holy Ghoste And I sawe and
bare witnes that this is the sonne of God. Herevnto belongeth that which Peter beeing asked of the Lorde But whome do ye say that I am answered in the name of all the Disciples Thou art that Christe the sonne of the liuing God. And againe the Lorde obiecting this Will you also be gone Peter againe made answere in the name of them all Lorde vnto whome shall we goe Thou haste the wordes of euerlasting life and wee beleeue and haue knowne that thou art Christe the sonne of the liuing God. We also verily are called the sonnes of god howbeit by adoption But Christe not by adoption neyther by imputation but by nature For in the 14. chapter of Marke the high Prieste saith vnto our Lord Art thou Christ the sonne of the blessed In Matthe we also the same high priest saith I adiure or charge thee by the liuing God that thou tell vs whether thou be the sonne of the liuing God Iesus answered I am For ye shal see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Which appeareth to be repeted out of the seuenth chapter of Daniel Furthermore they bring this confession of the Lorde before Pilate as blasphemous and not to be satisfied but with death crying Wee haue a lawe and according to our lawe hee ought to dye by cause he made him selfe the sonne of God. But they them selues in the historie of the gospel thunder out these words against the Lord We are not borne of fornication we haue one father euen God. It is certeyne therefore that the Iewes accused our Sauiour for none other cause of high treason committed against Gods maiestie than for that he named him selfe the naturall not the adopted sonne of god For the firste did not deserue death but the last was worthie of death For we read also in the first of Iohn Therfore the Iewes sought the more to kill him not onely bycause he had broken the Sabboth day but also for that he sayd that God was his father making him selfe equall with God or Gods fellowe Loe thou haste the manner howe he called him selfe the sonne of God not by adoption or reputatioÌ but by nature substance For yet againe the Lord himselfe obiecteth this to them that would haue stoned him Many good works haue I shewed you froÌ my father for which of these good works do ye stone me The Iewes answered againe saying for thy good woorkes or wel going wee doe not stone thee but for blasphemie namely bycause thou being a man makest thy selfe God. Loe what could be spoken more plainely Thou makest thy selfe God. And what I praye you had he spoken whereof they gathered these thinges I giue vnto my sheepe euerlasting life neyther shall they perishe for euer neyther shall any plucke theÌ out of my hande My father whiche gaue them mee is greater than all and none can pull them out of my fathers hande I and the father are one To giue life euerlasting doth belong to the power of God to preserue and so to preserue that none may be able to plucke them out of his handes belongeth to the same power Nowe the Lorde proueth his saying with this argument or reason None is able to pull the shéepe out of my fathers hands therefore none can pul them out of my handes The proofe of his antecedent bycause the father is greater than all that is to say is the greatest of all whose diuine power is aboue all The proofe of his consequent bycause I and my father are one to wit not in will and agréement onely but in maiestie also and power whereof we doe at this present entreate not of concorde or agréement but of power to make aliue and to preserue Touching whiche the Lorde him selfe most plentifully discourseth throughoute the whole fifte chapter of Sainte Iohns Gospell shewing that he forgiueth sinnes that by his power he maketh aliue and rayseth vp from the deade euen as his father doeth therefore that he is of one and the same diuine power and maiestie with God the father These thinges are so euident playne and manifest that albeit we had none other testimonies yet these may aboundantly suffice to proue the assertion of the true Diuinitie or verie Godheade of the sonne of God that the sonne indéede is true and verie God. Againe the selfe same our Lorde and Sauiour with greate libertie of speache and playnenesse of wordes without all manner of riddle darke sentence and obscuritie of wordes openly and expressely sayth to his disciples Let not your hearte be troubled or vexed You beleeue in God beleeue also in mee I am the way the trueth and the life Hee that hath seene mee hath seene the father Doe ye not beleeue that I am in the father and the father in mee And certeine it is that Christe our Lorde is the heauenly doctour or teacher the moste constant defender of the truth who neyther hath seduced neyther yet coulde seduce and leade out of the way no not so muche as one But biddeth vs beleue in him as true and verie god Therefore our Lorde and Sauiour is true and verie god For in another place he sayth moste plainely I am the liuely breade or the breade of life that came downe from heauen Hee that beleeueth in me hath life euerlasting He againe in the Gospell playnely pronounceth and saythe Father the houre is come glorifie thy sonne that thy sonne may also glorifie thee As thou haste giuen him power of al fleshe that so many as thou haste giuen him hee might giue them lyfe euerlasting And this is euerlasting life that they should knowe thee only true GOD and whome thou haste sent Iesus Christe By whiche wordes hée hath expressely proued both the vnitie of GOD that is to say that there is but one GOD againste the Ethnickes who worshipped many GODS and notably touched the distinction of the persons in the meane while likewise declaring him selfe to be verie GOD with the father For by and by he addeth Glorifie thou me O Father with thine owne selfe with the glorie which I had with thee before this worlde was Héere I thinke must not be ouerslipped of me the argument of Tertullian whiche I will recite vnto you Dearely beloued out of his booke De Trinitate wherein he doth gather together verie many most sound and strong reasons of Christe his diuinitie or Godheade If sayth he Christ be only man why hath he appointed set vs downe suche a rule to beléeue wherin he should say And this is life euerlasting y they might know thée y onely true or very God and whome thou hast sent Iesus Christe If also he would not be knowne to be God why doth he adde And whome thou haste sent Iesus Christe but for that he woulde be taken also for GOD Bycause if he would not be knowne to be GOD he would haue added And whome thou haste
omnipotent must be present with all men in all places The sonne of God therfore is true and verie God bycause he is the Messias Furthermore what is more manifest and lesse called in controuersie than that God only forgiueth sinnes It must needes be therefore that nothing is more euident and lesse doutfull than that we beléeue Christ to be true and verie God bycause He is the Lambe of God that taketh away the sinnes of the world Againe whereas Paule truly calleth Christ Our hope for Esay foretolde In him shal the Gentiles trust And wheras Ieremie cryeth Curssed be the man that putteth his trust in man but blessed is the man that putteth his truste in GOD we muste necessarily confesse that Christe is god For in Iohn he oftentimes repeateth Verily I say vnto you he that beleueth in me hath euerlasting life I coulde bring innumerable examples of this kynd out of the scriptures which witnesse that the sonne of God our Lord Iesus Christe is of one and the selfe same nature with the father and therefore is verie God of verie God but I trust that to holie hearers and not giuen to contention those whiche I haue alreadie cited will suffice It remaineth that we declare vnto you that the sonne of God was incarnate for vs and was borne verie man of the Virgine Marie consubstantiall or of the selfe same substaunce with vs in all pointes sinne excepted The Lawe the Prophetes and the Apostles shewe vnto vs most manifest arguments of the true flesh or humanitie of the sonne of god For in the lawe the Lorde saith The seede of the woman shall crushe the serpents head But who knoweth not that the heade of the serpent is the kingdome force or power of the diuell And that Iesus Christe brake this power the whole scripture doth witnesse And here he is called the séede of the woman And truely he is called séed to verifie his true humane nature and he is termed the séede of the woman not of the man bycause of his conception by the holy Ghoste and his byrthe of the Virgine Marie And bicause she was the daughter of Dauid of Abraham and Adam it followeth that the sonne of Marie was verie man For as we haue heard it sayd to Adam The seede of the woman shall bruise the serpents heade so also we read that the same promise was renued and repeated to AbrahaÌ in these wordes In thy seede shall al the nations of the world be blessed And Paule to the Galat. manifestly sayth that this séede of AbrahaÌ wherin we haue obteined blessing is Christ Iesus The same Apostle sayth For in no sorte tooke he the Angels but he tooke the seede of Abraham By Angels doubtlesse excluding all manner of spirituall substaunces by the séede of Abraham vnderstanding the verie substance it selfe of the fleshe of man. For he addeth Wherefore in all things it became him to be made like vnto his brethren And bicause they be partakers of flesh and bloud he also him selfe likewise tooke part with them of the same Verily the Scripture draweth the lineall descent of Christe most diligently from the loynes of Abraham vnto Iacob and froÌ him againe to Iudas and from him in like sort to Dauid To him againe the promises of the incarnation of the sonne of God are remied For Nathan sayth to Dauid Thus sayth the Lorde When thy dayes bee fulfilled thou shalt sleepe with thy fathers I will set vp thy seede after thee which shal procede out of thy body and will stablish his kingdome he shall build a house for my name and I wil stablish the throne of his kingdome for euer Neyther is there any cause why any maÌ shuld interpret this of Solomon For he was borne while his father Dauid liued his kingdome quickely decayed But Nathan speaketh of a sonne which should be borne to Dauid after his death When thou shalt sleepe with thy fathers sayth he I wil set vp thy seede after thee And what maner of séede this should be he most euidently declareth and sayth Whiche shall proceede out of thy bodie For in the 132. Psalme we reade Of the fruite of thy body will I set vpon thy seate Furthermore Marie the virgine descende lineally of the séed of Dauid of whome Christ our lorde was begotten and borne of whome the Angel speaking and expounding those olde and auncient prophecies sayth vnto the Virgine And the lord God shall giue vnto him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall be none ende Herevnto also belongeth that which Elizabeth sayth to the virgine which came out of Galilée into the hil countrie of Iuda And whence commeth this to me that the mother of my Lorde should come to mee Blessed art thou among womeÌ and blessed is the fruite of thy wombe Truly Matthewe and Luke drawe the lineall descent of Christe from the loynes as it were of Dauid euen vnto the virgine Marie whiche conceiueth by the holy Ghoste that is the holy Ghoste making her fruitfull She when the moneths were fulfiled that she shoulde bee deliuered brought foorth a sonne and he which is borne in all respectes appeareth to be true and verie man he is layde in a manger wrapped in swathling cloutes he grewe in stature and increased in yeares according to the manner of mans body he is wearied he is refreshed he is glad he is sad he is hungrie he is thirstie he eateth he drinketh he feareth to be short he dyeth Whiche the trueth of the historie of the Gospel in many words declareth Neyther is the Scripture it selfe ashamed to call Marie the mother of our Lorde not the putatiue or supposed but the true and natural mother whiche of the substaunce of her owne body gaue true fleshe and substaunce of man to the sonne of God the Angel of God so witnessing with Esaie and saying A virgine shall conceiue in her wombe and shall bring foorth a sonne Loe he sayth In her wombe And againe in Matthewe the selfe same Angel saith That which is conceiued in her is of the holy Ghoste Wherevppon the Apostle vnto the Galathians sayth that The sonne of God is made of a woman to wit according to mans nature For Christe is the fruite of the body of Dauid and of the virgine Marie begotten and borne of the loynes of Dauid and Iohn also the Apostle and Euangelist saithe The worde was made fleshe and dwelt among vs. In calling God fleshe doubtlesse he calleth him verie man For the same Apostle in an other place fayth Euerie spirite that confesseth that Iesus Christe is come in the fleshe is of God And euerie spirit which coÌfesseth not that Iesus Christe is come in the flesh is not of God. Therfore we fréely pronounce that Valentinus Marcion Apolles and ManichÄus denying the true and very flesh
of some who promise to condemned spirits redeÌption from their punishments a little before the iudgment day But against these very many doctors of the church haue disputed all and euery one of theÌ condemning with one voyce an opinion which the ãâã longe ago condemned For the iudge in the ende of the world ãâã definitiue sentence against ãâã than al the wicked shal say Depart ârom me ye cursed into euerlasting fier which is prepared for the diuell and his ângels And by by the Apostle holy Euangelist a witnesse of the truth doth âdde And these shal go into euerlasting âunishment but the righteous into life euerlasting For in Marke the lord also âaid In hell their worme dieth not and âhe fier is not queÌched And in Iohn in more plaine pithie wordes he saith They that haue done good shall come forth vnto the resurrection of life and they that haue done euil vnto the âesurrection of condemnation He doth not âay they shal go either into life or into condemnation but into the resurrection either of life or condemnation that is to remaine euerlastingly in life or death For Daniel of whom the Lorde borowed these wordes hath said And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt For Iohn the Apostle saith that the smoke of those that are condemned thrown headlong in to hel for euermore shal ascende vp It is certeine therefore that the condemnation of the wicked shal be altogether without ende and euerlasting Furthermore in calling the reuolting Angels spirits we doe not vnderstand by spirite the wicked affection of the hart or the qualitie or passion of the minde or corruption and sinne For the world is not without some which thinke the the diuell is nothing els but a mischefous man or a mischiefous sinnefull âoÌmotion or outrage of the minde By spirits therefore we vnderstand spiriâuall substances indued with féeling ânderstanding For in the first chapter of ãâã sathan came shewed him self among the children or seruaÌtâ of god speaking with the lord The gospel ãâã reporteth vnto vs that diuels béeââ cast out of a man entred into the herd of swine â drowned them iâ the ãâã of the sea or lake of Gaderen Moreouer the gospel recordeth that the diuel sinned from the beginning that he coltinued not in the truth that he is a lier a murtherer Iudas maketh mentioÌ that the angel fought with the diuell In Marke the diuels cry out and say What haue we to do with thee thou Iesus of Nazareth art thou come to destroy vs but yet for al that our sauiour beinâ alredy appointed made iudge shal say to the diuels Go into the euerlasting fier Al which testimonies agree to substances by them selues subsistine not to qualities Diuels therfore arâ spirituall substances But what bodieâ they be which they often times take in which they appeare vnto men nâ man I thinke can perfectly tell whicâ also we tolde you a little before when we entreated of the bodies which good angels toke For truly that diuels puâ on bodies shapes differing from their owne the historie of Samuel raised vp by a witch manifestly proueth It was not Samuel that was raised from the dead but the capteine-coyner of lyes counterfeiting Samuel deceiued king Saul And Paul witnesseth that sathâ doth transforme himselfe into an angel of light Histories also declare that the diuel is a maruelous iugling deceiuer in taking on him diuers forms shapes And as I saide of good angels that they are spéedy in their ministerie without burden or lets so there is no doubt that diuels in their kinde worke are well prepared For the scriptures declare that they haue a thousand shiftes wonderfull craftinesse subtiltie and that their knowâedge is ãâ¦ã reacheth very farre Finally that they are very ready and neuer weary to attempt performe althings They passe through the whole world with excéeding swiftnesse they handle all their matters very craftily and therefore are maruelous names shadowing out their force power allotted vnto them For he is called Sathan the olde serpeÌt a deceiuer the prince of this world the prince of darknesse which hath power ouer the aire a roaring Lion. Of which and of other not vnlike I will speake anon more at large when I haue firste tolde you this that there are an infinite route of diuels For vij diuels are cast out of Marie Magdalen That diuell of whom Matthew speaketh being no sooner cast out museth consulteth howe he may be wholy restored againe taking to him vij other spirites worse than himselfe Moreouer in Marks gospell there is mention made of a legion For the vncleane spirit being asked of the lorde what his name was answered My name is legion because we are âany Therefore when there is mention made of sathan also where in hoâie scripture it is not so to be taken as âhough there were either but one subââance or person of y diuel ⪠For they arâ comprehended as the members vnder âhe head as particularities vndâr geâeralities The scripture truely elsewhere maketh mention of the prince of the diuels For the enimies of Christe do often cry out He casteth out diuels by the prince of diuels but yet that saying doth not expresse what manner of principalitie that is whether orderly among them selues those euill spirites be distinguished And it is certein that all the vngodly are vnder one head as all the godly are vnder one Christe the lord It is certein that all the diuels are oâ ãâ¦ã corrupt ãâ¦ã their force only to this end to ãâã aduersaries vnto god hurtfull enimies to men But of y operations works or effects of diuels I wil speak wher I shal by the way exposid their names or attributes Corrupt wicked spirits generally are called diuels which is asmuch as if you should say slaunderers or false accusers For ãâã ãâã ãâã ãâã ãâã with the Gréekes signifieth slaunder c. And the worde diuel is fetched froÌ the Grecians For he soweth slaunders in accusing men vnto god in setting men at variance betwene themselues that now I say nothing how he goeth about to bring god his works into suspicioÌ among men Therfore he is elsewhere called a lier the author of lies and the father of al hypocrites therefore the spring of all ãâã heresies wickednesses And bicause Iudas was an hypocrite a lyer a ãâ¦ã traitor the lord rightly gaue him the name of a diuell The Apostle Peter called the diuell an aduersarie For the lord also himselfe called him The enuious man which sowed tarââ in the lords field For he is the ãâã of God men setting himselfe against the wil of God whose glory also he laboureth to take away
Chrysostome Against these thinges they oppose the appering of Samuel fetched ãâã the holie Scriptures ãâ¦ã goe about to proue that ãâ¦ã againe after death and instruât men touching thinges which they shall demaund We answere in few woods that that disguised masker which séemed to be Samuel was called Samuel by a trope or figure but in very déede he was not Samuel For of a certeintie it was a spirite a iugling and delusion of sathan For sorcerie is streightly forbidden in the law of the Lorde therefore blessed spirites obey not forbidden ways and vnlawfull practises which when they were as yet ioyned with their fleshy bodies by all meanes abhorred and resisted them in their assaultes as for damned spirites they exercise them selues therein But who would beléeue their oracles Samuel say they foretolde what happened the morrowe after And what of that That was no hard matter for the diuell since that the true and liuing Samuel foretolde many things a litle while before but this craftie foxe might foreknowe the iudgement of GOD whiche was to come euen by things present and by the ãâã and quaking of the hoastes ãâã in his booke De Anima saith God forbid we should beleue that the soule of any Saint much lesse the soule of a Prophete can be fetcht vp by the diuell since wee haue learned that sathan is transfourmed into an Angel of light much more into a man of light yea that hee will pretend that he is God and will shewe wonderfull signes to ouerthrowe if it ãâ¦ã euen the elect c. S. Augustine is of the same iudgemeâââoncerning that appearing ãâ¦ã Simplicianum 2. quaest 3. And ãâ¦ã quaest c. ãâã testimonies it is aboundantle ãâ¦ã trust that soules of ãâ¦ã from bodies doe not wander or appeare after death in these regions For they remaine vntill iudgement in the places appointed for them by the determination and prouidenâe of god Wherefore they are neither sent by God neyther can they enter in vnto men to instructe and warne them eyther of things present or of things to come Wherevpon it foloweth that appearings of soules that reuelations and oracles are méere delusions of Sathan ordeyned contrarie to the sinceritie and purenesse of true religion And bicause they which do what they can to proue vnto vs that there is purgatorie vse the defence and safegard of these vanities it is vndoubtedly true that they proue a falshood by deceite and an vncerteine thing by a thing of muche more vncerteintie Furthermore it remaineth vndoubtedly true that purgatorie wherein soules hauing put off their bodies shuld be purged vnto life euerlasting can not be shewed out of the Scriptures And bycause we haue remoued and put by the lets whiche were cast in the way to hinder the most spéedie iournie we returne to oure purpose wherein we intended to declare that the soules of the faithfull separated by death from the body doe immediately after the death of the body passe the right and ready way into heauen so most certeinly and vpon the souden be saued Likewise we vnderstand that the soules of the vnfaithful are thrust downe the right and ready way into hell and that by and by after the death of the body they perishe with most certeine and souden damnation For the Lorde expresly sayth in the Gospell Hee that beleeueth in the sonne of God is not condemned or iudged but he that beleueth not is condemned or iudged already bicause hee hath not beleeued in the name of the onely begotten sonne of God. Againe He that beleeueth in the sonne of God hath eternall life but he that beleeueth not the sonne shal not see life but the wrath of god abideth in him And yet againe This is the will of him that sent mee that euery one which seeth the sonne and beleeueth on him hath euerlasting life and I will raise him vp at the last day Nowe the last day of man is the point of death in it Christe saueth vs by his power leaste our soule shoulde eyther perishe or féele any torments but that it might liue and inioy euerlasting blessednesse Moreouer the last days is that last daye of iudgement wherein Christ shal raise againe and iudge al flesh glorifying the bodies of his faithful people vnto life euerlasting Againe the Lord sayth in the Gospell Verily verily I say vnto you he that heareth my worde and beleueth on him that sent me hath euerlasting life and shal not come into iudgmeÌt or damnation but is escaped from death vnto life These only wordes of our Lorde are able enough without any gainesaying to set foorth declare proue and confirme sufficiently our opinion concerning the moste certeine and souden saluation of soules For first of all lest any man shuld doubt of the most assured trueth touching the matter whiche he was setting foorth immediately vpon the beginning most holily he sweareth that is to say he confirmeth the trueth by giuing witnesse therevnto with an othe Afterwardes he annexeth the whole maner of our saluation which consisteth in hearing the word of god and in true faith which receiueth the truth of Gods worde For it is not enough to haue hearde the word of the gospel vnlesse we âleaâe vnto y same by true faith But nowe marke with what assurance Christ promiseth life and saluation to them that beléeue in him Hee hath life euerlasting saithe he he said He hath not He shal haue Therefore he lefte no space either to doubting or to space of time Yea yet more plainely by interpretation expounding when and how the faithful haue or obteine life he saith He shall not come into iudgement or damnation but is escaped from death vnto life They come into iudgemeÌt which haue their cause to be examined and discussed before the iudg They come also into iudgemeÌt which by the sentence of the iudge are punished for their euil cause But the faithful haue no cause to be tryed and disenssed before the iudge For their sinnes are fully forgiuen them It is God which iustifieth and forgiueth Who is he that condemneth Therefore they are not subiecte to any punishments for Christ bare the punishmeÌt of the crosse the his faithful people might be deliuered saued harmeles from all torments But rather least anye man should thincke there were a stay or space of time betwéene the death of the bodie the life of the world to come hee sayeth But is escaped from death vnto life Loe he sayth Hee is escaped not Hee shal escape that by the Verbe of the Pretertence he might signifie the certeintie of the time past and might shewe that the soules of them that beléeue are by and by after the death of the bodie caught vpp into life euerlasting And I know well enough that the aduersaries héere haue no soând argument to sett against so manifest and inuincible a truth In déede with their wrangling words and their Sophistâie they maye wrestle with the trueth but to
power to giue iudgement of doctrines euen by this one sentence of the Apostle Paule appeareth Let the Prophets sayth he speake two or three at once and let the other iudge And in an other place he saith Proue all thinges and kepe that which is good And S. Iohn said Dearelie beloued beleeue not euerie spirite but trie the spirits whether they are of God. But of this kinde of power to iudge there is also a certeine order For the Church doth not iudge at her owne pleasure but after the sentence of the holy Ghost and according to the order and rule of the holy scriptures And heere also order moderation and charitie is obserued Therefore if at any time the church of god according to the authority which she hath receiued froÌ the Lord do call a couÌsel together for some weightie matter as we read that the Apostles of the lord did in the Actes of the Apostles it leaneth not here to her owne fleshly iudgment but giueth ouer her selfe to bee guided by the spirite and examineth all her doinges by the rule of the word of God and of the two-fould charitie Wherefore the Church maketh no new lawes as the church of Hierusalem or rather the Apostolique church sayeth that it séemeth good both to the holy Ghost and to the Church that no other burthen should be layd vppon the faithful Christians but onely a few and those verie necessarie thinges and neither beside nor contrarie to the holy scriptures Now Ecclesiastical matters are of diuers sortes the good ordering and well disposing whereof for the coÌmoditie of men is in the power of the Church of whiche sorte those thinges are which concerne outward worship in place in time as is prophecying or interpretation of tongues and scholes Also the Church hath to iudge in causes of matrimonie and chiefly it hath correction of manners admonitions punishmentes and also excommunicating or cutting off from the bodie of the Church For the Apostle also sayeth that this power is giuen him and yet to the intent hee should therewith edifie not destroy For all these thinges whiche we haue remembred such like are limitted with the rule of the word and of loue also with holy examples and reasons deduced out of the holy scriptures Of all which wee will perchaunâe more largelye speake in their place Thus much haue I hetherto said concerning Ecclesiastical power the contrarie whereof I haue declared with how open a mouth our aduersaries do publish but yet they handle these matters so grossely that it may appeare euen vnto children what they séeke or what they would defende to witt not the Ecclesiasticall power but their owne couetousnesse luste and tyrannie The Canonicall trueth teacheth vs that Christ himselfe doeth hold and exercise absolute or full power in the Church and that he hath giuen the ministeriall power to the Church who executeth it for the most part by ministers and religiously executeth it according to the rule of Gods word These thinges beeing in this sorte considered it shall not bee greatly laboursome to knowe the studies of the holy Church of god For it executeth as I said euen nowe that power whiche it hath receiued of GOD most carefully and faithfullye to the ende that it maye serue God that it may be holy and that it may please him And that I may reckon vp some of her studies specially first of all it worshippeth calleth vppon loueth and serueth one God in Trinitie and taketh nothing in hand not hauing first consulted with the word of this true god For she ordereth all her doings according to the rule of Gods word she iudgeth by the woord of God and by the same she frameth all her buildinges being built mainteyneth them being fallen downe she repaireth or restoreth them againe The assemblies and congregations of Saincts vppon earth she feruently furthereth and loueth In these things it harkeneth diligently to the preaching of the word of God she is partaker of the sacrameÌts deâoutly and with great ioy and desire of heauenly thinges It prayeth to God by the intercession of our only mediatour Christ with a strong faith ferueÌtly continually and most attentiuely It praiseth the maiâstie of God for euer and with great ioy giueth thanks for all his heauenly benefits It highly estéemeth all and euery the institutions of Christ neither doth it neglect any of them But chieflie it acknowledgeth that it receiueth all things belonging ether to life saluation righteousnes or felicitie of the onely sonne of God our Lord Iesus Christ as he who onely chose her and then by his spirite and bloud sanctifyed her and made her a Church that is a chosen people whose onely king redéemer high priest and defender he is without whom there is no saluation Therefore in God alone by our Lord Iesus Christ she only resteth him shee onely desireth and loueth and for his sake she reioyceth to loose all things that apperteine to this world yea and to spend her bloud and her life And therefore it cleaueth vnto Christe by faith inseparablie neither doeth it hate any thing more bitterly than falling awaye from Christ and desperation For without Christ there séemeth nothing in all this whole life to be pleasant With Sathan as with a deadly enimie she hath vnappeaseable enimitie Against heresies and errours it striueth both constantly and wisely The simplicitie of the Christian faith the sinceritie of the doctrine of the Apostles it most diligently kéepeth She kéepeth her selfe as much as lieth in her vnspotted of the world and of the flesh from all carnall and spiritual infection And therfore she fléeth from and by all meanes detesteth all vnlawefull congregations and prophane religions with all wicked men and willingly and openly confesseth Christe both by woord and déede euen with the damage of her life It is exercised with afflictions but yet neuer ouercome It keepeth vnitie and concord carefully All and euerye the members of her body shee most tenderly loueth It doeth good vnto all men as much as power and abilitie will suffer It hurteth no man It forgiueth willingly It beareth with the weake brotherlye till they bee brought foorth forward to perfection Shee is not puffed vpp with pride but thoroughe humilitie is kept in obedience in modestie and in all the dueties of godlinesse But who I praye you is able to recite all and euery one of the studies of the church in a very large discourse much lesse in this short recitall And who would not desire to be a member of so diuine and heauenly a congregation I would by and by ioyne herevnto that which remayneth touching the vnitie of the catholique Church of the diuision thereof and of other thinges belonging to the consideration hereof but that I doe perceiue you beeing alreadie wearie of hearing do earnestly loke for an end of this sermon Therefore we will put off the residue till to morrowe And now lifting
Gospell that is of that whiche giueth the spirite of Christ yea which poureth it into the beléeuers but they are not preachers of the letter of the lawe which doth not giue grace and remission of sinnes but worketh wrath and bringeth sinne to light Touching the keyes and the power of the keyes there will be elsewhere a more fit place to speake And moreouer it séemeth that here is a méete place for those things which I haue disputed of in the first sermon of this Decade touching the power and ministerie of the Church Againe whereas the Lorde vseth in teaching his Church mans helpe and vs as labourers together in finishing the saluation of mankinde he sheweth most euidently howe greatly he loueth vs and howe muche he estéemeth of vs who hath layde vp so greate a treasure in earthen vessels and euen in vs our selues worketh what so euer is most excellent and ouercommeth all the highe excellencie of the world Whereby we learne againe to attribute all the glorie vnto Christ Paul againe teaching vs and saying We preache not our selues but Iesus Christe the Lorde and our selues your seruaunts for Iesus sake For it is God that commaunded the light to shine out of darknesse who hath shined in our hearts for to giue the light of knowledge of the glorie of God in the face of Iesus Christe But we haue this treasure in earthen vessels that the excellencie of the power may bee of God and not of vs Wee are afflicted on euery side yet are we not in distresse c. Moreouer all the members of the Ecclesiasticall body are wonderfully glued together by the Ecclesiasticall ministerie For this chiefly helpeth to make concorde and continue vnitie bicause we want mutuall instruction and vnto euerie Churche is one peculiar pastour appointed as a gouernour as it were some faythfull housholder gouerning and kéeping in order his whole familie Truely it can not be denyed that in time past that moste exquisite order of the tabernacle and temple and the tribe of Leuie consecrated to the priesthoode were to this ende ordeyned of God whiche as soone as that vngodly king Ieroboam throughe wicked presumption forsooke hee rent the kingdome in péeces and at the length vtterly ouerthrewe both his owne house and the whole kingdome S. Paule also speaking of the endes of the holy ministerie instituted of God doth not forget the vnitie of the Ecclesiasticall body wherevnto also he ioyneth other notable good things If any man desire his wordes they are these He instituted ministers for the gathering together of the Saintes for the woorke of the ministerie and for the edification of the body of Christe till we all meete together in the vnitie of faithe and knowledge of the sonne of god vnto a perfect man and vnto the measure of the age of the fulnesse of Christe that we henceforth be no more children wauering and carried about with euery winde of doctrine by the deceite of men and with eraftinesse whereby they lay in waite to deceiue But let vs followe the truth in loue and in all things grow vp into him which is the heade that is Christe c. These endes of the Ecclesiasticall ministerie are manifest in the preaching of the worde of god GOD hathe instituted a ministerie in the Church that all the members may be brought into the vnitie of the bodye and that they maye be subiect and cleaue to Christe their heade that thereby we may growe to be of full age and become perfect men that we be not alwayes children and that we lye not open to the deceites and bewitchings of all heretiques but being ioyned together in true faith and charitie let vs holde fast the pure and simple truth of Christe and seruing Christe vnfeignedly in this worlde we may after death reigne with him in heauen Out of these things let vs also deriue this that the Ecclesiasticall ministerie thoughe it be executed by men yet is it not of man that is to say inuented by man For the beginning thereof is from heauen and the authour or institutour thereof is God him selfe and therefore the worthinesse of it doth greatly excell The first preacher in paradise was God him selfe yea the sonne of God him selfe who by the ministerie of the holy ghoste alwayes spake to the Fathers euen as afterwardes being incarnate he was giuen of the father to be a maister and teacher to the whole worlde He preached vnto our parentes Adam and Eue remission of sinnes and repentance He ordeyued and reuealed a sacrifice insteade of a sacrament wherein might be represented ratified vnto them y price of the redemptioÌ promised by the séed in time couenient to be paide c. There succéeded in the ministerie AdaÌ with his sonnes nephues Seth Enos Enoch Noâ Sem AbrahaÌ with their sonnes and nephues euen vnto Moses in whose time while he gouerned the Church and after him there are giuen Prophetes and Priestes euen vnto the time of Iohn Baptist and Iesus the promised séed I meane Christe our king and highe Prieste He in likewise sent into the worlde his disciples that is to saye the Apostles who ordeyned for their successours Byshops and Doctours Of whiche thing I haue spoken more largely in an other place God him selfe therefore is hearde in the voyce or doctrine of his ministers So that we are commaunded to giue eare to the ministers preaching the Gospell as to the verie Angels of God yea as to the Lord him selfe For this cause Paule prayseth the Galathians saying Ye despised not neyther abhorred my triall which was in the flesh but receiued me as an angel of God yea as Christe Iesus Wherevpon S. Augustine also in his third treatise vpon Iohn Let vs heare sayth he the Gospell as if the Lord were present and let vs not say Oh happie are they who could heare him bycause there were many of them which saw him and yet consented to kill him and many among vs who haue not seene and yet beleued For that also whiche sounded precious out of the mouth of the Lorde is both written for our sakes and kept for vs and is also read for our sakes and for our posterities sake shall bee read vnto the end of the world The Lord is aboue yea and the Lord whiche is the trueth is here also For the body of the Lord wherewith he rose may be in one place but his trueth is spread abroade euery where Let vs therefore heare the Lord and that also which he shal giue vs of his words Thus much he The Lord our highe prieste speaketh vnto vs euen at this day by the ministers preaching his word And we haue all things what so euer the Lorde spake by the patriarches prophets and apostles set out in the scriptures which the ministers of the churche doe reade and declare before vs Who therefore hereafter can despise the ministerie and the faithfull ministers of Christe especially since our Lord and
sauiour tooke vppon him the ministerie and was made the Apostle and minister of the churche of the Iewes What and if those first ministers were such as no age in any doctrine of religion in holinesse and excellencie had their fellowes muche lesse their betters At this day in so muche as they are the last times wherein scoffers and Epicures haue their full range the ministerie of Gods word is of no value But if you runne ouer and weigh all the ages euen vnto the beginning of the world you shall finde that the wisest iustest and best men in the whole world had nothing in more reuerence than the word of God the prophets and the holy apostles of God. But before we procéede any further in other thinges belonging to this matter we wil make answere to some which eueÌ vnder the pretence of the holy scriptures endeuour to peruert the ministerie of the word For they alledge this text of Ieremie No man shall teach his neighbour for al shall know me As we denie not that Ieremie hath so written so we say by that kinde of speache and figuratiue saying that he ment nothing else thaÌ that the knowledge of God and heauenly things should be very common in the whole world Which Ioel also foretolde woulde come to passe and which Peter alledgeth in the Actes 2. chapter In the meane while those two Prophets as also all other verie often doe make mention of the teachers of the Churche whome the Lorde shoulde sende vnto his people which they woulde not haue done if they had vnderstoode that all preachers shoulde be cleane taken away Whereas other obiect that al haue the office of teaching committed alike vnto them to wit parents to teach their children and euery one to admonish his neighbour therefore that there is no neede of the ministerie of the worde of God in the church it is sophisticall For all of vs can and ought priuately to teache and admonishe our children and our neighbours but therfore the publique ministerie of the word of God is not superfluous For the same God whiche commaunded parents and vs all that they shoulde instruct their children in godlinesse and that euery one of vs also shoulde teache and admonish our neighbours hath giuen publique ministers vnto the Churche It is their office to teache openly or publiquely in the Churche neyther is this permitted to whome so euer will but onely to them that be lawfully ordeyned least happily if other teache they should not goe forward in the righte pathe For then it were lawefull for euery one being inspired with the spirit of God at what time and place so euer both soberly to gainesay and to affirme the trueth Therefore the publique ministerie of the worde remaineth neuerthelesse and that perpetually in the Church Thus much haue we spoken in generall of the ministerie and the ministers of the worde of god Nowe that which remaineth of this matter we will discusse by their kyndes and partes and first we will shewe what orders or what offices the Lord hath instituted from the beginning or whoÌ he hath put in authoritie in the holie ministerie of the churche then what manner men and after what sorte it is méete for vs to ordeine ministers Last of all what maner of office it is that they haue that are ordeined in the church And that we be not troublesome vnto you beginning a long discourse from the Patriarches we will beginne at our Lord Christ him selfe of whom Paul the Apostle speaking Hee that descended sayth he is euen the same whiche ascended vp farre aboue all heauens to fulfill all things And he gaue some Apostls and some Prophets and some Euangelists and some Pastours and Doctours to the gathering together of the Saintes into the work of ministration into the edifying of the body of Christ And so foorth as is read in the 4. chapter to the Ephesians Therfore our Lord ordeined Apostles Prophetes Euangelistes Pastours and Doctours by whose labour he ment to builde preserue and gouerne the Church Let vs nowe sée what the scripture teacheth vs of them Apostle is a newe name giuen of the Lorde him selfe to those twelue whiche he chose peculiarly and ordeined teachers and maisters to all nations For thus we reade in the 6. of Luke The Lord called his disciples and of them he chose twelue whome also hee called Apostles For Apostle signifieth one that is sent a messinger embassadour or oratour For in the Gospell after Sainte Iohn we read The Apostle or messinger is not greater than he that sent him And truely there is verie often mention made of sending in the Prophets in the olde Testament from whence it séemeth the Lord borrowed that name We reade of no certeine boundes appoynted to the Apostles For the Lorde saith in the Gospell Goe ye into the whole worlde and preache the Gospell to all creatures These are the maister builders of the firste Churche of God from whome among auncient writers they tooke the name of Apostolique Churches those I meane which the Apostles first founded as was the Church at Antioch Ephesus Corinthe and many other mentioned in the Acts of the apostles The name of a Minister and Prophete is excéeding large Whereof is spoken in an other place Prophetes in this place are they which excell in singular reuelation and by whome the Lorde foretelleth thinges that shall come to the Churche suche a one as we reade Agabus was which both foretold to S. Paule the famine whiche was to come and his bonds Wise and godly men indued with a singular gifte of interpreting the scripture in times past were called Prophetes as it maye appeare by the wordes of the Apostle 1. Cor. 14. chapter An Euangelist is a preacher of the Gospell of Iesus Christe sente with Apostolique authoritie Such we reade were Philip and Timothie c. Pastours watche ouer the Lordes flocke hauing care of the Lordes people féeding the Churche with the worde of trueth and kéeping the woolues from the shéepefouldes The chiefe of these is that good shepehearde Christe which sayth vnto Peter Feede my sheepe Whereby he also ioyneth him selfe to shepeheards Doctours or Teachers haue their names of teaching Neyther do I sée what they differ from shepheards but that they did onely teache and in the meane while were not burthened with the care that belongeth to the Pastour of whiche sort in a manner are the interpreters of scriptures and gouernours of Christian schooles There are also found other names of the ouerséers of the Churche in the scriptures The Apostle Paule saith vnto the shepeheards gathered together in the counsel at Miletum Take heede therefore vnto your selues and to all the flocke ouer the whiche the holy ghost hath made you ouerseers to feede the Church of God. But byshops are called Superintendents séers kéepers watchmeÌ rulers The people of Athens called them whome they seÌt to
is of no force hee can make to bee of force Because in those thinges with him what he willeth his will is in steed of reason Neither is there any may saye vnto him why doest thou so For hee can dispense aboue the lawe of vnrighteousnes make righteousnes correcting and chaunging lawes For hee hath the fulnes of power Thus farre he But who heareth these thigs without horror both of bodie mind Who vnder staÌdeth not that the saying of Daniel is fulfilled He shal think that he may change times lawes Who vnderstandeth not that y saying of Paul is fulfilled who sayth I know this that after my departing shal greuous wolues enter in among you not spareing the flock also of your owne selues shal meÌ arise speaking peruers things to draw away disciples after them For froÌ bishops from them the aduance bishops came forth this man of sinne who placeth himselfe in the throne of the lambe and challengeth those thinges to him selfe whiche are proper onely to the lambe of which sort are the supreme gouernement priesthood lordship and full power in the churche Wherof I haue spoken inough in the former sermons Whom doeth it now not moue to thinke that that saying of Paule is fulfilled The aduersarie or enimie of Christ shal be reuealed shal be exalted aboue all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God. But the Popes chaÌpions dispute that it is for the profite saluation yea necessary for the church to haue some one bishop to haue preemineÌce ouer the other both indignitie power But let theÌ dispute set forth this their idol as they please they which will simplie confesse the truth must néeds fréely acknowledge that the Pope is antichriste For that whiche these men babble of the supremacie of the ãâã is flatly ãâã to the doctrine of the Gospel and of the Apostles For what more euident thinge can be alledged against their disputations than that whiche the Lord said to his disciples when they striued for souercigntie The kinges of the Gentiles reigne ouer them and they that beare rule ouer them are called Gratious Lords But ye shall not bee so but let the greatest among you be as the least the chiefest as he that serueth For who is greater hee that sitteth at table or he that serueth is not hee that sitteth at table And I am amonge you as he that serueth This place I alledged and discussed briefly also in my former Sermon This simple and plaine trueth shall continue inuincible against al the disputations of these Harpyes The most holy Apostles of our Lord Christ will not be Lords ouer any maÌ vnder pretence of religioÌ yea S. Peter in plaine words forbiddeth lordship ouer Gods heretage coÌmaundeth bishops to be exaÌples to the flock Wheras they obiect y Christ said to Peter thou art Peter vpon this rock I will build my churche I wil giue vnto thee the keyes of the kingdome of heauen c. And Feede my sheepe And therevpon that S. Peter was appointed ouer all the Apostles and in them ouer all priests ministers and bishops the chiefe and prince yea and the monarche of the whole world it maketh nothing at all to establishe their dominion or Lordship Wée willingly graunt that S. Peter is the chiefe of the Apostles wée also our selues doe willingly call S. Peter the prince of the Apostles but in that sense that we call Moses Dauid Helias or Esaie the chiefe or Princes of the prophets that is to say such as haue obteyned farre more excellent giftes than the rest But that Peter was the chiefe or prince after that sort that these men wil haue him we denie and denie againe most constantly And therewithall wee defend S. Peter and cleare him from those spotts wherewithall these men striue to defile him euen being dead He had not remayned faithfull towardes his maister if he had taken to himself rule or dominion In all places wee read that Peter was equall with the other disciples but in no place in the scripture that he was their master And S. Paule in the beginning of his epistle to the Galathians sheweth in many woordes that he in Apostleship is nothing inferiour to Peter Neither when hee came to Hierusalem came he to that end he might kisse his féete or to professe subiection but that by their méeting and friendly conference together euery one throughout all churches might vnderstand there was perfecte consent in opinions betwéene Peter and Paul and that as touching Apostleshipp their authoritie was equal In the same place Paule calleth Iames Peter and Iohn pillers He doeth not attribute that prerogatiue to Peter alone whiche notwithstanding he had rightly done if hee had receiued supremacie atthe hands of the Lord as these men doe affirme How commeth it that Peter doeth nothing of his owne head but referreth ecclesiastical matters to the rest of the disciples as to his fellowes in authoritie whiche thinge we may sée in the Actes In another place he calleth himselfe a fellowe elder not the prince of priestes When he was sent by the Apostles with Iohn into Samaria he requireth not another to be sent least his supremacie shuld séeme to be diminished but willingly obeyeth But if we shuld grauÌt that Peter was chiefe of the Apostles after the sort as these men do affirme would it thervpon follow that the pope is the prince of the whole church yea of the whole world For as the pope is not Peter so the 12. or 11. apostles are not the whole world Moreouer Peter could not giue that he had not he had not an empire ouer the whole world therefore he gaue it not But Constantine gaue it to Syluester say they But if we neuer so perfectly agréed that the donation of Constantine were true not feigned or forged which yet the best learned meÌ do affirme yet would not Syluester himself haue receiued an imperie or dominion though it had bin offered him For the voice of the high and heaueÌly prince Christ had béen of more authoritie with him The kinges of the nations beare rule ouer theÌ but it shal not be so with you thaÌ the foolish affection of an earthly emperor Shal wee beléeue the Peter would haue receiued secular power with imperial gouernmeÌt if the emperor Nero had profered it him No in no wise For this word of the Lord toke déep roote in his inward bowels But it shall not bee so with you Before he had receiued the holye ghost waÌdring in blindnes with the rest of the multitude of Iewes he imagined that the kingdom of Christ in earth shuld be an earthly kingdome But after he receiued the holy ghost he vnderstood that the throne of Christe the chiefe king emperor was not on the earth but situated in heaueÌ He knew that Christ our
Gentiles Againe when the same Paule at Corinthe had preached Christe to the Iewes and they resisted and reuiled The Apostle shooke his rayment and sayde Your bloude be vppon your owne heades I am cleane from hencefoorth I will goe vnto the Gentiles And so he did âând the vnbeléeuers And God confirmed the preaching of Paule bycause it procéeded from God him selfe And vnlesse you put the proper and true keye into the locke you shall neuer open it The true and right keye is the pure worde of God the counterfet and théeuishe key is a doctrine and tradition of man estraunged from the worde of god I thinke I haue sufficiently proued by euident testimonies of the scripture that the keys giuen to the Apostles and Pastours of the Churche and so to the Churche it selfe are nothing else than the ministerie of teaching the Church For by the doctrine of the Gospell as it were with certeine keyes the gate of the kingdome of heauen is opened when a sure and readie meane and waye is shewed to come to atteine vnto the participation of Christe and the ioyes of euerlasting life by true fayth To the testimonie of God mans recorde agréeth For Sainte Iohn Chrysostome vpon Matthewe chapter 23. The keye saythe he is the word of the knowledge of the scriptures by whiche the gate of truthe is opened to men And the key-bearers are the Priests to whom is committed the worde of teaching and interpreting the scriptures Other testimonies of olde interpreters of the Scriptures differing nothing from these of oures for that I am desirous to be briefe I do not bring Since these thinges are thus brethren and are deliuered vnto vs in the expresse Scriptures we will not therefore greatly passe what the Papistes babble touching the power of the keyes and what offices dignities preferments and I knowe not what other thing and what authoritie of Priestes they deriue from thence We haue learned not out of the wordes or opinions of men but out of the manifest worde of GOD that the keys are the ministerie of the preaching of the worde of GOD and that the keyes are giuen to the Apostles and to their successours that is to say the office of preaching remission of sinnes repentaunce and life euerlasting is coÌmitted to them Wherevpon we nowe conclude this that the chiefe office of a Pastour of the church is to vse those very keyes whiche the Lorde hath deliuered to his Apostles and no other that is to preache the onely and pureworde of GOD and not to fetche any doctrine from any other place than out of the verie worde of god For there is a perpetuall and inuiolable lawe at this day also layde vpon our Pastours which we reade was layd vpon the most auncient gouernours of the Churche the Lorde him selfe witnessing in Malachie and saying My couenaunt was with Leuie of life and peace and I gaue him feare and he feared me and was afrayde before my name The lawe of truth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and turned many from their iniquitie For the Priestes lippes shoulde preserue knowledge and they shoulde seeke the lawe at his mouth for hee is the messinger of the Lorde of hoastes Againe the Lord sayth to Ezechiel Thou shalt heare the word at my mouth and giue them warning from me In Ieremie the Lorde sayth The Prophete that hath a dreame let him tell a dreame and hee that hath my woorde let him speake my woorde faythfully He expressely puts a difference betwéene heauenly things and earthly thinges betwéene those thinges whiche are of the word of GOD and those that are feigned and chosen by man whiche hée willeth to let passe as vncerteine thinges and as dreames For he immediately addeth Is not my worde as fire sayth the Lorde and like a hammer that breaketh the harde stone And againe Heare not the wordes of the Prophetes that preache vnto you and deceiue you truly they teache you vanitie for they speake the meaning of their owne hearte and not out of the mouth of the lord Therefore all the true Prophetes of GOD haue this continually in their mouth Thus sayth the Lorde The mouth of the Lorde hath spoken it And therefore they deliuered vnto the people nothing contrarie vnto the worde of god The olde people had also the Scripture And the Prophetes were nothing else but interpreters of the Lawe applying the same to the place time matters and persons Also oure Lorde Iesus Christe sayth oftentimes that his doctrine is not his owne but the fathers Whiche thing if you vnderstande literally and according to his words I knowe not whether any thing can be spoken more absurde Therefore the Lorde meaneth that his doctrine is not of man but of god Doth not he sende vs continually to the writinges of the Lawe and the Prophetes and confirmeth his owne sayinges by them But Christe is the onely teacher of religion and maister of lyfe appoynted vnto the vniuersall Churche by GOD the father To this Churche he himselfe also sending teachers and shewing them what they shoulde deliuer fayth Teach them to obserue those thinges which I haue commaunded you Also Goe into the whole worlde and preache the Gospell to all creatures But the Apostle Paule witnesseth that the Gospel was promised by the Prophetes of God in the holy Scriptures And this doctrine receiued of Christe the Apostles deliuered to the nations adding nothing vnto it taking nothing from it and there withall also they expounding the auncient writings of the Prophetes yet neyther in this matter trusting any thing to their owne wit nor being ruled by their owne iudgement For the Apostle Peter saith As euery man hath receiued the gift euen so minister the same one to an other as good stewardes of the manifold graces of god If any man speak let him talke as the words of god Tertullian also in his booke intituled De Praescript haeret which I haue also elswhere rehearsed expresly saith It is not lawful for vs in any thing to rest vpoÌ our owne fancie or iudgemeÌt neither yet to be negligent markers what any other man bringeth foorth of his owne braine We haue the Apostles of the Lord for authours for not they them selues did choose any thing whiche they might establish after their own fancie and the doctrine whiche they receiued of Christe they faythfully deliuered to the nations And therefore if euen an Angel from heauen should preach any otherwise he shal be accurssed at our hands Thus farre he We haue moreouer shewed in our sermons of faith and of the churche that faith dependeth vpon the only worde of God and that it wholy stayeth vpon the onely word of God also that the churches of god are builded and preserued by the worde of God and not by mans doctrine all whiche séeme to apperteine to this matter Neyther is it leât to the byshops
thinges of a fatherly affection with a good courage constancie and wisedome Wherevnto if there be ioyned not an hypocriticall but a holy and vpright life in déede together with honest modest and comely behauiour all wise men shall perceyue that there is sufficient authoritie thereby proued to a godly minister I woulde not yet the Donatistes or Anabaptistes shoulde hereby clayme any kynde of defence or protection were it neuer so small They contende that the ministerie of the worde and Sacramentes executed by a minister whose lyfe is vncleane becommeth thereby of no value But albeit a holie life be requisit in a minister yet their ministerie becoÌmeth not of no value through the ministers vnhonest life so his doctrine be sounde and perfect For the Lorde in the Gospell commaundeth to heare them that teache in Moses chaire but he forbiddeth to follow their doinges for they teache good thinges but doe them not Of this matter I haue spoken in the seconde Sermon of this Decade Nazianzen very properly sayth The printe of a seale is all one whether it be grauen in yron or in golde And it is one and the same Gospell it is one and the selfe same heauenly treasure sent of the father whether it be brought by a good messinger or a bad But in the meane space the vnhonest lyfe of the ministers of the church ought not to be winked at but to be chastened and suche as are past cure ought to be put out of the ministerie least through their continuall offence they make the holie ministerie infamous But many will say Why handle you these thinges in publique preaching These thinges were to be tolde the ministers priuately I answere that the verie lawes whiche properly perteyned to the Priestes were in times past communicated to the magistrates and gouernours of the people and read before the people them selues Moreouer it is manifest that Christe our Lorde handled those thinges in publique Sermons whiche properly perteyned to the Doctours and Pastours of the people Herevnto may be added that Saint Paule speaking of Elders or Ministers saythe Them that sinne rebuke openly that the rest also may feare The holie Scripture with greate diligence describing good and faythfull shepeheardes and teachers with no lesse faythfulnesse and diligence doth painte out the false teachers and false shepheards or wolues to the end all men may knowe them and take héede of them These thinges are euery where to be séene in the writings of the Prophetes and Apostles Yet singular places if any man wold knowe are to be séene Deut. 13. and and 18. Isaic 56. Iere. 23. Ezech. 34 Dan. 11. Math. 7. and 23. The Epistles of Paule in describing and confuting of them are very plentifull And Sainte Peter in ouerthrowing of suche men spendeth a greate part of his latter Epistle The testimonies and examples of the same Prophetes and Apostles do shew that godly ministers faithfull Pastours shal be vexed with al kynds of afflictions persecutions Yet the very same neuerthelesse doe witnesse euidently that the ministerie shal neuer be vtterly oppressed but that the ministers shall continually haue the victorie yea euen when they are slayne For the Lorde alwayes giueth ministers vnto his Church who though they be tried as golde is in the fire yet they ouercome throughe him which hath ouercome the world and the Prince of the worlde The last times shall be verie wicked as we reade the times of Noe and Loth were but as then also in that vttermost corruption those two most excellent men with a fewe other singular men in all godlinesse and true worshippers of God are read to haue florished and done their duetie euen so vnto the verie ende of the worlde the ministerie of the worde shall also indure and worthy doctours and pastours shall flourish striuing against and persecuting all vngodlinesse and loosenesse of life Let the enimies of the truth ceasse to hope for the ouerthrowe of the ministerie and ministers of the worde of god I will sayth the Lord in the Gospell be with you alwayes euen vnto the ende of the world He can not lye who hath spoken this He shall consume Antichriste sayth the Apostle with the spirite of his mouth and shall abolishe him with the brightnesse of his comming vnto iudgement There shall be therefore ministers in the Churche and preachers yea in despite of the gates of hell rage they neuer so horribly euen vnto the ende of the world These thinges hetherto haue I comprehended as briefly as I coulde touching the ministerie of the worde and the ministers of the Churches of Christe But it is not in our power to frame or giue suche Pastours By the grace and goodnesse of God good Pastours are giuen and the wicked are taken away Let vs all therefore call vppon God praying him to giue vs faythfull and godly ministers whereby his name may be alwayes sanctified and the Church of God may be happily gouerned to the saluation of all those the beléeue Of the fourme and manner howe to pray to GOD that is Of the calling on the name of the Lorde where also the Lordes prayer is expounded and also singing thanksgiuing and the force of prayer is entreated The fift Sermon AFter the ministerie of the woord of God in the churche of Christ handled mee thincketh I haue conuenient place to entreate of the prayer of the faithfull wherevnto godly ministers neuer leaue to stirre vp the church The word prayer is verie largely taken amonge writers and in daily vse At this present we vse it after the same maner y Dauid the Prophete vsed it saying Heare my prayer O God and let my crie come vnto thee For prayer is an humble and earnest laying forth of a faithfull mind wherby we either aske good things at gods handes or els giue him thanckes for those things which we haue receiued And of prayer chieflye there are two parts inuocation or asking thanks giuing By petition we lay open vnto God the requestes and desires of dure heart beséeching him to giue vs good thinges and that he will turne from vs euill thinges as may be to his glorie and good pleasure and according to our necessitie In inuocation or petition we comprehend obsecration whiche is a more vehement prayer also intercession wherby we coÌmend other mens matters to the lord For we offer prayers to the Lord our God not onely for our selues but also for our brethren and for their manifold necessities for them that are distressed with perils for those that ve sicke for them whiche suffer persecution or are in a manner oppressed with other calamities and afflictions Neither do we exclude beséechinges whereby we earnestly desire euils to be turned away from our selues or froÌ others There are also complaints whereby the Saincts in their prayers do holily expostulate with God. Thanckesgiuing comprehendeth both dunne praises and also celebrateth with a ioyfull spirite God his noble power
the Gospell Hee which is of God heareth Gods word it followeth that they whiche loue the congregation wherin the word of God is preached haue the naturall mark of the sonnes of God. But because many doe not onelye loathe holy assemblies but also saye that prayers are altogether superfluous vaine and vnprofitable Before we procéed any further we will shew that the godly must pray and that the prayers of the faithfull are both effectuall profitable and necessarie They say all thinges are done by the prouidence of God and therefore prayers are vnprofitable For that which God hath fore-knowen that verily will hée bring to passe after the manner of his fore knowledge neither can it be hindered by prayers But these men abuse the prouidence of God for that cut of it they gather that thing which the holy Scriptures do not teach them to gather For in Deut. in expresse woords Moses hath left written The Lord had determined to destroy you therefore I made intercession vnto the Lord and I found fauour Ionas threatneth so certeine destruction vnto the Niniuites from the Lord that he euen foretold the number of dayes But when the men of Niniue beléeued the Lord and repented the Lord beecame fauourable to them againe neither did hée destroye them when they repented Moreouer Esaie had spoken to Ezechias out of the mouth of the Lord Thou shalt die and not liue But when the king powred foorth his prayers euen from the bottome of his haât vnto the Lord God chaunged his sentence that he had pronounced For the Lord himselfe sayeth in Ieremie I will speake soudeinly against a nation or a kingdome for to plucke it vp and to roote it out and to destroy it But if this nation against whome I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vppon them c. Wherefore the prayers of the faithfull are effectuall stayinge the wrathfull iudgementes of God yea and taking them cleane away For wheras they obiect againe That prayer is a declaration of thinges which wée require of the Lord and that God fore-knoweth all thinges therefore that those thinges are vnprofitably and supersâuouslie declared vnto him which he alreadie knoweth and so for that cause that prayer is vnprofitable it is confuted of Christ our Lord himselfe who when hee had plainely said Your heauenly father knoweth what thinges ye haue neede of before ye aske of him Yet neuerthelesse adding a fourme of prayer hée teacheth vs to praye In an other place hee commaundeth vs and stirreth vs vpp to pray often Watch and pray sayth hée least you enter into temptation And Paule sayeth Reioyce alwayes pray coÌtinually In euery place there are many preceptes of this kinde Neither doe we declare our matters to him as to one that knoweth them not but wée vtter them to him that vnderstandeth the desires of our heart and do humble our selues at the féete of his maiestie Wée aske that of him whiche wée knowe wée want but yet of him certeinely to be receiued who is the author of all goodnesse For wée beleeue his sure and infallible promises In y meane time prayers are not superââuons for that the Lord would assuredly giue that whiche wée asked The Lord promised the deliuerie of his people whereof the godly doubted nothing at all yet with vncessant supplications they prayed vnto the Lord crying Deliuer vs O Lord our God neither did they thincke they laboured in vaine To the Anabaptistes pretending absolute purenesse and therefore being pure neither can nor ought to pray Forgiue vs oure debtes since there remaine no debtes the most holy Euangelist and Apostle Iohn aunswereth and saith If we say we haue no sinne we deceiue our sâlues and the trueth is not in vs If wee acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes If we say that we haue not sinned we make him a lier and his woord is not in vs. For as long as wee liue in this world there remaine remnaunts of sinne to bee washed away euery moment by the grace of Christ Moreouer where as they obiect It is written Wee knowe that GOD doth not heare sinners But wee are all sinners therefore God dâeth heare none of vs and so mens prayers are found to be vnprofitable Wée aunswere that of sinners some are altogether vngodly and despisers of GOD those God heareth not There are againe repentaunt men and such as feare God whiche neuerthelesse are sinners and rightly so called because of the remnaunts of sinne those God heareth Whiche might he shewed by the examples of Dauid Manasses Peter the théefe erucified with Christe many other which were both sinners and when they prayâd were heard Therefore we say that the prayers of the faithfull are not onely profitable and effectuall but also necessarie vnto men For wée are men defiled with sinne destitute and void of all goodnesse Euerie good giuing and euery perfecte gift is from aboue and commeth downe from the father of lightes He commaundeth vs to pray and offereth to them that pray verie large promises Wherefore oure fathers were both verie often exercised and verie âeruent in prayer by their example teaching vs that prayers are necessarie The Scripture also diligently and at large rehearseth howe great thinges by their prayers in verie weightie affaires and daungers yea in matters most necessarie they obteined of our most true and most bountifull Lord and god The Apostles pray for the holy Ghost faith and the increase of faith and they receiue their requests not spareingly but liberally beeing made partakers of all manner graces of Christ In the Gospel the Publican prayeth in the temple and sayeth God bee mercifull to mee a sinner and he foorthwith found the Lord mercifull vnto him What and howe great thinges Helias by his prayers obteined of the Lord the holy historie recordeth And the blessed Apostle Iames applieth his example vnto vs also that wée also in faith should call vppon god Whiche I rehearse least any man should thincke that that perteineth nothing vnto vs Againe how much the faithfull prayers of Moses Dauid Iosaphat Ezechias and other valiaunt men preuailed in warres in famines in sickenesses and in other excéeding great dangers it were long to recite These examples proue that prayer is both alwayes necessarie vnto men and verie effectuall For wée plainely sée that God is moued with the prayers of his faithfull For hée is good and mercifull he loueth vs he toke flesh that he might be touched with féeling of our infirmities least we should bée dismayed at him hée is true and faithfull perfourming those thinges faithfully which he promiseth What doth he not fréely liberally and bountifully call all men vnto him offering himselfe wholie to them that call vppon him in faith But in that they which pray do not alwaies receiue
that whiche they aske it doeth not proue that prayer is altogether vnprofitable for it is ofteÌtimes profitable for him that prayeth not to receiue his requestes There are moreouer many causes for the whiche God either putteth off the things that are asked or doeth not graunt them There is a kind of men which pray of whome we read written He that stoppeth his âare at the crie of the poore shal crie himselfe not be heard Againe Though ye make many prayers yet will I heare nothing at all seeing your handes are full of bloud So againe in Solomon Wisedome cryeth testifying that she will not heare them that call on her because they would not first heare her giuing them warning in time All these things in a maÌner are gathered from the person of them that pray from the thing it selfe which they pray for that whiche followeth is deriued S. Iames sayeth Yee aske and receiue not because ye aske amisse euen to consume it vpon your lustes For the Lord also aunswering two euen of his chosen disciples which required the highest roomes in the kingdome of Christ saith Ye knowe not what ye aske Furthermore holy men when they aske holy and necessarie things or at the least not vniust or euil whiche neuerthelesse they receiue not of the Lord they forthwith thincke that God is a God of iudgement and iustice and therefore that hee will not immediatly deliuer out of afflictions yet desire they deliuerance with continuall prayers Whome the Lord loueth he chasteneth whome he chasteneth he doeth not to this end to destroy them but that they should not be condeÌned with the wicked world For it is lawefull in such distresses to pray with Dauid Rebuke me not in thine anger O Lord neither chasten me in thy displeasure And with Ieremie Lord âorrecte me in iudgement not in furie And with Abacuch WheÌ thou art angrie remeÌber thy mercie The godly doubt nothing of the power goodnes of God to men ward That which God will and which is profitable for the children of God god can do Innumerable examples of this thing the old new testament doth affoard vs Wherefore when we are not deliuered when we obteine not our desires it is most sure that God wil haue it so and that it is profitable for vs it should so be By this meanes he heareth our prayers when he heareth vs For our prayers tend to this end onely that it might go wel with vs God since he is onely wise knoweth what can profite and what can hurt vs and doth not giue vs y we aske yet by not giuing he in verie déed grauÌteth that whiche is good for vs Therefore the lawful prayer of the faithful is alwaies effectual and euermore obteineth his purpose the Lord gaunting to his that which he knoweth to be good Furthermore the Lord deferreth to perfourme that whiche is asked yea and at somtime séemeth altogether to neglecte our prayers but hee doeth that by prolonging to trie his that he may make their faith the more feruent and his giftes also more acceptable whiche are so much the more ioyfully receiued by how much they are looked for by an ardent desire In this temptation let that saying of the prophete comfort vs Can a woman forgett her child not haue compassion on the sonne of her owne wombe Though they shuld forget yet wil not I forget thee For the church had said God hath forsaken me my Lord hath forgotten me Let vs now coÌsider what maner of prayer that shuld be which he y calleth on God vseth That question cannot bee better resolued than by weighing the chiefest circumstances First therefore let vs consider who must bee called vppon of them that pray None verily but the one and only god For thrée things are required of him whiche is prayed vnto First that he heare the prayers of all the men in the whole world that he pierce and exactly know their hearts yea that he know more rightly and better all the desires of men than men themselues can vtter them Secondly that he be present euerie where haue power ouer all thinges in heauen in earth and in hell whiche hath in his power all the wayes and all the meanes to helpe Thirdly that his will be excéeding good and readie prepared that that which he can he may also be willing to do But these properties are found in God onely For God onely searcheth the reines and the harts he onely séeth and heareth all thinges he onely knoweth more perfectly those things which are within and without man than man himselfe he onely is present in all places hee onely is Almightie he onely is wise the will of God onely imbraceth man with most perfect goodnes is alwayes readie onely procureth faithfully that which is profitable for man therefore ought God only to bée called vpon But who can attribute these properties were it to the most chosen soules in heauen without blasphemie and sacrilege Therefore the soules in heauen liuing with God are not to be called vpon Especially since the scripture in plaine words testifieth the Abraham Iacob know vs not and commaundeth vs to cal on God and forbiddeth to communicate those thinges which are Gods to creatures And that we say nothing else to whom I pray you of all the saincts or angels in heauen can we say without blushing O our father whiche art in heauen that which followeth in the Lords prayer Let vs therfore call vpon God onely that heauenly father whome alone all the sainctes or godly men as many as haue bin in the church haue called vppon But since no mortal man how good soeuer hee séeme to be is worthie to come forth into the sight of the eternall and most holy God whiche thinge all men with one voice confesse many in déed and diuerse patrones intercessours and aduocates are chosen and receiued of them that pray by whose intercessioÌ either they themselues might be brought to God or their prayers presented vnto god Wherfore some haue chosen to themselues angels other apostles other the most holy among all other women that blessed virgin the mother of Christ other some haue chosen other as they haue put confidence in this man or the man but they haue forged these thinges vnto themselues out of the imagination of their owne hart haue not learned them at the mouth of the lord The scripture y only rule of truth setteth forth to vs one mediatour intercessour patrone aduocate by whom we mây come vnto God by whome we may present our prayers vnto the lord All the prayers of all men are vnpleasant and abhominable which are not made by Christ Iesus Neither doeth true faith suffer vs to forge and imagine another aduocate for Christ or some other with Christ in the sight of God nor our selues alone without our aduocate Christ to rushe into the presence
whiche should also continually aske fauour of him Suche an endeuoure is commended vnto vs in Anna the daughter of Phanuel of whom Luke maketh mention That she departed not from the temple but night and day serued the Lord with fastings and prayers not that she did nothing else hauing no regarde to her bodie nor did at any time eate drinke or sléepe but because that was her continuall and chiefest businesse For at this day speaking after the same maner we say that the husbandman doth labour without ceassing and the student reade night and day when as yet all men vnderstand that by this kinde of spéech is signified a continual and an excéeding great diligence in worke and reading The woman of Syrophoenissa in Matth. Chapter 15. sheweth vnto vs a notable example of vnwearied continuance in prayer or inuocation But if so be GOD séem to neglect vs or to defer our requests longer then is méete let vs alwayes remember what the Prophet hath said Yet a litle while and he that shal come will come and wil not tarie and the iust shal liue by faith c. Here it shal be verie easie to shew the time of prayer whereof inquirie is made to wit When we ought to pray We ought therefore priuately to pray alwayes For continually while wee liue there is diuerse and manifolde matter offered vnto vs to pray Pray therefore as oft as the spirite moueth thée as often as necessitie it selfe or mater prouoketh thée to pray Yet let nothing here be of constraint let all things procéede from a willing frée spirite But publique prayers are âestrained to time For ther are sette foreappointed hours to pray set houres are those certeine times receiued of the Churche wherin in the morning or euening the whole congregation assembleth together to heare the word of God to praye and to receiue the Sacramentes That the auncient Churches whiche were in times past did not méete together in an holy assemblie all at one time and the selfe same houres Socrates in his Historie beareth witnesse And in this diuersitie there is no daunger Let it be left to the discretion of the Churches to come together vnto the seruice of God when it shal séeme moste necessarie comely méete and profitable vnto them selues Moreouer foreappointed houres of prayer are those whiche are set or forewarned for a certeine time by the Church for presente necessities sake In daungerous times and in weightie affaires the holie Apostles appointed prayers and fastinges Which thing also at this day is lawfull without superstition and with iust moderation And that this is a moste auncient ordinaunce it appeareth out of these woordes of the Prophete Ioel. Blowe the trumpet in Sion sanctifie a fast call a solemne assemblie gather the people together c. Doeth not the Apostle commaunde man and wife priuately to separate themselues for a time and to absteine from their lawfull delightes that prayer in necessitie may be the more feruent And nowe also it will not be hard to iudge of the place of praier For as at al times priuatly so also in all places I haue saide in the beginning of this sermon y holy men may pray For the true prayer of holy men is not tyed to any place neither is it iudged better in one place than in another For the goodnesse or worthines of the prayer is not estéemed by the place but by the minde of him that prayeth For the Lorde in the Gospel sayth The houre will come and now is when the true worshippers shall worship the father in spirite and in trueth c. But they are in no wise to be passed ouer in this place who are persuaded that the godly may pray in no other place but at home in their chamber To the confirmation wherof they wrest these words of our sauiour But thou when thou prayest enter into thy chamber and when thou haste shut thy doore pray to thy Father which is in secrete and thy Father which seeeth in secrete shal rewarde thee openly But these wordes haue an Antithesis or contrarie sentence to that whiche goeth afore For there went before And when thou prayest thou shalt not be as the Hypocrites are for they loue to stand praying in the Synagogues and in the corners of the streets that they may be seene of men Againste this immediately he opposeth But thou wheÌ thou prayest enter into thy chaÌber And as in reprouing the abuse of prayer hee did not properly condemne the place but rather spake figuratiuely after this manner The Phariseis with their prayers whiche they make in the stréetes do hunt after praise and commendation of the people So on the contrarie parte making mention of a chamber he meant not that the place of it selfe maketh the prayer either better or worse but hee taught by a figuratiue spéeche that wee ought to pray with an vpright minde and moste frée from hunting after the praise of men For he that prayeth with a minde not troubled with affections hauing regarde only vnto God he prayeth in his chamber whether he pray in the Churche or in the streete For otherwise the Lord prayed with his Disciples in the temple in the citie in the fielde and wheresoeuer occasion was offered Also it followeth And the Father which seeth thee in secrete shal reward thee openly that is to say The Father who alloweth the minde that is not proud but humble and frée from ambition will rewarde thée openly But publique prayers are vsed in the Churche or assemblie of Saintes which if any man despise saying that prayer ought not to be tyed to any place I can not thinke him woorthie the name of a Christian since he shamefully abuseth Christian libertie Finally of assemblies I haue spoken before we will peraduenture speake more in the last Sermon of this Decade Here commeth also to be handeled the gesture of those that pray But let all riot all pride all immoderate trimming of the bodie be farr froÌ theÌ y shal come into the Church of Christ to pray He should séeme filthily to haue scorned the Godly magistrate whosoeuer he were that in comming to craue pardon for his fault would lay aside his mourning wéedes and putting on white apparell proudely appeare before the assembly of graue and godly Senatours Suche a one might be iudged worthie not onely to be denied of his request but also to be cast into prison And who wil denie that they more shamefully mock God who comming into the Churche to aske pardon being oppressed with the burthen of their sinnes and yet in that place to be so farre off from being humble that they rather appeare before the presence of God and his Saintes hauing their bodies so attyred as they thereby bothe prouoke the wrath of God a new against them and doe grieuously offende the most godly y are in the church Wherfore Paul at large teacheth that modestie comely and humble
kept of him in euil sinne and in our owne destruction For now wée add the contrarie clause which also expoundeth the former which as other say is the seuenth petition But deliuer vs from euill ãâã ãâã ãâã ãâã ãâã I say from that euil to wit from sathan who elswhere is called a tempter Deliuer vs from sathan and from all euils which he sendeth deliuer vs from snares craftie practises deceyuings from warre famine captiuitie plague from all those things which are euill hurtfull and daungerous Those things that are such our heauenly father knoweth verie well to whome we say here Giue vs healthfull and good things take away from vs those things whiche thou knowest to be hurtfull and euill And so briefly we conclude the Lordes prayer adding moreouer Amen That confirmation and giuing of assent is read to haue bene common and vsuall of olde as it is to sée in Deut. 27. Nehem. 8. 1. Cor. 14. The same in the beginning doth expresse our desire For we confesse that we desire those things heartily which we pray for Besides that it declareth the certeintie of our fayth As if we shoulde say I beléeue assuredly that these things are graunted vnto me of god For Amen is as muche as if one should say So be it And the lord in the Gospell oftentimes sayth Amen Amen I say vnto you that is of a certeintie I tell you the trueth Or I vtter and pronounce vnto you the vndoubted truth And so the faithfull after they haue offered prayers vnto God hauing their mindes pacified doe nowe ioyfully waite for the giftes of the Lorde Furthermore some doe place before the worde Amen immediately after the rehearsall of these wordes But deliuer vs from euill for thine is the kingdome and the power and the glorie for euer Amen But Erasmus Roterod in his Annotations vpon the new Testament witnesseth that those wordes are not found in any old latine copie but are found added in al Gréeke copies how be it not expouÌded of any of the interpreters but of Chrysostome only and his follower Theophilacte And that therefore they séemed vnto him to be added vnto the Lordes prayer as some haue added these vnto the Psalmes Glorie bee to the father to the sonne c. The same Erasmus immediately adioyneth Wherefore there is no cause why Laurentius Valla should stomache the matter that a good part of the Lordes prayer was curtayled Their rashnesse was rather to be reproued who feared not to so heauenly a prayer to patch their owne toyes For I maye call them toyes in comparison of that whiche God hath taught what so euer hath procéeded from men especially if that which men haue added and put to be compared with Christ the authour of prayer Neyther did Erasmus onely doubt of this addition For the Spanishe copie which they call Codex CoÌplutensis hath That it seemeth more credible that these wordes are not a part of the Lords praier as a member of the whole but put in through the faulte of some certeine Writers or Printers In the same booke is by and by added And albeit S. Chrysostome in his commentaries vppon Matth. homil 20. do expounde these words as if they were of the text yet it is coniectured to be more true that euen in his time the first originals in this treatise were corrupted wherevpon none of the Latines no not of the auncient interpreters or entreaters thereof is read to haue made any mention of these woordes And surely this is truely said For the most diligent interpreters which haue taken in hand singularly word for word to expound the Lords prayer as were S. Cyprian Hierome Augustine of this addition haue not spoken so much as one word Thus much haue I spoken hetherto of the lords prayer and of calling vppon Gods name of whiche Solomon the wisest that euer was most truely pronounceth The name of the Lord is a strong Tower the righteous runneth vnto it and is exalted that is he standeth and is preserued in a safe or in a high place out of the reach of any weapon Wée wil say somewhat as wee haue done of this of thankes giuing an other kinde of prayer And thoughe the same also be comprehended in the Lords prayer for it comprehendeth all thinges belonging to true prayer therefore it conteineth thanksgiuing also yet after the expouÌding of that I also would intreate of this by it selfe least by mingling of things there rise a confusion or disorder in our mindes And truely the Lord requireth thankesgiuing of vs of whiche thinge there are extant in the holy Scriptures arguments not a fewe For howe many praises reioycings thanksgiuings are read in the Psalmes written and left both of Dauid and of other Prophets And in the lawe also the Lord instituted a peculiar kinde of oblation and sacrifice whiche wee haue said is called the Eucharist or the sacrifice of thankesgiuing What thing else was the supper of the Passeouer but a thankesgiuing for the deliueraunce out of the Aegyptian captiuitie Surely oure Lord Iesus Christe both instituting a remembraunce of all his benefits and especially of the redemption purchased by his death and knitting vpp all sacrifices in breuitie deliuered the Eucharist or sacramente of thankesgiuinge to his church As wee will declare in place conuenient and haue partly shewed in our former sermons Mankinde in prosperitie is all vppon lustinesse and iollitie and séeldome times thinketh with himselfe froÌ whence prosperitie coÌmeth so he doth not set by those spirituall mysteries and benefites so much as otherwise hee ought But they séeme to be swine and not men which doe not onely not set by the benefites of God as they ought but doe moreouer contemne them and tread them vnder féete The heauie iudgement of God doth tarrie for them Furthermore the sacrifice of praise thankesgiuing is due to God onely For he is the onely giuer and authour of all good things though in the meane while he vse the meanes and ministerie of men and other creatures Some prince sendeth vnto thée a most royall gift and that by a courtier not of the lowest degrée but a most chosen man yet to him neuerthelesse though he bée a noble man thou giuest not thankes but to the prince from whome the gift came howbeit in the meane while thou doest honestly confesse that the Courtier herein bestowed his labour for thy sake But he had not bestowed it vnlesse his prince had so commaunded and so the whole benefite at the length redoundeth vnto the prince him selfe euen vnto him alone And as all our inuocation or calling vppon God is acceptable vnto GOD the father thorough Iesus Christe oure Lord so no thankesgiuing of ours is acceptable vnto God vnlesse it bee offered through Iesus Christe For hetherto perteyneth the mysterie of the altar of incense whereof mention is made in the ceremonies of the lawe But the Apostle also sayth Giue thankes alwayes for
some of thinges to come They thincke them signes of thinges present whiche signifie those things to be preseÌt which are signified as the Iuie garlaÌd haÌging for a signe doth giue vs to vnderstand that there is ãâã to be fould where it is hanged vp The signes whiche our maister Christ wrought did signifie that the Messâs and the kingdome of god promised by the prophetes was come Vnder signes paât they comprise all tumbes monuments of the dead and those stones pitched of Iosue in the middest of Iordane signifying to them which came after what was done in times before The fléece did giue to Gedeon a signe of thinges to come y is to say a signe of the victorie whiche he should haue ouer his enimies But those signes being well considered not neglected maye more amplie and plainly be diuided into other signes wherof some are giuen of men and some ordeined of God himselfe Signes or tokens are giuen of men whereby they shew and signifie some thing and by the which also they kéepe some thing in memorie among men or do as it were seale vpp that which they would haue certeine sure After this maner is euery description or picture demonstratiue called a signe For in Ezechiel cap. 4. Hierusalem which was portrayed in a tyle is called a signe They also in ancient time termed the images of the dead signes because by those images they would renue a freshe the memorie of them whose signes they were called kéepe them in remeÌbrance as if they were aliue Yea and the holy scripture calleth idols signes as it appeareth in Esaie cap. 45. and the 2. Paralip 33. So stones beeing sett or layed to marke out any thing as land marks and all tumbes or monumentes are signes Rahaâ of Hiericho said to the Israelits Giue me a signe by oath that you wil shew mercie to me and they gâue her a rope to hange out of her wiââowe Behold the rope was a signe ãâ¦ã faith and trueth wherewith the ãâ¦ã as yee would say seale themselues surely and without all dissimulation to take diligent héede that Rahaâ should not be destroyed We Zwicers terme such signes giuen or receiued in confirmation of faith and trueth Wortzeichen beecause they are added to the woordes and doe as it were seale them and Warzeichen also because by them we doe as it were giue wittnesse that in good faith and without all fraude or guile we will performe that in déede which we promised in word Nowe these kinde of signes are of diuers sortes For some are mute or dumbe and perteine to the sense of the eyes of which sort are the standards vsed in warre crosses banners flaming fiers whereof mention is made Num. 2. Psal. 73. c. Neither is any man able to reckon vp all of this sort for euer anon new come in as pleaseth men Iudas gaue a signe vnto his companie Whomesoeuer sayeth he I shall kisse that same is hee take him The ioyning of right handes whiche pertayneth to the sense of féeling is a signe of faithfulnes helpe and fellowshipp yea it is a dumbe signe whiche signe Paule calleth the Right hand of fellowship Hitherto belong diuers mouings and gestures Some of them are pertayning to the voice which are conceiued by hearing and are vttered by mans voice or by the sound of things which haue no life By mans voyce are vttered woords whistling whatsoeuer other things are of this kinde wherevnto watchwoords vttered by the voice maye be added as Schiboleth in the 12. Chap. of the Iudges Moreouer voices without life are they whiche are made by trumpets flutes hornes gunnes drumbes by ringing of bells and sounding instrumentes which also extend very farre and largely Now signes are giuen of God to this end to teach admonishe vs of thinges to come or of thinges past either that they may after a sort lay before the eyes of the beholders represent in a certaine likenesse the thinges themselues whereof they are signes or else that they maye as it were seale the promises and woords of God with some visible ceremonie celebrated of men by Gods institution to be short that they might exercise oure faith and gather together those whiche are scattered into one assemblie or companie And these are not all of one sort but do much differ betwéene themselues For some haue their beginning of naturall causes and yet neuerthelesse are giuen as signes of God to put vs in minde of things past or to renue his promises and to teache men thinges that haue béene done of which kind is the rainebowe mentioned by Moses Gen. 9. For when the floud ceassed that God made a newe league with Noah and ordeined the rainebowe for a signe of his couenaunt he made it not a new but beeing made long afore appearing by natural causes by a newe institution he consecrated it to the intent it might cause vs to call to our remembrance the floud and as it were renue the promise of God that is to say that it should neuer come to passe againe that the earth should be drowned with water Now this signe hath not any ceremonie ordeined wherby it might bée celebrated amonge men neither doth it gather vs together into the societie of any bodie or fellowship But this signe is referred chiefly to God saying I will sett my rainebowe in the clouds that when I see it I may remember the euerlasting couenant made betweene mee and you Not much vnlike to this are signes wonders signes say in the Sunne the moone and the starres whiche doe forewarne men of destruction and calamities to come vnlesse by repentance they amende but neither haue these any ceremonie ordeined to celebrate the remembrance of them or to gather vs together c. Againe there be other signes altogether myraculous not naturall thoughe there bée naturall thinges in them of which sort Gedeons fléece is and the shadowe of the Sunne going backe in the diall of king Ezechias These signes as we read them to haue béene once shewed so by no institution are they commaunded to bée followed or for some certeine end to bée celebrated To Ezechias they were giuen at that time to signifie wittnesse the victorie which he shuld haue against his enimies and the recouerie of his health Altogether méerely meruailous are those things which in the last of Marke by oure Lord Iesus Christe are called signes giftes I meane of healing and speaking with tongues giuen vnto bestowed vpon men not by any power of maÌ or vertue of healing in him but by the power and vertue of Christ onely Those signes declared vnto men that that was the true and vndoubted preaching of the Gospell whereby Christe is declared to bee Lord of all Lord of life and death of Sathan of hell also it selfe For nowe when through the name of Christe the dead doe rise and diseases being
they were put to their oath and sworne They toke a solemne oath hauing one to recite the fourme of the oathe to them woord by word as Vegetius saieth in his booke Deremilitari that they would stoutly readily do whatsoeuer their capiteine commaunded them and that they would neuer forsake the field in the defence of the common weale of Rome They had a donatioÌ giuen vnto ech of them as it were a pledge or earnest they gaue vp their names to be inrolled were marked that they might be knowen froÌ other souldiers Now because wee by our sacramentes specially by baptisme are receiued inrolled to be Christes souldiers and by receiuing the sacraments doe professe and witnesse our selues to be vnder Christ our captaines banner therefore not amisse nor without reason are the signes of Christ his church called sacraments In the meane while I will not stoutly stand in contention that the word Sacrament was for the cause chiefly attributed of them in auncient time to these our signes For Eras Rot. a maÌ very wel seene in the tongues throughly tried in old and ancient writers none better In Cathec sua Symb. 5. saith They whiche speake most exquisitly cal SacramentuÌ an oth or bond coÌfirmed by the authoritie of god reuerence of religion But our elders vsed this word to expresse that whiche the Greekes call a mysterie which a man may call a religious secret because the coÌmon people were excluded from meddling with them Thus farre he Therfore the old writers did cal those signes sacraments in stéede of mysteries For the self-same signes are called of the Gréeks ãâã ãâã ãâã ãâã ãâã mysteries which the Latine writers for the most part interprete holy and religious secrets holy secrets I say from the celebration of which secrets the prophane common people were excluded debarred For CÄliusin Lectio antiquis supposeth that they are called mysteries ãâã ãâã ãâã ãâã ãâã because it behoued theÌ which hid them or which ministred them to kéepe them close and to shewe them to no common person Whervppon mysteries may be well called separated holy secrets knoweÌ to them only which were ordeined for that purpose to be celebrated onelye of sainctes or holy men Yet it maye séeme that ãâã ãâã ãâã ãâã ãâã is deriued of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã as ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that the Etymon thereof with the Gréeks maye be of no more force than Testamentum amonge the Latines which is a wittnesse bearing of the minde Althoughe I am not ignoraunt what some also do reason in this case Sacramentes therefore are called mysteries because in a darcke speach they hide other thinges which are more holy And Paule willingly vseth this word in his epistles And why this word was attributed to the holy signes of the christian church there is a plaine reason For these thinges are onely knowen to the faithfull and are hidd from those that are prophane and vnholie And surely the preaching of the Gospel it selfe is called The mysterie of the kingdome of God to teach vs that the vncleane being shutt out it is reuealed to the onely children of God. For our chiefe interpretour of mysteries sayth Cast not your pearles before swine neither giue that which is holie vnto dogges And Paule If our Gospell lie hidd as yet sayth he it is hidd in them which are lost in whom the God of this world hath blinded the minds of them that beleeue not 2. Cor. 4. Furthermore many of the Gréeke doctours of the Church haue called our sacraments ãâã ãâã ãâã ãâã ãâã Symbola which word is also receiued and vsed verie often of the Latines It is deriued of ãâã ãâã ãâã ãâã ãâã that is to say Confero to conferr or compare together For by comparing one thinge with another symbols are made apparant and rightly perceiued Symbolum therefore signifieth a signe which hath relation to some other thinge as wée said of the standard c. And truely amonge the Grecians in old time the vse of symbols or signes was diuers for in their sacrifices they had their symbols signes I say Allegorically meaning something as in the sacrifices of Bacchus a siue was their symbole or signe the same they carried about when they were well tippled thereby signifying y such as be dronken are blabbes and can kéep nothing in secret What if I can proue that opinions of men coÌteyning somewhat of déepe vnderstanding by an allegorie or dark speach are called symbols For Pythagoras his symbols are wel enough knowen So mysticall diuinitie began to be called symbolicall béecause it was inwrapped in more hidd and secrete mysteries So that is mystical which is darkely vttered and in maner of a riddle hauing in it a farre contrarie meaning than by wordes it séemeth to offer Againe the gift and token of faith trueth whiche by mutual consent passeth betwéene the bride and the bridegrome wherby it is not lawefull for them to shrincke or goe backe from their word promise or couenaunt is called a symbole Furthermore to souldiers also seruing vnder one and the same banner symbols or badges were giuen Vnto certeine confederate cities in like maner and ioyned together in league of friendship to the end that they might go safely to the bordering cities to those which toke parts with them symbols or mutuall signes were giuen that is to say tokens whiche being shewed séene they gaue eche other gentle and curteous interteinement as to their league-fellowes companions and singular friends The auncient writers therfore herevppon haue applied this word symbol to our sacraments bycause they represente and shewe vnto vs the excéeding great and déepe mysteries of good they are Allegorical Aenigmatical hard dark to vnderstand bycause the Lord him selfe by the institution of his Sacraments hath bounde him selfe vnto vs and we againe by the partaking of them doe binde our selues to him and to all the Saints testifying and openly professing to fighte stoutly and valiauntly vnder the Lordes banner Moreouer these holy symbols or signes doe admonishe and put vs in mynde of brotherly loue and concord and that we remeÌber to loue theÌ most entirely with al our hart as Gods children our brethren which are coÌmunicants or partakers with vs of the same table and are washed cleane by the same baptisme Thus much concerning sacraments what they are by what names they are called and why they are so called let it be sufficient that we haue briefly noted Setting aside all other thinges it séemeth necessarie firste of all to declare and shewe who was the author of the sacraments and for what causes they were instituted All men in a manner confesse that God alone is the authour of sacraments and not men nor yet the Church it selfe An odde man there is among the scholemen which teacheth the Churche this lesson
thinges in deede are sensible howbeit they haue altogether a spirituall vnderstanding or meaning So Baptisme is ministred vnder a sensible element namely water but that which is wrought thereby that is to say regeneration and the newe byrth doth spiritually enter into the mynde For if thou wert a bodilesse creature hee would haue deliuered vnto thee all these giftes bare naked and bodilesse according to thy nature but since thou hast a resonable soule coupled and ioyned to thy body therefore hath he deliuered vnto thee in sensible signes substaÌces those things which are perceyued with a spiritual vnderstaÌding Which I doe not alledge to this end as if I woulde take the testimonie of man for my stay but bicause I sée S. Iohn Chrysostome his speache according to the manner obserued and vsed in the Scripture For who knoweth not that the Scripture is full of parables similitudes allegories and figuratiue speaches whiche the holie Ghoste vseth not for his owne but for oure sakes The talke whiche Christe had in the Gospell with Nicodemus touching heauenly regeneration is verie well knowne where he by hidden and couert kynd of speaches of ayre winde and water c. reasoneth saying If I haue told you of earthly things and ye beleeue not howe will you beleeue if I shall tell you of heauenly thinges He calleth Earthly things that his doctrine of heaueÌly regeneration or new birth figured to vs vnder earthly signes of water the spirit or of aire the winde And by heauenly things he meaneth that selfe same doctrine of heauenly regeneration nakedly deliuered to Nicodemus without any imagination without similitude or seÌsible signes The Lorde therefore signifieth hereby that men do more easily conceiue and vnderstand the doctrine of heauenly thinges when it is shadowed out vnder some dark and couert signe of earthly things then when it is nakedly spiritually indéede deliuered that by comparing together of thinges not much vnlike it may appeare that the sacraments were for none other cause fouÌd out or instituted thaÌ for demonstratioÌ sake to wit that the heauenly thinges might become more familiar and plaine vnto vs In which thing we haue to mark the Analogie which is a certeine aptnesse proportion or as Cicero termeth it a conuenience or fit agréemeÌt of things I say knowne by their signes that if they be sleightly passed ouer without this analogie the reason of a sacrament can not be fully and perfectly vnderstoode but this analogie being diligently discussed and obserued to the full offereth to the beholder without any labor at al the verie ãâã ãâã ãâã ãâã ãâã that is to say the hidden and secrete meaning of a sacrament We will when we come to intreat of these things do what we can to make them manifest by examples Whosoeuer therfore shal throughly weigh the institution of sacrameÌts he can not choose but extol with prayses the excéeding greate goodnesse of the Lorde who doth not onely open vnto vs miserable men the mysteries of his kingdome but hath a singular care of mans infirmitie whereby he framing him selfe to oure capacitie doth after a sort stutte and stammar with vs whilest he hauing respect to oure dulnesse the weakenesse of our wit doth as it were cloath and couer heaueÌly mysteries with earthly symbols or signes thereby most plainely and pithily opening them vnto vs and laying them before our eyes euideÌtly to be beheld In this same institution of the sacraments wee haue cause to extoll and prayse the wisedome of God if so be we take in hand to compare great and small things together For this custome is receiued as a lawe throughout the world that all the wisest men when they had occasion to speake of high mysteries of wisedome they did not by words only but by signes and words together commende them to their hearers to the ende that the two most noble senses in man to wit Hearing and Seeing might be both at once vehemently moued and forceably prouoked to the consideration of the same The volumes of heathenish philosophers are ful of examples What say you to the Iewes Gods olde auncient people did not God him selfe shewe among them verie many such kind of examples Againe as in making leagues or in confirming promises in earnest and weightie matters men vse signes or tokens of truth to winne credite to their wordes and promises euen so the Lord doing after the maner of men hath added signes of his faithfulnes and truth to his euerlasting couenaunt and promises of life the sacraments I meane wherewith he sealeth his promises and the verie doctrine of his Gospell Neyther is this rare or straunge vnto him Men sweare euen by the Lorde him selfe when they would make other beléeue certeinely and in no case to mistrust the truth of their promises yea it is read in the holy Scriptures that the Lord him selfe tooke an othe sware by his owne selfe when hee ment Most aboundantly to shewe to the heires of the promises as the Apostle sayth the stablenesse of his counsel Moreouer it was the accustomed manner among them of olde as they were making their league or couenaunt to take a beast and to diuide him in péeces and ech of them to passe through and betwéen the péeces so diuided testifying by that ceremonie that they would yeald them selues so to be diuided and cut in péeces if they did not stedfastly stande to that which they promised in their league or couenaunt After the same manner the Lorde making or renuing a league with Abraham which Moses describeth at large in the 15. of Genesis he commaundeth him to take an heifer a she goate and a ramme each of theÌ thrée yeares olde and to diuide them in the middest and to lay euery péece one ouer against an other which wheÌ Abraham had done the Lord himselfe in the likenesse of a smoaking fornace or firebrand went betwéene the sayd péeces that thereby Abraham might knowe that the lande of Chanaan should of a certentie be giuen to him and to his séede to possesse and that all things which he had promised in that league shoulde be brought to passe Since therfore the good and true lord is alwayes like vnto him selfe frameth himselfe after the same manner nowe to his Churche as we sayde he did then what wonder or straunge thing is it I praye you that he hath left vnto vs also at this day vnder visible thinges signes and seales of his grace and mysteries of the kingdome of God And hitherto haue we entreated of the chiefe causes of Sacraments for the which they were instituted Touching the kinde number of Sacraments which hath the nexte place to that which went before there are diuers opinions among the writers specially of later time For amoung the olde and auncient this question as an vndoubted and well knowne perfecte principle drewe quickly to an end But he which shal diligently search the Scriptures shal
in old time he shal not finde in âhe celebration of CircumcisioÌ the feast of the Passeouer sacrifices any words to haue ben spoken or pronounced wherby thei were formed as it were created sacramentes were made effectuall To which belongeth this that Iohn Baptist did not only baptise the common people without respect of person but the Lord Iesus himself also in the water of Iordane no words in the mean while béeing pronounced wherby he called drew down the heauenly grace ouer or vpon the water of baptisme Againe whiles Christe our high bishop did institute his supper in the gospell he coÌmaunded nothing to be spokeÌ or pronounced by vertue of which spéech or pronuntiation the elementes might either be chaunged or the things signified béeing drawen down from heauen should be present with or ioyned to the signes but what the lord hath simply done what his wil was we should doe after what maner to what end he instituted his supper the Euangelists haue declared We read in no place that the Lord said As often as ye speake or pronounce these my wordes This is my body this is my bloud it shall come to passe by the vertue of my words that the substance of the signe shal be made void that in the same prick of time wherin the words are spoken it shâl begin to be the true bodie and the true bloud of the lord vnder y formes or likenesses of bread wine or that the formes or likenesses the truth of y signe remaining it shal begin at once with the bread and wine to be the very body and blood of Christ Wherfore in the pronouÌcing or speaking of that words of the lord in the supper there is no power or vertue either to cal down the things signified or to change that things preseÌt These imaginations do rather séem more to mainteine superstition than religion As though the words pronouÌced according to the forme conceiued had power to call down out of heaueÌ to bring froÌ one place to another to restore health to draw to to put from or to transforme or change S. Au. reconeth vp amonge superstitions vanities those things which for remedies of diseases are tyed or fastened about the body which also physick maketh no account of whether it be in charmings or in certein signes called characters or in hanging certeine thinges about some parte of the body The place is to be séene Cap. 20. Li. De doct Christ 2. And Chrysost béeing very angry with them that hang the writeÌ gospel about their neck hath these words vpon Mat. 23. cha Wherin consisteth the force or power of the gospel in the forme and figure of the letters or in the vnderstanding of the meaning and sense of the same If in the forme of letters thou dost wel to hang it about thy neck but if in the vnderstanding of the meaning it is better they were laid vp in thy hart Thus saith he But there is the same reason of the figures and of the pronuntiatioÌ of the letters or words of the gospel For as the figure of the letters is of power to doe nothing euen so is there no force or vertue either in the pronuntiation or sounde of words Plinie an hethenish writer alledgeth many heathenish examples wherin he declareth that words are effectual but yet among other thinges which he bringeth he hath this It is a queââio ãâã he whether words or inchanting speeches are of any force but euerye one that is wise is so far from beleeuing it that euen man by man they vtterly denye it The place is to be séene Lib. 28. Cap. 2. But most worthily is the true word of God it self preferred before al these the which by Moses Deu 18. with great seueritie forbiddeth and condemneth all kinde of superstitions and inchantments I knowe what the aduersaries wil here obiect vnto me namelie that it is a blessing or consecration and not a superstition which they vse Besides this they bring many examples out of the scripture set downe in their Canonicall decrées whereby very foolishly most vnaptlie doutlesse they go about to proue that by blessing or consecration as they say the natures of the things are chaunged whervpon they also gather that the breade by the wordes of blessing or consecrating is turned into flesh Their examples are these and of this sorte The water flowing out of the rock after it was smitteÌ with Aarons rod the riuer Nilus turned into bloud the water at the marriage in Cana of Galile turned into wine the bitter waters of Marath chauÌged into swéet water Moses his rod turned into a serpent But I beséech you what make these to the Lords supper wherwith they haue no maÌner of similitude or likenes so that this must néeds be a very vnapt coÌparison a doltish which they make The riuer Nilus was turned into blod therfore the bread is turned into flesh the water at the mariage in Cana was changed into wine therefore the wine in the lords supper is changed into the blood of Christ For while that the water gushâd out of the rock when it was smitteÌ while the riuer Nilus was turned into blood while that water at the mariage was chaged into wine while the bitter waters of Marath becaÌe swéet while Moses rod was turned into a serpeÌt the water truly the blood the wine the swéet water the serpeÌt so turned chaÌged were not vnder y forme or likenesse of ãâã things which they were before ãâã were they at once that whiche they were before that which thei were theÌ made but y water of Nilus was very bloud not water bloud together nether was there inuisible bloud vnder the visible forme of water And so standes the case also in the other examples therfore they do nothing agrée with the sacramental signes but are so farr from béeing like them that they are altogether vnlike them Moreouer who can wel tell by what pronuntiation of wordes Moses made water brust out of the hard rock turned the riuer Nilus into bloud changed the bitter waters into swéete Who knoweth what forme also of wordes the lord vsed when he changed water into wine Therefore very vnfitly do they apply these examples to their blessing or consecration changing the natures of thinges since it cannot be shewed what maner blessings y saints or holy men vsed Likewise we reade not that Moses Iosue pronouÌced any wordes of blessing wherby they diuided the chanell of the Erithean sea the riuer Iordan Eliseus is read to haue vttered no words of blessing when he made y are to swim reached it out of the water by the helue In al these things the power of God did worke But we must not imagine what we list to procede from it For it is weakenes and not power which is repugnant to iustice taketh things in hande which are contrary to gods trueth But the
owne substance nature a creator not a creature it is not mingled it is not graffed or incorporated into mans voice The word whiche procéedeth from man is a creature not a creator and remaineth still a creature For it is a sound which passeth away Neuerthelesse it is a vertue which stil remaineth if it be sincere and not adulterate and receiued by faith For so it preserueth yet not of his owne proper vertue or power or because it is pronounced by man but through his power or vertue whiche reuealed the word who is true and therefore preserueth those thinges which by his worde he promiseth to preserue so that nowe in déede God himselfe doth preserue who said that by his word he wold preserue those that beléeue The word therfore which God hath reuealed vnto vs by his seruaÌts the Prophetes and by his chosen Apostles is not neither is called the word of God as if the sounde of syllables wordes and voices are of their owne nature the word of God that very same I meane which of his substance is the sonne of God But because the reuelation of the woorde was made froÌ God in the holy ghoste through the word or wisdome of god Wherefore although the original be of God and not of man yet the words which the prophets and Apostles vttered are mans wordes neither can they do any thing else but giue signification with the which notwithstaÌding I wold not haue that due force of the external word of God to be lifted vp aboue that which is méete comely those thinges imputed to the literall worde which is proper to god I acknowledge all those thinges whiche with a sound vnderstanding or iudgment are attributed to the word of god But of this thing I haue elsewhere discoursed more at large But now some wil say If by reciting the wordes of God sacramentes are not sanctified or consecrated from wheÌce then haue they this that they be and are called sacraments or holy signes Is the consecration vaine of no force Surely vain of no force is that coÌsecration which the papists haue feigned But of consecration or true santification I haue spoken in the beginning of this chapt which now I will set forth a litle plainer more abouÌdantly The holy scriptures wheÌ they make mention of holy thinges they vse verie ofteÌ this Hebrue word ** which the Gréeke interpreters commonly haue translated by ãâã ãâã ãâã ãâã ãâã the latines by Sanctifico Consecro and Initio The vse of this word reacheth verie far For it signifieth to sanctifie to offer vnto god to purifie or clense and to iustifie also to seuer or to put a-part and to separate to separate I meane from prophane vse to dedicate them to holie thinges to call a thing by some name to applie to appoint Therfore we say that to coÌsecrate in this place is no other thing but to sanctifie to dedicate to god after a fashioÌ to separate or of a thing prophane to make an holy thing But who doeth this or he which doth it by what meanes or instrument I pray you doth he it who I beséech you coÌsecrateth or holieth is it God or is it man Verily God not man For God instituting any thing testifying declaring by his word what he hath instituted to what ende of his owne holy iust and good will by his own only institution I say without any other meane he consecrateth the thing which he himselfe hath already instituted For as he is holy iust and good so whatsoeuer he coÌmandeth is holy iust good And man vnderstanding by the word of God that God hathe instituted any thing to a holy iust good vse accepteth receiueth and vseth that institution for holy good iust Therfore man doeth not by vttering certein words consecrate make holy the institution And because he beléeueth that all the institutions of God are holy good therefore he also celebrateth this institution of God euen as God hathe ordeined giueth God thankes depending altogether vpon God and the rule of his word Of this manner of sanctification the Apostle speaking in another certein place saieth Now the spirit speaketh euideÌtly that in the latter times there shal rise deceiuers forbidding to marrie coÌmanding to absteine froÌ meates whiche God hath created to be receiued with thanksegiuing of them whiche beleue know the trueth For euerie creature of God is good and nothing to bee refused if it bee receiued with thankesgiuing For it is sanctified by the word of god praier Lo he saith meate is sanctified by the worde of God prayer But the word of God is in this place as Paule the Apostle expoundeth it a testimony of the scripture will of God whereby we are taught that all things which God hathe made are excéeding good that they are cleane not vnclean which God hath created for to be eaten for our vse In the Actes S. Peter heareth Arise Peter slea and eate for he sawe in a vision before him al liuing creatures of the earth and the Aire Peter aunswered Not so Lorde For I haue neuer eaten any thing that is common or vnclean Therfore he heard again What God hath clensed that cal thou not common But where I pray you did hee make them cleane When hee made and gaue them for the vse of man To the word is annexed prayer not a charming or an inchantment but a faithfull thanks giuing For the Apostle more then once or twise maketh mention of thanks giuing that by the generall word that is to say prayer no other thinge might be vnderstoode than the speciall worde I meane thanks giuing For prayer is as a man would say to inuocation and giuing of thankes as the roote to the braunches Therefore saith he the meate is holy because GOD who is good hathe made and appointed the same for the vse of man and also because it is receiued of man with faith and thankesgiuing For meate is not holy and good to many men not through any fault in that meat which is always the good creature of God but in theÌ is the fault which acknowledge not by faith the benefits of God or which abuse them glut theÌselues contrarie to the worde of theÌ lord Euen so standeth the case with the matter of sanctification whiche we must also applie to the sacraments God of his owne good wil and for the commoditie of men ordeined sacraments He chose vnto him selfe out of his good creatures water bread and wine and appointing them to some certeine ende he laide a platfourme and commaunded vs to vse and celebrate them nowe therefore by the commaundement and choice of God the water bread and wine are consecrated and he signeth them with his word and declareth that he will haue them counted for sacraments and sheweth the manner howe hee will haue them celebrated So that the consecration
grace that is which haue power to giue grace For they say that they are as instruments pipes certeine conduits of Christes passion by whiche the grace of Christe is conueyed and powred into vs but that the signes of the old testament giuen to the fathers were signes onely and not causes of grace also whiche haue force to signifie but not to giue grace They séeme truelye to haue suckte that errour out of Sainct Augustines words wrongfully vnderstoode for he writeth vppon the 73. Psalme thus The sacraments of the new lawe are more wholesome happie than they of the old lawe because they promise these giue But S. Augustinement to say no other thing than that whiche in another place he speaketh after this manner The sacrament of the old lawe did foreshew that Christ should come but ours doe shewe that hee is come For also against Faustus Lib. 19. cap. 14. he calleth the Sacraments of the old lawe Promises of things to bee perfourmed but our sacramentes tokens of thinges that are alreadie perfourmed Wherfore vpon the 73. Psalme he sayeth The sacramentes of the old lawe are giuen to signifie the verie thing but ours do witnesse that it is giuen and signifie that it is present I confesse that he saith more than once that our sacramentes are more comfortable and effectuall but hee said that by no other reason than for that the Messias being alreadie reuealed and giuen vnto vs in the new testament our sacramentes are more perfecte more lightsome and more beautifull for Christ hath brought all signes to an end wherfore ours haue a more full signification and after a sort are the more liuelie But if Augustine had béene altogether of that opinion which these men do fauour and followe would not godlines it selfe persuade vs to forsake the authoritie of men and cleane to the word of trueth Let vs sée therefore what may bée gathered out of the word of trueth that is out of the canonical scriptures touching the likenes and difference of the sacraments of the old and new testament This we hould for a certeintie out of the scriptures that there is but one euerlasting and vnchaungeable God and Lord of either Churche that there is but one faith in him thorough Christe of either Churche that there is but one waye layd downe in either Church to atteine to the promises of saluation to be short that there is but one Churche of the onely liuing God gathered together out of either people both of the Iewes Gentiles I thincke there needeth no large confirmation of these thinges out of the scripture béecause in the 8. Decade and third Sermon I haue handled them at the full Now that I haue fortified and coÌfirmed these thinges before by the writinges of the Apostles thus I conclude not of mine owne braine but by the authoritie of God They which alwayes haue one euerlasting and vnchaungeable God one waye of saluation set forth for all in Christ from the beginning one faith one church one baptisme the same spirituall meate and drincke they cannot choose but haue the selfe same sacraments as touching their substance But the Iewes and Christians haue one God one faith one way of saluation which is by Christe to be short one church therefore haue they also the selfe same sacraments sauing that ours are giuen vnder other signes and for that throughe the reuelation ot the Sunne of righteousnes I meane Christ are made more lightsome and manifest I saye further that the scripture witnesseth that the sacraments of the old testament and ours are of the same force in so muche that Paule calleth them circumcised which are baptised and them baptised which are circumcised And he also teacheth That oure fathers did eate that spirituall meate which wee eate dranke of that spirituall drincke that is the rocke But anon he addeth And that rocke was Christ The words of the Apostle are well knowen and are read in the 1. Cor. 10. The same Apostle in the se-second chapiter to the Coloss saith In Christ ye are complete or made perfecte in whome also ye are circumcised with circumcision made without hands by putting off the bodie of the flesh subiecte to sinne by the circumcision of Christe buried with him in baptisme c. What I praye you can bée spoken more plainely Circumcision made without handes is the circumcision of Christians which is baptisme But in the former place of Paul to the Corinthians we must mark as elsewhere I put you in minde that to be baptised into Moses is not the same that it is to be baptised into Christe For to be baptised into Moses is all one as if he had said to be baptised by Moses or thoroughe the ministerie of Moses For it is manifest that Moses broughte the people to GOD whiche were onely committed to his charge In many places in Aurel. August ye shall read the like howsoeuer oure aduersaries doe father vppon Augustine this difference betwene the sacraments of the old lawe and ours of their owne bringing in For he Lib. 2. cont literas Petil. cap. 27. sayeth The sacraments of the Iewes were in out ward tokens diuers from ours but in the thinges signified they were equall and all one Also Tract in Ioan. 26. vpon this place He is the bread which came downe froÌ heaueÌ he saith Manna did fignifie this bread the altar of God signified this bread Those were sacrameÌts In signes they are diuers but in the thinge signified equall The like woordes thou mayest read Lib. 19. contra Faustum ManichÄum cap. 13. 16. 17. And againe Tract in Ioan 45. Before the comming of oure Lord Iesus Christ wheÌ he came basely in the fleshe there were iust and righteous men who did so beléeue in him then that was to come as we doe beléeue in him nowe that is come The times were chaunged but so was not faith And so forth And anon In diuers signes is all one faith so in diuers signes as in diuers words because woords chaunge their soundes by times and truely words are nothing buâ signes For in that they signifie they are wordes take a waye the signification from the word and it is a vaine noyse Therefore all woordes are significations Did not these that ministred those signes in the old lawe beléeue those thinges which we no we beléeue were prophecied before hand by them No doubt they did beléeue them but they beléeued they should come and wee that they are come Also vppon the 77. Psalme The same meate and drincke sayeth hee had they in their Sacraments which wée haue in oures but in signification the same not in likenesse For the selfe same Christ was figured to them in the rocke but manifested to vs in the flesh But with them all God was not well pleased All verilie did eate one spirituall meate and dranke one spirituall drinke that is which signified some spirituall thing but in all of them God had no delight And
the same manner hath hee heere lefte with vs a memorie of the mysteries stopping bridling hereby the mouths of heretiques For wheÌ they say Whereby appeareth it that Christe was offered and many other mysteries Then we alleadging these things doe thereby stop their mouthes For if Iesus be not deade whose representation or signe is this sacrifice Thus farre he You perceiue I suppose how this writer doeth bring against heretiques the Sacrament of the super for the testimonie of truth that is to say of the lords true death Wherefore as the Gospel is called a witnesse and the Preachers of the Gospel witnesses euen so we call sacramentes witnesses of the same trueth whiche though they be dumb yet neuerthelesse are visible after which name S. August calleth them Visible words For the preaching of the Gospell consisting of wordes heard with the eares is a speaking witnesse but sacraments which consist of signes and are séene with the eyes are spéechlesse witnesses and as it were remnauntes and remembraunces of the preaching of the gospel Yea sacraments were instituted by God to that end that they might visiblie confirme vnto vs the ready good-will of GOD towarde vs and also the preaching of the Gospel and all the promises of life and saluation and that they should be as it were seales sett and fixed to the Gospell and promises made by God whiche might testifie and confirme that faith in Christ is true righteousnesse That whiche I haue saide I will confirme by the writinges of the Apostles But I taught a little before that there is allone ground of the sacraments of the olde Testament and of the new a few things onely excepted so that now by very good right by the comparing of both together wee may estimate and vtter what the force and vse of our Sacraments is Paule therefore to the Rom. 4. chap. saith We say that faith was imputed to Abraham for righteousnes howe was it then imputed When hee was circumcised or when he was vncircumcised Not when hee was circumcised but when hee was vncircumcised after hee receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircumcised that he should be the father of all theÌ that beleeue not beeing circumcised that righteousnes might de imputed vnto them also and the father of circumcision not vnto them onelie whiche are of the circumcised but vnto them also that walke in the steps of the faith of our father Abraham which he had when he was vncircumcised All these are Pauls words AmoÌg which first of all some words are méete to be expounded then we must séeke after the sense and meaning of the Apostles wordes and last of all we must apply them to our purpose touching the sacrament The Apostle héere vseth two wordes that is to say The Signe The seale Signum the word signe is more generall stretcheth very far but a seale is a word that properly belongeth vnto sacrameÌts which are seales and confirmatioÌs For al signes seale not For some by fignificatioÌ onely do accoÌplish their duetie But ãâã ãâã ãâã ãâã ãâã properly is to seale for assurance and confirmation sake of faith or credite wherefore ãâã ãâã ãâã ãâã ãâã is a seale whiche is set to to kéepe confirme our faith and promise and to be without all daunger of deceipte And héere as else where very often the Lord doth imitate the manner of men For we men are wonte by setting to our seales to confirme our writings couenauntes and faithfull promises which we before had made by word And that this hath alwayes béene the cause of the instituting vse of seales appeareth plainely by these testimonies of the Scriptures When the children of Israel vnder Ezra made a couenaunt with the Lord by and by they set downe their couenaunt in writinge and seale the writing to be a testimonie of the trueth as in Nehem. the 9. chap. and Hag. the 2. chapter thou mayst read I will take thee to my seruaunt Zorobabel thou sonne of Salathiel saieth the Lord and wil make thee as a signe or sealing ring for I haue choseÌ thee As if he had said All meÌ shal certeinlie learne that in the sonne of Salathiel y continuaunce of the posteritie of the Messias doeth consiste and remaine Thus writeth Ieremie chap. 22. As truely as I liue saith the Lorde if Chonenias the sonne of Iohoakim king of Iuda weare the signet or seale on my righte hande yet will I pluck thee thence whiche is as much as if he had saide Though thou were hee in whome I wil kéepe my promisses yet shalt thou bee ledd captiue into Babylon To this agréeth that of Matth written of the Iewes So they went and made the Sepulchre sure and sealed the stone without doubt against deceiptfull practises they appointed a watch It appeareth therefore by these testimonyes where to the vse of seales serueth These thinges béeing thus declared let vs nowe diligently searche out the counsell and meaning of the Apostles wordes Paule sheweth that iustification happeneth vnto men by the power and vertue of no woorkes of no ceremonies or sacramentes but by the onely merite of Christe through faith To proue this he bringeth the example of Abraham of whome the Scripture hath pronounced Abraham beleeued God it was imputed vnto him for righteousnesse Thence he gathereth that Abraham was iustified by faith yea that that was imputed vnto him for righteousnesse Where bothe by the worde or force of imputation and by the whole sentence of Moses he doeth moste strongly reason shewing that through grace righteousnesse is imputed by faithe Where-vnto hee ioyneth also a testimonie out of Dauid touching righteousnesse by imputatioÌ I handled that place in the first Sermon of the fourth Decade Then hee returneth againe to the example of Abraham and applyeth to his purpose that place alleadged out of Genesis waying the circumstaunces of the manner and time of his iustification and sayeth How was it theÌ imputed WheÌ he was circuÌcised or when he was vncircumcised Not when hee was circumcised but when hee was vncircumcised Whiche thinges verilie are playner than that they require any exposition But because the Iewe might obiect Why then the institution and vse of circumcision was of no force but voide vnprofitable and vaine For if Abraham were iustifyed before he was circumcised what could circumcision profit him further And if it brought nothing surely it was superfluous and vnprofitable Paule preuenting that obiection maketh aunswere And he receiued saith he the signe of circumcision as the seale of the righteousnes of faith c. Circumcision saith hee was neither voide nor vnprofitable For albeit it iustifie not neither cleanse nor apply the giftes of GOD yet it followeth not therefore that there is no further vse of it For it hath an other end For he receiued the signe of circumcision for a certeine seale of the righteousnesse of
bloud of Christ The reason hereof is this As bread nourisheth and strengtheneth man and giueth him abilitie to labour so the bodie of Christ eaten by faith féedeth and satisfieth the soule of man and furnisheth the whole man to all dueties of Godlines As wine is drincke to the thirstie and maketh merrie the heartes of men so the bloud of our Lord Iesus droncken by faith doeth quenche the thirst of the burning conscience and filleth the heartes of the faithful with vnspeakeable ioy But in the action of the supper the bread of the Lord is broken the wine is powred out For the body of oure Sauiour was broken that is by all meanes afflicted and his bloud gushed and flowed plentifully out of his gaping woundes And wée oure selues truely do breake with our owne handes the bread of the lord For we oure selues are in fault that hée was torne tormented Our sinnes wouÌded him we our selues crucified him that is to say hée was crucified for vs that by his death hée might deliuer vs from death Furthermore we take the bread into our hands we likewise take the cupp into our hands because he sayd Take ye eate ye take ye and diuide it amonge you neither doe we lay them aside or hide them neither do we giue them forthwith to others but when we haue receiued them we eate and drinke them swallowing them down into oure bodies then afterward wée do communicate and offer them to other For they whiche lawefully celebrate the Lords Supper doe not onely beléeue that Christ suffered or that he suffered for other and not for them but they beléeue that Christe suffered for themselues they beléeue that Christe doeth and as it were hath alreadie communicated all his giftes most liberally vnto them Therefore as the sustenance of bread and wine passing into the bowels is chaunged into the substaunce of mans bodie euen so Christe béeing eaten of the godly by faith is vnited vnto theÌ by his spirite so that they are one with Christe and he one with them And as meate plentifully prepared deintily dressed and onely séene vppon the table doeth not asswage huÌger so if thou heare Christ reuerently preached vnto thée and doest not beléeue that Christ with all his good gifts is thine neither the word thoughe reuerently preached nor yet the board though abundantly stoared doe profite thée any thing And it maketh much to the reconciling renuing and mainteyning of friendship that wée are all partakers of one bread that wee offer bread to our brethren and that wee drinke of the cupp which we receiue at our brethrens hand For vpon no other cause the auncient fathers seeme to call the Supper Synaxis A commmunion But of that we wil speake somewhat else-where And thus muche haue I brought for example sake touching the Analogie of the signe and thing signified and would saye more but that I trust to them that bee diligent this is sufficient For I haue ministered occasion to thinke vpon and to finde out more and greater thinges By this short treatise touching the Analogie I thincke it is plaine that sacramentes stirre vpp and helpe the faith of the Godly For whiles oure mind comprehendeth and considereth the benefites of God Christe his blessing oure redemption and other his good giftes while it enioyeth them with great pleasure of the spirite whiles in them it is glad reioyceth Sacraments are nowe also outwardly giuen whiche doe visibly represent those thinges to oure eyes and as it were make them to enter into all our senses whiche the minde inwardlye comprehendeth considereth and meditateth vpon For because the whole action which consisteth of the words the rite or ceremonie is counted with the signe oure eyes sée the signes and all thinges which are done in the whole action of the signes all which do as it were speake Our eares heare the words and institutions of Christ Yea our very touching and tasting they also doe féele and perceiue how swéete and good the Lord is so that now the whole man as it were both body and soule caught vp into heauen doth féele and perceiue that his faith is stirred vp and holpen and to be short that the fruite of faith in Christe is passing swéete comfortable All these things haue place in them that beléeue In them that beléeue not the signes remaine as they are without life therefore these things are brought to passe by the vertue or power of faith and of the spirite working in the lawfull vse of the sacraments without faith the holy Ghost they are not felt or perceiued There is not vnlike efficacie or force also in the preaching of the word of god For when this word by parables by exaÌples by descriptioÌ is set forth to the hearers if the spirite and faith shine in their mind by these they séeme not only to heare things expouÌded but to sée them with their eyes In consideration whereof I thinke Paul said O foolish Galathians who hath bewitched you that ye shuld not beleeue the truth to whom Iesus Christ was described before your eyes among you crucified for it is certeine y Christe was no where either described or crucified among the GalathiaÌs he speaketh therefore of his plainnesse of preaching the word wherby things in déede are shewed but yet with such force and efficacie as if they were in a maner layed before their eyes There is the same reason also in sacraments which for that cause were called of them of old visible words Of these thinges in this manner intreateth Zuinglius in his booke Ad principes Germaniae contra Eggium saying Doeth not a faithful man desire when hee feeleth his faith like to fall to bee vpholden and restoared to his place and where in the whole world shall he hope to finde that more conueniently thaÌ in the verie actions of the Sacraments so much as belongeth to all sensible thinges For let it bee that all creatures allure prouoke vs to the contemplation or beholding of Gods maiestie yet all that their allurement or prouoking is dum but in the Sacramentes there is a liuelye prouoking speaking allurement For the Lord speaketh and the elements also speake and they speake persuade that to our senses which the word spirit speaketh to our minde Howebeit hitherto all these visible things are nothing vnlesse the sanctification of the spirit go before These things he handleth more at large first in his annotations vppon the 27. cap. of Ieremie and afterward In Expositione Fidei ad regem Christianum Furthermore we read that Sainct Augustine disputinge againste the Maniches Lib. 19. contra Faustum cap. 11. said Men cannot bee gathered together into any name of Religion either true or false vnlesse they be knitt together in some fellowship of visible signes or Sacraments c. Wée acknowledging this opinion of S. Augustine fetchte from the Scriptures doe teach touching the Sacraments that we by them
mingled with the wine in the cuppe the people is vnited vnto Christe and the multitude of the beleeuers is coupled and ioyned vnto him in whoÌ they beleeued And thus in blessing the Lords cup only water may not be offred neither in like sort may wine only For if any man offer onely wine the bloud of Christe beginneth to be without vs but if it be water only then doeth the multitude beginne to be without Christe But when they are both mingled together and are ioyned with a confused mixture betwixt them theÌ is there an heauenly spiritual sacrameÌt wrought By these words truly doth S. CypriaÌ shewe vnto vs a good mysterie but why doe we seeke to bee wiser than Christ and to mingle together moe mysteries than wee haue receiued of him The holy scripture maketh mention of no water but rather reporteth that the Lorde vsed nought else but meere wine For the Lord sayth Verily I say vnto you that henceforth I will drinke no more of the fruite of the vine For he plainely sayde not the wine but the fruite of the vine that herein wee shoulde make no manner of mingling But what if that the holy martyr of God himselfe Saint Cyprian hath laboured by all the meanes hee might to shewe that the only is to be followed of the faithfull in celebrating of the Lordes supper which they haue receiued of our Lord Christe himselfe And forasmuche as that testimonie doth make much to all this our treatise concerning Christes supper to be celebrated according to the words of the gospel I will recite it worde for worde out of the second epistle of the 3. book of his epistles We must not sayth he depart in any respect from the doctrine of the Gospel and those things that our maister taught did himself the scholers also ought to obserue and do The blessed Apostle in another place speaketh more coÌstantly and stoutly saying I meruell that you are so soone chaunged from him that called you to grace vnto another gospel which is nothing else but there besome that trouble you go about to ouerthrowe the Gospell of Christ Howbeit if we our selues or an angel from heauen do preach vnto you any other thing than that wee haue taught let him be accursed As I haue said before so say I now againe if any man preache any other thing vnto you than that whiche you haue receiued let him be accursed Since therefore neither the Apostle himselfe neither an angel from heauen can preache or teache otherwise than Christe him selfe once hathe taught and his Apostles haue preached I muche maruell from whence this custome hath growen that contrarie to the doctrine of the Gospell and the Apostles in some places water is offered in the Lords Cup whiche being taken alone caÌnot expresse the Lords bloud And againe there is no cause déerely beloued brother that any man should thinke that the custome of certeine men is to be followed if there be any that heretofore haue supposed that water alone is to bée offered in the Lordes âup For it must be demaunded of them whom they haue followed herein For if in the sacrifice which is christ none is to be followed but Christe doubtlesse then ought wée to hearken vnto to do after that which Christ hathe done and commaunded to bee done since he him selfe sayeth in his Gospel If you do that which I commaunde you to do I will call you no longer seruaunts but friendes And the Christ alone should be heard the Father him selfe also witnesseth from heauen saying This is my welbeloued sonne in whââe I haue delight heare him Wherefore if onely Christe is to be heard wee ought not to regard what any other before vs hath thought meete for vs to doe but what Christ did first who is before all other Neither ought we in any case to follow the custome of men but the trueth of God considering what the Lord speaketh by the prophet Isaie saying They worship me in vaine teaching the commandements doctrine of men And againe the Lord repeating the selfe same words in the gospel sayth Ye set Gods commandementes aside to establish your owne traditions And in another place he sayth He that shall breake any one of the least of these commaundementes and shal on this sort teache men shal be accounted least in the kingdome of heauen But if it be not lawful to breake the least of the commaundementes of God howe muche more heinous is it to breake thinges so greate so weightie and so muche belonging to the Lordes passion the sacrament of our redemption or else to change it into any other order by mans traditions than is instituted by God And so forth as followeth There is no man can denie but that these thinges are of authoritie euen against the authour himselfe For neither by the scriptures nor by the example of Christe can it bee proued that water was mingled with the wine at the supper As for the authorities and testimonies which the author alledgeth euery man may perceiue how litle they make to the purpose yea that they be wrested froÌ their naturall meaning The gospel plainly pronounceth that the Lord dranke of the fruite of the vine vnto his disciples And as often as Paule maketh mention of the cup yet teacheth hee in no place that water was mingled with the wine or that it ought to be mingled with it Wherefore these watermen that is to say they that vse water only in celebrating the Lords supper are iustly condeÌned such as the Martionites and Tââtianes were Howbeit it is an indifferent matter whether you vse râd wine or white in the supper Againe why did not the Lord deliuer the Sacrament of the Supper vnto vs vnder one fourme of bread or wine only but rather vnder both kindes the doctours of the church by one coÌsent suppose this to be the cause for that he would signifie or rather testifie vnto vs that he tooke both soule flesh vpon him and gaue the same for vs and also hath deliuered our soules flesh froÌ euerlasting destruction For although there be 2. kinds yet do they make but one sacrament and they may not be separated Neither is their opinion of iudgemente to be allowed of who of their owne priuat or rather sacrilegious authoritie do corrupte the institution of Christ offering to the Lay people whiche do coÌmunicate the one kind only of bread graunting to priests both kinds so challenging both kinds to themselues only But Paul the Apostle receiued the authoritie from the lord himself to admit all the faithful people of Christ vnto the Lords cup and therefore let these bold fellowes consider from whome they haue receiued commaundement to put back the Layitie and to forbid them the cup whiche by the Lorde our God is graunted vnto them For Christ in plaine wordes and as it were by the spirite of prophecie foreséeing what shoulde come to passe in the Church saide
treatise of the sacrameÌts therefore at this preseÌt we will do no more but touche them briefly for memories sake meaning to handle those things somewhat more largly which shall by occasion arise as they are intreated vppon But this word CoÌmunion I meane the societie coÌiunction or partaking of the lord Christ by the which through his spirit he doth wholy knitt and ioyne himselfe to vs and wee are made partakers of him by faith are coupled vnto him so that being by him deliuered from sinn and death we may liue in him being made heires of euerlasting life and that hée maye liue in vs and bee wholie ours as we be wholie his Neither doe wée say that the communion of the Lords body bloud is any thing else For by his body which was deliuered ouer to death for vs and by his bloud whiche was shed for the remission of our sinns it is come to passe that we being purged from oure sinnes are made his members and he now quickeneth vs and susteineth vs as food which giueth life wherevppon wee are also said to eate and drinke him as the meate and drinke of life The promise therefore wherof we made mention euen now is none other than the woord of God which declareth vnto vs that life is in Christ only For Christ deliuered his body to the death and shedd his bloud for the remission of our sinnes that we beléeuing in him maye haue life euerlasting But this promise communion of Christ is not nowe first of all giuen in the supper or by the supper For the Lord our God immediatly after the creatioÌ of the world promised life and remission of sinnes vnto Adam his séed through Christ afterward renued the same promise w Noe Abraham Moses Dauid and the other fathers And that the fathers did communicate with Christ were partakers of his goodnes Paul the Apostle w the whole scripture is a witnes But this so great goodnes happened not to the fathers onely For the promise was made vnto vs also and the communion of Christ was conueyed vnto vs is conueyed particularly vnto euery one of vs in holy baptisme also in the manifest preaching of the Gospel moreouer we receiue the same by faith by which we are ioyned to Christ and are made his members Therfore as we are not void without Christ before the supper but are quickened by him made his members or partners so in the verye action or celebration of the supper the promise is renued vnto vs and we renue continue that fellowship which we haue with Christ by the body and bloud of Christe spiritually truly participating his life and all his good giftes through faith And by this meanes we eate the Lords body and drinke his bloud Moreouer the Lord doth visibly declare scale vnto vs the spirituall coÌmunion promise of life made through Christ by visible signes to wit the banquet of bread and wine ioyned to his word or promise namely that he is the quickening bread and drinke that we hauing receiued the signes by faith and obedience beeing therto sealed do take vppon vs the promise communion of Christe by imprinting or transferring into our bodies the seale or sacrament of the body and bloud of Christ Of which thing the Apostle hath also intreated in the first Corinth cap. 10. And also to the Rom. cap. 4. we also haue said more thereof in the generall treatise of the sacraments But before I intreate further of other ends of the supper consisting in the description thereof I wil recite what othersome allege of the promise and communion of Christ They condemne our doctrine as hereticall For they contend that the lord promised the hee would giue vnto the faithfull his very body bloud to be eaten dronken vnder the forme of bread wine therfore it must by al meanes and without al contradiction be beléeued that the bread is the Lords naturall body and the wine his bloud that these ought to be eaten and dronken not only spiritually but also corporally vnto life euerlasting And that Christ is bodily present in the supper and the the bread is his body the wine his bloud thus they proue That which the lord speaketh caÌnot be false for he is the trueth it selfe But he saith that the bread is his body the wine his bloud Therefore the bread and wine of the sacrament are verily really and essentially the body bloud of Christ Whiche trueth they say must simply he beléeued although reason it selfe the whole world all senses and nature it selfe be against it We answere the in déede all things are very true which the Lord hath spoken who is truth it selfe but in that sense which he himself said and vnderstood not in that meaning which we wil inforce vpoÌ his words Wherfore before all things we must search out the true sense of the Lords words in the supper This is my body This is my bloud c. These men crye out saying that the Lords words ought to be expounded simply according to the letter For they are wordes of the testament and the same would not haue his words to be taken by a trope of figure But wee say that all the Euangelical and apostolical bookes are numbered vnder the name of the testament therefore throughout all and euery place of the Scripture nothing must be corrupted nothing added nothing taken away vnlesse we will be subiect to the curse Wée are also constreined to confesse that there be infinite sentences in the holy scripturs which if we will procéede to expound simply according to the letter we shall ouerthrow the whole scripture the true faith or we shall séeme to goe about to reproue the scriptures of lyes or contradictioÌ I wil bring forth one of two examples of this sort The EuaÌgelist S. John writeth The word became flesh Now if we wil cleaue to the very words then must we say that God was chaunged into man But forasmuch as this sense is contrary to the faith and the scriptures For God is immutable and Christ is perfect God and man without all mingling or conuerting of naturs but remayning stil in their ownepropertics and so do we admit this exposition which declareth that the word toke flesh and that God was made man And this sense is not against scripture For Paul saith that the sonne of God neuer toke vpon him the nature of angels but the séede of Abraham And therefore the eatholique fathers together with the apostle doe expouÌd this word Est is by this word Assumpsit toke vppon him Whereof Theodoret hath intreated at large in his Polymorphus Dialog 1. Againe the Lord saith in the same John The father is greater than I we should make an inequalitie in adoring the Trinitie if wee should contend that the Lordes words are simply to be vnderstood without interpretation But by coÌference of other
all that is their owne For if this their mysterie be vnspeakable why then do they vse these termes essentially substantially really corporally For they that speake so doe ââter truly and set down the manner of his presence If the bread be supârnaturally the body of Christ why thââ do they ad naturally And if the bread be Christes bodie inuisibly then can it not be corporally neither can it be a true body whose propertie is to be visible Who would not laugh if hee should heare that fire burnt and gaue no heate and that light did shine and gaue no light If he be not present in qualitie quantitie and as in a place then is he not corporally present For I pray you are not qualities quantities and place belonging to the body Hearken what Augustine saith vnto Dardanus touching the presence of God Take saith he space of place froÌ bodies and they shal be no where and because they shal bee no where they shal not be at al. Take the bodies theÌselues from the qualities of bodies they shal be no where and therfore it must needes be they cannot be at all Let not vs therfore robb or spoile the Lords bodie of the properties thereof and so denie the trueth of his bodie Againe that we bring not so many contrary and absurd things into one and the same opinion we interprete the words of the Lord This is my bodie this is a memorall or remembrance of my body or else This signifieth my body Moreouer if this word Est Is be to bée vnderstoode substantiuely in the Lordes words This is my body it followeth then that the breade is chaunged into Christes body But that this is not so all our senses doe witnesse the verie substance remayning not onely the accidentes of the breade It is necessarie therefore that our aduersaries doe vnderstand that in this with this or vnder this is Christes body But so are they gone from the simplicitie of the Lordes wordes who sayde This is my body and not vnder this is my body Againe if we we be so tyed to the words aboue recited that vpon paine of sacrilege we may not starte from them an haires breadth I beséeche you then how durst Luke and Paule recite the words which belong to the cup farre otherwise than Matthewe and Marke For these two doe sette downe the wordes belonging to the cup in this sorte This is my bloude which is of the new Testament whiche is shead for manye for remission of their sinnes But they two recite them thus This cup beeing the newe Testament through my bloud whiche is shead for you And This cuppe is the newe Testament in my bloud But shal we thinke that there is no difference betwéene the bloude of Christe and the newe Testament S. Paule defineth the newe Testament after Ieremie to be a full remission of all sinnes And the self same sayth that this remission of sinnes is obteined through the bloud of Christ But who will so impudently contend as will dare to affirme that the verie cup or the wine in the cup is really and substantially the remission of sinnes What cause is there if wee holde on and sticke precisely to the letter why we should be forced to confesse that the cuppe not the wine nor the drinke is eyther the bloude of Christ eyther the newe Testament or the remission of sinnes For the Lord sayth not This wine but This cup. Howbeit in this place to avoyde absurditie wee willingly admitte a trope wherfore theÌ are we not indiffereÌt in a matter of equal importaÌce Therfore like as the cup or the wine is the Testament or remission of sinnes so likewise the cup or the wine is Christes bloude and in like maner also the breade is Christes body But the cup is not substantially the remissioÌ of sinnes or bloud but the sacrament of Christes bloude whereby the new Testament was dedicated full remission of sinnes obteyned for vs therefore the breade is the bodye of Christe bycause it is the sacramente of the body of Christ Surely it is a strong and firme argumente that wee haue brought foorth and of no lesse force and strengthe we hope is that behinde whiche we will nowe bring foorth The Lord at the celebrating of the holy supper sayth Doe ye this in the remeÌbrance of me These wordes do not import that we should determine them to be really present whome we ought to remember For who shall be sayde to remember those things which he beholdeth before him in presence But we must not goe from the simple signification of remembrance or memorie specially since Paule sayth Declare the Lords death vntill he come For thus wee gather thereby Hee whose remembrance is repeated vntill hee come or returne hee surely is not counted to be present but is looked for to come therfore the Lords body which was giuen for vs the remembraunce whereof is celebrated in the mysticall Supper is not present but is looked for to come Now those places touching Christes leauing the world and departing hence doe not simply admit the interpretation of the words of the supper It is expedient for you saith he that I depart For if I goe not away the coÌforter shal not come vnto you But if I depart from you then will I send him vnto you Also I went from the father and came into the worlde Againe I leaue the world and go to the father And againe And hencefoorth I am not in the worlde but these are in the worlde and I come vnto thee These sayinges truely are repugnaunt That he went hence That he is no longer in the world That he left the worlde and that his natural body is in the world and that verily it is giuen and receyued really and substantially in the Supper Neyther is it lawfull figuratiuely to interpret the testimonies whiche are brought foorth of Sainte Iohns Gospel concerning Christes departure For the Apostles doe confesse that the Lord spake plainely or simply without any parable In so much therefore as the Apostles do testifie that this speach of the Lord was simple and simply pronounced it is needeful that those other wordes whiche are contrarie vnto these This is my body be expounded by a figure that the Scripture be not repugnant Moreouer those places whiche to it selfe beare recorde that Christes bodie after the resurrection was circumscribed by place seene and felt which also doe make a difference betwéene Christes body clarified and the angelicall spirites where by the way we may sée that here is no place left for the deuice of the definitiue meane do not admit the bare interpretation of the solemne wordes of the Lorde The Angels say He is risen he is not here Beholde the place where they layde him Also He shall goe before you into Galilee there shall you see him And againe he him selfe saythe to his disciples Feele me and see A spirite hath not fleshe and bones as you see mee haue
whole world and all the counsels in the world all the kinges and princes yea if all the Angels and Saintes should commaund vs to beléeue that Christ is here or there corporally yet the commaundement of our only redéemer Iesus Christe the sonne of God the father of wisedome by whome all thinges were made who forbiddeth vs to beleue the same ought to be of that authoritie among all the godly that they may knowe that they muste not beléeue as creatures commauÌd them but as the creatour hath commaunded them Yea moreouer the Lorde vouchsafeth in this verie same place of the Gospell to giue vs a reson of his doctrine For why must we not beléeue that Christe is conuersant or bodily present vpon the earth but inuisibly Bycause like as the lightening goeth foorth of the East and appeareth in the West so shall the comming of the Sonne of man be Which is as much as if he had sayde The Sonne of God came once humbly into the earthe to redéeme vs throughe his humilitie and death on the crosse which thing being finished he forsooke the earth and ascended into heauen and sitteth on the right hand of the father from thence he shall not returne into these our regions but to iudgement But then shal he appeare glorious noble to be séene of all men as it were the moste cleare sunne yea rather like a lightning right terrible to all the wicked And therefore there is no cause why from the time of his ascension vntill his comming to iudgement we shuld looke for him to come inuisibly and to remayne with vs corporally present S. Hierome expounding the same place sayth This also must be sayd that the second comming of oure sauiour shall not be shewed in humilitie as before but in glory It were a foolishe part therefore to seeke him in a little corner or in some secrete place who is the light of the whole world Thus farre he But least I may séeme to stay my self vpon some humane authoritie I will rehearse that whiche S. Paule teacheth vs in his Epistle to the Hebrues saying Christ appeared once before the end of the worlde to put away sinne by offering vp of him selfe And for as much as it is appointed to men once to dye and after this commeth the iudgement euen so Christe being once offered vp to take away the sinnes of many shal the second time be seene of them withoute sinne who looke for him to their saluation Bicause therefore our Lorde came once into the worlde hee was once offered vp but he shall come againe or the second time at the ende of the world truely he commeth not againe euerie day into the worlde And bycause he hath forbidden vs to beléeue if any man should shewe him present here or there vnto vs in this worlde it must néedes followe that he may be shewed present here or there ãâã ⪠in all places where the Sacrament of thankesgiuing is celebrated if wee will vnderstand the wordes of the Supper according to the letter therfore it followeth without all contradiction by conference of places that the wordes of the Lordes Supper ought not to be expounded according to the letter I thinke herewith I haue satisfied such as be not of a contentious disposition For vndoubtedly their meaning is that we shoulde speake of the sacramentes sacramentally and that sacramentall speaches ought to bée expounded sacramentally Besides that wee ought to beéeue nothing that is repugnaunt to the rule of beliefe But the myracles and the omnipotencie of God brought foorth and alledged in this place for the setting oute and persuading of an euill matter they do no good at all after so many and manifest arguments of truth Myracles are ioyned vnto the worde as it were seales whiche thing the Lorde God him selfe testifieth in S. Marke If then they be repugnaunt to the worde and affirme that whiche the worde altogether denyeth who will not perceiue them to be of that kynde of myracles whereof the Apostle speaketh in the second chapter of the second Epistle to the Thessalonians and wherof we haue heard now that the lord gaue vs warning in the Gospell that we should in no case beleue them The lord can do al things but therefore he doth not all things The Prophete sayth What so euer the Lord would do that he did both in heauen and in earth Moreouer he will not do such things as are contrarie to his worde and his fayth therefore he can not do that he will not do Theodoretus in his thirde Dialogue intituled Polymorphus sayth The Lorde God will doe nothing that is not in him of his owne nature but he can doe what euer he will but he will doe suche things as are fit and agréeing to his nature Therfore sith God of his owne nature is true he can not doe that whiche is contrarie to his worde Other sounde writers doe adde Not that hee can not doe all thinges but that he will not doe that which is contrarie to his nature and bycause it doth not become to doe against him selfe In the meane season I do expresly professe that I condemne not or flatly am against all manner of Christes presence in the Church and in the action also of the supper For I am flatagainst that bodily presence of Christ in the breade which the Papistes defende and enforce vppon the Churche of god But I confesse and acknowledge with open mouth and sincere heart that spiritual diuine and quickening presence of oure Lorde Christe both in the Supper and also out of the supper wherby he continueth to powre him selfe into vs not by sings lackiÌg life but by his holy spirit to make vs partakers of all his good graces to iustifie quicken nourishe susteine and satisfie vs whiche presence we doe also féele in our selues through fayth by the whiche we are both susteyned nourished and satisfied For Christe is the heade of his Churche and we haue fellowshippe with him But howe should a liuing bodie be without his heade Howe should we be partakers of Christe if we should not féele him present yea liuing and working in vs But of these matters wee haue also intreated more at large in place coÌuenient Some there are I knowe well enoughe who otherwise are not iniurious to the trueth which gainesay these things crying out that by this reason the manner of Christes presence in the Supper is not fully enough expressed especially since hée him selfe also hath sayde elsewhere Beholde I am with you continually vnto the worldes ende I saythe he wholy not my power or diuinitie not my spirit nor my strength Moreouer it is a hazaâdâ least we should séeme to teare Christe in péeces séeing that he cannot be wholy with vs vnlesse he be present with vs as well in body as in diuinitie But we woÌder what is in their heades Do they not vnderstand that the Lord in that diuine talke spoken both in the verie Supper and also immediately
without all controuersie that it needeth no businesse to proue it at all Hée verilie doeth euery minute augment in vs his giftes while wée are intentiue to doe good workes For in the Gospell hee saith To euery one that hath shal be giuen and hee shall abounde And from him that hath not shal be taken euen that which he hath not and shal be giuen to him that hath To this also may be added that God is fauourable to them that worke righteousnesse and doth enrich them euen with many temporal gifts and at the last bring them to life euerlasting For the Apostle Paul doth expressely say God shall reward euerie man according to his deedes to them whiche by continuing in welldoing seeke for glorie and honour and immortalitie eternall life And againe Glorie and honour and peace to euerie one that worketh well Although the Godly in all their good workes do not as I told you before respecte so much the recompence and reward at Gods hand as the aduauncement of Gods glorie the fulfilling of his will and profite of their neighbour For Paule sayeth Doe all thinges to the glorie of God. And againe Let no man seeke his owne but euery one an others profite euen as I doe in all thinges please all men not seeking mine owne commoditie but the profite of many that they may be saued Therefore all the Godly doe so directe and temper their woorkes that they maye please delight or honour God and profite many men For in so doing they expresse or represent the nature of God whose sonnes they both are and are also called For hee doeth liberallie powre out his benefits vppon all creatures and therefore his sonnes are beneficiall and bent to doe good to all men Thus much had I hetherto to say touching the nature or propertie cause end and effecte that is the very true and right meaning of good workes by whiche I hope it is euident to bee perceiued howe in what sense the Lord in the Scriptures is sayd to attribute the name of righteousnesse and iustification vnto the good woorkes of the Sainctes his seruauntes and that that true principle of oure rereligioÌ remayneth firme vnreproueable wherein wée confesse and hold That wee are iustified by the Grace of God for Christ his sake thorough faith and not for workes Now therfore there is nothing more behind but this onely for vs to make our humble petition to God for true faith in Christ our Lord and that by his grace hée will so guide vs that we may ãâã in workes put that in practise ãâã hetherto wée haue béene taught in ãâã wordes of this treatise that is to saye that wée may in good workes in déede expresse the faith which wée in words professe that wée haue in Iesus Christ our lord Amen ¶ Of sinne and of the kindes thereof to witt of originall and actuall sinne and of sinne against the holy Ghost And lastly of the most sure and iust punishment of sinnes ¶ The tenth Sermon WEe Haue lastlye now to discourse of sinne which as I told you is to be referred to the treatise of the law Of whiche that I may lawfully religiously rightly and profitablie speake to the edifying of you all I shal desire you to make your humble prayers with mée to God the father in the name of Christ his sonne our gratious Lord and mediatour Sinne is of most men taken for errour for that I meane whereby we do not only erre from the thing which is true right iust and good but do also followe and decline to that whiche is naughte The Latines deriue their word peccatum sinne of pellicatus whorehunting whiche is a faulte of wedded people that are corrupted with the spirite of fornication as when meÌ preferre harlotts before their lawfull wiues And this definition verilie doth woÌderfully agrée to this present treatise For all wée that do beléeue are by faith handfasted to oure God as to our spouse and husband if therefore wée prefer other Gods before him or choose rather to serue them If I say we let passe the true Gods in déede to follow the shadow of Gods vaine hopes and the pernicious pleasures of this world then do we sinne in déed and commit fornication against oure spouse husband But the learned sort doe for the most parte put a difference betwixte peccatum and delictum which both in effect doe signifie sinnes But they call that delictum when the thing is not done that should be done and that they call peccatum when that is done that should be left vndone S. Hierome séemeth to haue taken delictum for the first fall to sinne S. Augustine sayeth that peccatum is committed of him y sinneth wittingly delictum of him that sinneth of ignoraunce I sée that those woordes are in some places confounded and that the one is vsed for the other In some places the errour or delictum is vsed as the mylder terme peccatum in a more gréeuous sense an heynous crime a mischiefe a reuolting or wickednesse for the greatest of all For S. Augustine sayth Neither is euery peccatum crimen beecause euery crimen is peccatum Therefore wee saye that the life of a man liuing in this transitorie world maye be found to bee without that heynous offence crimen for which al the world doth crie out vpon and accuse him but if wée say we haue nullum peccatum no sinne as the Apostle sayth wee deceiue our selues and the trueth is not in vs Amonge the Hebrues sinne is called by sundrie names which do import signifie ouerthwartnesse peruersenesse a fault an errour a reuolting infirmitie vice ignoraunce and transgression For to transgresse doth signifie to depart from the truth from oure duetie or office not to kéepe the right path but to turne awrie from the prescript rule of the law of god Now that rule or lawe of God is of the Hebrues called Thora that is to say a direction or a leading by the hand For it doeth directe a man in the wayes that are acceptable to the lord And therefore the Gréekes call sinne by the names of ãâã ãâã ãâã ãâã ãâã Againe in the Hebrue tongue sinne is as much to say as a turning awaye from good to euill also a reuolting as when thou drawest thy neck from out of the yoke of his power to whome thou art a seruant finally it signifieth the crime or guilte whereby wee indaunger oure selues to the rodd of punishment Verilie S. Augustine taketh much paines to finde out a proper definition of sinne In his second booke De coÌsensu Euangelistarum he sayeth Sinne is the transgression of the Lawe Ad Simplicianum lib. 1. Sinne is an inordinatenesse or peruersenesse of man that is a turning from the more excellent Creatour and a turning to the inferiour creatures De fide contra Manichaeos Cap. 8. hée sayeth What is it else to sinne but to erre in the preceptes of truth or in the truth it selfe
Againe Contra Faustum Manichaeum Lib. 22. Cap. 27. Sinne is a deede a woord or a wishe against the lawe of God. The same Augustine De duabus animabus coÌtra Manichaeos cap. 11. sayeth Sinne is a wil to reteine or obteine that whiche iustice forbiddeth and is not free to absteine And In Retract Lib. 1. Cap. 15. he sayeth That will is a motion of the minde without compulsion either not to loose or else to obteine some one thinge or other All whiche definitions as I doe not vtterly reiecte so doe I wishe this to bée considered and thought off with the reste Sinne is the naturall corruption of manhinde and the action whiche ariseth of it contrarie to the lawe of God whose wrath that is both death and sundrie punishments it bringeth vppon vs. Thou hearest howe well this definition doeth consist vppon his partes Thou hearest in it of our natural corruption in the naming whereof appeareth how this definition doeth not agrée to the sinne of our first parents in whome there was no naturall corruption Of which I meane to speake in place conuenient Thou hearest the action named whiche ariseth of that natural corruption and is repugnaunt to the lawe of god Thou hearest that sinne doeth bring vppon vs the wrath of God that is death and sundrie sorts of punishments appointed by the mouth of God to plague vs for our sinnes Of which I wil speake in order as they lye so farre foorth as the Lord shall giue mée grace and abilitie Now therefore it séemeth that this treatise maye most aptly bée begonne at the discussing of the originall cause and beginning of sinne Some there bee that doe deriue the originall cause of euill or sinne from the influence of the Planets saying I sinned because I was borne vnder an vnluckie Planet Other there are which when they sinne and are rebuked for it do make this aunsweare Not I but the diuel is in fault that I haue committed this greeuous crime And sometime laying a side all excuses they doe directlye cast the blame vppon God and saye Why God would that it should bee so For if hee would not haue had it so I had not sinned An other sayeth Since God could haue letted it and would not he is the cause authour of my sinne But it is no newe thinge nowe that men doe whât their blasphemous tongues against God the maker and ruler of all thinges For our first parents when they had sinned were accused of it by God himselfe found a shifte for to translate the sinne whiche they committed from themselues to other would not confesse the trueth as it was in very déede Such is the abhominable wickednesse of man For Adam as it were aunswearing GOD ouerthwartlye casteth the faulte of his offence not onely vppon his wife which God had coupled vnto him but also vppon GOD himselfe The woman sayeth hee whome thou gauest to bee with mee gaue mee of the tree and I did eate As if he should haue said If thou haddest not giuen mee the woman I had not sinned But the Lord coupled him to a wife not to the end that shée should bée an occasion of euill but that the man mighte bée in the better case and condition Againe the woman doeth simplie impute the cause of that euill vnto the diuel saying The Serpent beguiled mee and I did eate Loe these are most corrupt false wicked and detestable opinions touching the originall cause of sinne wherewith the iustice and trueth of God is mightily offended Neither is the nature of man the cause of sinne For God which created all thinges did also create the nature of man and made it good euen as all thinges else whiche hée created were also good Therefore the nature of man was good For it is an accidental qualitie that hapened to man either in or immediatly after his fall and not a substantiall propertie to haue his nature so spotted with corruption as nowe it is Nowe wee being borne in sinne of sinnefull progenitours haue sinne by descent as our naturall propertie For Sainct Augustine writing De Fide contra Manichaeos Cap. 9. sayeth And if wee saye that any men are euill by nature wee meane that they are so because of the originall descent of our first parentes sinne wherein wee mortall men are wholie borne But this nowe requireth a more exacte and ample declaration That the diuel alone is not the authour of sinne so that when we sinne the blame thereof should redound to him and wee that sinned escape without fault this doth greatly argue béecause it is in his power to egge and persuade but not to inforce a maÌ to do euill For God by his power restrayneth the diuel from being able to doe the thing that he would do He can do no more theÌ God permitteth him to do for if he had no power ouer an hierd of filthie swine how much lâsse authoritie hath hee ouer the excellent soules of Gods most excellent creatures Hée hath I confesse great subtilties and more then Khethoricall force wherewith to persuade vs but God is stronger and neuer ceasseth to prompt good and hoalesome counsels vnto the soules of his faithfull seruants Nether doth he permit more to Satan than is for our commoditie as is to be séene in the example of that holy man the patient Iob and also in the example of Paul 2. Cor. 12. and in his words saying God is faithfull whiche will not suffer vs to be teÌpted aboue that wee are able to beare They therefore are vainely seduced whiche caste the faulte of their sinne vppon the diuels shoulders To procéede if thou demaundest of them whiche laye the blame of their sinne vppon their euill destinie what destinie is they will answeare either that it is a course knitt together by eternitie and lincked to it selfe as it were a certaine chaine and continuall roawe of counsels and workes necessarilie following one vppon an others necke according to the disposition and ordinaunce of God or else that it is the euill starres or planets Now if thou demaundest againe who made the starrs they haue none other answere but God it followeth therefore consequently that they inforce the cause of their sinne vppon God himselfe But al the auncient and best Philosophers did neuer pretend or alledge destinie much lesse such Christians as did freely confesse the mightie power of their God and maker And euen amonge our men I meane amonge them that would séeme to bee Christians they which stoode in the opinion of destinie and constellations were such kinde of fellowes as wise men would be ashamed to follow them as authors Bardesanes imputed to destinie the coÌuersations of mortall men And the Priscillianists who were condemned in the first counsell helde at Toledo thought and taught that maÌ is tyed to fatall starres and hath his bodie compact according to the 12. signes in heauen placing Aries in the head Taurus in the necke and so
excommunication the secular power hath nowe by the space of 30. yeares and more beene called on and persecution hath beene euery where raysed vpp against guiltlesse Christians not for committing heynous crimes and defending naughtinesse but for inueighing against mischiefes and mischiefous men and for requiring the reformation of the Church and yet euen at this day most cruell edicts are out and crueltie is exercised euery day more more against them that confesse the name of Christ yea such is their impudencie brasen-faced boldnesse they dissemble not that the counsell if any must be celebrated shall be called for the rooting out of heresies yea they doe openly professe that the counsell once held at Trent was to this end assembled Nowe since these things more clearely than the sunne are perceiued to be most true thou shalt most holy kinge doe wisely and religiously if without looking for the determination of a generall counsell thou shalt proceed to reforme the Churches in thy kingdome according to the rule of the bookes of both testaments which we do rightly beleeue being written by the inspiration of the holy Ghost to be the very word of God. But nowe that it is lawfull for euery Christian Church much more for euery notable Christian kingdome without the aduise of the Church of Rome and the members therof in matters of religion depraued by them wholie to make are formation according to the rule of Gods most holy word it is therby manifest because Christians are the congregation the Church or subiects of their king Christ to whome they owe by all meanes most absolute and perfect obedience Now the Lord gaue his Church a charge of reformation he commended vnto it the sound doctrine of the Gospell together with the lawfull vse of his holy Sacraments he also condemned all false doctrine that I meane that is contrarie to the Gospell he damned the abuse and prophanation of the Sacraments and deliuered to vs the true worship of God proscribed the false therefore Christians obeying the Lawes commaundements of their Prince do vtterly remoue or take away all superstition and do restore establish and preserue the true religion according to the manner that Christ their Prince appointed them He verilie is a foole or a mad man which sayeth that the Church of Christ hath none authoritie to correcte such errours vicces and abuses as do daily creepe into it And yet the Romish tyrannie hath so bewitched the eyes of many men that they thincke that they cannot lawfully doe any thinge but what it pleaseth Rome to giue them leaue to doe The Ecclesiasticall histories make mention of prouinciall Synods held in sondrie prouinces wherein there were handled matters of faith and the reformation of the Churches and yet no mention once made of the bishop of Rome What may be thought of that moreouer that in certeine Synodes not heretical but orthodoxasticall and Catholique thou mayest finde some that were excommunicated for appealing from their owne Churches vnto the Church of Rome Sainct Cyprian writing to Cornelius the bishop of Rome doth say Since that it is ordeined by vs all that it is iust and right that euery mans cause should be heard there where the crime is committed that to euery seueral pastour is appointed a portion of the flocke which euery one must gouerne make accompt of his doings before the Lord it is expedient verilie that those ouer whome we haue the charge should not gad to and fro by that meanes with their subtile and deceiptfull petulancie to make the concord of bishops to be at iarre but to pleade their causes there where they maye haue their accusers present and witnesses of their crime committed But letting passe the testimonies of men we do now come to the testimonies in the booke of god The most holy king Iosias most godly Prince may alone in this case teach you what to do and how to do with the warrant authoritie of God himselfe He by the diligent reading of the holy booke of God and by the contemplation of things present and the manner of worshipping God that then was vsed did vnderstand that his auncestours did greatly very farre erre from the plaine and simple truth for which cause he calleth together the princes and other estates of his kingdome together with all the priestes to hold and celebrate a counsell with them In that counsell he standeth not long disputing whether the examples of the elders ought rather to be followed or Gods commuandement simplie receiued whether he ought rather to beleeue the Church or the Scripture and whether all the iudgement of religion ought to be referred to the high priest For laying abroade the booke of the Lawe he submitteth both himselfe and all his vnto the Sacred Scripture Out of the booke of the Lawe both he him selfe doth learne biddeth all his to learne what thinge it is that pleaseth God namely that which was commuanded and learned in the reading of the Lawe of god And presently hee gaue charge that all men should doe and execute that not hauing any regard to the auncient custome or to the Church that was at that time he made all subiecte to the word of god Which deede of his is so commended that next after Dauid hee is preferred before all the kinges of Iuda and Israel Nowe your royall Maiestie cannot followe any better or safer counsell than this coÌsidering that it proceedeth from God and that it is most fit for the cause which is euen nowe in hand The disputation is of the Reformation of Religion and the true fayth of Christ You know that that doth spring from heauen namely that it is taught by the word of God and powred into our hartes by the holy Ghost For Paul sayth Faith commeth by hearing and hearing by the word of Christ Therefore as true fayth is not grounded vppon the word of man so is it not taught or planted by the same For in an other place the same Apostle sayth My preaching was not in the enticing words of mans wisedome but in the shewing of the spirite and of power that your faith might not be in the wisedome of man but in the power of God. Not without good cause therefore doe we refuse the traditions of men and turne onely to the doctrine of the word of the Lord without which it is assuredly certeine that there is no doctrine nor any foundation of true fayth Neither are they worthie to be heard who thincke that the Canonicall Scriptures are not plaine enough full enoughe or sufficient enough to minister a perfect platforme of reformation They blaspheme the spirite of God imputing vnto it obscurenesse imperfection which faultes no prophane writer can well abide to heare off Sainct Paule in defence of the trueth sayth All Scripture giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that