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 coūterfect 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 mē 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 cōfesse 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
sacraments Of the gestures which the ministers doe vse in celebrating the Lords supper we can say none other thinge out of the gospel than what we haue learned The Lord toke the bread blessed it brake it distributed it c. If the minister do follow these things he néed not to be carefull of other gestures Those which at this day are by the inuention of men receiued into the celebration of the masse are so farre off from giuing any maiestie to the mysteries that they bring theÌ„ rather the more into coÌ„tempt I wil say nothing elso that may séeme more greuous The matter is indifferent whether the Churche take the supper sitting downe or going to the table whether a man take the holie mysteries in his owne hand or receiue it into his mouth at the hands of him that ministreth It is moste agréeable with the first simplicitie and institution of the supper to sit and to receiue the sacraments in a mans owne handes of him that ministreth and afterwards to breake it eate it and to dinide it vnto others For as the Lord sat at table with his disciples so he reached foorth that mysteries saying Take and diuide it among you Moreouer as there is more quietnes and lesse stur in sitting at the supper while the ministers carrie the holie mysteries about the congregation so is it well knowen by histories of antiquitie that the sacrament hath béene deliuered into the hands of the communicantes It is méere superstition repugnant to the doctrine of the Apostles to scrape the hands of that lay people that haue touched the holie sacrament of the supper Why do they not also by the same lawe scrape the lips tonge iawes of the communicants Of these things before handled springeth an other question What is to be thought of the remnaunts leauings of the Lords supper whether there ought any parte of it to be reserued and whether that whiche is reserued or shut vp ought to be adored This question séemeth to haue no godlines at al in it but to be altogether superstitions and very hurtfull For who knoweth not that bread wine out of the holie and lawfull vse appointed are not a sacrament Shall we pracéede to demaund with these Sophisters what that is which the mouse gnaweth when hee gnaweth the Lords bread These questions are most vnworthy to bee demanded and to be raked vp in holie obliuion Touching the shutting vp of the sacrament the lord teacheth vs not one word in the gospel much lesse of worshipping it Take saith hee eate and diuide it among you He saith not Lay it vp worshipp it For the true worshippers worship the father in spirit and trueth Moreouer wee read how the Lord hath plainly said in the gospel If they say vnto you beholde where he is in the desert go not foorth beholde where hee is in the innermoste partes of the house doe not beleeue He setteth downe the cause of this his commaundement For like as the lightening goeth foorth of the East appeareth in the West so shall the comming of the sonne of man be The comming againe of the sonne of man saith he shall be glorious and not obscure neither shall he come againe but to iudge bothe the quicke and the dead And therefore S. Paule the Apostle teaching vs true religion willeth vs to worshipp Christe not vppon the earth but with our mindes lifted vnto Heauen where hee sitteth at the right hand of his father And who will he so frantique I beséeche you to worshipp the holie signe for the holie thing it selfe it appeareth by the decrées made of late that these thinges were inuented by mans deuise For it is certeine that the feaste of Christes bodie commonly called Corpus Christi was instituted but of late yéeres vnder Pope Vrbane in the yéere of our Lorde 1264. as it may appeare in Clement the 3 booke title 16. the Chapter beginning Si Dominum It remaineth that we discusse the question concerning the time of celebrating the Lordes Supper and what season is méetest for the same the morning or euening whether we ought to sup together whether we must receiue it fasting or when wee haue dyned also how often we must celebrate the supper once or often or seldome It is euidently enough knowen that Christe sat downe at the table with his disciples in the euening but it followeth not héereof that the supper cannot be rightly celebrated at any other time but at euening The Lorde vppon occasion of the feast of the Passeouer and because he should bee betrayed that night did bothe eate the supper that euening with his disciples and instituted also the supper for vs Notwithstanding hee leâ—te the libertie to remoue this mysterie vnto the morning for that when we be sober then are we most méete to deale in all matters specialy in religion for which we be then fitter then when our bellyes be full of good cheere Wherefore this banquet requireth fasting and emptie guests but yet not so fastinge that a man maye not taste of somewhat a-fore-hand for his healthes sake For S. Paule sayeth If any man bee hungry let him eate at home The same Apostle also wil not haue any other feast to bee receuied together with the Lordes mysticall Supper And therefore we say that wee ought not to receiue that with other meate Tertullian writeth that Christians haue vsed oftentimes to eate other meate with it which kinde of Supper as hee writeth was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say mutuall loue or charitie borrowing the name froÌ„ loue for that there the poore were refreshed with the feastinge of the richer sorte Howbeit prouision of meate drink and other necessaryes might wel enough be made for them without the Churche Paule will not permit that in one place both publique feastes should be made and also the mysticall supper of the Lorde celebrated Furthermore how many times in a yéere the faithfull ought to receiue this Sacrament of the Lords supper the apostles haue giuen forth no commaundement but haue lefte it indifferent vnto euery Churches discretion For what is more plaine than that which S. Paule hath said As often as you shall eate of this bread and drink of this cup you shall declare the Lords death vntill he come For the Lord as the same Apostle setteth it downe first commaunding said Doe this as oft as you shal drink it in remeÌ„brance of me Howbeit let no no maÌ„ think that the celebration of the Lords supper is left so fréely vnto him that hee néed neuer to receiue it For that were no lawful libertie but most vnlawful licentiousnes They that celbrate the supper of y Lord vpoÌ„ certeine ordinary times of the yere would not haue it brought into contempt or loathed by reason of the daily frequenting For they haue some consideratioÌ„ of their owne people they would haue the supper to be celebrated worthily
priest hath consecrated all the faithfull to be Kinges and Priestes vnto himselfe And yet notwithstanding he doth ordeine ministers of the Church by doctrine and examples to instructe the Church and to minister the sacraments I meane not those old auncient ones but those which the Lord hath substituted in steed of the old ones What doctrine they must teach hée doth expressely declare The mysticall attyre and garmentes of the priesthood hee neither did commend to his Apostles nor leaue to his Church but toke them away with all the Ceremonies that are called the middle wall betwixte she Iewes and Gentiles The Lord himselfe and his Apostle Paule will haue the pastours of the people cladd with righteousnesse and honestie and do precisely remoue the ministers of the Church from superioritie and secular affaires They doe also appoint stipendes for the ministers to liue vppon yet not those which the law allowed them but such as were most tolierable and conuenient for the state and condition of euery Church The Lord left the place to serue and worshipp God in frée without exception or binding to any one prescribed or peculiar place when in the Gospel after Iohn he said The houre shall come and is alreadie when the true worshippers shall worshipp the father neither in this mountaine nor at Hierusalem but in the spirite and in truth For such the father requireth to worship him God is a spirite and they that worship him must worship him in spirite and in truth The Apostle followed the Lord in this doctrine and said I will that men pray in euerie place lifting vp pure hands without anger Neither did the Lord in â—aine as I shewed you eueÌ„ now sufâ—â—r the temple to bee vtterlye ouerthrowne considering that at his death hée had rent the vaile therof And yet for all that the Ecclesiasticall assemblies are not thereby condemned Of whiche I spake in the exposition of the 4. precepte RemeÌ„ber that thou keepe holy the sabboth day Verily y tabernacle the temple bare the type of the catholique Church of God out of which there are no prayers noroblations acceptable to the lord But the Church is exteÌ„ded to the very ends of the world And yet it followeth not theruppon that all are in the Church which are in the world they alone are in the Churche whiche thorough the Catholique faith are in the fellowship of Christ Iesus and by the agréement of doctrine by charitie by the participation of the Sacramentes vnlesse some great necessitie hinder them are in the coÌ„munion of the holy Sainctes But they burne incense sacrifice in highe places whosoeuer séek after any other sacrifice than the one and only oblation of Christ Iesus or looke for any other to offer their prayers to God the father than Christ alone as they are taughte by the mouth of the Pastour sincerely preaching the word of god Moreouer the Church of God hath no néed now of any arke any table any shewbread any golden candlestick any altar either of incense or burnt offeringes nor yet of any braseÌ„ lauer for Christ alone is all in all to the catholique Church which Church hath all these things spiritually and effectually in Christ Iesus and can séek for nothing in any other creatures insomuch that if it perceiue any man to bring in againe either these or such like Ceremoniall instruments it doth sharpely rebuke bitterly curse him for his vnwarranted rashenesse blasphemous presuÌ„ption in the church of Christ For what néede hath the churche of shadowes and figures when it doeth nowe enioye the thing it selfe euen Christ Iesus whose shadowe and figure the ceremonies bare Moreouer the church hath signes enough in that it hath receiued of Christ two Sacramentall signes wherein are conteined all the things which the old church did comprehend in sundrie and verie many figures Furthermore he hath leaft the holy time to worship God in frée to our choice who in the Gospel saith The Sabboth was made for man not man for the Sabboth therefore the sonne of man is Lorde also of the Sabboth And the Apostle Paule saith Let no man therefore iudge you in meate or drinke or in parte of an holie daye or of the new moone or of the Sabbothes which are the shadowes of things to come but the bodie is of Christ Of the Christian Sabboth I spake in the exposition of the fourth Commaundement As for the newe moones they are not solemnized by the churche of Christ in so much as it is taught by Christ to attribute to God not the beginning of Moneths onely but the whole yeare also and the commoditie thereof with the light of the Sunne the Moone and all the starres in heauen Moreouer the Christians do celebrate their passeouer more spiritually then bodily euen as also they doe solemnize their Pentecoste or whitsuntide For as he sent his spirite vppon his disciples so doth hee daily sent it vppon all the faithfull And that is the cause that in the faithfull the alarme is striken vpp to incourage them as souldiours to skirmish with their enimies For the fleash lusteth against the spirite and the faithfull are daily assaulted and prouoked to battaile by the world and by the deuil the prince of the world Furthermore the feast of propitiation being once finished vppon the crosse endureth for euer neither do the Sainctes any more sende out a scape goats to beare their sinnes into the desarte For Christ our Lord came once and was offered vp and by his sacrifice tooke awaye the sinnes of all the worlde Finally since the faithfull doe daily consider beare in their mindes that they haue no abydinge place in this transitorie worlde but y they looke after a place to come they néede not as the Iewes did once a yere to celebrate the feast of Tabernacles In like manner the faithfull do no more acknowlege any yeare of Iubilie For Christe came once and preached vnto vs y acceptable yeare euen the Gospell whereby it is proclaymed that all our sinnes and iniquities are clearely forgiuen vs For so doth Christ himselfe interprete it in the fourth of Sainct Lukes gospell takinge occasion to speake of it out of the sixth Chapter of Esaies prophecie And thus the holy time and festiuall dayes are abrogated by Christ in his holy Church which notwithstanding is not leafte destitute of any holy thing or necessarie matter But nowe because this present yeare wherein this booke is firste of all printed is the yeare of Grace one thousand fiue hundred and fiftie and according to the Romish traditioÌ„ is called the yeare of Iubilie I am therefore compelled as it were of necessitie to make a little digression speake somewhat of the Romish Iubilie I do therfore call it the Romish and not the Christian Iubilie because as I shewed you euen now the church of Christe after oure redemption wrought by Christ and preached by the gospel doth neither acknoledge nor receiue any
the blasphemie against the holie Ghoste shal not be forgiuen vnto men And whosoeuer speaketh a worde against the sonne of man it shal be forgiuen him but whosoeuer speaketh against the holie Ghost it shall not bee forgiuen him neither in this worlde nor in the world to come The same sentence of our Sauiour is thus expressed in the thirde Chapter of sainct Markes Gospell All sinnes shal be forgiuen vnto the children of men blasphemies wherewith soeuer they shal blaspheme but he that speaketh blasphemie against the holie Ghoste hath neuer forgiuenesse but is in daunger of eternall damnation In the twelfth Chap. after Sainct Luke these woordes in a manner are vttered thus Who soeuer speaketh a worde against the sonne of man it shal be forgiuen him but vnto him that blasphemeth the holie Ghoste it shal not be forgiuen In these woordes of the Lorde we haue here mention made of blasphemie against the sonne of man and of blasphemie against the holie Ghoste of which that against the holie Ghoste is vtterly vnpardonable but that against the sone of man is altogether veniall Blasphemie against the sonne of man is committed of the ignoraunt which are not yet inlightened doeth tend against Christ whome the blasphemer doth thinke to bee a seducer because he knoweth him not Suche blasphemers the woorde of the Lorde doth manifestly testifie that Paul him selfe before his conuersion a greate parte of the Iewes were For vppon the crosse the Lorde prayed crying Father for giue them for they wott not what they doe And the Apostle Paule sayth If they had knowen the Lorde of glorie they would not haue crucified him Wherevpon Saincte Peter in the Actes speakinge to the Iewes saith I knowe that ye did it through ignorance nowe therefore turne you and repent that your sinnes may be wiped out Act. 3. But the blasphemie against the holie Ghost is saide to be a continual faultfinding or reproche against the holie spirite of God that is against the inspiration illumination and woorkes of the spirite For when he doth so euidently worke in the minds of men that they can neither gainesaye it nor yet pretend ignorance and that for all this they do resist mocke despise and continually snapp at the trueth whiche they in their consciences do knowe to be moste hoalsome and true in so doing they do blaspheme the holie Spirite and power of god As for example the Phariseis being by moste euident reasons and vnreproueable miracles coÌ„uinced in their owne minds could not denie but that the doctrine woorkes of our Lorde Iesus Christe were the trueth and miracles of the verie God and yet against the testimonie of their owne consciences they did of méere enuie rebellious doggednesse and false apostacie continually cauil that Christ did al by the means inspiration of Beelsebub the diuel And little or nothing better than the Phariseis are those which when they haue in these dayes once vnderstoode that the verie trueth and assured saluation are moste simplie and purely set forth in Christe doe notwithstanding forsake it and allowe of the contrarie doctrine condemning and with mockes rayling vppon the sounde and manifest trueth yea and that more is they ceasse not to clappe their handes and hisse at it as a damnable heresie As this sinne is of all other the filthiest so is it not veniall but vtterly vnpardonable For in the Gospell the Lorde hath expresly saide it shall not bee forgiuen him neither in this world nor in the worlde to come Whiche sentence in Saint Marke is thus pronounced He hath neuer forgiuenesse but is in daunger of eternall damnation The cause is manifest For it is vnpossible without faith to please god Without faith there is no remission of sinnes Without faith there is no entraunce into the kingdome of god But the sinne against the holie Ghoste is méere apostacie flatt rebellion against the true faith which the holie Ghoste by his illumination doth powre into our heartes Whiche illumination these vntoward Apost ataes doe incessantly call darkenesse they name it a meere seduction and do with tauntes blaspheme it openly Therfore the sinne is neuer forgiuen them For they tread vnder foote the Grace of God and do despise make a mocke of the waye which leadeth to saluation Wherefore Sainct Paule in the tenth to the Hebrues saith If wee sinne willingly after we haue receiued the knowledge of the trueth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shal deuour the aduersaries Nowe I pray you what is it to sinne wilingly Forsooth to sinne willingly is not to sinne through infirmitie or ofteÌ„ times to fall into one the same sinne but to sinne willingly is with a moste stubborn coÌ„teÌ„pt to sinne as they are wont to do which wittingly and willingly do reiecte and spurne at the Grace of God not ceassing to make a mocke of the crosse death of Christ as thoughe it were foolishe and not sufficiently effectuall to the purginge of all oure sinnes For to such there is prepared none other sacrifice for sinnes And suche the Apostle calleth the aduersaries that is the contemners and enimies of god And therefore the same Apostle in the sixte Chapter of the same Epistle saith It cannot be that they which were once lighted and haue tasted of the heauenly gifte were become partakers of the holie ghost and haue tasted of the good woorde of God and the powers of the world to come and they fall away should be renued againe into repentaunce crucifying to them selues the sonne of God afreshe and making a mock of him He speaketh not here of euery fall of the faithfull but of wilfull stubborne apostacie For Peter fell and was restored againe throughe repentance which happeneth to more than Peter alone For all sinners are through repentaunce daily restored But vnrepentant Iudas is not restored because he was a wilfull apostatae Mockers and blasphemâ—rs are not restored through repentance because they do obstinately stande against the knowen veritie and ceasse not to blaspheme the waye by whiche alone they are to be ledd vnto eternall life Therefore those places of S. Paule do make neuer a whit for the Nouatians but do expound to vs the nature and enuenomed force of the sinne against the holie Ghost Sainct Iohn the Apostle and Euangelist disputing of this sinne in his Canonicall Epistle saith If any man see his brother sinne a sinne which is not vnto death he shal aske he shal giue him life for them that sinne not vnto death There is a sinne vnto death I say not that thou shouldest praye for it All vnrighteousnesse is sinne and there is a sinne not vnto death We knowe that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth him selfe and that euil toucheth him not Sainct Iohn here maketh mentioÌ„ of two sortes of sinnes The one vnto death that is mortall
which god had threatened vnto him to wit that he shoulde so be humbled by the incest of his sonne c. And what is the cause that they demaund not if God for sinne did threaten that scourge why then when he had pardoned the sinne did he fulfill that whiche he threatened but for bicause they knowe if they demaund that question that they shall rightly be answered that the remission of the sinne was graunted to the end the man shuld not be by his sinne hindered to obteine eternall life but the effect of Gods threatening did followe after the remission of the sinne to the end that the godlinesse of the maÌ„ might be tryed and exercised in that humilitie In like manner God hath for sinnes layde bodily death as a punishment vpon the body of man and after the forgiuenesse of sinnes hathe not taken it away but left it in the body to be a meane to the exercise of righteousnesse Thus farre hath Augustine Nowe as concerning the punishments of the wicked If the most iust God doe in this worlde touch them with any let vs knowe that they bee the arguments of Gods iust iudgement who in this worlde beginneth to punishe them temporally and in the worlde to come doeth not ceasse to plague them euerlastingly The wicked verily perishe thorough their owne default For God beginneth to whippe them in this life to the end that they beeing chastened may begin to be wise and turne to the Lorde but they by his chasticement are the more indurate and murmur at the iudgements of God conuerting that to their owne destruction which was ordeined to haue bene to their health For as to them that loue GOD all thinges worke to the best so to them that hate the Lord all things do work to their vtter destruction This argument might bee extended further yet but for because I haue alreadie spoken a great deale to this effect in the third Sermon of this thirde Decade that whiche is here left out may there be founde therefore I referre you to the looking vpon that And so nowe hitherto touching sinne I haue with somewhat too long a Sermon dearely beloued by more than the space of two whole houres deteyned you here That therefore I may nowe make an end let vs humblie acknowledge our sinnes and méekely crye with prayers vnto the Lorde which sitteth in the throne of Grace saying Haue mercie vppon vs O Lorde for against thée haue wée sinned and do confesse our offences Thy debters are wée Forgiue thou vs our debtes as wée forgiue our debters and leade vs not into temptation but deliuer vs from euil Amen ⸫ The ende of the thirde Decade of Sermons The fourth Decade of Sermons written by Henrie Bullinger ¶ Of the Gospell of the Grace of God who hath giuen his sonne vnto the worlde and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life The first Sermon AFter the expositioÌ„ of the lawe and those poyntes of doctrine that depende vppon the lawe I thinke it it best nowe to come to the handling of the Gospell which in the exposition of the lawe other places else hath bene mentioned often times Nowe therefore dearely beloued as I haue béene hitherto helped with your prayers to God so here againe I request your earnest supplications with mee to the father that I by his holie spirite may speake the trueth to your edification in this present argument Euangelium is a Gréeke woorde but is receiued of the Latines Germanes and at this day vsed as a worde of their owne It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth good and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell tydings For Euangelium signifieth the telling of good tydings or happie newes as is wont to be blowen abroade when the enimies being put to foyle wee rayse the siege of any citie or obteine some notable victorie ouer our foes The worde is attributed to any ioyfull luckie newes concerning any matter luckily accomplished The Apostles did willingly vse that terme not so much because the Prophets had vsed it before them as for that it doth wonderfully conteine and doth as it were laye before our eyes the manner and woorke of oure saluation accomplished by Christe wherevnto they haue applyed the worde Euangelium The Prophet Esaie as Luke interpreteth it bringeth in Christe our Lorde speaking in this manner The spirite of the Lord vpon mee because he hath annoynted mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to preache the Gospell hath he sent me to heale the broken harted to preach deliuerance vnto the captiue and recouering of sight vnto the blindâ— freely to sett at libertie them that are brused and to preach the acceptable yere of the Lorde Lo here the Sauiuiour of the worlde doeâ—h in the Prophet and the Euangelist expounde to vs what Euangelium is and wherevnto it tendeth The father sayth hee hath sent mee to preache Euangelium the Gospell to the poore And immediately after to shew who those poore should bee hee addeth whiche are broken hearted or broken minded to wite suche as finde in them selues no soundnesse or health but vtterly despairinge of their owne strength do wholy depend vpon the help of Christ their cunning and willing Physician Nowe the Gospell or good tydings which is shewed to the afflicted is this that the sonne of God is descended from heauen to heale the sicke and diseased soules To which also to make it more euident hee addeth another cause saying that the sonne of God is come to preache deliueraunce vnto captiues and the recouering of sight to the blinde c. For all men are helde captiue in the bondes of damnation they doe all serue a sorrowfull slauerie vnder their cruel enimie Satan they are all kept blinde in the darknesse of errors And to them it is that redemption deliuerance and the acceptable yere of the Lorde is preached Now this ioyfull tydings is called Euangelium the Gospell Therefore the Gspell is of all men in a manner after this sorte defined The Gospell is a good and a sweete worde and an assured testimonie of Gods grace to vs warde exhibited in Christe vnto all beléeuers Or else the Gospell is the moste euident sentence of the eternall God brought downe from heauen absoluing al beléeuers from all their sinnes and that too freely for Christe his sake with a promise of eternal life These definitions are gathered out of the testimonies of the Euangelistes Apostles For Sainct Luke bringeth in the Angel of the Lorde speaking to the amazed shéepeheards saying Feare not for behold I bring you good tydings of greate ioye that shal be to all people for vnto you is borne this daye in the citie of Dauid a Sauiour which is Christ the Lorde Lo here he taketh from the sheepeheardes all manner of feare with the 〈…〉 of good tydinges that is with 〈…〉 of health which is a 〈…〉 is full of
waste my richesse that all at length is spent and I my selfe drawne drie For I kéepe good turnes in stoare for a thousand generations so that although the former age did liue neuer so wealthily with my richesse yet they that come are borne euen vntill the very end of the world shall neuerthelesse finde in me so much as shal suffice satisfie their desire For I am the wel-springe of good that cannot be drawne drie And if any man sinne against me afterwarde repent him of the same I am not vnappeaseable For euen of mine owne frée will I doe forgiue errours sinnes and heinous crimes And yet let no man therefore thinke that I am delighted with sinnes or that I am a Patrone of wicked doers For euen I the same doe punish wicked and impenitent men and chasten euen those that are mine owne that therby I may kéepe them in order office But let no man thinke that he shall sinne and escape vnpunished because he séeth that his auncestours did sinne and were not punished that is did sinne and were not vtterly cutte off and wiped out For I reserue reuengement till iuste and full time and do so be haue my selfe that all are compelled to confesse me to be a God of iudgement Now when Moses the seruaunt of God had hearde and séene these thinges he made haste and fell downe prostrate to the earth worshipped Let vs also doe the same beinge surely certified that the Lorde will not vouchsafe so long as we liue in this transitorie worlde to reueale himselfe and his glory any whit more fully and brimly than in Christe his Sonne exhibited vnto vs Let therefore the thinges that sufficed Moses suffice vs also let the knowledge of Christ suffice and content vs. For the moste euident and excellent way and meane to know God is layde forth before vs in Iesu Christe the sonne of God incarnate and made man For therefore we did euen now heare that before Moses was set the shadowe of Christe when it pleased God most familiarly to reueale himselfe vnto him And the Apostle Paule placeth the illumination or appearinge of the knowledge of the glorie of God to be in the face of Iesus Christ And in an other place the same Paule calleth Christe the brightnesse of his fathers glorie and the liuely image of his substaunce Truely he himselfe in the Gospell doeth most plainely say No man knoweth the Father but the Sonne and he to whome the Sonne will reueale him For he is the way vnto the father the father is séene beheld in him For we doe againe in the gospel reade No man hath euer seene God at any time the onely begotten sonne which is in the bosome of the father he hath reuealed him vnto vs. But againe the Apostle saith After that in the wisdom of god the world through their wisedome knewe not God it pleased god through foolishnes of preaching to saue theÌ„ that beleeue That which he in this place calleth the wisedome of God is the verie creation workmaÌ„ship of the world and the woonderful works of God in which God would be knowen to the world and in the beating out considering whereof all the wisedome of all the wisemen till then did altogeather lye But for because the consideration of those thinges did no good by reason of mans wisedome for the most part referring the causes of things to somewhat else than to God the true and onely mark whereto they should be referred and while men thought them selues wise as the same Apostle teacheth vs euen in their owne reasonings they became fooles it pleased God by an other way to be knoweÌ„ to the world to witt by the foolish preaching of the Gospell which is in verie déed moste absolute and perfect wisedome but to the worldly wisdome of mortall men it séemeth foolishnesse For it séemeth a foolishe thing to the men of this world that the true and verie God béeing incarnate or made man was conuersant with vs men héere in the Earth was in pouertie was hungry did suffer and die And yet euen this is the way whereby God is moste euidently knowen to the world together with his wisdome goodnesse trueth righteousnesse and power For the wisdome of God which no tongue can vtter doeth in the whole ministerie woonderful dispensation of Christ shine out very brightly but far more brimly if we discusse beate out the causes of which I speake else where throughly weigh the doctrine of Christ In the incarnatioÌ„ of the sonne of God it appeareth how wel god wisheth to the world being sunk drownd in sinne as y to which he is bound by an indissoluble league doth through Christe adopt the sonnes of death and of the diuell into the sonnes and heyres of life euerlasting Now whereas Christe doeth moste exactly fullfill all those things which the Prophetes by the reuelation of god did foretel of him and whereas he doeth moste liberally performe the things which GOD the father did promise of him that doeth declare how vnchaungeable and true the eternall God is In the déedes or miracles of Christe our Lorde in his resurrection in his glorious ascension into Heauen moste plentifull powring out of his holie spirite vppon his disciples but especially in conuerting the whole worlde from Paganisme and Iudaisme to the Euangelicall trueth doe appeare the power longe suffering maiestie and vnspeakeable goodnesse of GOD the father In the death of Christe the Sonne of GOD doth shine the great iustice of God the father as that which béeing once offended with our sinnes could not bée pacified but with such and so great a sacrifice Finally because he spared not his only begotten sonne but gaue him for vs that are his enimies and wicked rebelles euen therein is that mercie of his made knowen to the world which is verie rightly coÌ„mended aboue all the woorkes of god Therefore in the sonne and by the sonne God doeth moste manifestlye make himselfe manifest to the world so that what so euer is néedefull to be knowen of God or of his wil what soeuer is belonging to heauenly and healthful wisdome that is wholy opened and throughly perceiued séene in the sonne Therefore when Philipp said to Christe Lord shew vs the father and it sufficeth vs we reade that the Lord aunswered Haue I beene so long with you do ye not yet know me Philipp he that hath seene me hath seene the father And how sayest thou shew vs the father doest not thou beleeue that I am in the father and the father in me Now hée rein he â—alleth back all the faithful from ouer curious seaching after God laying before them the mysterie of the dispensation wherein he would haue vs to rest and to content our selues namely in that that God was made man Therefore whosoeuer desire to sée and knowe God truely let them cast the
Father and the Sonne and name them the Trinitie teach that the man whiche God the Word tooke vppon him is to be accompted perfecte man not in body onely but in soule also euen as the auncient doctours of the Church did also thinck But forbeecause the question about Ousia and Hypostasis did trouble the Churches that there were sundrie contentions disputations concerning the differēce betwixt them they seeme to me to haue determined very wisely that those names should not at the first presently bee vsed in questions of GOD vnlesse it were that when a man wente about to beate downe the opinion of Sabellius hee were compelled to vse them least by lacke of words he should seeme to call one the same by three names when hee should vnderstand euery one peculiarly in that threefold distinction Socrates in the 7. Chap. and thirde booke of his historie addeth But they did not bring into the Church a certeine newe religion deuised of themselues but that whiche frō the beginning euen till then the Ecclesiasticall tradition taught and prudent Christians did euidently set foorth And so foorth Therefore awaye with the Popes champions to the place whereof they are worthie which when wee teach y all pointes of true godlinesse and saluation are fully conteyned and taught in the Canonicall Scriptures by the way of obiection do demaund in what place of the Scripture we find the names of Trinitie Person Essence and Substance and finally where we find that Christe hath a reasonable soule For although those very words consisting in those syllables are not to bée found in the Canonicall bookes which were by the Prophets and Apostles written in an other and not in the latine tongue yet the thinges the matter or substaunce which those woords doe signifie are most manifestly conteined and taught in those books whiche thinges likewise all and euery nation may in their language expresse for their commoditie and necessitie speake and pronounce them Away also with all Sophisters which thinke it a great point of learning to make the reuerend mysterie of the sacred Trinitie darcke and intricate with their straunge their curious and pernicious questions It is sufficient for the godly simplie according to the Scriptures and the Apostles créed to beléeue and confesse that there is one diuine nature or Essence wherin are the father the Sonne and the holy Ghoste Neither is it greatly materiall whether ye call them substances or subsistences or persons so that ye do plainly expresse the distinctiō betwixt them and eche ones seueral properties confessing so the Vnitie that yet ye confound not the Trinitie nor spoile the persons of their properties And héere now it will do verie wel out of the Scriptures to cite such euident testimonies as maye euidently proue the mysterie of the Trinitie with the distinction and seuerall properties of the thrée persons The Lord in the Gospel after S. Matthew saith All power is giuen to mee in heauen and in earth goe ye therfore teach all nations baptising them in the name of the Father and of the Sonne of the holy Ghost teaching them to obserue all thinges whatsoeuer I haue commaunded you Tertullian alledging those wordes against Praxea sayth He did last of all commaund his disciples to baptise into the Father and the Sonne and the holy Ghost We are baptised not into one nor once but thrice at euery name into euery seuerall person Thus much Tertullian Nowe as euery seuerall person is seuerally expressed so the diuinitie of them all is therein singularely taught to be one and common to them all because hee biddeth to baptise not onely into the name of the Father but also of the Sonne and of the holy Ghoste The Apostle and elected vessell Paule doeth flatly denie that any man either ought to be or euer was baptised into the name of any man whiche is nothing else but méere man Were ye sayeth hée baptised in the name of Paule So then the Father is God the Sonne is God and the holy Ghost is GOD into whose name wée are baptised The same Lord in the Gospell after S. Iohn sayeth When the comforter commeth whome I will sende vnto you from the father that is the spirite of trueth he will lead you into all trueth He shal not speake of himselfe but whatsoeuer he shall heare that shall he speake He shall glorifie me for hee shall receiue of mine and shall shewe vnto you All things that the father hath are mine therefore said I vnto you that hee shall take of mine and shewe vnto you In these wordes of the Lords thou hearest mention made of the person of the father from whome the spirite is sente of the person of the Sonne whiche sendeth him and of the person of the holy Spirit which commeth vnto vs Thou hearest also of the mutual and equall communion of the Diuinitie and all good thinges betwixte the thrée persons For the holy Ghost speaketh not of himselfe but that which he heareth He shall sayeth the Sonne take of mine And againe All things that the father hath are mine And therfore what things the Sonne hath those are the fathers the diuinitie glorie and Maiestie of them all is coequall With these most euident speaches doe these two manifest testimonies of Iohn Baptist agrée First he sayth He whom God hath sent doth speake the words of god For God giueth not the spirite by measure vnto him The Father loueth the Sonne and hath giuen all thinges into his hand He that beleeueth on the Sonne hath euerlasting life c. Loe héere againe in the one Godhead thou hearest the three persons distinguished by their properties For the Father loueth sendeth the Sonne and giueth all things into his hand The Sonne is sent and receiueth all thinges but the holy Ghost is giuen of the Father and receiued of the sonne according to fullnesse Then againe the same Baptist crieth the second time and sayeth I sawe the spirite descending from heauen like vnto a Doue and it abode vppon him And I knewe him not but hee that sent mee to baptise with water the same said vnto mee vppon whom soeuer thou shalt see the Spirite descending and tarying still vppon him the same is hee whiche baptiseth with the holy Ghoste And I sawe and bare record that this is the Sonne of GOD. Héere againe are shewed vnto vs as clearely as the day-light the thrée persons distinguished not confounded For he that sendeth Iohn is the Father The holy Ghost is neither the Father nor the Sonne but appeareth vpon the head of Christ in the likenes of a doue And the Sonne is the sonne not the Father and that too the sonne of the Father vpon whose head the holy Ghost did abide And now to this place doth belonge the testimonie of the Father vttered from heauen vppon his Sonne Christ For he sayeth This is my beloued Sonne in whome I am wel
called Christ a Chrismate that is to say of annointing Kinges also and priestes were annointed he was annointed king and priest Beeing a king hee fought for vs Beeing a priest he offered himselfe for vs When he fought for vs he was as it were ouercome yet by right hee hathe ouercome in verie deede For he was crucified and on his crosse whereon he was nailed he slewe the diuell and then was hee our king But wherfore is he a priest because he hath offred himselfe for vs Let a priest haue somewhat to offer What could man finde to giue A cleane sacrifice what sacifice what cleane thing can a sinner offer O wicked sinner O vngodly wretch What so euer thou shalt bring it is vncleane Seeke within thy selfe what to offer thou shalt find nothing Seeke out of thy selfe what to offer hee is not delighted in rammes or goates or bullockes They are all his though thou offer them not Hee found nothing cleane among men whiche he might offer for men therfore he offered himselfe a cleane offering an vndefiled sacrifice Therfore he did not offer that whiche we gaue vnto him but that which he tooke of vs and that he offered pure cleane He tooke fleshe in the wombe of the virgin that hee might offer pure and cleane flesh for vs that were vncleane He is a king he is a priest In him let vs reioyce To him be glorie for euer and euer Amen ¶ Of the holie Ghost the third person in Trinitie to be worshipped and of his diuine power ¶ The eighth Sermon IT remaineth that after wee haue expounded the mysteries of the sonne of God our Lord Iesus Christ we consequētly speake of the holy Ghost and of his diuine power and operation For vnlesse he inspire our minds and rule our tongue wee shall neuer bee able worthily or profitably either to speake or heare any thing concerning him For as no man knoweth those things which are of God but the spirite of God so men fetche the vnderstanding of heauenly thinges and the knowledge of the holy ghost from no where else than from the same spirite of god Let vs therefore pray and beséech God the father that by his sonne Iesus Christe hee would vouchsafe to inlightē our darke and mystie mindes by sending this his holy spirite into our hearts and to direct vs in the sincere waye of trueth according to the holy Scriptures And first of all it séemeth not vnprofitable to expound the woord spirite because in the scripture it is diuerslie taken and very often vsed so that not séeldome times hee shall greatly erre which is ignoraunt of the force of that word Spirite properly is the signification of an element signifying aire winde breath In that signification we read this spoken of our Sauiour The winde bloweth where it lusteth and thou hearest the sounde thereof but canst not tel whence it commeth whither it goeth And Paule saith If I pray with an vnknowen tongue my spirit prayeth but my vnderstanding is made vnfruitefull Loe the Apostle vseth spirite for the breath or voice For he ioyneth it to the tongue and setteth it against the minde By a Metaphore it is translated to euery bodilesse substance and is set against the body Spirite therefore signifieth an Angel either good or badd For the Prophete whose wordes Paul hath also rehearsed sayth Which maketh his Angels spirits and his ministers a flaming fire And againe Are they not all ministring spirits These testimonies are vnderstoode of good Angels when the scripture speaketh of euil Angels commonly it addeth somewhat as an euill spirite or an vncleane spirite Wée call also spirites or ghostes whiche haue taken some shape that cannot well be discerned spirits So the Apostles not beléeuing that the Lord was risen againe with his true bodie when they sawe him they thought they had séene a spirite To whom shewing his féete and his handes hee sayeth A spirite hath not fleshe and bones as ye see mee haue Againe spirite is taken for the breath of life as with the Latines to breath is to liue to leaue breathing is to die Dauid sayeth When thou giuest it them they gather it when thou openest thy hand they are filled with good When thou hydest thy face they are troubled when thou takest away their breath they die and are turned againe to their dust And the Lord in Moses sayeth I will destroy all flesh wherein there is breath of life The reasonable soule also of man is peculiarly called spirit in so much that spirite is verye often taken in the holy scripture for the resonable soule of man For in the Gospell thou doest read Iesus when hee had bowed downe his head gaue vp the ghost or the spirite And thou doest read of the holy martyre Stephan They stoned Stephan calling on and saying Lord Iesu receiue my spirite For Solomon said before The dust shal be turned againe vnto earth from whence it came the spirite shall returne vnto GOD who gaue it And sometimes spirite signifyeth the affection and motion readinesse and prouocation of the minde For Solomon sayeth A man that refraineth not his appetite or spirite is like a cittie whiche is broken downe Thou mayest oftentimes finde in the Scriptures the spirite of pride anger luste or enuie taken for a proud angrie lustfull or enuious affection Also in Luke the 13. the verie sore disease or force of sickenesse is called the spirite of infirmitie The spirite also signifieth those spirituall motions which the holie Ghost stirreth vp in the heartes of the Saincts yea and the verie gifts powred into the hearts of men by the spirite Whiche in euery place in Paule is to be séene Else-where spirite is opposed against the letter the bodie the figure the type or shadowe and is vsed for a more highe or mysticall meaning and for the very pithe of the thing as when Paule sayeth The circumcision of the heart is the circumcision which consisteth in the spirite not in the letter And againe The lord hath made vs able ministers of the new testament not of the letter but of the spirite For the letter killeth but the spirite giueth life Therefore thou mayst finde spirite to be taken for inspiration reuelation and doctrine For Iohn sayeth Beleeue not euerie spirite but proue the spirites whether they bee of God or not And againe Quench not the spirite despise not prophecies Last of all God is called that vnmeasurable and vnspeakeable power of the spirite God sayeth our Lord is a spirite they that worship him must worship him in spirite and in trueth By this meanes the word spirite is common to al the persons of the reuerend Trinitie howbeit it is peculiarlie applied to the third person in Trinitie of whom we make this sermon And albeit the holie Ghoste forsomuch as hee is God can be compassed within no limits for by
Cap. 33. sayeth When he had called the comforter the spirite of trueth that is to say his spirite for he is the trueth he addeth that he procéedeth from the father For as hee is the spirite of the sonne naturally in his abiding and through him procéeding so also surely is hée the spirite of the father But vnto whome the spirite is common surely they cannot by any meanes bee disseuered in substance Againe S. Augustine in his fiftéenth booke De Trinitate Cap. 26. sayeth Who may vnderstand by this that the sonne sayeth as the father hathe life in himselfe that he gaue life vnto the sonne as béeing then without life but that hee so begatt him without time that the life whiche the father gaue to the sonne in begetting him is coeternall with the life of the father which gaue it him Let him vnderstand as the father hath power in himselfe that the holy Ghoste mighte procéede from him so hath he giuen to the sonne that the same holy Ghoste maye procéede from him and both without beginning and so it is said that the holie Ghoste procéedeth from the father that that which procéedeth from the sonne might be vnderstoode to be of the father and the sonne For if the sonne haue ought he hath it of the father surely hee hath it of the father that the holy Ghoste procéedeth from him Thus farre hée By all this wée gather that the holy Ghost procéedeth as well from the father as from the sonne Nowe as concerning the manner of procéeding wée saye that the procéeding of the holie Ghoste is two-fouldor of two sortes temporall and eternall Temporall procéeding is that whereby the holie Ghoste procéedeth to sanctifie men The eternall procéeding is that whereby from euerlasting he procéedeth from god The spirite procéedeth from both partes from both of them as well from the father as the sonne Neither doeth hée procéede from the father into the sonne seuerally and from the sonne into creatures For I say the nature and substaunce of the father and the sonne is one and the self same inseparable and coeuerlasting too Temporall procéeding commonly is called a sending and gifte For the holie Ghoste is sent two manner of wayes vnto men visiblie that is to say vnder some visible fourme as of a Doue of fierie tongues as hée is read in the Gospell and in the Acts of the Apostles to haue béene giuen to Christe and the Apostles inuisibly hée is daily and as it were euerie moment giuen to the faithfull the spirite of Christe wateringe vs with his grace and giuing faith hope and charitie vnto vs. Moreouer the eternall procéeding of the holie Ghoste whereby hée procéedeth out of the substaunce of the father and the sonne is vnspeakeable as the begetting of the sonne by the father Wherevppon it is not said in the Gospel hath procéeded or shall procéede but Proceedeth for so the Lord declareth his eternitie of procéeding and that the substaunce of the father and of the sonne and of the holie Ghoste is coeternall and vnseparable and nothinge at all differing Sainct Augustine in his fiftéenthe booke De Trinitate and 26. Chapiter sayeth Hee that is able to vnderstand the beegetting of the sonne by the father without time let him also vnderstand the proceeding of the holie Ghost from them both without time And if anye aske this question Since the holie Ghoste proceedeth from the substance of the father and the sonne howe commeth it to passe that hee is not called the sonne I aunsweare that the Scripture calleth the second person the sonne and testifyeth that hée is the onely begotten of the father and that the same no where maketh any mention that the holie Ghoste is begotten or that hée is called the sonne Neither haue the auncient fathers made any other aunswere to this question And I like the similitude whiche whâ—ere expressed If one streame should flowe from two springs it might wel bee saide to flowe from them both yet it could be said to be the sonne of neither of them Herevnto I shall not séeme vnfruitfully nor beside the purpose to add the disputations of Didymus concerning sending least any should vnderstand that peruersly and according to the flesh whiche is spiritually to be interpreted by faith The holy Ghost the comforter is sent of the sonne sayeth he not according to the ministerie of Angels or Prophets or Apostles but as it becommeth the spirite of God to bee sent of the wisedome and trueth of God hauing an vnseparable nature with the selfe same wisedome and trueth For the sonn being sent of the father abiding in the father and hauing the father in himselfe is not separated nor sundered from the father And the spirite of trueth also being sent of the sonne after the manner aforesaid procéedeth from the father not from elsewhere remouing vnto other thinges For this is impossible and blasphemous likewise For if this spirite of trueth bee limitted within a certaine space according to the natures of bodies leauing one place he goeth to another but euen as the father not consisting in place is farre aboue and beyond the nature of all bodies so also the spirite of trueth is not limitted within space of place séeing he is bodilesse and as I may more truly say excelling all and euerie reasonable creature Béecause therefore it is impossible and wicked to beléeue these thinges which I haue said in bodily creatures we must vnderstand that so the holy Ghost went out and came from the father as oure Sauiour doeth beare witnesse that he himselfe went out and came from the father saying I went out and came from God. And as we separate places and chaunginges of places from bodilesse things so also we do separate these speaches inwardly I meane outwardly from the nature of things intellectuall For these two woordes perteine to bodies that may bee touched haue biganes Therefore wee must beléeue the vnspeakeable woord whiche faith onely and alone maketh knowen vnto vs that our Sauiour is said to come out from GOD and the spirite of trueth to procéede from the father c. Other questions both scrupulous and very many I passe ouer vntouched in these things I require a mind religious and not a curious a faithfull minde and not a subtile Now there is but one holy Ghost béecause hee is alwayes one and the selfe same god It is the same spirite therefore whiche spake vnto the Patriarches prophets and Apostles and whiche at this day speaketh to vs in the Church For therefore the counsel of Constantinople is thus read to haue confessed their faith I beleeue in the holy Ghost the Lord. And anon after Who spake by the prophets And I beleeue one Catholique and Apostolique Church These sayings are taken out of the holy Scripture For S. Peter testifieth in expresse words that the spirite of Christe was in the Prophetes and there was none other spirite in the Apostles than the spirite of
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 vnderstādings he is called by mny names of good graces bycause he doth not indue his partakers with his cōmunion 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 cōprising 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 appellatiōs 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 sanctiūe 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 cōforter 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 whō 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
holy Ghost had y comforter present in their mindes went reioycing from the presence of the counsel bicause they were counted worthy to suffer reproch for the name of Christe So we read in the Ecclesiasticall historie that the martyrs of Christ being full of the holy Ghost euen in extreme torments and moste bitter deaths were most patient and sange prayses and gaue thanks vnto GOD. Furthermore we haue heard that the holy Ghoste is called of the Lorde the spirite of trueth For in an other place also hee beautifieth him with that name for he saith When the cōforter shall come whome I will send vnto you from the father euen the spirite of trueth which proceedeth from the father hee shall beare witnesse of me And he is called the spirite of trueth bycause there is an other hypocriticall spirite an erronious and lying spirite in the mouth of all false Prophetes This our spirite worketh in his worshippers sinceritie gentlenesse of mynde and integritie Those he teacheth all trueth For our Lorde elsewhere in the gospel sayth That comforter whiche is the holy Ghoste whome the father will send in my name he shall teache you all things and bring all thinges to your remembraunce what so euer I haue sayde vnto you Therefore the spirite of trueth hath taught the Apostles all trueth that is to be beléeued and all godlinesse and they haue deliuered the same fully to the Church For the holie Ghost driueth away all errours destroyeth all heresies confoundeth all Idolatrie and vngodlinesse and poureth true faith into our heartes and establisheth true religiō in the Church The Actes of the Apostles affoorde vs verie many of examples By this spirite of God the Apostles foretolde things to come shadowing out amōg other things Antichrist and the corruption of this oure last age and admonishing the Church least the elect shoulde be intangled in errours and blasphemous wickednesses Now he is called the spirit of promise for that he was promised of god by the Prophetes through Christ to the Fathers to the apostles and to al that beleue the apostles doctrine and was at length also through the same Christe fully giuen and perfourmed This worde putteth the godly in mynde that they shoulde not ascribe the hauing of this so great and healthfull a gift to their merites but to the méere grace of god And the holie Ghoste is graunted yea giuen vnto vs by the promise of god Wherevpon it followeth that all the giftes of God are fréely giuen which thing the Apostle Paule principally proueth and earnestly beateth into our heades in his epistles specially to the Romanes and the Galathians In Luke the Lord sayth If I with the finger of God cast out diuels no doubt the kingdome of God is come vpon you Saint Matthewe rehearsing the same wordes sayth If I by the spirite of God cast out diuels thē is the kingdome of God come vpon you Therefore the holie Ghost is called the finger of god to wit the might and power of god Men of occupations worke with their fingers God worketh his workes by his diuine power I meane by his spirite whose power is so greate that euen his little finger giue me leaue so to speake surpasseth all the power and strength in the worlde That appeared in those Sorcerers of Egypt Didymus rehearseth a parable touching the vnitie of the diuine substaunce and admonisheth diligently and conueniently that we should not for corporall things forge and feigne vnto our selues a corporall meaning of spirituall things For he sayth But beware lest thou being cast downe vnto base things doest imagine in thy mynd diuersities of corporall actions and begin to forge to thy selfe magnitudes and inequalities and other members of the body greater and lesser saying that the finger from the hand and the hand from him whose hand it is doth differ by many inequalities bycause the scripture doth now speak of bodylesse thinges purposing to shewe the vnitie onely and not the measure of substance also For as the hand is not diuided from the body by the whiche it worketh and bringeth all things to an end and is in him whose hand it is so also the finger is not separated frō the hand whose finger it is Therefore away with inequalities and mesurings when thou thinkest of God and vnderstande the vnitie of the finger of the hande and of the whole substaunce by which finger the lawe was written in tables of stone Thus farre he Now the holie Ghost is read as wel in the writings of the Prophets as also of the apostles to be shadowed out by water and a liuely or continuall running founteine I will poure out sayth the Lord by Esaie waters vppon the thirstie and riuers vpon the dry ground And anon by interpretation he addeth I will poure my spirite vpon thy seede and my blessing vpon thy stocke And in the Gospell the Lord sayth If any mā thirst let him come vnto mee and drinke Hee that beleeueth in me as sayth the scripture out of his bellye shall flowe riuers of water of life To which in way of exposition the holie Euangeliste addeth But this he spake of the spirite whiche they that beleeue in him should receiue Surely water maketh barren groundes fruitfull cleanseth things defiled giueth drinke to them that be thirstie and cooleth them that are in a heate so the grace of the holy spirit maketh barren myndes fruitfull to bring foorth fruite to the liuing god By the selfe same grace our harts are cleansed from all vncleannesse the same quencheth the thirst of the soule and comforteth it when it is afflicted and fulfilleth all the desires thereof Fire is simple and pure and some bodies it consumeth and othersome it purgeth making them more fine and cleane It warmeth also and hath many profitable and necessarie operations in man Therefore the holy Ghoste is rightly shadowed out vnto vs by fire For he is pure and simple he consumeth the vngodly cleanseth the faythfull from the filthinesse of sinnes and maketh them to burne with the loue of God and their neighbour setting them on fire doubt lesse with the fire of his loue When he was giuen to the Apostles in the day of Pentecoste there was heard a sound as it had bene with the force of a mightie winde comming by which thing was signified that the doctrine of godlinesse shoulde be spread throughout the whole worlde by the power of GOD and wonderfull successe maugre the might of the whole world setting shoulder against the same all in vaine For the wind no man staying it bloweth through the whole world pearceth all places and no mā can keepe it out it hath also wonderfull effectes in bodies to chaunge thē And the holie Ghost pearceth al thinges softneth mens hearts and of froward stubborne and rebellious he maketh most lowly modest and obedient men Fierie toungs appeare vpon the heades of the Apostles and disciples indued
fully drawne out of the onely founteine of the holy ghost Paule the apostle in his epistle to the Romans describing the wonderfull force of the holie Ghost working in vs being new borne sayth They that are in the fleshe can not please god But ye are not in the flesh but in the spirite if so bee the spirite of God dwell in you If any man haue not the spirite of Christe the same is none of his And if Christe bee in you the body is deade bycause of sinne but the spirite is life for righteousnesse sake But if the spirite of him that raysed vp Iesus from the deade dwell in you euen hee that raysed vp Christe from the deade shall also quicken your mortall bodyes bycause that his spirit dwelleth in you The same Apostle in his Epistle to the Corinthians teacheth that by the reuelation of the holie Ghoste the mysterie of the kingdome of God is verie manifestly opened vnto vs God sayth he hath reuealed them vnto vs by his spirite For the spirite searcheth all thinges yea the deepe things of god For what man knoweth the things of man saue the spirite of man which is in him Euen so the things of God knoweth no man but the spirit of god And we haue not receiued the spirite of the world but the spirite which is of God that we might knowe the thinges which are giuen to vs of Christe Hetherto perteyne these woordes of oure Lorde and Sauiour out of the holie Gospell I tell you the trueth it is expedient for you that I go away For if I go not away that comforter will not come vnto you but if I depart I will sende him vnto you And when he is come he will rebuke the world of sinne and of righteousnesse and of iudgement Of sinne bicause they beleeue not on him Of righteousnesse bicause I goe to the Father and ye see me no more Of iudgement bycause the prince of this world is iudged already And it is euident that in all these clauses the whole summe of religion is conteyned whiche the holy Ghoste most plentifully hath deliuered vnto the Churche Which we also touched in the exposition of the names of the holy Ghost It followeth in the Gospell I haue yet many thinges to say vnto you but ye can not beare them away now Howbeit wheÌ„ he is come which is the spirite of trueth he will leade you into all truth He shal not speake of him selfe but whatsoeuer he shall heare that shall he speake hee will shewe you thinges to come And since it is certeine that the holie Ghoste is come it is euident that he led the Apostles into all trueth in so muche that what so euer agréeth not with their writings is worthily suspected of a lye Otherwise I doubt not but he at this day speaketh in the Church by those which are his but it is without controuersie that the holy Ghoste doth not gainesay him selfe And that things to come were reuealed to the Apostles by the spirite we haue touched in the exposition of the names of the holy ghost Neither is it doubtful but at this day he reuealeth many thinges to the Saintes in the Church euen those things which perteine to the preseruation of the Gospell of Christ and the Saintes Againe we reade in the Epistle of Paul to the Corinthians The manifestation sayth he of the spirite is giuen to euery man to profite withall for to one is giuen by the spirite the woorde of wisedome to an other the woorde of knowledge by the same spirite to an other is giuen faith by the same spirite to an other the giftes of healing by the same spirite to an other power to do miracles to an other prophecie to an other discerning of spirites to an other diuers kindes of toungs to an other the interpretation of toungs But all these worketh that one and the selfe same spirite diuiding to euery man seuerally euen as he will. All these things are manifest neyther néede they any further exposition These are greate and euident giftes of the holie spirite vnto which also if we add those words which the same Apostle hath set down concerning the same spirite of God we will make an end The fruite of the spirite sayth he is loue ioy peace long suffering gentlenesse goodnes faith meeknesse temperaunce These I say and all other vertues the holie Ghost which worketh all good things in all men graffeth planteth preserueth defendeth and bringeth vnto ful ripenesse in the minds of the faithfull To all these we wil nowe adde in steade of a conclusion the most notable treatise of Tertullian touching the holie Ghoste The same is this Bycause the Lord was departing into heauen he did necessarily giue to his disciples a comforter least he shoulde leaue them in a manner orphanes which was not conuenient and forsake them without a certeine aduocate and tutour For it is he that strengthened their myndes and vnderstaÌ„dings which distinguished the sacraments of the gospel which was in them the giuer of light in heauenly things by whom doing stâ—eâ—gtheâ—ed and established thâ—y neythâ—â—â—earâ—d imprisonments nor chaines for the name of the Lorde but â—athâ—r set at nought the very powers and tormeÌ„ts of this world being nowe armed and emboldened through him hauing in them the giftes which this selfe same spirite doth distribute and direct as it were certeine ornamentes to the Church which is the spouse of Christ For it is he that appointeth prophets in the church instructeth the teachers guideth toungs worketh myracles and giueth health bringeth to passe wonderfull workes sheweth the discerning of spirites establisheth gouernements indueth with counsell ministreth and ordereth and disposeth all other spirituall giftes and therefore maketh the Church of God on all sides and in all things perfect and absolute It is he whiche in the likenesse of a Doue after the Lorde was baptised descended and remayued vpoÌ„ him dwelling only in Christ fully and wholy not maymed or minished in any measure or portion but plentifully receiued into him with his whole aboundance that others might obteine from him a certeine distribution of giftes the founteine of the fulnesse of the holie Ghost wholy remayning in Christe that from him might be deriued veynes of gifts and myracles the holy Ghoste moste aboundantly dwelling in Christ For Isaie prophecying the same sayde And the spirite of wisedome and vnderstanding the spirite of counsel strength the spirite of knowledge and godlinesse resteth vppon him And the spirite of the feare of the Lord filled him The like and selfe-same saying he hath also in an other place in the person of the Lorde him self◠〈…〉 to â—reâ—che thâ— Gospell to the poore hath he sent me Likewise Dauid Wherfore thy God hath annoynted thee with the oyle of gladnesse aboue thy fellowes Of this spirite the Apostle Paule speaketh For he that hath not the spirite of Christe the same is none of his
And where the spirite of the Lord is there is libertie This is he which by water woorketh the second byrth or regeneration being a certeine seede of heauenly generation and he that consecrateth the heauenly natiuitie being a pledge of the promised inheritance and as it were a certein hand writing of euerlasting saluation who maketh vs the temple of God and bringeth to passe that wee be his dwelling house who perfourmeth the office of an Aduocate maketh intercessioÌ„ for vs in the hearing of God with sighes that can not be vttered And pouring foorth his gifts of defence is giuen to be a dweller in our hearts and a worker of holinesse who exercising that in vs bringeth oure bodies vnto euerlastingnesse and vnto the resurrection of immortalitie while hee accustometh them to bee partakers in him of his heauenly power and to bee coupled with the heauenly eternitie of the holy Ghost For our bodies are trayned vp in him by him to proceede to immortalitie whilest they learne to behaue them selues moderately according to his ordinaunces For it is he that lusteth contrarie to the flesh bycause the fleshe fighteth against him It is he which bridleth insatiable lustes which tameth immoderate coÌ„cupiscences which quencheth vnlawful desires which vaÌ„quisheth flaming affections whiche abhorreth drâ—nkennesse whiche banisheth 〈◊〉 which abandoneth 〈◊〉 bâ—nkettings which knitteth the knot of loue and charitie which subdueth the affections driueth awaye sectes sheweth the rule of truth conuinceth heretiques casteth out the wicked is a dâ—fence to the gospell Of him the apostle also saith For we haue not receiued the spirite of the world but the spirit which is of god Of this spirit he triumpheth saith And I thinke verily that I haue the spirite of god Of him he saith And the spirite of the prophets is subiect to the prophetes Of him he saith againe Nowe the spirit speaketh euidently that in the latter times some shal depart froÌ„ the faith giuing hede vnto spirits of error and doctrines of diuels which speake false in hypocrisie hauing their conscience scared with an hote yron No man beeing guided by this spirit calleth Iesus execrable no man denyeth that Christe is the sonne of God or forsaketh god the Creator no man vttereth any of his own words against the scriptures neither doth any maÌ„ establish other wicked decrees no man coÌ„mandeth contrarie lawes Whosoeuer blasphemeth against this spirite shall neuer haue forgiunes neither in this world nor in the world to come It is he that in the Apostles beareth witnesse to Christ that sheweth constant faith of religioÌ„ in martirs that planteth maruelous continencie of assured loue in virgines that kepeth the lawes of the Lords doctrine vncorrupted and vndefiled in others that confoundeth heretikes reformeth the froward reproueth the vnfaithful reuealeth dissemblers and punisheth the wicked and preserueth the church chaste and vnstained in purenesse of perpetuall virginitie and holinesse of trueth Thus farre Tertul. Thus farre not without trembling we haue intreted of the moste holie mysterie of the reuerend Trinitie the father the sonne and the holie ghoste which we haue learned out of the scriptures and here nowe we will stay humbly worshipping this vnitie in trinitie and trinitie in vnitie And let vs kéepe in mind and acknowledge this distinction or diuision most manifestly declared in the scriptures and the vnitie also coÌ„mended vnto vs with excéeding great diligence For in the scripture the beginning of doing and the flowing founteine and welspring of al things is attributed to the father wisedome counsel the verie dispensatioÌ„ in doing things is ascribed to the sonne y force effectual power of working is assigned to the holy ghost Howbeit let vs take heede least through the distinction we separate the vnitie of the substaunce of god For there is but one God in whome those properties are It is but one fire thoughe there be thrée things séene in it light brightnesse and heate For these rise together and cease all at once The light goeth not before the brightnes 〈◊〉 that the 〈◊〉 before the heate And though onâ— thing â—e â—â—â—â—â—buted to â—he light an other thing to the brightnesse and a third thing to the heate yet they worke vnseparably Therefore when we reade that God created the worlde we vnderstande that the father from whome are all things by the sonne by whom are all thinges in the holy ghoste in whome are all thinges created the worlds And when we read that the sonne became flesh suffered died and rose againe for our saluation we beleue that the father and the holy ghost though they were not partakers of his incarnation and passion yet notwithstanding that they wrought that our saluation by the sonne whom we beléeue neuer to haue bene separated from them And when sinnes are said to be forgiuen in the holy ghoste we beléeue that this benefite and all other benefites of our blessednesse are vnseparably giuen and bestowed vpon vs from one onely true liuing and euerlasting God who is the father the sonne and the holie ghoste To whome be peayse and thankesgiuing for euer and euer Amen Of good and euill spirites that is of the holie Angels of God and of diuels or euill spirits and of their operations The ninth Sermon NExt vnto this sermon of the holie Ghost I will adde a treatise of good and euill spirites that is of the holie Angels of god and of diuels or wicked spirites and of their operations Of whome since the holy scripture deliuereth vs an assured doctrine and in all pointes profitable it séemeth that we ought not lightly to regard it but with as much faith and diligence as we can to bring it vnto light It were a foule fault in him that studieth after godlinesse to be ignorant of the dispositions of good and euill angels of whome so often mention is made in the holy scriptures yea it were a thing most dangerous not to know what maner of creatures the diuels are which vnder that 〈…〉 spoyle vs â–ª But firâ—â— we will speake of holy angels and then 〈…〉 The worde Angel some sâ—y to â—e a name of office not of 〈…〉 common to the 〈◊〉 and Gréeks of whome it is borrowed and it signifieth an embassadour or legate and therefore it hath a larger signification For the preachers of the truth are called Angels as in Malachie and in the Apostle Paule For they are the embassadours or messingers of the Lord of hoastes S. Peter also calleth euill spirites Angels as Paule also doth saying that the faithful shal one day iudge the Angels and that the Angel or messinger of Sathan was sent vnto him howbeit the scripture peculiarly calleth Angels the blessed spirites of God Ministers and messingers and heauenly armies But the Saduceis denied that there be angels For Luke in the Actes of the Apostles sayth The Saduceis say that there is no resurrection neyther Angel nor spirite but the
receiued againe by faithfull repentaunce into the same grace from whence they fel. But to our purpose Baptisme the seale of the righteousnesse of faithe is not sett to parchmente or to the writing of the Gospell but it is applyed to the very bodyes of the Children of God and is as it were marked and imprinted in them For wée are whoâ—â—e dipped with our bodies or wholie sprinckled with the water of Baptisme which truely is a visible sealing confirming that the true God is our God which sanctifieth and purifieth and that purification and euery good gifte of God is due vnto vs as the heyres of god And to the setting foorth of this matter pertayneth that euidente place of Paule which in the Epistle to the Galathians is thus read For yee are all the children of God by faith in Christ Iesus For all ye that are baptised haue put on Christe And so foorth The supper of the Lorde hath the like reason whiche also is a seale of the righteousnesse of faith For the sonne of God dyed hee by his death redéemed the beléeuers also his body and bloud is our meat and drinck vnto eternall life And truely this singular and excellent priuiledge giuen vnto the faithfull is declared and sett downe in writing by the Apostles â–ª but it is consecrated and sealed of the Lorde him selfe by the Sacramente of his bodye and bloude whereby he sealeth vs an assuraunce that we are iustified by faith in the death of Christ and that all the good giftes of Christe are communicated vnto vs and that wee are fedd and strengthened by Christe Moreouer that the sealing might be the more liuely he setteth not the seale to written parchmente but it is brought and also giuen to be eaten of our bodyes that we might haue a witnesse within our selues that Christe with all his giftes is wholy ours if wee perseuere in faith For the Lorde him selfe in the Gospell saith He that eateth me shall liue by the meanes of mee But hee eateth whiche beléeueth For in the same place the Lord saithe I am the bread of life He that commeth to mee shall not hunger and hee that beleeueth in me shall neuer thirst Héereby we gather the summe of the whole matter that the Sacramentes doe seale vpp the promises of God and the gospel and that therefore so often mention is made in the Churche of euidences or letters patents or charters and seales of the preaching of the gospell and the promises of God that the whole mysterie of our saluation is renued and continued as oft as those actions instituted of God I meane Sacramentes are celebrated in the Church Hetherto I think doeth that belong whiche the faithfull minister of Christe Zuinglius vppon the SacrameÌ„ts hath deliuered in these wordes Sacramentes beare witnesse of a thing that hath bene done For al lawes customes and ordinaunces doe shew their authours and beginnings Therefore Baptisme since it setteth foorth in signification the death and resurrection of Christe it must needs bee that those thinges were done indeede These wordes are to be found In Expositione sidei ad regem ChristianuÌ„ The same Zuinglius Ad principes Germaniae contra Eggium saith When that noble man taking his iourney in to a farre countrie distributing bread and wine did farre more liuelie and peculiarly giue him selfe vnto vs when he saide This is my body than if he had said This is a token or signe of my bodide although hee tooke away his naturall bodie and carried it into Heauen Yet neuerthelesse by these wordes in that apperteyneth to faith and grace hee giueth him selfe wholy as if hee had saide Now I goe to dye for you and after a while will wholie departe from hence But I wil not haue you doubt of my loue and care to you warde How much soeuer I am I am altogether yours In witnesse whereof I commend vnto you a signe of this my betraying and testament to the intente you might maintaine the memorie of me and of my benefites that when ye see this bread and this cupp ministred vnto you in the supper of my remembraunce ye may be no otherwise mindfull of me that is that I deliuered vp my self for you than if you should see mee with your eyes face to face as ye now se me bothe to eate with you and by and by shall see me to be led from you to dye for you Hetherto I haue recited Zuinglius his words and anon I wil rehearse other wordes of his againe not that I stay my selfe vppon them or vppon any testimonyes of man but that it may be made manifest that this man did not as some haue falsely thought contemne the sacramentes In the meane while we acknowledge these testimonies of the holie Scripture And God it is which stablisheth vs with you in christ hath annointed vs whiche hath also sealed vs and hath giuen the earnest of the spirite in our harts 2. Cor. 1. And also After ye beleeued ye were sealed with the holie spirite of promise whiche is the earnest of our inheritaunce vnto the redemption of the purchased possession vnto the praise of his glorie Ephesi 1. verse 13. And againe Greeue not the holie spirit of GOD by whome ye are sealed vnto the day of redemption Ephe. 4. Wee acknowledge the trueth of God to be sufficiently sound true and certeine of it selfe neither can wee from else-where haue a better confirmation than out of it For if our minde be not confirmed one euerye side it wauereth God therefore frameth him self according to our weaknesse and by his Sacraments as muche as may bee doeth as it were vpholde vs yet so that we referre all the benefite of our confirmation to the spirite it selfe and to his operation rather than to the element Wherfore as we attribute Confirmation to doctrine and to teachers euen so doe wee Sealing to the Sacramentes We read in the Actes of the Apostles Chapter 14 and 18. The Apostles returned and strengthened the Disciples soules againe and exhorted them to continue in the faithe Againe in the firste to the Thesâ—a 3. Wee haue sent saith Paule Timotheus our Brother and minister of GOD to confirme or stablish you and to comforte you concerninge your faithe Neuerthelesse vnlesse the inwarde force of the spirite doe drawe and quicken the hartes of the hearers the outwarde persuasion of the teacher though it bee neuer so forceable veheÌ„ment shall nothing auayle but if the holie spirit do shew foorth his might and worke with the worde of the Preacher the soules of the hearers are moste mightilie strengthened And so it standeth with the mysterie of the Sacramente For if the inwarde anuoynting and fealing of the holy Ghost be wanting the outwarde action will be counted but a toy to the vnbeléeuers neither worketh the sealing of the Sacramentes any thing at all but when faith the gifte of the holie Ghost goeth before the sealing of the Sacramentes is very strong
laide not a side his true and very body 2. Cor. 5. Philip. 3. Christ â—ath a reasoâ—able soule Matth. â—0 Matth. 26. Iohn 12. Luke 22. Luke 9. The hereticall error and the sounde truethe touchinge the mysterie of Christes â—ncarnation * Aprouer biall kind of speache whereby is meante that in avoyding a lesse error he fall into a greater Of the vnitinge of Chrste his Godhead and manhood Iohn 1. â— Tim. 3. Heb. 2. Heb. 2. Christ reteineth both natures vnmeddled or vnconfounded to gether 〈◊〉 7. â—sai 9. 〈◊〉 5. Matth. 22 Psal. 110. Luke 1. Iohn 14. Marke 14. Matth. 28. Rom. 1. The Natures in Christ are not mingled or coÌ„founded Christe in one persoÌ„ remaineth vndiuided 1. Cor. 2. Actes 20. Of communicatinge of â—â—opeâ—ties Iohn 3. Heb. 2. Iohn 6. Iohn 20. The person of Christ is not diuided Matth. 8. Marke 16. Actes 1. Actes 8. Christ is king of al. Gene. 3. Luke 11. Colos 1. 2. Pet. 2. Matth. 21. Christ is a monarche Psal. 2. Psal. 110. Esai 49. Isai 16. Ierem. 23 Of the kingdome of God. Mich. 4. Rom. 24. Matth. 25. Luke 23. The kingâ—ome of God which 〈◊〉 one iâ—â—wo waiâ— â–ª â—â—nfidereâ— Gods kingdome of grace in â—arth Pro. 24. 1. Sam. 7. Howe Canst reigâ—etâ— on 〈◊〉 in â—is kingâ—ome â—poc 1. The spiritual kingdome of God. Iohn 18. The â—ounds of Christes kingdome â—n earth The seate of our King Christe 〈◊〉 1. Ephe. 5. Gods kingdome of glorie in heauen Apoc. 21. 22. The kingdome of Christe is in euerlastinge kingdome Matth. 16 Matth. 24 Dan. 7. Matth. 6. The kingdome of the world what maÌ„ner of one it is Iohn 12. 2. Cor. 4. 1. Iohn 3. Christ Ieâ—us the â—â—gh pries â–ª Psal 110. Heb. 6. Hebr. 7. Gen. 14. Hebr. 5. Psal. â— Christ is aÌ„noynted Psal. 45. Esai 61. Howe Christ our priest doth the offices of a priest Christ the teacher of the church Christ maketh intercession Christ blesseth Christ sacrificeth Christ sanâ—â—ifieth Iohn 7. Iohn 17. Of Christs priesthood Heb. 8. Heb. 13. 1. Iohn 2. Esai 4 4. Hebâ— 5. Iohn 16. Heb. 9. Heb. 10. Apoc. 1. 1. Pet. 2. Of the name of a Christian Christians are kinge and priests Christians are kinge Rom. 6. I. Iohn 5. Christians are priests Heb. 3. Heb. 13. The name of a Christian moste auncient There are but fewe Christians Esa. 66. Matth. 7. A gainste false Christians The conclusion The word Spirit is â—â—pounded Spirit is â—ayer or 〈◊〉 Iohn 3. 1. Cor. 14. Spirit signifieth an Angel. Psal. 104. Hebr. 1. Spirit signifieth life Psal. 145. 104. Gene. 6. Spirit signifieth the soule of man. Luke 23. Iohn 19. Actes 7. Eccle. 12. Spirit signifieth affection of minde Spirit signifieth spiritual motions Rom. 2. 2. Cor. 3. Spirit â—ignifieth reuelation 1. Iohn 4. Iohn 4. What the holy ghosâ— is That the â—olyghost 〈◊〉 verie God. 1. Cor. 13. 1. Cor. 12. Matth. 28. ob 25. Luke 1. 2. Pet. 1. Actes 5. 1. Cor. 3. 1. Cor. 6 1. Cor. 12. The holy ghost is neither minister â—or instrument The holie ghost is a substance not an accident Rom. 8. Gal. 5. Of the proceeding of the holie ghoste The holie ghost procedeth froÌ„ the father and the sonne Gal. 4. Matth. 10. Iohn 15. Iohn 14. Iohn 15. Iohn 5. The proceeding of the holie ghost is two-fouldor of twoe sortes Temporal proceding Eternall proceding Looke in the. 3. Sermon of this decade about the beginning 1 Pet. 1. 2. Cor. 4. â—ncreasinges of the spirite 4. Reg. 2. Iohn â— Matth. 13. 1. Sam. 16. Psal. 51. Of the effect and power of the holie ghost The holie ghost The holie ghost is the Spirite of God aâ—d of the sonne 1. Cor. 3. Rom. 8. The holâ—e ghost is the comforter Iohn 14. The holiâ— ghoste is a comforter giueth ioye and gladnesse The holie ghost is the Spirite of trueth Iohn 16. Iohn 14. The Spirit of promise Gal. 3. The holie ghost the singer of god Luke 11. Exod. 8. Looke in the. 3. Sermon of this decad what things are spoken against the heretiques called the Anthropomorphites The spirit is called water and a liuely founteine Esai 44. Iohn 7. The holie ghost is fire The holie ghost a mightie winde The holie ghost a fiâ—ie tongue The holie ghost a loue Matth. 3. â—sai 53. â—ohn â— Actes 8. â—api 7. The holie ghost oyle and aÌ„noyning 1. Iohn 2. Iere. 31. Hebr. 8. 2. Cor. 1. The holy ghost is the earnest of our inheritance Ephe. 1. 1. Iohn 4. 1. Iohn 3. The holie ghost loue or charity Rom. 5. The operations of the holie ghost Isai 1â— Wisdome VnderstaÌ„ding Counsell Strength Knowledg Feare Rom. 8. The spirit doth morâ—fie and quicken The spirit â—r holie ghost reuealeth â—he mysteries of the â—ingdome of God. 1. Cor. 2. Iohn 16. The spirite foresheweth thinges to come Actes 11. The diuers giftes of the holy ghost Gal. 5. Tertullians notatable treatise of the holy ghost Isai 11. Isai 6â— Psal. 54. Rom. 8. â— Cor. 3. Rom. 8. 1. Cor. 7. 1. Cor. 14. 1. Tim. 4. 1. Cor. 12. Mark. 3. A summe of the vnitie and Trinitie of God. Aâ— angel â—al 2 3. 1. Cor. 11. â— Pet. 2. 1. Cor. 6. â— Cor. 12. That there are angels Actes 23. Matth. 22. A. Steuchus in his 6. and. 8. booke de perenni philosophia What Angels are That Angels are created Heb 1. Coloss 1. When Angels were created Angels are Substances Heb. 1. Matth. 22. Hebr. 2. What maÌ„ner of Substances angels are Psal. 104 â–ª Bodily SubstaÌ„ces What bodies are taken of Angels Angels are incorruptible Matth. 22. 1. Cor. 15. Luke 20. Angels are moste free swifte and speedie Actes 5. Actes 1â— Iohn 5. Luk. 23. 16. Dan. 9. The strength of Angels Dan. 10. The knowledge of Angels Of the multitude and order of Angels Dan. 7. Matth. 26 Hebr. 12. The exposition of names giuen to Angels Angels Archangels 1. Thes 4. Thrones or Seates Psal. 18. Lordships Principalities Powers Cherubim Seraphim God vseth the ministerie of Angels Psal. 103. Exod. 19. Dâ—uâ— 5. Actes 10. Luke 15. Zacha â–ª 1. What the ministeries of angels are Esai â— Ezech. 3. Luke 2. 1. Pet. 1. Matth. 13. Luke 1. Matth. 2. Luke 22. Gen. 16. Actes 17. Exod. 12. Actes 12. 4. Reg. 19. 2. Reg. 24. 2. thess. 1. Apoc. 16. Psal. 34. Psal. 91. Matth. 18. Gen. 32. 4. Reg. 6. * Seruants Gene. 24. Exod. 34. 〈◊〉 10. â—an 4. We muste â—ot attribute too much vnto Angels Sainctes wil not be worshipped of vs. Actes 7. Gen. 16. Actes 27. Apoc. 22. The worâ—hippinge â—f Angels greatly coÌ„demned Marke what he thinketh of the temple builte to S. Michael in Mount Garganuâ— Of euill spirites That there are diuels What the diuel is That the diuel is a creature The diuel was not created euil Of the fall of Angels from heauen Iob. 4. 2. Pet. 2. Iohn â— Isai 14. Ezech. 2â— The diuel is euerlastingly coÌ„demned Maâ—th 25. Mark 9. Iohn 5. Daâ— â—2 Apoc. 20. Diuels are spirits and
neuer so sound pithy and effectuall to be read in Churches They are like Physicians whiche forbid their patients all those meates which they may haue and would do them good and appoint them only suche as by no meanes they can obteine for it will not yet be that euery parish shal haue a learned able preacher resident and abyding in it And in the meane time it cannot be denied but that an Homilie or sermon penned by some excellent clerk being read plainly orderly distinctly doth much moue the hearers doth teach coÌ„firme confute coÌ„fort persuade euen as the same pronounced without the booke doth Perhaps some hearers whiche delight more to haue their eyes fed with the preachers action than their hartes aedified with his sermon are more moued with a sermon not read but to a good christian hearer whose minde is moste occupied on the matter there is smalods Better is a good sermon read than none at all But nothing say they must be read in the open congregation but the verie Canonical scriptures That rule is somwhat straite praecise Then may not either the Creed called the Apostles creed or the Nicene creed or the creed called Athanasius creed or any prayers which are not word for word coÌ„teined in the canon of the scriptures nor any coÌ„tents of chapters be read in the CoÌ„gregatioÌ„ The church CongregatioÌ„ of the Colossians were inioyned by S. Paul Col. 4. ve 16. to read amongst them the Epistle written froÌ„ Laodycea which Epistle as Caluine thinketh was not writen by Paule but by the church of Laodycea and sent to Paule and is not conâ—eined in the Canon of the scriptures The Churche of Corinth also and other churches of the godly soone after the Apostles times as appeareth out of Eusebius lib. 4. cap. 23. and the writers of the Centuries Cent. 2. cap. 10. did vse to read openly for admonition sake certeine Epistles of Clement of Dionysius Bishop of Corinth Maister Bucer in his notes vpon the communion book in King Edwardes time writeth thus It is better that where there lackes to expounde the scriptures vnto the people there should bee godly and learned Homilies read vnto them rather than they should haue no exhortation at al in the administration of the supper And a little after he saith there be two fewe Homilies and too fewe pointes of religion taught in them when therefore the Lord shal blesse this kingdome with some excellent preachers let them be coÌ„maunded to make moe Homilies of the principal pointes of religion which may be read to the people by those pastors that cannot make better themselues And that worthie martyr doctor Ridley Bishop of London speaking of the Church of England that was in the reigne of king Edward as he is reported by maister Foxe in his booke of Actes and Mo To 2. Pag. 1940. sayeth thus It had also holy and wholesome Homilies in commendation of the principall vertues which are coÌ„mended in scripture and likewise other Homilies against the most pernicious and capital vices that vse alas to reigne in this Churche of Englande So long therfore as none are read in the Church but such as are sound godly learned and fit for the capacitie of the people and whiles they are not thrust into the Churche for Canonicall Scriptures but are read as godly expositions and interpretations of the same and whiles they occupie no more time in the church than that which is vsually left and spared after the reading of the Canonical scriptures to preaching and exhortation and whiles they are vsed not to the contempt derogation or abandoning of preaching but only to supplie the want of it no good man can mislike the vse of them but such contentious persons as defie all thinges which they deuise not themselues And if it be saide there be already good Homilies and those also authorized likewise wholesome expositions of sundrie parts of scripture tâ— the same purpose I graunt there be so But store is no sore And as in meats which are most deintie if they come often to the table we care not for them so in sermons which are moste excellent if the same come often to the pulpit they oftentimes please not others are desired But to end these sermons of maister Bullingers are such as whether they be vsed priuately or read publiquely whether of ministers of the word or other Gods children certeinely there will be found in them suche light and instruction for the ignorant such sweetenesse and spiritual comfort for consciences suche heauenly delightes for soules that as perfumes the more they are chafed the better they smell and as golden mynes the deeper ye digge them the more riches they shewe so these the more diligently ye peruse them the more delightfully they will please and the deeper ye digge with daily studie in their mynes the more golden matter they will deliuer forth to the glorie of GOD to whoÌ„ only be praise for euer and euer Amen ⧠Of the foure generall Synodes or Counsels SINCE THE TIME OF THE APOSTLES MANY Counselles haue beene celebrated in sundrye Prouinces Those Counsels then were Synodes or assemblies of Bishops and holy men meeting together to consult for keeping the soundnesse of Faith the vnitie of Doctrine and the discipline and peace of the Churches Some of which sorte the Epistles of the blessed martyr Cyprian haue made vs acquainted withall The first generall or vniuersall Synode therefore is reported to haue bene called by that moste holy Emperour Constantine in the Citie of Nice the yere of our Lorde 324. against Arius and his parteners which denied the naturall Deitie of our Lorde Iesus Christ And thither came there out of all nations vnder heauen 218. Bishops and excellent learned men who wrote the Creede commonly called the Nicene Creede Hitherto the Creede of the Apostles sufficed and had bene sufficient to the church of Christe euen in the time of Constantine For all men coÌ„fesse that all the churches vsed no other Creede than that of the Apostles which we haue made mention of and expounded in the firste Decade wherewith they were content throughout the whole world But for because in the dayes of Constantine the great that wicked blasphemer Arius sprange vp corrupting the purenesse of Christian faith and peruerting the simple trueth of doctrine taught by the Apostles the Ministers of the churches were compelled of very necessitie to set themselues againste that deceiuer and in publishinge a Creede to shewe forth and declare out of the Canonical Scriptures the true and auncient confession of faith condemning those nouelties brought in of Arius For in the Creedes set forth by the other three general counsels presently folowing neither was any thinge chaunged in the doctrine of the Apostles neither was there any new thinge added which the churches of Christe had not before taken and beleeued out of the holy Scripture but the auncient truth beeing wisely made manifest by coÌ„fessions made of
Confession of true religion 366 Conscience 100 1 Commaundement 112. 113 2 Commaundement 116 3 Commaundement 126 4 Commaundement 136 5 Commaundement 144 6 Commaundement 163 7 Commaundement 222 8 Commaundement 259 9 Commaundement 318 10 Commaundement 318 Commaundementes of the Lorde their order 136 Coniurers and witches 116 Countrie natiue 145. 151 Correction 161 Cockering of children 262 Consecrating of magistrates 177 Constantine the great 181 Common in goods in the Apostles time c. 161 Common weale deuised 216 Communion 1063 Common cost or treasure 221 Continencie 237. 238. 239. 240 Consolations generall against afflictions and troubles 306 Coueâ—ing 324 Couet what it is not that we must not 325 Congregation or assembly 335 Constancie of certeine holie meÌ„ absteining from things vnclean 383 Couenant or new people all things therein are more euident than in the olde couenaunt or testament 436 Corruption of oure owne nature what and how great 499 Controuersie betweene Augustine Pelagius touching the Grace of God. 53â— Conuersion to God 562 Confession 570. 571. 572. 573. 574 600. Consecration of breade and wine 168 Counsels of what sorte they haue bene in these latter ages 600 Consultation 574 Continual successioÌ„ of bishops 828 Coniunction with Christe and the Church 1021 Consecration or blessing chaungeth not the nature of things 796 CouÌ„sel of Nice touching baptisme 1005 Counsel of Later in what yere 986 Comforte for afflicted consciences 1110 Corruption of scholes 1116 Creation of the world 5. 637 Créede of the Apostles â—5 56 Creatures cleane and vnclean 382 Curious questioning of God forbidden 605 Cyprian expoundeth the ninth Article 78 Cyprian his errour touching Babtisme 1031 D. Dagon 117 Daungerous to speake against Iupiter 170 Damage 270. 275. 396. Dauids adulterie 233 Dauid his opinion of Iustification 555 Dauid coÌ„plaineth of his forced absence from the holy assemblies 916 Descent lineall of Messias 6 Death of the crosse reprochful 64 Death of Christ fruitfull 64 Descension of Christ into hell 65 Democracie 170 Deuises of newe fangled worships are cursed of God. 185 Deliuerance by Gods goodnes 293 Denial of Gods truth in persecution is no way to kéep our goos 312 Decree of the synode holden at Ierusalem 421 Deliuerer of vs who he is 441 Definition of sinne 408 Death of madd men is vnfruitful therefore to be construed to the best 512 Definition of the Gospel 526 Departure from the Romishe churche 849. 851. 858 Deacons what is their office 87â— Deprauation is the blotting out of the Image of God in vs. 500 Demonstration of the figuratiue woordes This is my body c in the Lords supper 1087 Destinie 480 Discretion and clemencie of the iudge 199 Dicing and carding 474 Discommodities that the saints do suffer are recompenced with greater commodities 311 Disinheriting 393 Diuorcement 394. 1133 Diuision of goods 394 Difference of the olde and newe testament and people 435 Differences of sinne 480 Difference betwéene Paena and Culpa peccati 58â— Disagréeing places of faythe and workes reconciled 463 Dionysius of the names of God. 615 Dignitie prerogatiue of bishopâ— increased 882 Diuel and diuels 479. 744. 745. 746. 747. Difference to be made of the Lordâ— body 1107 Discipline of the Nazarites 380 Discipline in scholes 1116 Discipline and correction of ministers 1129 Doctrine of Christe the chiefe contents thereof 3â— Doctours opinion of iustification by fayth 466 Doctrine Catholique of originall sinne 49â— Doctours and fathers of the church confesse with one assent originalâ— sinne 67 Doctrine of frée iustification without workes why it is to be kept incorrupted in the Churche of Christe 557 Doctrine of veritie is néedefull to repentaunce 563 Doctrine of Chrysostome touching consestion 576 Doctrine touching the Trinitie is most certeine 631 Doctrine of the auncient Church of Rome 830 Doctours or teachers 878 Donation of Constantine 888 Doctrine when it is to be teached 904 Doctrine priuat and publique 907 Doctrine for the life sake not to be receiued 9. 12. 17 Doubting in two sortes 34 Drunkennesse 440 Drunken or made dronke in the scriptures is sometime taken for made merrie 285 Dutie of parentes to their children 158 Dutie of children 162 Dutie of a good pastour 906 E. Ease and rest vpon the Sabbaoth what it signifieth 138 Eating of bloud and strangled forbidden 385 Ecclesiasticall priuileges 183 Ecclesiasticall power in what pointes it consisteth 837 Ecclesiasticall matters of diuers sorts to be disposed by the church 839 Ecclesiasticall goods 1118 Election of magistrates 175 Elders whereof they haue their name 878 Emperours lawe for the kéeping of the sabbaoth 143 End of the ministerie wherfore instituted 875 End of prayer what 819 End of the institution of sacrameÌ„ts 983 Endes of the Lords supper 1083 Ephod 333 Ephesus the twelue men thereof not rebaptised 1059 Equinâ—ctiall 363 Equalirie betwéene byshops and elders 880 Errour grosse of the Patris-passians 624 Errour in the Apostolique church â–ª 1001 Essence of God one hath a distinction of persons 624 Essence of substance 626 Ethnicks sentences of God are in some place maymed 104 Euil in two significations 494 Euangelistes what they are 878 Euill spirites 744. 878 Euil life of the minister scandalous and offensiue 912 Examples of true faith 36 Examples of warre of captaines out of the Scriptures 215 Examples of gods deliuerance 309 Examples of afflictions in the patriarches 313 Examples of afflictions of the old Church 314 Examples of God iustly punishing 521 Examination of bishops to be elected 895 Exercises of a bishop or pastour 911. Exercises of repentance outwardly 595 Exhomologesis what it is 575 Exhortation to liue 99 Expositions of the Scriptures c. 27. 28. Exposition auncient of the wordes of the Lords Supper 1086 Ezekias commended of GOD and prospered for breaking Images downe 254 F. Father what he first taught 5 Faith. 4. 6. 8. 30. 31. 33. 35. 37. 38. 40. 41. 42. 43. 48. 52. 53. 54. 203. 204. c. Face of God. 91 Fasting 242. 243 244. 245 351. False doctrine concerning riches rich men condemned 263 Fathers and we are all one church of one and the same Testament 429 Fathers and we haue all one faith 429. One spirite 430. One hope heritage 431. One manner of innocation 434 Falling awaye from religion of diuers sortes 859 False Christians 712 False counsellers vnworthie of the name 254 Fall of Angels from heauen 745 Feast of the 7. moneth or Tabernacle 353 Feast of trompets 353 Feast of clensing 353 Feast of attonement is the time of preaching the grace of God. 376 Feare of god 564. 565 Feare in Gods cause is to be excluded 890 Flaterie 323 Flaterers 890 Finall impenitencie 519 Fighting in defence of thy countrie 149 Flesh and bloud shall not be in heauen 89 Flesh taken in the scripture for the old man. 588 Flesh profiteth nothing 1101 Forme of the Lords Supper 1068 Formes and wayes of knowing God. 607 Forgiuenes of sinnes 82 Fornication 234 Frendship to be preserued 102 Fréâ—dome that we haue by Christ
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 Thâ—uma 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 EuaÌ„angelist 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
ignorant in no pointe of those thinges which Adam had taught Noe dyeth which is maruell to be tolde and yet very true in the. 59. yere of Abrahams age Sem the sonne of Noah liued many yeares with his father For he liued in all 600. yeres He was borne to Noah about 96. yeres before the deluge He sawe and heard therfore not onely his father Noe and his grandfather Lamâ—ch but also his great grand siar Methusalem with whome he liued those 96. yeres before the deluge Of him he might be informed of all those thinges whiche Methusalem had hearde and learned of Adam and the other Patriarches Sem dieth after the death of Abraham in the. 52. yeare of Iacob which was 37. yeares after the death of Abraham in the. 112. yeare of Isaac his age So that Iacob the Patriarch might very well learne all the true diuinitie of Sem him self euen as he had heard it of Methusalem who was the thirde witnesse and teacher from Adam Furthermore Iaacob the Patriarch deliuered to his childreÌ„ that which he receiued of God to teach to his posteritie In Mesopotamia there is borne to Iaacob his sonne Leui and to him againe is born Kahad whiche both sawe and hearde Iaacob For Kahad liued no small number of yeares with his grandfather Iaacob For he is rehearsed in the roll of them which went with Iaacob downe into Egypt but Iaacob liued 17. yeares with his children in Egypt This Kahad is the grandfather of Moses the father of Amram from whom Moses did perfectly draw that ful and certain tradition by hand as concerning the will commaundements and iudgements of God euen as Amram his father had learned theÌ„ of his father Kahad Kahad of Iaacob Iaacob of Sem Sem of Methusalem and of Adam the first father of vs all so nowe that Moses is from Adam the seuenth witnesse in the worlde And from the beginning of the worlde to the byrth of Moses are fully complete 2368. yeares of the worlde And who so euer shall diligently reckon the yeres not in vaine set downe by Moses in Genesis and Erodus he shall find this account to be true and right Now also it behoueth vs to know those chiefe principles of that liuely tradition deliuered by the holy fathers at the appointment of God as it were from hande to hande to all the posteritie The fathers taught their children that God of his naturall goodnesse wishing well to mankind woulde haue all men to come to the knowledge of the trueth and to be like in nature to God him selfe holy happie and absolutely blessed And therefore that God in the beginning did create man to his owne similitude and likenesse to the intent that he should be good holy immortal blessed and partaker of all the good gifts of God but that man continued not in that dignitie and happie estate but by the meanes of the deuill and his owne proper faulte fell into sinne miserie and death changing his likenesse to God into the similitude of the deuill Moreouer that God here againe as it were of freshe began the worke of saluation wherby mankind being restored and set free from all euill might once againe be made like vnto God and that he meant to bring this mightie and diuine worke to passe by a certain middle meane that is by the worde incarnate For as by this taking of flesh he ioyned man to God so by dying in the fleshe with sacrifice he cleansed sanctified and deliuered mankinde and by giuing him his holy spirit he made him like againe in nature to God that is immortall and absolutely blessed And last of all he worketh in vs a willing indeuour aptly to resemble the propertie and coÌ„ditions of him to whose likenesse we are created so that we maye be holy bothe body and soule They added moreouer that the word should be incarnate in his due time and appointed age And also that there did remaine a greate daye for iudgement wherein though all men were gathered together yet the rightuous onely shoulde receiue that reward of heauenly immortalitie So theÌ„ this is the brief summe of the holy fathers tradition whiche it is best to vntwist more largely and to speake of it more diligently as it were by parts First therefore the fathers taught that the Father the Sonne and the holy Ghost are one God in the moste reuerend Trinitie the maker and gouernour of heauen and earth and all things whiche are therein by whome man was made and who for man did make all things and put all things vnder mankind to minister vnto him things necessarie as a louing father and most bountiful Lorde Then they taught that man consisted of soule and body and that he in déede was made good according to the image and likenesse of God but that by his owne faulte and egging forwarde of the deuill falling into sinne he brought into the worlde death and damnation together with a webbe of miseries out of whiche it can not ridde it selfe So that nowe all the children of Adam euen from Adam are borne the sonnes of wrath and wretchednesse But that God whose mercy aboundeth according to his incomprehensible goodnesse taking pitie on the miserie of mankinde did euen of his méere grace graunt pardon for the offence and did laye the weight of the punishment vpon his only sonne to the intent that he when his heele was crushed by the Serpent might him self breake the Serpents heade That is to say God doth make a promise of seed that is of a sonne who taking fleshe of a péerelesse woman I meane that Virgine most worthy of commendations should by his death vanquishe death and Sathan the authour of death and shoulde bring the faythfull sonnes of Adam out of bondage yea and that more is shuld by adoption make them the sonnes of God and heires of life euerlasting The holy fathers therefore taught to beléeue in God and in his son the redéemer of the whole world when in their very sacrifices they did represent his death as it were an vnspotted sacrifice wherwith he ment to wipe away and cleanse the sinnes of all the worlde And therefore had they a most diligent eye to the stocke and lineall descent of the Meschias For it is brought down as it were by a line from Adam to Noe and from Noe by Sem euen to Abraham him selfe and to him againe it was sayde In thy seede shall all the nations of the earth be blessed in which wordes the promise once made to Adam as touching Christe the redeemer and chaunger of Gods curse into blessing is renewed and repeated againe The same line is brought downe from Abraham by Isaac vnto Iacob and Iacob being ful of the spirit of God pointed out his sonne Iuda to be the roote of the blessed séede as it is to be séene in 49. of Genesis Lastly in the tribe of Iuda the house of Dauid was noted out of which
saued Laste of all that that shal most assuredly light vpon the vngodly and the godly what so euer the holy Scriptures doe eyther threaten or promise Out of all these definitions there-fore being diligently considered we maye according to the Scriptures make this description of fayth Fayth is a gift of God poured into man froÌ„ heauen whereby he is taught with an vndoubted persuaâ—ioÌ„ wholy to leane to God and his word â–ª in which word God dothe freely promise life and all good things in Christe and wherein all trueth necessarie to be beleeued is plainly declared Whiche description of fayth I will by Gods helpe in this that followeth vnfolde into partes and by assertion of places out of the Scriptures will bothe confirme and make manifest vnto you Ye as hytherto ye haue done so still giue diligent care and in your heartes praye earnestly to God. First of all the cause or beginning of fayth commeth not of any man or any strength of man but of God him selfe who by his holy spirite inspireth fayth into our hearts For in the Gospell the Lorde sayth No man commeth to me vnlesse my father drawe him And againe fleshe and bloude sayth the Lorde to Peter confessing Christ in true faith hath not reuealed this to thee but my father which is in heauen Whervnto the Apostle Paul alludeth when he sayth We are not able of ourselues to thinke any thing as of our selues but all our abilitie is of God. And in another place To you it is giuen for Christe not onely to beleeue in him but also to suffer for his sake Fayth therefore is poured into our hearts by God who is the welspring and cause of all goodnesse And yet we haue to consider here that god in giuing and inspiring faith dothe not vse his absolute power or miracles in working but a certaine ordinarie meanes agréeable to mans capacitie although he can in déed giue fayth without those meanes to whom when and howe it pleaseth him But we reade that the Lord hath vsed this ordinarie meanes euen from the first creation of all things Whome he meaneth to bestowe knowledge and faith on to them he sendeth teachers by the worde of God to preache true fayth vnto them Not bycause it lyeth in mans power wil or ministerie to giue fayth nor bicause the outward worde spoken by mans mouth is able of it selfe to bring fayth but the voice of man and the preaching of Gods worde do teache vs what true fayth is or what God dothe will and commaunde vs to beléeue For God him selfe alone by sending his holy spirite into the hearts and myndes of men dothe open our hearts persuade oure myndes and cause vs with all oure heart to beléeue that which we by his worde and teaching haue learned to beleeue The Lorde could by miracle from heauen without any preaching at all haue bestowed fayth in Christe vpon Cornelius the Centurion at Cesaria but yet by an Aungell he dothe sende him to the preaching of Peter And while Peter preacheth God by his holy spirite worketh in the hearte of Cornelius causing him to beléeue his preaching Verily Sainte Paule sayth Howe shall they beleeue in him of whome they haue not heard How shall they heare without a preacher And howe shall they preache if they be not sent So then fayth commeth by hearing and hearing by the word of God. In another place also Who is Paule sayth he or what is Apollos but ministers by whome ye haue beleeued according as God hath giuen to euery one I haue planted Apollos watred but God hath giuen increase So then he that planteth is nothing nor he that watreth but God that giueth increase With this doctrine of Saint Peter and Saint Paul doth that agrée which Augustine writeth in the Preface of his booke of Christian doctrine where he sayth That whiche we haue to learne at mans hande let euery one learne at mans hande without disdaine And let vs not goe about to tempte him in whom we beleeue neyther being deceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes looking still when we shal be rapt vp into the thirde heauen Let vs take héede of such like temptations of pride and let vs rather haue this in oure myndes that euen the Apostle Paul him selfe although he were cast prostrate and instructed by the calling of God from heauen was neuerthelesse sent to a maÌ„ to be taught the will of God and that Cornelius although God had heard his praiers was committed to Peter to be instructed by whome he should not only receiue the Sacramentes but shoulde also heare what he ought to beleue what to hope for and what to loue all which things notwithstaÌ„ding might haue bene done by the Angell c. The same Augustine also in his Epistle to the Circenses saith Euen he worketh conuersion and bringeth it to passe who by his ministers doth warne vs outwardly with the signes of thinges but inwardly doth by himself teach vs with the very things themselues Also in his treatise vpon the 26. of Iohn What doe men saith he when they preach outwardly What doe I now while I speake I driue into your eares a noise of words but vnlesse he which is with in doe reueale it what say I or what speake I He that is without doth husband the tree but he within is the creator of it c. This said he But euen as the Lorde his desire is to haue vs beleue his worde for the Prophet crieth out and saith To day if ye will heare his voice harden not your harts So in like maner he doth require of vs al which heare his word that we be not slacke in praying For in hearing the worde of God we must pray for the gifte of faith that the lord may opeÌ„ our harts coÌ„uert our soules breake and beate downe the hardnes of our mindes and increase the measure of faith bestowed vpon vs Of this order of prayer there are many examples in the holy scriptures WheÌ„ the Lorde in the gospell sayde to one Canst thou beleue to him that beleueth all things are possible He made aunswere saying I beleue lord helpe thou mine vnbeliefe The Apostles also cry to the Lord and say O Lorde increase our faith Moreouer this praier wherin we desire to haue faith powred into vs is of the grace gifte of God and not of our owne righteousnesse which before God is none at all This therefore is lefte vnto vs for a thinge most certaine and vndoubtedly true that true faith is the mere gift of god which is by the holy ghost from Heauen bestowed vpon our mindes and is declared vnto vs in the worde of trueth by teachers sent of God and is obtained by earnest praiers which cannot be tyred Whereby we learne that we ought often and attentiuely to heare the word of God and neuer cease to praye to God for the obtayning of true faith But that
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 teâ—cher of lies thogh he that made it trusteth therein when hee maketh dumbe Idoles â–ª Woe vnto him that sâ—yth to the wood awake and to the sâ—nâ—el 〈◊〉 stone arise Should that teachâ— thâ—â—â— 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 bouÌ„d 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 louâ—th 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 hâ—w 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
iudgement of God doth plague the men whom his fatherly warning could neuer moue but amonge them many times too the guiltlesse féele the whip In warre for the most part souldiers misuse themselues and thereby incurre Gods heauie displeasure there is no euil in all the world that warre vpholdeth not By warre both scarcitie of euerie thinge and dearth doe arise For highe wayes are stopped corne vppon the grounde is troden downe and marrde whoale villages burnte prouision goeth to wracke handicrafts are vnoccupied merchandice doe ceasse and all doe perish both rich and poore The valiaunt stronge men are flame in the batteile the cowardly sorte runne away for their lyues to hide their heads reseruinge themselues to be tormeÌ„ted with more exquisite and terrible kindes of cruell punishmentes For wicked knaues are promoted to dignitie and beare the sway which abuse mankinde like sauage beastes Hands are wrouÌ„ge on euery side widowes and children crie out and lament the wealth that hath beene carefullie gathered to helpe in want to come is spoyled and stolne away cities are raced virgins and vnmariageable maydeÌ„s are shamefully deflowred all honestie is vtterlie violated old men are handled vnreuereÌ„tly lawes are not exercised religion and learning are nothing set by godlesse knaues and cut threats haue the dominion and therefore in the scriptures warre is called the scourge of god For with warre he plagueth incurable idolatrers and those which stubbornely contemne his word for that was the cause why the citie of Ieâ—usalem with the whole nation of the Iewes was vtterly destroyed Because they knew not the day of their visitation as the Lord in the Gospel saith but wente on to kill the Lords Apostles bringing on vppon their owne neckes the shedding of all the bloud from the righteous Abell vnto Zacharias For murder idolatrie incest and detestable riot wée read that the Chananites were raced out and cutte off The Moabites as Esai witnesseth were quite ouerthrowen for crueltie inhumanitie and coÌ„tempt of the poore The men of Niniuie did by warre vniustly vexe other nations making hauocke of all to fil their gréedie desire and therefore saith the Prophete Nahum other men measured to them with the same measure that they had measured to other before Micheas in his sixt chapiter affirmeth flatly that God sendeth warre vpon vniuste men for their couetousnes false deceipt In Ieremie arrogancie and pride in Esaie riot and dronkeÌ„nesse are said to be the causes of warre but the euill and miserie that warre bringeth with it sticketh so faste to common weales and kingdoms wher it once hath hold that it cannot be remoued taken away or shaken off at our wil and pleasure by any worldly wisedome by any league makinges with any wealth by any fortifications by any power or manhoode as it is to be seene in the Prophet Abdias Our sincere tourning to God alone is the onely waye to remedie it as Ieremie testifieth in his fifte Chapiter Nowe this turning to the Lord consisteth in frée acknowledginge and francke confession of our sinnes in true fayth for remission of sinnes through the grace of God and merite of Christ Iesus SecoÌ„darilie it consisteth in hatred and renouÌ„cing of al vnrighteousnesse in loue of iustice innoceÌ„cie charitie al other vertues and laste of all in earneste prayers and continuall supplications Againe thou mayste see perhappes that some by warre haue no smal commoditie profite and vnestimable riches with verie little losse or no dammage at all Such was the warre which the Israelites had with the Chanaanites vnder their Capitaine Iosue But I would not that gaping after gayne should drawe any man from right and equitie And many times the magistrates suppose that their quarell is good and that of right they oughte to make warre on others and punish offenders when as notwithstandinge the righteous God by that occasion draweth them on into perill that their sinnes may bée punished by the men in whom they did purpose to haue punished some gréeuous crime Wée haue euidente examples hereof in the Scriptures The eleuen tribes of Israel in a good quarel made warre on the Beniamites purposing to reuenge the detestable crime that a few wicked knaues had horriblie committed wherein the whoale tribe bare them oute and vphelde them beinge parteners thereby of their heynous offence But twice the Israelites were put to the woorse and the wicked Beniamites had the vpper hand in the battaile In the time of Heli the Israelites minded to driue the tyrannous rule of the idolatrous Philistines out of their countrie but they are slaine the Arcke of God is taken and caried into the cities of their idolatrous enimies Likewise that excellente Prince Iosias is ouerthrowne and slaine by the Chaldeis because the Lord had purposed to punish bring euil vppon the whoale people of Israell which hée would not haue so holie a Prince his seruaunt to see with his eyes to his sorrow and griefe Wherby wée haue to gather that the trueth of religion is not to be estéemed by the victorie or ouerthrowe of any people so that that religion should bee true and right whose fauourers haue the vpper hand and that againe be false and vntrue whose professours and mainteyners are put to the worse For wée must distinguish betwixt religion and the men or personnes that keepe that religion which do for other causes suffer the Lords visitation But all this admonisheth vs that the magistrate hath néede of the great feare of God before his eyes both in making and repelling warres leaste while hée goeth aboute to auoyde the smoulthering coasepitte hée happ to fall into the scalding lyme kill or least while hée supposeth to ease his shoulders of one euill hée doth by the way whereby hée soughte ease heape vppe either more or farre greater euills Princes therefore must precisely looke into and throughly examine the causes of warres before they beginne or take them in hand The causes are many and of many sortes but the chiefe are these that followe For either the magistrate is compelled to sende ayde and rayse the siege of his enimie which doth enuironne the garrisons that hée hath appointed for the defence of some of his cities because it were an offence and parte of parricide to forsake and giue ouer against oathe and honestie his cities and garrisons that are in extremitie Or else the magistrate of duetie is compelled to make warre vppon men which are incurable whom the verie iudgemente of the Lord condemneth and biddeth to kill without pittie or mercie Such were the warres as Moses had with the Madianites and Iosue with the Amalechites Of that sorte are the warres wherein such men are oppressed as of inuincible malice will both perish themselues and drawe other to destruction as well as themselues with those also which reiecting all iustice and equitie doe stubbornly go on to persist in their naughtinesse Such were the Beniamites which were destroyed by sword and fire of the other eleuen
the begettinge of children or societie of life but some for a greate dowrie some for a beautifull bodie and some beinge seduced by sutch kinde of causes as it were men abused by vnfaithful counsellers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Hereunto beloÌ„geth Plutarches admonition to parentes in his treatise of bringing vppe of children where hee counselleth men to bestow such wiues on their sonnes as are not much wealthier nor mightier than their children For a verie pithie saying is that vsuall prouerbe Marrie a wife of thine owne degree To bée short let the feare of God the word of God and earnest prayer powred oute to God be alwayes annexed to the beginning of marriages But it is not conueniente that in lawful matrimonie any more should be than two alone to be ioyned together vnder one yoake of wedlock For the vse of many wiues which our fathers vsurped withoute any blame may not stablish polygamie for a law amonge vs at the so dayes The time of correction is now come to light and Messias now is come into the world who teacheth all rightly and refourmeth things amisse He therfore hath reduced wedlocke to the first prescribed rule lawe of matrimonie Two saith the Lord shal be one flesh And the Apostle saith Let euerie man haue his owne wife and euerie woman her owne husband The multitude of Solomons concubines therefore apperteine not to vs Wée haue not to follow the example of Iacob who married two sisters And yet notwithstaÌ„dinge the word of trueth condemneth not the second third or many marriages which a man maketh when his wife is deceassed For that saying of the Apostle is generall to al meÌ„ and indureth in al ages Let them marrie that cannot absteine for it is better to marrie than to burne Which sentence is taken out of these words in the Gospel All men cannot receiue this sayinge saue they to whoÌ„ it is giuen For there are some chaste which were so borne out of their mothers wombe there are some chaste which were made chaste of men there are some chast which haue made themselues chaste for the kingdome of heaueÌ„s sake He that is able to receiue it let him receiue it Let him therfore that cannot receiue it marrie a wife so often as necessitie compelleth him thereunto But now especiallie it standeth vs in hand to know how married folkes must behaue themselues what they must do in wedlock to what end they must direct their déeds and thoughts and how they ought to be affected toward that holy ordinaunce of God almightie Touching which thing I wil not speake much but briefly note out the most necessary pointes to giue all men occasion to thinke with themselues and call to minde both more and greater matters which I leaue vntouched First of al let married folkes be thoroughly persuaded and assuredly certeine while they liue in matrimonie that they are in the woorke of God that they please God and do an acceptable thing in the sight of the lord because of Gods word wherin he blessed that kinde of life and sanctified all weddâ—d people which by faith do liue in that worke and ordinaunce of the lyuing god Therfore when married couples doe patiently suffer the troubles that followe the married life while they laboure faithfully while they doe those thinges decently which belonge to the charge and office of married people as while the wife doth loue her husband while she doth duetifully obey him while shée doth bring forth her children with griefe and paine and when they are brought forth doth diligently nourish them labour to bring them vp while the husband doth loue his wife while he doth mutuallie helpe her and faithfully in all thinges shewe himselfe a carefull father for his familie and houshould in doing these things they please God no lesse than they doe when they goe to Church to heare the woord of God and to worship the lord For these woorkes of wedlocke are reputed for good workes as well as geuing of almes iustice making of peace Married folkes therefore haue néede especiallie of true faith in God the author of wedlocke For by â—edlocke in faith they shall please the lord This our monckes could not abide to heare of although the word of God doeth vrge it vppon them they ceassed not to magnifie their couÌ„terfaite holines and hypocriticall vowes Secondarilie it is required at the hands of wedded couples to be mindfull of the faith which they giue and take that they doe not falsely deceiue one an other but holilie kéepe the promise that they make and troth that they plighte and to kéepe it sincerely both in body and minde Let neither of them luste after the bodie of a stranger nor conceiue an hatred or loathsomnes of their wedded spouse And thy body thou that art a married maÌ„ is not thy body but thy wiues as also thy wiues body is not thy wiues but thine Thou stealest and doest commit a robberie if thou take away another bodies goods and when thou hast conueyed it from the proper owner doest giue it to another Let y minde of wedded mates be vnspotted and y body vntouched Euery one when he first commeth to solemnise wedlocke by the holie ceremonie ordeyned for that purpose doth promise with an oathe in the name of the Lord before God and the Church that hée wil vse the coÌ„pany of no woman but her that hée wil cleaue too loue and cherish her alone without any other This faith once giuen whosoeuer doth violate he is falsely forsworne and is a breaker of a godly promise Gods holy truth Neither is it sufficient for thée to be faithful vnlesse thou be courteous or tractable toward thy wife dwell with her according to knowledge as S. Peter saith Let the husband be the head of the wife to witte her aduiser and counseller her ruler and guide her swéete yoakefellowe and admonisher in al her affayres her assured aider and faithfull defender Let the wife be obedient vnto her husband euen as we sée the members obey the head let her yeald her selfe to her husbaÌ„d to be ruled and gouerned let her not despise his honest counsells and indifferente commaundements let them thincke that they twaine are one body or the members of one body And therefore let them learne by the gouernement of this mortall body howe to behaue themselues in the guiding of wedlocke The worthier members doe not despise the more vnworthie limmes but doe rather honour them lighten their labour and ayde and helpe them Againe the more vnworthie limms are in loue with the worthier not enuyinge their preeminence any whitte at al. One member breaketh not or hurteth an other but all doe mutuallie chéerish themselues and defend one an other from harme and iniurie Such a mutual knitting together and working and loue and charitie and good-will and
should once set a foote out of doores vntil the next morning By which thing it is giuen vs to vnderstand that neither Christ nor our saluation is to bee found without the church in the sects or schismes of wicked heretikes Christe the Lambe of God doth gather al the faithful into one church wherin he kéepeth them lastly doth saue them Last of al this ceremonie did put gods people in mind of their duetie of thākfulnes especially of y studie of godlinesse harmelesse innocencie They therefore did giue thanks to God for these all other his benefites they praised his name and did vtterly absteine from all leauened bread For ye shal finde nothing so seuerely forbidden in this ceremonie as the eating of leauened bread Who soeuer eateth leauened bread saith the Lord his soule shall perishe from amonge the congregation of Israel whether he be a straunger or an Israelite borne The same saying is afterward often times repeated thoroughly beaten into their braines Nowe the Apostle Paule whose cunning and learning was much in the law of Moses expounding what was meant by the leauened bread doth say Therefore let vs keepe the feast not in the olde leauen nor in the leauen of malice and vnrighteousnesse but in vnleauened bread that is in sinceritie trueth Thus muche hitherto touching y eating of y Paschal lamb To these sacraments were also added sacrifices of sundrie sorts many kindes which were not first inuēted and taught by Moses but were taken vp and vsed immediately after the world was created For Caine Abel offered burnte sacrifices to God the maker of the world the one of the fruites of the earth and the other of the cattaile that was in his flock Like wise Seth Noah Sem Abraham Isaac and Iacob with al the other patriarches are knowne to haue sacrificed vnto the Lorde Nowe since the heathenish sacrifices of the Gentiles as the verie heathen writers them selues did testifie were partely like vnto and in many pointes all one with the Iewish sacrifices it is not vnlikely but that the graunde partriarchs of the Gentiles did teach euerie one his owne nation the manner of sacrificing which they had learned of their forefathers Sem Cham Iaphet and of the holie Patriarche Noah him selfe But it is vndoubtedly certein that the holy fathers did bring in nothing of their owne inuention nor adde any thinge to the sacrifices more then they had receiued learned of God who is the author of all goodnesse although Moses did more precisely distinguish certeinly order the sortes the kindes differences betwixt sacrifice and sacrifice And yet whatsoeuer he did that did hee at the Lords appointment God instructed Moses in all that he did For the booke of Leuiticus wherein are especially described all the kindes of sacrifices doth immediatly after the verie beginning testifie that Moses was called by God and that he learned of the Lord all the ceremonies of the sacrifices which he commaunded the Israelites to kéepe And in the 7 Chap. of y booke of Numb we read And when Moses came into the Tabernacle of appointment hee heard the voice of God speakinge vnto him out of the mercie seate Now as I was about to say there were diuers sacrifices sundrily differing in many pointes amōg thēselues yet hauing many thinges cōmon general one with another It was general to al sacrifices not to be offered in any other but one apointed place alone It was general to all sacrifices that they ought of duetie to be offered by faith according as they were taught by y word of god It was general to al sacrifices to be made according to the Lords cōmandement with holy fire not with strange fire or fire prophanely kindled Nadab Abihu the sonnes of Aaron were slaine for nothing else but for because they vsed prophane or strange fire in sacrificing to the lord For when the Israelites or Leuites did first of all sacrifice as the Lord had commaunded them in the tabernacle of appointmēt then did God by sending fire from heauen giue a token that he did like of that manner of sacrifice Whereupon in the sixte of Leuiticus the priestes are charged to mainteine or kéepe the holie fire alwayes burning first in the tabernacle and then in the temple whiche thinge it is manifest that the heathen did imitate in commaunding the vestall virgins at Rome alwayes to kéep the holie fire burning By this perpetual fire is meant the perpetual working of the holie Ghost in the church of Christe which must be kept quicke stirred vp in the heartes of the faithful with feruent prayers with the sincere doctrine of the Lorde with the right vse of his holie Sacraments It was also generall to all sacrifices that in them neither wilde nor vncleane beasts were offered to y lord Moreouer this generall rule of sacrifices is giuen by Moses in the 22. Chapter of Leuiticus saying Let no deformitie bee in the thinge that thou shalt offer If it be blinde or lame or maymed if it haue pusshes or scabbes or tettar ye shall not offer it vnto the Lorde neither shall ye put ought of it vpō his altar Verily if any man had brought a deformed oblation vnto the Lorde hee shewed him selfe plainly to be a contemner vtterly vnthankfull toward his maker And therefore the Lorde in Malachie cryeth out and saith When ye bring the blinde for sacrifice do ye not sinne and when ye bring the lame and sicke do ye not sinne Offer it nowe I praye thee to thy prince or capteine wil he be content with it or wil he accept thy person saith the Lorde of hostes And so I saye my name is in contempt of no estimation among you The iust and true God therefore doth at all times require trueth liberalitie sinceritie and integritie in them that worship him and on the other side he abhorreth and vtterly detesteth vncleanenesse lying and hypocrisie There are certeine other thinges also which be generally cōmon to all sorts of sacrifices but I will not at this time make particular rehersal of euery seuerall iott or minute But what peculiarities euery sundrie sacrifice hath it wil euidently appeare in the exposition of their sundrie sorts which I wil nowe speake of in order as they lye First of all I will expound to you that kinde of sacrifice which in the scripture is called Holocaustum That sacrifice was wholly consumed with fire so that nothing but the skin or hyde of the beast was leafte for the priest The woorde is deriued of the Gréeke For it is called Holocaustū as one should saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wholie burnt or consumed with fire This sacrifice was of thrée kindes I meane it was made after thrée sortes to wite with greater with little and with lesse liuing creatures namely with an Oxe a bullocke or a calfe or if any mannes abilitie were not sufficient
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 frō 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 cōmaunding 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 cōfort 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 intēd to peruert the gospel of Christ The latter effect is They cūber 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 giuē 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 cōprehēd 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 strāgled and from fornication Therefore saye they the doctrine
in danger of the lawe and of the curse thereof For we are the bondslaues of sinne wée are made subiâ—â—te to sundrie calamities by reason of our sinne This therefore is called the spirituall bondage not because it is onely in the minde of man but béecause of the opposition whereby it is opposed to the bodilie bondage For otherwise sinne hath made oure bodie also subiecte to the curse Neither doe wée sinne in minde alone but in the bodie also For euery part and al the members of our bodies are subiecte vnto sinne and infected with iniquitie Therefore we serue in most miserable bondage while beeing vnder the diuels dominion wee doe the thinges that please the fleshe by the egging on of euil affections to the bringing forth of fruite or rather to the making of abortion with perill of oure liues to the diuell our cruell and ouer rigorous maister For this verilie is oure hardest and most lameÌ„table seruitude and bondage Nowe on the other side let vs sée what Christian libertie is that is to say from what and howe farre foorth the Lord hath made vs frée In one word wée doe briefly say that Christe oure Lord hath deliuered vs from a gréeuous bondage to wit that hée hath so farre forth made vs frée as wée by sinne were slaues and bondseruants This we maye more largely expound and say The sonne of God came into this world and hauing first oppressed the tyrannie of Sathan and crusshed his head by his death and passion hee hath traÌ„slated vs into his owne kingdome hath made himselfe oure Lord and king Secondarilie hee hath adopted vs to be the sonnes of GOD and with his blessing tooke awaye the bitter curse of the lawe For he toke awaye all sinnes and purged all the faithfull from their iniquities Thirdly hee did most liberally bestow the frée gift of the holy Ghoste to the end that the sonnes of God should willingly and of their owne accorde submit themselues to the will of God and to doe the thinges that the Lord would haue them For the hatred of the lawe doeth not remaine although the weakenesse of the fleshe abideth still Lastly the same our Lord king hath taken from the shoulders of his electe the burthen of the law the types and figures with all the coste belonging to the same and hath forbidden vs being once set at libertie to entangle our selues againe with any lawes and traditions of men Of all this being layed together we make this definition To deliuer is to make frée and to set at libertie from bondage Hée is frée or manumised that beeing deliuered from bondage doeth enioye his libertie Therefore manumission or libertie is nothing else but the state of him that is made frée the commoditie I saye whiche a frée made man hath receiued and doth enioy by reason of his deliueraunce to witt in that hée being deliuered from the tyrannie of Sathan from sinne from the curse of the lawe and from death is made the sonne of God and heire of euerlasting life and also that he hath receiued the spirite of libertie by whiche hee doeth wholie giue himselfe to bée the seruaunte of God to doe him seruice all his life long and lastly that beeing deliuered from the lawe of Moses and from all lawes of mortall men hée doeth altogether depende vppon the Gospell onely hauing at libertie the frée vse of external thinges as of meate of drincke of cloathing and of such like indifferent thinges And in these thrée last rehearsed points doth ChristiaÌ„ libertie chiefly consiste Nowe to this I will add such testimonies of Scripture as shall both better confirme and more plainely declare my exposition And first of all I will alledge those testimonies which are to be found in the bookes of the holie Euangelistes and then those that are extant in the writinges of the Apostles Zacharias the priest father of Iohn Baptiste in his hymne of thanckesgiuing Luke 1 doeth declare the trueth and goodnesse of God in performing that to vs which hee promised to oure forefathers to witt That wee beeing deliuered out of the handes of oure enimies mighte serue him without feare in holinesse and righteousnesse before him all the dayes of our life In this testimonie of his wée haue the true libertie that fréedome I meane wherein wée being by the Lord deliuered from all our enimies both visible and inuisible should no longer serue them with feare but serue oure GOD in ioye and gladnesse There is added also the manner and order howe to serue him In holinesse and righteousnesse Holinesse doeth cutt off and caste awaye all vncleannesse and incontinencie Righteousnesse giueth to euery man that whiche is his due to witt the thinges which wee of duetie doe owe to euerie man and doeth conteyne in it bothe fréedome and beneuolence And in this kinde of seruice doe they whiche are made frée serue the Lord their God not for a day or two or a certeine fewe yeares but all the dayes of their life Therefore true Christian libertie is the perpetuall seruice which wée owe and doe to God. In the eighth Chapiter of Saincte Iohns Gospell to the Iewes whiche made great bragges of the vaine and sillie libertie which they receiued of their auncestours Christe our Lord maketh this obiection Verilie verilie I say vnto you that whosoeuer committeth sinne hee is the seruaunt of sinne And the seruaunt abideth not in the house for euer but the sonne abideth for euer if the sonne therefore shall make you free then are ye free in deede In these woords hée maketh mention both of bondage and of libertie Hée is a bondman to sinne as to a cruell maister or a neuer contented tyrant whosoeuer doeth committ any sinne For he doth obey as one that is bound to sinne Such bondmen are all the sonnes of men whose punishment is to haue none inheritaunce in their fathers house whiche is the heauenly Hierusalem As for those whiche the Sonne of God restoareth to fréedome they are partakers of the heauenly kingdome and fellowe heires with the Sonne of god But Christe maketh none frée but them that are faithfull therefore the sonnes of God and fellowe heires of Christ are for Christ his sake their onely deliuerer made frée and set at libertie Neither is there any other in heauen or in earth beside Christ Iesu which is able to set vs at fréedome and at libertie Paule in the sixte Chapiter to the Romanes sayth Let not sinne reigne in your mortall bodie that ye should therunto obey by the lustes of it neither giue ye your members as instruments of vnrighteousnes vnto sinne but giue your selues vnto god as they that are aliue from the dead and your members as instrumentes of righteousnesse vnto god For sinne shall not haue power ouer you because ye are not vnder the Lawe but vnder Grace In these wordes he exhorteth them that are purged and made frée by Christ to liue holilie in their spirituall bondage Now
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 stiffenâ—cked yet the father doth not teÌ„der 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 coÌ„meth 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 significatiâ—s 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 doâ—h 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
of the tranquillitie of kingdomes and common weales And therefore did the most iust Lorde inriche certeine excellent men and common weales with many and ample temporall giftes For vppon the Gréekes and many Romane Princes he bestowed riches victories and aboundant glorie And verily ciuil iustice and publique tranquillitie was in great estimation among manye of them Other receiued infinite rewards beecause they did constantly and manfully execute the iuste iudgements of God vppon the wicked rebelles and enimies to god Neither is it to be doubted but that the Lorde graunted that inuincible power to the Romane empire vnder Octauius Augustus and other Romane Princes to the ende that by their strength he might breake and bringe downe the inuincible malice of the Iewish people and so by the Romanes reuenge the bloud of his sonne his holie Prophets and blessed Apostles which had béen shed by those furious and blasphemous beastes Note here that immediately after the subuersioÌ„ of Hierusalem the Romane Empire beganne to decline Nowe let vs returne to the matter againe Lastly they do demaund whether the good woorkes of the Sainctes and faithful ones be sinnes or no Verily if thou respectest our corruption infirmitie then all our woorkes are sinnes because they be the workes of vs which are our selues not without filthie spottes and therefore the works which bee wrought by vs cannot bee so perfect as otherwise they ought to be in the sight of god And yet the verie same workes for the faithes sake in vs and because wee are receiued into the Grace of God and that therefore they are wrought of vs which are nowe by Grace the sonnes of God bothe are in déede and also called good For to this ende tendeth that saying of the Apostle With the minde the same I or euen I doe serue the lawe of God but with the fleshe the lawe of sinne Lo here one and the same Apostle euen being regenerate doth reteine in him selfe two sundrye dispositions so that his verie woorke working in diuers respectes is bothe sinne and a good worke also For in as much as in mynd he serueth God so farre foorth he doeth a good woorke but in so muche as hee againe did serue the lawe of the fleshe therein his woorke is not without a spott For hee him selfe a little before in the same seuenth Chapter saide I finde when I woulde do good that euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye is present with by and in mee which euill vndoubtedly making alwayes a shewe of it selfe in all our woordes workes and thoughtes doeth cause that the worke which is done of vs when we are regenerate cannot bee so pure as Gods iustice doeth looke that it should be by the Grace therefore and the mercie of God it is reputed and estéemed as pure Here vnto now doth that sentence of oure Lorde in the Gospell after Sainct Iohn belong where he saith Hee that is washed hath no neede saue to washe his feete but hee is cleane euery whitt For if hee bee cleane euery whitt what néede hath the cleane to washe his féete But if the féete must be washed howe then is hee cleane euery whitt And yet these sayings are not repugnant betwixt them selues euen as also that saying is not where wee saye that good woorkes are sinnes For according to the plentifullnesse and imputation of Gods grace and mercie wee are cleane euerye whitt being thoroughly purged from all our sinnes so that they shall not condemne vs And yet for because there is alwayes in vs the lawe of sinne whiche sheweth it selfe in vs so long as wee liue therefore our féete that is those euill motions naughtie lustes of oures muste be resisted and to our power repressed finallie wee must acknowledge that we our selues and our verie workes are neuer with oute an imperfection and therefore consequently that all our workes and we do stande in néede of the grace of god These questions beeinge thus resolued wee are nowe come to expounde the sinne againste the holye Ghoste The sinne againste the holy ghoste is a perpetual blaspheminge of the reuealed and knowen trueth to witte when we against our conscience falsely reuolting from the knowen trueth do without intermission both inueigh and rayle againste it For blasphemy is the euill spéech or despightfull tantes wherewith we inueighe against or slaunder any man by casting forth wicked and detestable speeches againste him whereby his credite and estimation is either crackte or vtterly disgraced Wée dâ—e therefore blaspheme the magistrates our elders and other good men when wee doe not onelye withdrawe oure obedience and the honour due vnto them but doe also with reprocheful wordes bayte them not ceassing to call them tyrauntes bloudsuckers wicked headds and odible guides but wee doe especially blaspheme God when we detracte his glorie gaynsaye his grace and of set purpose doe stubbornly contemne and dispraise his truth reuealed vnto vs and his euidente worckes declared to all the world Euerie sinne verilie is not blasphemie but all blasphemie is sinne For beecause it tendeth againste God and his will it is sinne but therewithall this propertie more and singularitie it hath that it dothe also despise God and speake reprochfullie againste his workes Many doe sinne againste the doctrine of the trueth because they doe either neglecte and not receyue the trueth or else because when they haue receiued it they doe not reuerence and set it foorth but these kinde of men thoughe they bee sinners doe not yet deserue to be called blasphemers but if they beginne once with tauntes and quippes to mocke the doctrine whiche they neglect calling it Hereticall Schismaticall Seditious and Diuellishe then maye they rightely bée termed blasphemers Wherefore the propertie of the sinne againste the holie Ghoste is not onely to reuolte from the truthe but also againste all conscience to speake againste the trueth and with floutes incessauntly to ouerwhelme bothe the verie woorke and moste euidente reuelation of the Lorde For the conscience being by the euidence of the reuelation or woorke of the holie Ghoste conuinced suggesteth or telleth them that they ought not onely to temper them selues from reprochfull speeches but that they oughte to doe an other thing too that is that they oughte to yéelde to the truthe and giue to God his due honour and glorie But nowe to exclude this inspiration of the holy spirite to reiecte and ouerwhelme it with stubborne falshood flatt apostacie wicked contradiction and perpetuall contempt is flatly to committ sinne against the holie Ghoste And this verily taketh beginning of originall sinne and is nourished and set forwarde by diuellish suggestions our peruerse affections by indignation enuie hope or feare by stubborne and selfewilfull malice and lastly by contumacie rebellion But nowe the course of the matter requireth to heare what the Lorde saide in the Gospell concerning this sinne In the twelfth of Matthewe he saith Euery sinne and blasphemie shal be forgiuen vnto men but
and vnpardonable for which we must not pray that is to saye prayers cannot obteine pardone for it That sinne is contumelious reprochâ— against the holie Ghoste reuolting apostacie and incessant mocking of the Gospell of Christe For in the Gospell after S. Iohn we read Verily verily I saye vnto you if a man keepe my sayings he shall not see death for euer And againe If ye beleeue not that I am ye â—hal dye in your sinnes And apostacie in verie déede is iniquitie and a purposed and perpetuall sinne For what is more sinfull or vniust than to strine against and make a mocke of the knowen veritie The other sinne is veniall not vnto death the which of what sort it is Sainct Iohn declareth when he addeth Wee knowe that euery one which is borne of God sinneth not Nowe that saying must not be so absolutely taken as though hee sinned not at all but wee must vnderstand that hee sinneth not to death For otherwise the verie Sainctes are sinners as it is euident by the first Chapter of this Epistle Furthermore that which doeth immediately followe in Iohn maketh manifest that which went before He that is begotten of God saith he kepeth him selfe that is hee standeth stedfastly in the knowen trueth and taketh heede to him selfe that that euil touch him not that is that he intrap him not stirre him vp against God nor reteine him in rebellion Thus much haue I hitherto saide touching the sinne against the holie Ghoste which Augustine did in one place call finall impenitencie which doth followe vppon Apostacie blasphemie and contempt of the holie Ghost or of the word of trueth reuealed by the holie Ghost And although I haue alreadie in the handling of Originall sinne and sinne against the holie Ghoste partely touched the effectes of sinne yet to coÌ„clude this treatise withall I wil briefly shewe you somewhat touching the iust and assured punishment that shal be layde vppon sinners For in the definition of sinne I sayde that sinne brought vpon vs the wrath of GOD with death and sundrie punishments Of which in this place I meane to speake It is as manifest as what is most manifest by the scriptures that God doeth punishe the sinnes of men yea that he punisheth sinners for their sinnes For many places in the scriptures declare that God is angrie and greeuously offended at the sinnes of mortall men Dauid cryeth The Lorde loueth the iust as for the wicked and violent his soule doeth hate them Vppon the vngodly hee shall rayne snares fire and brimstone storme and tempest this shal be their portion to drinke For the righteous Lord loueth righteousnesse with his countenaÌ„ce he doth behold the thing that is iust In like manner Paule saith The wrath of God is reuealed from heauen against all vngodlinesse and vncleanesse of men which withholde the trueth in vnrighteousnesse And what may be thought of the moreouer that the wrath of God for the sinnes of vs men woulde bee by no meanes appeased but by the death of the sonne of God Wherein verily the excellencie of the greate price of our redemption doth argue the greatnesse and filthinesse of our sinne To all which we may adde that the good Lorde who loued mankinde so well woulde not haue ouerwhelmed vs with so many paynes and exceeding calamities had not our sinne béen passing horrible in the sight of his eyes For who can make a full beadrowe of all the calamities of miserable sinners The Lorde for our sinnes absenteth him selfe from vs But if the Sunne be out of the earth howe greate are the mystes and cloudie darkenesse in it If God be awaye from vs how great is the horror in myndes of men Here therefore as punishementes due to sinners are reckoned the tyrannie of Satan a thousande tormentes of conscience the death of the soule dreadfull feare vtter desperation innumerable calamities of bodie and of our other faculties which Moses the seruaunt of God doeth at large rehearse in the 26. of Leuiticus and the 28 Chapter of Deuteronomium And nowe since newe sinnes are daily scourged with newe kindes of punishements what ende I praye is any man able to make if hee shoulde goe about to reckon them all It is not to be doubted verily but that the Lorde doeth punishe sinners iustly For hee is him selfe a most iust Iudge And for because it is a madd mannes parte to doubte of the iustice omnipotencie and wisedome of god it followeth therefore consequently that all religious and godly men doe holde for a certeintie that the punishments which God doeth laye vppon men are laide vppon them by moste iust iudgement But howe greate and what kinde of punishment is due to euery faulte and seuerall transgression belongeth rather to Gods iudgement to determine than for mortall men too curiously to inquire Wherevppon Sainct Augustine Tracta in Ioan. 89 saide There is as greate diuersitie of punishments as of sinnes which howe it is ordeined the wisedome of God doth more deepely declare than mans coniectures can possibly seeke out or vtter in wordes Hee verily which in his lawe giuen to man gaue this for a rule according to the measure of the sinne so shall the measure of the punishement bee beeing him selfe moste equall and iust doeth not in iudgement exceede measure Abraham in the notable communication had with God which is reported in the 18 of Genesis doth amoÌ„g other things say Wâ—lt thou destroye the iust with the wicked that be farr from thee that thou shouldst do such a thing and slaye the righteous with the wicked and that the righteous should be as the wicked That is not thy parte that iudgest al the earth thou shalt not make suche iudgement Herevnto also belongeth that notable demonstration which the Lorde vseth towarde Ionas beeing angrie with the Lorde because of his iudgements for hee sheweth that hee hath iustly a care of the infants yea and of the cattel in Niniue The place is extant in the fourth Chapter of the prophecie of Ionas Let vs therefore stedfastly holde that the Lord when he punisheth doth iniurie to no creature which hee hath made Here therefore the disputations and questions come to an ende wherein men are wont to demaunde whye the Lorde doeth sometimes vse so sharpe torments towards infants or sucklings or why he rewardeth temporal offences with eternal punishments For the Lord is righteous in all his wayes and holie in all his workes As Dauid did most truly witnesse whereas in another place he saith Thou arte iust O Lord and thy iudgement is right Blessed is hee that stumbleth not here and doeth not murmur against the Lorde But if 〈◊〉 so happen that the Lorde at any time do somewhat long deferre the iudgement and punishment wee must not therefore thinke that hee is vniust because he spareth the wicked and sharpely correcteth his friendes their vices Let vs rather laye before our eyes the Euangelicall parable of the riche glutton and
repent Else-where Repentaunce is figuratiuely attributed to God like to the affection of mortall men as when hee sayeth It repenteth mee that I haue made man. For God of his owne nature doeth not repent as men doe so that hée should be touched with griefe and that the thing should now mislike him which hee before did like off but he doeth barely alter that whiche hee hath done Amonge Ecclesiasticall writers they are said to repent which after a prescribed manner of punishment doe penaunce for their sinnes which they haue coÌ„mitted The scripture in an other place doth vse it for the whole effect and matter of the Gospel For in the Actes wee read that God gaue to the Gentiles repentaunce vnto life But we in this disputation of ours will vse Repentaunce for a conuerting or turning to the Lord for the acknowledging of sinns for the griefe conceiued for sinnes committed for mortification and the beginning to leade a newe life and finally for the chaunge correction and amendement of the life from euil to better that which we Germanes call Bekeerung Enderung oder Besserung And as diuersly too is Repentance defined of the Ecclesiasticall writers howbeit all agrée that it is a conuersion or turning to the Lord and an alteration of the former life and opinion We therefore do say that Repentaunce is an vnfeigned turning to God whereby wee being of a sincere feare of God once humbled doe acknowledge our sinnes so by mortifying our old man are afresh renued by the spirite of God. This definition doeth consist vppon her partes whiche being somewhat more largely opened and diligently expounded wil declare vnto vs and laye before oure eyes the whole nature of Repentaunce First we say that Repentaunce is an vnfeigned turning vnto god For I will hereafter shewe you that there are two sorts of Repentaunce to wit feigned and vnfeigned And the Apostle Peter sayeth Repent and turne that your sinnes may be blotted out expounding as it were the first by the last to witt Repentaunce by Returning he meaneth to him from whom they had turned themselues away For there is a certeine relation béetwixt turning to and turning fro If thou hadst neuer turned away then hadst thou had no néed to haue turned to againe But we haue all turned away from the true iust and good God and from his holy will vnto the diuel and our owne corrupt affections And therfore must we againe turne vs froÌ„ the diuel and from oure old naughtie life and will vnto the liuing God and his most holy will and pleasure Wee do here significantly say To God and not To creatures or any help of man For the Lord in Ieremie doeth say If Israel thou wilt returne returne to me Whosoeuer therfore do not turne to God nor make themselues conformable to his holy wil how soeuer they do turne to creatures other meanes of mans inuention yet are they not to be estéemed or counted penitents Nowe there is none so blinde but séeth that for the stirring of vs vpp to repentaunce the preaching or doctrine of the trueth is néedeful and requisite to teache vs what God is to whome wée must bee turned what the goodnesse holinesse is to which wee must bee turned whoe the diuel is what the euill wickednesse is from which wee must be turned and lastly what the thing is that must be amended in oure minde and life and also howe it must be altered and amended Truely the Prophetes and Apostles of the Lord in exhorting men vnto repentaunce doe traueile much and sticke verie long in describing of Gods nature goodnesse righteousnesse trueth and mercie in painting out the lawes and offices of the life of man and in accusing and heaping vp the sinns of men wherevnto they add the gréeuous and horrible tokens of Gods iuste iudgements as is in euery place of the Prophets writings to be found very rifely And therefore some there are whiche bidd vs euen nowe to preache the lawe to those men whome we would drawe vnto repentaunce which thing as I doe not gainesay but very well like it so do I with-al admonish them that the preaching of the Gospell also doeth obiecte to men their sinnes and gréeuously accuse them For the Lord in the Gospel sayeth When the holy Ghoste commeth it shall argue the world of sinne because they beleeued not in mee Whervppon S. Peter in the Actes of the Apostles vpbrayding to the Iewes their sinnes committed and preaching vnto them Christe and faith in Christ exhorteth them vnto repentaunce The places are very well knowen Actes 2. and 3. S. Paule going about to drawe the Athenieâ—s vnto Repentaunce doth say God who hath hetherto winked at the times of this ignoraunce doth now preach to al men euery where that they should repent because hee hath appointed a day in which he wil iudge the world with righteousnesse through Christ Let them therefore to whome charge is giuen to drawe men vnto repentaunce learne heere to vse much libertie and wisedome that all men maye acknowledge their sinne and the greatnesse of their iniquitie Moreouer God doeth stirre vpp men to repentaunce not by his woord onely but also by diuers afflictions and sundrie sortes of punishments Yea all the calamities that happen in the world are certeine Sermons as it were persuading and drawing vs vnto repentaunce For that I maye in silence ouerpasse that which is written in the Prophets did not our Lord himselfe in the Gospell when he heard tidings of the slaughter which Pontius Pilate had made vpon the GalilÄ™ans and the death of the 18. men vpon whom the tower in Siloc fel presently say Thincke ye that they were greater sinners than the rest No verilie but vnlesse ye repent ye shall all likewise perish It is assuredly certeine therefore that warre famine plagues doe alwayes inuite vs vnto repentaunce that is they premonishe vs by laying sinne aside to be conuerted vnto God and wholie to giue our selues to sincere integritie But in vaine is repentaunce preached vnto vs vnlesse by feare trembling conceiued in our minds we doe reuerendly dread the wrath iudgement of Almightie God conceiued against vs because of oure sinnes and wickednesses Now this feare is outwardly stirred in vs by the externall preaching or discipline of the minister as I told you before but that external doctrine auaileth nothing alone vnlesse inwardly that is in our hearts we be moued by the holy spirit of our heauenly father And therefore Ieremie in his Lamentations cryeth Turne vs O Lord and we shal be turned And in the 31. Chap. Turne thou me O Lord and I shal be turned beecause thou art the lord my god And after I was turned it repented mee of euill Wée read that S. Peter being prouoked by the wordes of the damsel that kept the doore and of the souldiers did foulie denie his master Christ but being reuoked at the cockes crowing he repented his fault or folly from
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 cōfession 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 cōfessing 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 cōfesse 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 remēber 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 euidēt 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 cōsultation 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
excommunication the secular power hath nowe by the space of 30. yeares and more beene called on and persecution hath beene euery where raysed vpp against guiltlesse Christians not for committing heynous crimes and defending naughtinesse but for inueighing against mischiefes and mischiefous men and for requiring the reformation of the Church and yet euen at this day most cruell edicts are out and crueltie is exercised euery day more more against them that confesse the name of Christ yea such is their impudencie brasen-faced boldnesse they dissemble not that the counsell if any must be celebrated shall be called for the rooting out of heresies yea they doe openly professe that the counsell once held at Trent was to this end assembled Nowe since these things more clearely than the sunne are perceiued to be most true thou shalt most holy kinge doe wisely and religiously if without looking for the determination of a generall counsell thou shalt proceed to reforme the Churches in thy kingdome according to the rule of the bookes of both testaments which we do rightly beleeue being written by the inspiration of the holy Ghost to be the very word of God. But nowe that it is lawfull for euery Christian Church much more for euery notable Christian kingdome without the aduise of the Church of Rome and the members therof in matters of religion depraued by them wholie to make are formation according to the rule of Gods most holy word it is therby manifest because Christians are the congregation the Church or subiects of their king Christ to whome they owe by all meanes most absolute and perfect obedience Now the Lord gaue his Church a charge of reformation he commended vnto it the sound doctrine of the Gospell together with the lawfull vse of his holy Sacraments he also condemned all false doctrine that I meane that is contrarie to the Gospell he damned the abuse and prophanation of the Sacraments and deliuered to vs the true worship of God proscribed the false therefore Christians obeying the Lawes commaundements of their Prince do vtterly remoue or take away all superstition and do restore establish and preserue the true religion according to the manner that Christ their Prince appointed them He verilie is a foole or a mad man which sayeth that the Church of Christ hath none authoritie to correcte such errours vicces and abuses as do daily creepe into it And yet the Romish tyrannie hath so bewitched the eyes of many men that they thincke that they cannot lawfully doe any thinge but what it pleaseth Rome to giue them leaue to doe The Ecclesiasticall histories make mention of prouinciall Synods held in sondrie prouinces wherein there were handled matters of faith and the reformation of the Churches and yet no mention once made of the bishop of Rome What may be thought of that moreouer that in certeine Synodes not heretical but orthodoxasticall and Catholique thou mayest finde some that were excommunicated for appealing from their owne Churches vnto the Church of Rome Sainct Cyprian writing to Cornelius the bishop of Rome doth say Since that it is ordeined by vs all that it is iust and right that euery mans cause should be heard there where the crime is committed that to euery seueral pastour is appointed a portion of the flocke which euery one must gouerne make accompt of his doings before the Lord it is expedient verilie that those ouer whome we haue the charge should not gad to and fro by that meanes with their subtile and deceiptfull petulancie to make the concord of bishops to be at iarre but to pleade their causes there where they maye haue their accusers present and witnesses of their crime committed But letting passe the testimonies of men we do now come to the testimonies in the booke of god The most holy king Iosias most godly Prince may alone in this case teach you what to do and how to do with the warrant authoritie of God himselfe He by the diligent reading of the holy booke of God and by the contemplation of things present and the manner of worshipping God that then was vsed did vnderstand that his auncestours did greatly very farre erre from the plaine and simple truth for which cause he calleth together the princes and other estates of his kingdome together with all the priestes to hold and celebrate a counsell with them In that counsell he standeth not long disputing whether the examples of the elders ought rather to be followed or Gods commuandement simplie receiued whether he ought rather to beleeue the Church or the Scripture and whether all the iudgement of religion ought to be referred to the high priest For laying abroade the booke of the Lawe he submitteth both himselfe and all his vnto the Sacred Scripture Out of the booke of the Lawe both he him selfe doth learne biddeth all his to learne what thinge it is that pleaseth God namely that which was commuanded and learned in the reading of the Lawe of god And presently hee gaue charge that all men should doe and execute that not hauing any regard to the auncient custome or to the Church that was at that time he made all subiecte to the word of god Which deede of his is so commended that next after Dauid hee is preferred before all the kinges of Iuda and Israel Nowe your royall Maiestie cannot followe any better or safer counsell than this cōsidering that it proceedeth from God and that it is most fit for the cause which is euen nowe in hand The disputation is of the Reformation of Religion and the true fayth of Christ You know that that doth spring from heauen namely that it is taught by the word of God and powred into our hartes by the holy Ghost For Paul sayth Faith commeth by hearing and hearing by the word of Christ Therefore as true fayth is not grounded vppon the word of man so is it not taught or planted by the same For in an other place the same Apostle sayth My preaching was not in the enticing words of mans wisedome but in the shewing of the spirite and of power that your faith might not be in the wisedome of man but in the power of God. Not without good cause therefore doe we refuse the traditions of men and turne onely to the doctrine of the word of the Lord without which it is assuredly certeine that there is no doctrine nor any foundation of true fayth Neither are they worthie to be heard who thincke that the Canonicall Scriptures are not plaine enough full enoughe or sufficient enough to minister a perfect platforme of reformation They blaspheme the spirite of God imputing vnto it obscurenesse imperfection which faultes no prophane writer can well abide to heare off Sainct Paule in defence of the trueth sayth All Scripture giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that
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. sermōs 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 abrogatiō of the same of the likenes difference betwirt the two testamēts 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 cōcerning God let them search Plutarch in his Placitis Philoso lib. ◠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 vnderstāding 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 cānot 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but said also that GOD was his father euen his proper or verie owne making himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall to God. Furthermore the Grecians expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye Equall by this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 consubstātiall with him and so in déede GOD himselfe For what it is to be in the fourme or shape of God is by the cōtrarie 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 foūd 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 humiliatiō 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 cōfirmeth 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
histories declare more largelie Of this King Christ the Prophets prophecying said And in mercie shal the seate be prepared and he shall sitt vpon it in trueth in the tabernacle of Dauid iudging and seeking iudgement and making haste vnto righteousnes And againe Beholde the time commeth saith the Lorde that I will raise vp the righteous brauÌ„che of Dauid which King shall beare rule he shall prosper with wisdome and shall set vp equitie and righteousnes againe in the earth In his time shall Iuda be saued and Israel shall dwell without feare and this is the name that they shall call him The Lorde our righteousnesse And because our Lord is a king therefore be must néeds haue a kingdome As well the realme dominion subiecte to a kinge is called a kingdoÌ„e as principalitie empire power maÌ„ner of gouernment it selfe Therefore the church the communion or fellowship of saints béeing obedient subiect to their king Christe is called the kingdoÌ„e of god For Micheas saith And the Lord shall reigne ouer them in mount Sion therfore Sion which signifieth the church is the kingdome of god And god is said to reigne when in the church he ruleth gouerneth kéepeth defendeth those that be his and indueth and maketh theÌ„ fruitful with diuerse graces For Paule saith The kingdome of God is not meate and drink but righteousnes peace ioy in the holy ghost Moreouer the kingdome of god is that eternall glorie felicitie which God dâ—eth communicate to his elect For the Lord saith in the gospel Comeye blessed of my father inherit the kingdome which is prepared for you froÌ„ the beginning of the world And the théefe euen at point of death making his praâ—er to the Lord who was redy to dye on the crosse desiring to bee â—artaker of this kingdoÌ„e saith Lord remember me when thou coÌ„mest into thy kingdome â–ª Againe since y gospel teacheth vs how God reigneth in vs in this world in time to translate vs vnto him self into that other that is since the gospell is that thing by which the Lord reareth vp his dominion it is not vnaduisedly called of Matthew in his 13. cap. the kingdome of god In another place for the same cause it is called the word of the kingdome To be short we at this preseÌ„t by the kingdome of God vnderstand the coÌ„gregation of saints it self the catholique church I meane and the power or administratioÌ„ of God reigning therein that is preseruing gouerning glorifying the same And this kingdome of god is verily but only one for ther is but one God only one king Christ only one church â— life â—uerlasting But his one kingdome of god according to he dispensation 〈…〉 two wayes First acording to y omâ—ipotencie of god For he 〈◊〉 he iâ— the highest omnipotent hath executeth ouer all creatures visible inuisible â—oste iust rule and equall powerâ— nill they or will they be obedient Secondly according to his spirits whereby he reigneth in his elect And so y kingdoÌ„e of God is againe two waies coÌ„sidered For either it is earthly is called the kingdome of grace or else it is heauenlye and is called the kingdome of glorie The earthly kingdome of grace is not therefore called earthly as though it were carnall earthly like the kingdome of Babylon Persia Alexander or Rome but because it is on earth For a good parte of the holie churche of God is conuersant on this earth beeing partaker of flesh bloud while it â—â—eth on the earth though it liue not an earthly life according to the â—â—esh For acording to the spirit whereby it is ruled it liueth a heauenly life Not that the partakers of the kingdome of God sinne not For the iust man falleth riseth seuen times in a day Whervpon it is also called the kingdome of grace For as long as we liue in this world our King Lord neuer denyeth his grace mercie to vs that craue pardon And the faithfull doe wholie hange vppon the grace of their king they embrace continuall repentance and endeuor theÌ„ selues to things of more perfectnesse For they frame all that they do according to the lawes of their king prince For he reigneth in his elect by the worde of truth and by the holie ghost By the word of truethe hee teacheth what the Saintes should doe and what they should auoide By his holie spirit he moueth their hartes and giueth strength to 〈◊〉 euill and followe that is good For truely our king reigneth not so much for him self as for vs For he maketh vs also kinges that we béeing deliuered from the diuell damnation sinne and the curse may be Lords ouer the diuel damnation sinne and the cursse yea ouer all thinges and ioynâ—t-heires with the sonne of God him self For these causes the kingdoÌ„e of God is called a spirituall kingdoÌ„e For the partakers of the kingdome of God indued with the spirite of God doe bring foorth the fruites of the spirit not the works of the flesh and to be short are gouerned with the spirit of god Neither truelie doeth our Lorde reigne after the manner of the kinges of this worlde sayinge to Pilate My kingdome is not of this worlde Which sentence some abuse gathering y there is no ouâ—ward gouernemeÌ„t in the church of God vnder whiche name they also take away the office of a Magistrate and speake so subtilely of the kingdome of God that a man cannot tell where the kingdome of God is or who be partakers of this kingdome They vnderstand nâ—t that the meaning must bee gathered vppon the occasion of that saying The Iewes accusing the Lorde before Pilate laide to his charge that he ambition flye sought after a kingdome The lord clering him self of this crime sheweth Pilate that his kingdome shal not be such a one whiche after hee had cast out Tiberius Caesar should be gotten and kepte with armes and be gouerned after the manner of this worlde declaring that he addeth If my kingdome were of this world then would my seruaunts surely fighte that I should not bee deliuered to the Iewes Therefore he inferreth But now is my kingdome not from hence therefore they fight not for me to place main the throne of the kingdome Tiberius béeing cast out And anon he saith For this cause was I borne and for this cause came I into the worlde that I should beare witnesse vnto the truethe and all that are of the truethe heare mye voice As therefore Christ by trueth not by lyinge deceipts and craftie practises like the Princes of this worlde prepareth him selfe a kingdome so by trueth he doeth bothe reteine gouerne his kingdome and whosoeuer imbrace trueth are partakers of Christes kingdome whether they be princes or of the coÌ„monaltie all these obey the voice of their king and serue their highest prince Héere neuerthelesse we expresly add y Kings can no
nations together but some into Asia some into Scythia other dispersed into other natiōs according to the dispensation of the holye Ghost whiche they had with them euen as they also heard the Lord saying I am with you alwayes euen vnto the ende of the world Herevnto doeth that also agrée Ye shal be wittnesses vnto mee euen vnto the vttermost partes of the world If therefore they being sent into the furthest parts of the earth to beare wittnesse of the Lord were seuered one from another with a very great distaunce of place and yet had present with them the holy Ghost dwelling within them whose substance is not limitable it is manifest that the power of Angels doeth farre differ from this power of the spirite For to vse an example the angel whiche was present with the Apostle when he prayed in Asia could not together at the selfe same time bee present with other whiche were abiding in other partes of the world But the holy Ghost is not onely present with men being seuered one from another but is also a continuall dweller in euerie Angel principalitie throne and dominion c. Now who cannot hereby gather that the holy Ghoste is true and very God The selfe same authour hath gathered very many argumentes of the true godhead of the holy ghost and next him the holy father Cyrill and holy Athanasius hath absolutely discoursed vpon that matter Lib. de Trinitate 11. to Theophilus These fewe testimonies thus farre rehearsed wée thinke shal suffice those that obey and loue the trueth They that stedfastly beléeue these things are not moued with any straung opinions and questions curiouslye yea wickedly brought in about this matter by ill occupied persons For some are reported to haue denied the holy Ghost to be lord For they haue taught that he is a minister and as it were a certeine instrument of the father and the sonne But Christ oure Lord ioyned the holy ghost to himselfe and to the father when hee deliuered the fourme of baptisme For he sayth Baptising them in the name of the father and of the sonne of the holy Ghost And yet it is manifest that a creature is not ioyned to the creatour in baptisme neither that there is any seruile condition in the Godhead Therefore the counsell of Constantinople in their créede giue to the holy Ghost certaine termes whereby they might destroye certaine errours calling him lord giuer of life for when he calleth him Lord he maketh him equall to the sonne and excludeth the condition of a seruaunt or minister beside that he denieth that he is their instrument For there is one Lord there are not many Lords And the sonne is not Lord of the holy Ghoste but the Lordshipp is common to the thrée personnes whiche are onely one lord And séeing the holy Ghost is the Lord surely he is not appointed to a seruile ministerie but indued with Lordly authoritie nether is he an vnderseruaunt to doe the worke but is a ioynt worker with the father and the sonne yea and he himselfe doth worke as Lord. Againe certaine other are reported to haue taught that the holy ghost is not a substance or a person but as it were an accident that is to saye a stirring vp a prouocation or a motion of a Godly and renued minde And in very déed our minde being illuminated with the holy Ghoste is oftentimes called spirite but we must wisely distinguishe the creature from the creator and the accident from the substance The blessed Apostle distinguished our spirite from the holy spirite of God when he said As many as are ledd by the spirit of God they are the sonnes of god The spirite it selfe beareth wittnesse to our spirite that wee are the sonnes of God. And the same Apostle saith The flesh lusteth cōtrary to the spirite the spirite cōtrarie to the flesh And who vnderstandeth not that the mind of man instructed of the holy Ghost is héere called the spirite not the third person himselfe in the reuerend Trinitie And that minde as touching illumination is not of it selfe but procéedeth from the holy Ghoste illuminating it neither commeth it from any other thā from him which is the third person in Trinitie but that minde is not the very person of the holy Ghoste as imagination procéedeth from the soule and yet it is not the soule it selfe That stirring of the spirite in vs is an accident but GOD is not an accident neither is mingled with the accident We must therefore confesse according to the Scriptures that the holy Ghost is a person subsisting coequall in nature or essence with the father and the sonne and therfore to be worshipped and glorified of vs as very God and creatour againe that a godly and holy motion stirred vpp in the mindes of holy men by the spirite is the effecte and woorking of this holy spirite and is called a holy spirite but after a certeine manner proper to it Otherwise we denie not that the holy Ghoste him selfe beeing promised is communicated vnto vs but after our capacitie and as he will. For what is hée amongest men that is able to comprehende the fullnesse of the eeuerlastinge and incomprehensible GOD Furthermore touching the procéeding of the holy Ghost from the father and the sonne the Diuines haue curiously subtily and busily disputed For the question is asked whether he procéed from the father alone or from the sonne also In which question the Latinistes séeme to disagrée verye much from the Grecians The question is also asked what maner of procéeding this is Wée omitting many curious questions wil briefly declare those thinges vnto you whiche are wholsome and agréeable with the holy Scriptures For who shal be able to canuasse out al the questions of curious men and all the bould and vncleane thoughtes of idle heads without offence to good men and especially of the simple hearers That the holy Ghost procéedeth from the father and the sonne the scripture manifestly teacheth which most plainly sheweth that hee is the spirite of either or both of them For hée it is of whome the Apostle sayeth Beecause ye are sonnes God hath sent the spirite of his sonne into your heartes And the sonne speaking of the same spirit sayeth For it is not you that speake but the spirite of your father hee it is which speaketh in you Againe the same sonne sayeth of the holy Ghost Whome I will sende vnto you from the father And againe he sayeth else where Whome the father will sende in my name Therefore hée procéedeth from both as well from the father as from the sonne For although this bee read else-where to bee spoken of the holy Ghoste Whiche proceeded from the father yet it is not denyed that he procéedeth from the substance of the sonne also But that more is Cyrill a Gréeke writer expounding the Gospell of S. Iohn and interpreting this selfe same place Lib. 10.
with the holy ghost signifying doubtlesse the operation or working of the holy ghost of whiche they were signes and assuraunces For he instructeth exhorteth and cōforteth the faithfull neither doeth he arme his faithful Apostles with colde tongues but fierie tongues The Apostles when they preached the gospel séemed not to speake but to lighten and to thunder wherevpon also certeine of them were called of our Sauiour the sonnes of thunder Furthermore the holy ghoste appeareth in the likenesse of a Doue vpon the sonne of God euen then whē he was baptised of Iohn Baptiste For a Doue is milde gentle without malice or harme Wherof sprong the prouerbe Manners like a Doue Doue-like simplicitie And More gentle than a Doue For a Doue is among birdes as a shéepe among foure footed beastes which thinketh no hurt to any liuing creature Wherevpon Christe is also called a Shéepe or a Lambe Of the spirite of God therefore the wise man saieth verie well The spirite of wisedome is holie one onely manifolde subtile quicke mouing cleare vndefiled plaine sweete louing the thing that is good sharp which cannot be letted doing good kinde to man stedfast sure free from care hauing all power circumspecte in all things and passing through al vnderstanding and cleane yea most subtile spirites Againe they that are indued with the holy ghost are called the annoynted of the Lorde For the holy Ghoste is called both oyle and annoynting for vnlesse we be watered of the holie Ghost we waxe barren and waste away For we are voyde of liuely and heauenly moysture and of our owne nature alwayes wyther and waxe drie And of this annoynting there went a notable figure before in the ceremoniall annoynting of Kinges and priestes S. Iohn sayth And the annoynting whiche ye haue receiued of him dwelleth in you ye neede not that any mā teach you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it taught you abide in it For the Lord also sayth in Ieremie This shal be the couenant that I will make with the house of Israel after those dayes I will plant my lawe in the inwarde partes of them and write it in their heartes and will be their God and they shall bee my people And from henceforth shall no man teach his neighbour or his brother saying Knowe the Lorde for they shall all knowe me from the lowest vnto the highest saith the lord For I wil forgiue their misdeedes and will neuer remember their sinnes any more But we shewed a little before that the holy Ghoste is the vniuersall teacher of all trueth Hitherto that séemeth to belong which S. Paule saith It is God which hath annoynted vs whiche hath also sealed vs and hath giuen the earnest of the spirit in our heartes For nowe the holy Ghost is not onely called annoynting but also the sealing vp or earnest of our saluation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a part of payment which maketh assurance of the whole summe to be payde to wit a pledge And surely the holie Ghost doth nowe testifie yea it dothe seale and assure vs that we are the sonnes of god and that when time is we shall be receiued into the euerlasting inheritaunce Paule againe sayth Ye are sealed with the holy spirit of promise which is the earnest of our inheritaunce vnto the redemption of the purchased possession vnto the prayse of his glory Ephes 1. That assuraunce doth maruellously confirme and comforte the mindes of the faythfull in temptations encourageth them besides that to patience in aduersitie and to holinesse of life For herevpon sayde S. Iohn Little children ye are of God and haue ouercome them for greater is he that is in you than he that is in the world And againe Nowe are we the sonnes of God and yet it doth not appeare what he shall be but we know that when wee shall appeare we shall bee like vnto him for we shall see him as he is And euery man that hath this hope in him purgeth him selfe euen as he also is pure And as the holy ghost is an vnspeakable knitting together wherby the three persons are inseparably coupled one with an other in euerlasting loue concord euen so the same coupleth the spouse of Christ with his spouse with a knot y can not be loosed and ioyneth together betwéene them selues all the members of his mystical body in an euerlasting couenaunt For as the members of oure body are ioyned together whole and sound by the benefite and enioying of life so the mysticall body of Christe is vnited together by the holy Ghoste Therefore it is no maruell that he is called or noted with the name of loue which poureth loue into our heartes And albeit by these names of the holie Ghost his operation may be vnderstoode yet will I adde certeine testimonies of Scripture out of whiche his power or effect especially in vs maye be more fully vnderstoode Esaie almost in the beginning of his prophecie describing the person of the King our Messias among other things sayth The spirite of the Lord shal rest vpon him the spirite of wisdome and vnderstanding the spirite of counsel and strength the spirite of knowledge and of the feare of the Lorde and shall make him of deepe iudgement in the feare of GOD. Though he declared manye yet hath he not reckoned vp all the powers of the spirite Therefore it is not for vs to bring into a streight and with the common sorte to comprise in a narrowe number of seuen the powers of the spirite For we haue heard hetherto that there is the spirite of promise of doctrine of humilitie and gentlenesse c. To whiche beside these there are reckoned vp very many together For he is the spirite of wisedome But howe great this is and howe farre it reacheth it is manifest euen in the words of Solomon To wisedome is ioyned vnderstanding which is sayde to be the action and applying of wisedome ordered or framed to things places times and persons Counsel is required and giuen in doutfull matters and sheweth what we may most conueniently doe Strength ministreth sufficient force and constancie to execute and perfourme yea and patiently to beare what so euer by counsel we haue learned eyther to be done or to be suffered And nowe knowledge is an experience obteined and gotten by long time and vse Vnto these is feare added that is to say godlinesse and true religion wherevnto vnlesse we referre all oure sayings and doings wisedome vnderstanding coūsel strength and knowledge shal nothing profite vs. To be short who so euer is indued with the spirit of God whatsoeuer he shal either do or say wil sauour of the feare of god finally he shal say do al things vnto the glory of god al these things truly are fréely
of some who promise to condemned spirits redeÌ„ption 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 〈◊〉 longe ago condemned For the iudge in the ende of the world 〈◊〉 definitiue sentence against 〈◊〉 than al the wicked shal say Depart â—rom me ye cursed into euerlasting fier which is prepared for the diuell and his â—ngels And by by the Apostle holy Euangelist a witnesse of the truth doth â—dde And these shal go into euerlasting â—unishment but the righteous into life euerlasting For in Marke the lord also â—aid In hell their worme dieth not and â—he fier is not queÌ„ched 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 â—esurrection of condemnation He doth not â—ay 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 â—oÌ„motion or outrage of the minde By spirits therefore we vnderstand spiriâ—uall substances indued with féeling â—nderstanding For in the first chapter of 〈◊〉 sathan came shewed him self among the children or seruaÌ„tâ— of god speaking with the lord The gospel 〈◊〉 reporteth vnto vs that diuels béeâ—â— cast out of a man entred into the herd of swine â— drowned them iâ— the 〈◊〉 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 knowâ—edge is 〈…〉 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 serpeÌ„t 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 â—any Therefore when there is mention made of sathan also where in hoâ—ie scripture it is not so to be taken as â—hough there were either but one subâ—â—ance or person of y diuel â–ª For they arâ— comprehended as the members vnder â—he head as particularities vndâ—r geâ—eralities 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 o◠〈…〉 corrupt 〈…〉 their force only to this end to 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 heresies wickednesses And bicause Iudas was an hypocrite a lyer a 〈…〉 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 tarâ—â— in the lords field For he is the 〈◊〉 of God men setting himselfe against the wil of God whose glory also he laboureth to take away
Iesu through the gospel And the same apostle saith in an other place Faith cōmeth by hearing and hearing cōmeth by the word of god Since ther fore faith cōmeth by hering hearing by the word of God and that specially by the word of God the church truely can by no meanes spring or be builded by the decrées doctrines of men Therefore we affirme that onely the word of god is apt for the building vp of the church of god Mens doctrines set vppe mens churches but Christes word buildeth the Christian churche For the doctrines of men proceede of flesh and bloud But Peter confessing Christ with a pure faith and therfore grounded vpon Christ who is the foundation of the church heard these words of Christ him selfe Fleshe and bloud hath not reuealed these thinges vnto thee but my father which is in heauē And therefore Paule saith When it pleased God that I should preach his sonne among the Gentiles I conferred not of the matter with fleshe and bloud c. He also most manifestly abolishing all doctrines of men from the setting vp building of faith and the church only commending the word of God saith to the Corinthians My word and preaching stood not in the enticing spech of mans wisdome but in plaine euidence of the spirit of power that your faith should not be in the wisdome of men but in the power of God. To this now perteineth these testimonies of Christ He that is of God heareth Gods word Againe He that is of the truth will heare my voyce And againe more plainely he saith The shepe wil follow the shepheard bicause they know his voyce They will not follow a stranger but wil run away from him bicause they know not the voice of strangers But vnder the voice of straungers we include all traditions and decrées of mē differing from the doctrine of Christ to which traditions the apostle S. Paul doth attribute the shape of wisdome but the truth he denieth them caleth them superstitious For our lord him selfe in the gospel bringeth foorth of the prophete Esaie the immutable saying They worship me in vaine teaching for doctrines mens preceptes Let vs therefore holde that the true church is not built by mans decrées but y she is founded planted gathered together builded onely by the word of Christe We doe adde that it is out of doubt y the church of God is preserued by the same word of God least at any time it should be seduced or least it shuld slip perish y neither can it at any time be preserued by any other meanes Paul againe witnessing and saying Christ hath giuē some to be apostles some prophets some Euāgelists som pastors techers for the gathering together of the Saintes for the work of the ministerie that is to say to teach preach the word for the edification of the body of Christ till we al meete together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ that we hēceforth be no more children wauering carried about with euery winde of doctrine by the deceit of mē marke I praye howe mens doctrines are condēned againe with great inuiolable authoritie with craftinesse whereby they lay in wait to deceiue But let vs folow the truth in loue in al things grow vp into him whiche is the heade that is Christ by whom al the body being coupled and knit together by euery ioint for the furniture therof according to the effectual power which is in the mesure of euery part receiueth increase of the body vnto the edifying of it selfe in loue increaseth the body vnto the edifying of it self through loue These words of the apostle are so plaine that they néed no better expositiō thā they haue of thē selues In this place also the order maner of the church by the preaching of Gods word shuld of right be set downe which many doe terme call the ministerie of the word or of the church but we wil speak of the God willing in the third sermō It shal be sufficient in this place to defend that our Lorde God hauing giuen doctours vnto the church doth found build mainteine inlarge the church by his word yea by his word only There come two things now to be cōsidered First that the church of good for y continual and constant studie of the word of God is called propheticall apostolical ye also orthodoxical For it is called prophetical or apostolical bicause by y trauell of the prophets apostles it was first builded by their doctrine is preserued euen at this time shall by it be spred abroad euē vnto the end of the world It is called Orthodoxical bicause it is soūd of iudgement opinion faith For without the church there is no true faith neither any perfect doctrine touching true vertue felicitie The faith doctrin of the church was reuealed from God him self by Adā the patriarchs by Moses the prophets by Christ and the apostles Wherby she elsewhere is named a mother whereof we will speake in the next sermon Secondarily that the succession of doctor or pastors of the church doth proue nothing of it selfe without the word of god The chāpions defenders of the papisticall churche do boast that they haue a most certein marke of the apostolique church to wit in y continuall succession of bishops cōming from S. Peter by Clemēt the first so to Clemēt y 7. to Paul y 3. who died of late so cōtinuing to Iulius y 3. not lōg agoe created Moreouer they add that al such members are cut off as do separate themselues from the church in that which only that apostolical succession is found And we do not deny but that the right succession of pastors in the primitiue church was of gret weit For thei which then were call pastors were pastors in déed executed the office of pastors But what maner of pastors they haue ben a great many yeares which of the rout of Cardinals mitred bishops sophisters haue ben caled pastors none is ignorāt but he which is altogether without any vnderstāding The Prophete Zacharie heard these words spoken to him from that lord take to thee yet the instruments of a foolish shepherd for loe I wil raise vp a shepheard in the lande whiche shall not looke for the thing that is lost nor seeke the tender lambs nor heale that that is hurt nor feede that that standeth vp but he shal eate the flesh of the fat and teare their hoofes in pieces Woe be to the idle shepeheard that forsaketh the flocke c. Therfore neuer a whit more do these men proue by their continuall succession of Byshops who teache not the worde of God sincerely nor execute the
the benefite of Christes sanctification not that by her selfe while she is in the flesh she is without spot but for that those spots in déede otherwise cleauing vnto her through the innocencie of Christ to those that imbrace Christe by faith are not imputed sinally for that the selfe same church in the world to come shall be without spot or wrinckle For hauing put off the fleshe cast off all miseries it shal at length be brought to passe that she shall want nothing Besides this it is saide that the church is without spot because of the continuall studie of the church wherby she laboureth and traueileth by all meanes that as farre as it is possible she may haue as fewe spottes as maye be And by that meanes and chiefly by the benefite of imputation the church erreth not but is moste pure and without sinne Moreouer as touching doctrine and faith the church of Christ doth not erre For it heareth the voice of the shepeherd only but the voice of straungers she knoweth not for she followeth her onely shepheard Christ saying I am the light of the world he that followeth me shal not walk in darknesse but shall haue the light of life Paule also to Timothie saith These thinges hitherto haue I writtē vnto thee that thou maist know how thou oughtest to behaue thy selfe in the house of God whiche is the Church of the liuing God the piller and grounde of trueth But the Churche is the piller and ground of truth for that being stablished vppon the foundation of the Prophetes and Apostles Christe him selfe which is the euerlasting truth of God the only strength of the church receiueth this by fellowship which it hath with him that she also mighte be the piller and foundation of the truth For the truth of God is in the church and the same throgh the ministerie of the church is spread abroade and being assaulted and warred againste by the enimies abiding sure is not ouercome so farfoorth as being made one body with Christe she doth perseuere in the fellowship of Christe without whome she can do nothing Againe the same church doth erre in doctrine and faith as oftēn as she turning from Christ and his word goeth after men and the counsels and decrées of the flesh For she forsaketh that thing that hath hitherto stayd that she erred not which is the word of God and Christ I thinke no man will denie that the greate congregation of the people of Israell in the desert was an excellent Churche of God with the whiche the Lord made a couenaunt and bounde him selfe vnto it by Sacraments and ordinances And yet howe shamefully she erred whilest neglecting Gods word Aaron the high priest of religiō not cōstantly earnestly resisting she both made a molten calfe worshipped it as a God no man is ignorant Where also surely it shal be necessary more diligētly to looke into and mark the whole number of the church For many in the church erring it foloweth not that none at all is frée from error For as in the churche of Israell the Lord reserued a rēnant to him selfe I meane Moses Iosua vndoubtedly many moe as wel in the cōgregatiō as else-where without whiche did neuer worship the calfe so there is no doubt althoughe there doe manye erre in the Church but that the Lord through his mercie doeth preserue to himselfe a certeine number who both vnderstād a-right and by whose faithfull diligence errours are destroyed and the wandering flocke of the Lord brought backe againe into the holy fould The Church therfore is said to erre when a parte of it hauing loste Gods word doeth erre and the same erreth not wholie and altogether forasmuch as certeine remnauntes through the grace of God are reserued by whome the trueth maye flourishe againe and may againe be spred abroad in euery place S. Paule called the Churches of the Corinthians and Galathians The holie churches of God yet these erred greatly in doctrine in faith and in manners And yet who doubteth that there were many amonge them who were most sincere followers of the pure doctrine preached by Sainct Paule That holy Church therefore erred so farre forth as it cōtinued not stedfastly in true doctrine and it erred not so farre foorth as it departed not from the truth deliuered by the Apostles From hence it plainly appeareth to the whole world that those are most vaine lyars which commend vnto vs Churches not builded vppon the foundation of the Prophets and Apostles but vppon the decrées of men which they shame not to commend vnto vs for most true Churches and such as cannot erre Dauid cryeth out Onely God is true and euery man a lyar Ieremie also cryeth They haue reiected the woord of the Lord and what wisedome is in them Therfore those Churches doe erre neither bee they the true Churches of god The true Church groundeth vppon Christ Iesus and is gouerned by his woorde onelye Vnto this treatise of the woord of God which is the onely rule whereby all thinges are done in the Church the disputation of the power of the church of God in earth of the studies thereof which also are directed according to the word of God is verie like But before I wil bring forth my iudgement that is to say the iudgement deliuered by the Scriptures I will briefly rehearse the summe of those things whiche the Papistes haue lefte in writing concerning this matter and doe vndoubtedly mainteine for sounde doctrine Iohn Gerson not much amisse vnlesse he haue an ill interpreter hath defined Ecclesiasticall authoritie to be a power supernaturally and spiritually giuen of the Lord to his disciples and to their lawefull successours vnto the ende of the world for the edification of the Church Militant according to the lawes of the Gospell for the obteyning of eternall felicitie But Peter de Aliaco the Cardinal sayth that this authoritie is sixe-fould to witt of consecration of administring the sacraments of appointing ministers of the Church of preaching of iudiciall correction and receyuing thinges necessarie vnto this life They call that the power of consecration whereby a priest being rightly ordered maye consecrate the body bloud of Christ on the altar This power they say was giuē to the disciples of the Lord by these words Doe this in the remēbraunce of mee But vnto the priestes in these dayes they thinke it to be giuen of the bishop giuing with the bread the chalice and saying Receiue ye power to offer vp to consecrate Christes bodie both for the quicke and the dead This moreouer they call the power of orders and a marke or character that cānot be wyped out The power of administring the sacraments chiefly of the sacrament of Penance they call the power of the keyes The keyes they make of two sortes The keyes of knowledge that is to say the authoritie of knowledge in the cause of a sinner makinge
of doctrine maners Neither charge they them with light coÌ„mon faults but heynous Esaie crieth That from the crowne of the head to the soale of the foot there is no whole place and yet he departed not froÌ„ the churche nor planted him selfe a newe albeit froÌ„ al vngodlinesse corruptioÌ„ he kept him self very diligeÌ„tly How many faults nay howe many errours I pray you were there amongest the Apostles of Christ them selues what did our lord depart from them The church of Corynth was corrupted not only in maners but also in doctrine There was in it conteÌ„tions factioÌ„s brawlings Whordome breaking of wedlocke vndoutedly was coÌ„mon among them What thinke you of that the many of them were present at prophane sacrifices Surely it was no small error that they estéemed baptisme according to the worthinesse of the minister They had defiled the Lords Supper with their priuate prodigal banquets yea of the resurrection of the dead they thought not aright But did the apostle for the cause either depart from them him selfe or commaund others to depart yea rather he calleth theÌ„ a holy church greatly rebuking their coÌ„tentions he exhorteth al meÌ„ to obserue the vnitie of the church in the sinceritie of truth It is not to be douted therfore the they greatly sinne which abstein from the fellowship of our or rather the catholique churche in which albeit there be great corruption of life yet the doctrine is sincere the sacrameÌ„ts are purely ministred But these men obiect ye admit al men without exception to the receiuing of the Lordes supper wicked men drunkards couetous men souldiers such like kindes of men with whome the holy apostle forbids vs to eate coÌ„mon breade so far off is it that he graunteth vs to be partakers at thâ— lords table with such Except therfore we like to be defiled with the fellowship of the wicked it is néedful either not to ioyne with this societie or else altogether to flee from it But of the Lords supper the receiuing therof if I liue I wil speak in an other place apt for it At this time this onely we bring against them that Paule the most faithfull seruant of Iesu Christe was not sharper than his maister But it is manifest that he admitted Iudas to the holy table whoÌ„ he knew as it is wont to be saide Intus in cute that is to say throughly within without yet he did not put him by But he wold haue reiected him if he had knowne the rest of his disciples wold haue ben polluted with his coÌ„panie Iudas him selfe was polluted for his minde conscience were corrupt but the rest of the apostls whose minds were pure through perfect faith could not be defiled by another mans trecherie Therfore saith Paule the apostle Let a maÌ„ proue him selfe and so let him eate of that breade and drinke of that cup. He biddeth euery man to proue him self not to iudge an other mans seruant who standeth to his Lorde or falleth If thou béest indued with faith dost lawfully participate at the Lords table thou art not defiled with an other mans wickednesse Therefore to auoyd pollution there is no cause why thou shouldest be separated from the church in which thou séest the bad mingled with the good to be partakers of the Lords supper But if so be thou béest separated thou plainly declarest thy selfe being hardned with arrogancie to be partaker with those whome S. Aug. in his 3. booke against Parmenian the first chapter painteth forth with these proper liuely colours They are â—uil childreÌ„ who not for the hatred of other mens iniquities but throughe the studie of their owne contentions go about eyther wholy to alure or at lest to diuide the simple people prouoked with the bragging titles of their names puft vp with pride folish with frowardnes subtile with slaunders troublesome with seditions who least they shuld be detected to want the lighte of trueth pretend the shadowe of sharpe seueritie and those things which in the holy scriptures the sinceritie of loue beeing saued and the vnitie of peace beeing kept are commaunded for the correction of the faults of their brethren wherein moderation also should be vsed they vsurpe to the sacriledge of scisme and occasion of cutting off The same authour amongst other things godlily and wisely disputed in the two chapters following giues this counsel to modest wits That quietly they should correct what they may and what they can not mende they should patiently suffer and louingly mourne till God him selfe either amend it or in the day of iudgement fan away the chaffe Furthermore concluding this place I wil recite vnto you the words of the blessed martir CypriaÌ„ He in his 3. booke 3. epistle hath thus left it written If cockle appeare to be in the churche yet ought neither our faith nor our charitie be letted that bicause wee see cockle in the church we our selues depart froÌ„ the church we must rather labour to bee good corne that when the corne shal be laid vp in the lords barne we may receiue the fruite of our labour and trauell The Apostle saith in his Epistle but in a great house are not only vessels of gold and siluer but also of wood and of earth some vessels of honor some of dishonor Let vs indeuour and labor what we may that we may be a vessel either of gold or of siluer But the Lorde only hath libertie to break in peeces the eartheÌ„ vessels to whoÌ„ also is giuen an yron rod. The seruaÌ„t can not be greater thaÌ„ his lord Neither let any man think it lawful for him to challenge that to him selfe which the father hath giueÌ„ only to his sonne that he might now be able to purge the â—â—owre or fanne the chaffe or by al the wit man hath to separate al the chaff froÌ„ the corne This is a proud obstinacie and wicked presumption which lewde furie taketh to him selfe And whiles some men alwayes take to theÌ„ selues a further dominion thaÌ„ peaceable iustice requireth they perish froÌ„ the church and whiles they proudly lift vp theÌ„ selues blinded with their owne presumption they are bereft of the light of truth The Lord Iesus reduce the wandering shepe into the vnitie of the catholique churche liuing in vnitie kéepe vphold them Amen These aduersaries of ours being ouercome there arise vp new cruel enimes that is to say the defenders of the Romane Monarchie of the apostolique sea as they cal it the most auncient church for they cry eueÌ„ while they be whorse that we are guiltie of the same cryme whereof we condemned the Anabaptistes certeine other fantastical fellowes For they say that we with a wicked scisme forced by no necessitie haue forsaken the olde Romishe church and haue set vp for our selues newâ— hereticall Synagogues And they alledge that the holy scripture hath as yet her authoritie in the
was there any other cause why y the people being kept in bondage by the space of lxx yeres in the captiuitie of Babylō offered no sacrifices yet most certaine it is notwithstanding y both the prophets of God the holy true worshippers of God separated themselues both frō the worship and sacrifices which were vsed being contrarie to the word of god Surely we read in all the sermons of the prophets that both those sacrifices and also that Churche are condemned For whiche cause they thēselues also were condemned of the highe priest and other priestes of Baal as most abhominable heretiques and scismatiques euen as now a dayes also we are thrust through with the dartes of your curses for that we will not communicate with the Popishe church and her holy seruice and doe reiecte their holy seruice itselfe To this may be added that the sacrifices of the lawe beeing nowe fulfilled and abrogated by the lord the Apostles with manifest defection departed not only from the high priests and church of Hierusalem but moreouer gathered vnto Christe a newe church by the preaching of the Gospel and badge of the sacraments whiche church in the Actes of the Apostles we haue described according to whose patterne all churches ought of righte to bee refourmed euen as many as would be called Apostolique churches What haue wee therefore offended now adayes refourming churches after the likenesse of the Apostolique church whiche churches were of old prophaned by that sea of Rome and the members therof We read that the church of God before the comming of Christin the flesh was oftentimes defiled with filthie pollutions of corrupt men and that the same was purged againe and renued after the likenesse of the old church according to the word of god And why should not we take the same course in our age in the very same cause There remaine moreouer prophecies of our sauiour Christe and of the holye Apostles and Prophets liuely painting out this greuous oppression of the church of Christ vnder the furie of Antichristes tyrannie in this oure last age there remaine most weighty commaundements commaunding to flie from Antichriste from idolatrie false prophets For the Lord sayeth in S. Matthewes Gospel There shal arise false Christes false Prophets and shal shew great signes and wonders so that if it were possible they should deceiue the verie electe Beehold I haue told you before Wherefore if they shal say vnto you Behold he is in the desart Go not forth Behold he is in the secret places beleeue it not And againe Beware of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues Also Can the blind lead the blind shal they not both fall into the ditch S. Peter also sayeth very grauely Saue your selues from this froward generation And also in his second and third chapiters of his second epistle he entreates very largly of this matter And also S. Paule agréeing in all thinges with the holy Gospel and with S. Peter and painting forth Antichrist and those last times of Antichrist corrupt men not lightes but firebrandes of the church commaundeth the sainctes to departe from them and togather themselues together vnto Christe and his sincere trueth If any man aske for the places he shal find them 2. Thes 2. 1. Tim. 4. 2. Tim. 3. and 4. The same Apostle in another place euen the Apostle Iohn doth also say Flie from idolatrie And in the 6. cap. of the 2. epist. to the Cor. by expresse words and most manifest opposition he sheweth That there can be no agreement betweene Christe Belial light and darckenesse and betweene idols and the temple of God. And therefore he addeth by and by after Wherfore come out from among them and separate your selues sayeth the Lord and touche none vncleane thinge and I will receiue you To this apperteyneth that whiche the blessed Apostle Iohn in his reuelation shewed him by the lord Christ séeing the workes of Babylon heareth also therew t a voice cōming frō heauen cōmanding after this manner Go out of her my people that ye be not partakers of her sinns that ye receiue not of her plagues The same Apostle very often threateneth euerlasting destructiō to those y worship the beast but life glory to those that forsake and flée from the beast so as they cleaue only to the only sauiour of the world Iesus Christ Therefore that departure of oures from the sea or church of Rome is not onely lawfull but also necessarie as that which is commaunded vs of the Lord himselfe and by his holy Apostles vnto whome vnlesse we◠obey wee cannot be saued Otherwise we are not ignoraunt that fallings away are altogether abhominable and to be blamed amongst the which notwithstanding except we distinguishe it will not plainly appeare what wee either allowe or disproue either else what wee followe or flée from There is a defection of apostacie in the which thorough hatred of faith or religion Atheistes or godlesse men of méere vngodlines contempt of God with their wicked ringleaders Lucian and Iulian the Apostata fall away from the scunde and catholique faith and finally from the fellowshipp of the faithfull and moreouer do blaspheme rayle vpon the Christian veritie and either laugh to scorne or persecute the very Church of god There is also an heretical defection that is to saye wherein with Valentine Marcion Arrius Manicheus Artemones other such monsters certeine proude arrogant malapert wicked persons either refusing the verie Scripture or wresting the same despise and treade it vnder their féete or else do denie ouerthrowe and resist certeine articles of faith and the sound and auncient opinions of the churche of God and affirme the contrarie and so frame to themselues heretical churches and depart from the true auncient and catholique church There is moreouer a scismaticall defection such as was the Donatists who separated themselues from the true church of God vnder the pretēce of obteyning a more absolute kind of holinesse Wherof I haue spokē verie largly but a little before And the aboue remembred two kinds of defection are altogether abhominable wicked euen as also the third kind can by no meanes be defended But none of all these kinds can be imputed vnto vs nowe a dayes departing from the churche of Rome For y departure is voyd of all crime whiche is made not from the true but from the false church not from the people of God but from the persecuters of gods people not from the articles of faith and sounde opinions of the churche but from errours which obscure the articles of faith and from the wicked traditions and corruptions of men whiche moreouer is made not throughe any lightnesse but of necessitie not for inuocation but for true religions sake that leauinge the fellowshipp of darckenesse we maye bée gathered together againe with Christ the true light
their tributarie cities subiecte vnto them diligently to sée and marke what they did in euerie citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say spyes and watchmen The Apostles called byshops watchmen and kéepers of the Lords flocke and the stewardes of Christe or disposers of the secretes of God in the Churche And Presbyter an Elder hath his name of age and auncient yeares In times past the care of the common wealth was committed vnto the elders as to those that were exercised with manifolde experience long vse of things For gouernours of cities are bothe called Seniors and Senatours And as common weales haue their Senatours so hath the church her elders as it appeareth in the Actes 14. 15. 20. 21. chap. It séemeth that the ordeining of elders came into the church out of the synagogue For thus we reade in the booke of Numbers Gather vnto me saith he three score and ten men of the elders of Israel whome thou knowest to bee the elders of the people and officers ouer them and I wil take of the spirit which is vpon thee and put vppon them and they shall beare the burthen of the people with thee least thou bee constrained to beare it alone Wherefore the elders in the churche of Christe are eyther byshoppes or otherwise prudent and learned men added to byshops that they maye the more easily beare the burthen layd vpon them and that the churche of God may the better and more conueniently be gouerned For Paule sayth The elders that rule well let them be counted woorthy of double honour most specially they which labour in the worde and doctrine There were therefore certeine other in the Ecclesiasticall function who albeit they did not teach by and by as did the byshops yet were they present with them that taught in all all businesses Perhaps they are called of the same Apostle elsewhere Gouernours that is is to say whiche are set in authoritie concerning discipline and other affaires of the churche And bycause we are come thus farre in this present treatise we will also declare other names of offices in the churche There is muche speache in the scriptures of Deacons and amonge Ecclesiasticall writers of Priestes In the primitiue Churche the care of the poore was committed to Deacons as it is plainely gathered out of the sixt chapter of the Actes of the Apostles There are also lawes to be séene which are prescribed vnto them by the Apostle in the firste to Timothie the thirde chapter The office of Deacons was separated froÌ„ the function of Pastours and therefore we do not reckon them in the order of Pastours The auncient fathers referred them to the ministerie but not to the Priesthoode We reade also that women not wedded but widowes ministred in the primitiue churche And among other Phebe of the churche of Cencâ—ea highly praysed of the Apostle is verie famous But he forbiddeth women to teach in the church and to take vpon them publique offices How therfore or in what thing did women minister in the churche vndoubtedly they ministred vnto the poore in duties apperteyning to women They ministred vnto the sicke and with Martha Christs hostesse they did with great care and diligence chearish the members of Christe For what other offices could they haue Moreouer the name of Priest séemeth to be brought into the churche out of the synagogue For otherwise ye shall not finde in the newe Testament the ministers of the worde of GOD and of churches to be called priestes but after that sorte that all Christians are called priestes by the Apostle Peter But it appeareth that the ministers of the new Testament for a certeine likenesse whiche they haue with the ministers of the olde Testament of ecclesiasticall writers are called Priestes For as they did their seruice in the tabernacle so these also after their manner and their fashion minister to the churche of god For otherwise the Latine word is deriued of holy things and signifieth a minister of holy things a man I say dedicated and consecrated vnto God to do holy things And holy things are not only sacrifices but what things so euer come vnder the name of religion from whiche we dee not exclude the lawes them selues and holy doctrine In the old testament we read that Dauids sonnes were called priestes not that they were ministers of holy things for it was not lawfull for theÌ„ whiche came of the tribe of Iuda to serue in the tabernacle but onely to the Leuites but bicause they liuing vnder the gouernement and discipline of priestes did learne good sciences and holy diuinitie Here it séemeth it must not be dissembled that those names which we haue intreated of are in the Scriptures one vsed for an other For Peter the Apostle of Christ our Lord calleth him selfe an Elder And in the Actes of the Apostles he calleth the Apostleship a Byshopricke For Saint Paule also calling the Elders together at Miletum and talking with them he calleth them Byshops And in his Epistle vnto Titus he commaundeth to ordeine Elders towne by towne whome immediately after he calleth Byshoppes And that they also are called both Doctors and Pastours there is none so grosse headed to denie Now by all these things we think it is manifest to all men what orders the Lord him selfe ordeined from the beginning and whome he hath consecrated to the holie ministerie of the Church to gouerne his owne church He layd the foundation of the churche at the beginning by Apostles Euangelistes and Prophetes he enlarged and mainteyned the same by Pastours and Doctours To these Elders and Deacons were helpers The Deacons in séeing to the poore and the Elders in doctrine in discipline and in gouerning and susteyning other weightier affaires of the Churche Neuerthelesse it appeareth that the order of the Apostles Euangelistes and Prophets was ordeined at the beginning by the Lorde vnto his Churche for a time according to the matter persons and places For many ages since and immediatly after the foundation of Christes kingdome in earth the Apostles Euangelistes and Prophets ceased and there came in their place Byshops Pastours Doctours and Elders which order hath continued most stedfastly in the Church that nowe we can not doubt that the order of the Churche is perfect and the gouernement absolute if at this day also there remaine in the Church of God byshops or pastours doctours also or Elders Yet we deny not that after the death of the Apostles there were oftentimes Apostles raysed vp of GOD whiche might preache the Gospell to barbarous and vngodly nations We confesse also that God euen at this day is able to rayse vp Apostles Euangelistes and Prophetes whose labour he may vse to worke the saluation of mankinde For we acknowledge that holy and faithfull men whiche first preach the truth of the Gospell to any vnbeléeuing people may be called Apostles and Euangelistes
the Gospell Hee which is of God heareth Gods word it followeth that they whiche loue the congregation wherin the word of God is preached haue the naturall mark of the sonnes of God. But because many doe not onelye loathe holy assemblies but also saye that prayers are altogether superfluous vaine and vnprofitable Before we procéed any further we will shew that the godly must pray and that the prayers of the faithfull are both effectuall profitable and necessarie They say all thinges are done by the prouidence of God and therefore prayers are vnprofitable For that which God hath fore-knowen that verily will hée bring to passe after the manner of his fore knowledge neither can it be hindered by prayers But these men abuse the prouidence of God for that cut of it they gather that thing which the holy Scriptures do not teach them to gather For in Deut. in expresse woords Moses hath left written The Lord had determined to destroy you therefore I made intercession vnto the Lord and I found fauour Ionas threatneth so certeine destruction vnto the Niniuites from the Lord that he euen foretold the number of dayes But when the men of Niniue beléeued the Lord and repented the Lord beecame fauourable to them againe neither did hée destroye them when they repented Moreouer Esaie had spoken to Ezechias out of the mouth of the Lord Thou shalt die and not liue But when the king powred foorth his prayers euen from the bottome of his haâ—t vnto the Lord God chaunged his sentence that he had pronounced For the Lord himselfe sayeth in Ieremie I will speake soudeinly against a nation or a kingdome for to plucke it vp and to roote it out and to destroy it But if this nation against whome I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vppon them c. Wherefore the prayers of the faithfull are effectuall stayinge the wrathfull iudgementes of God yea and taking them cleane away For wheras they obiect againe That prayer is a declaration of thinges which wée require of the Lord and that God fore-knoweth all thinges therefore that those thinges are vnprofitably and supersâ—uouslie declared vnto him which he alreadie knoweth and so for that cause that prayer is vnprofitable it is confuted of Christ our Lord himselfe who when hee had plainely said Your heauenly father knoweth what thinges ye haue neede of before ye aske of him Yet neuerthelesse adding a fourme of prayer hée teacheth vs to praye In an other place hee commaundeth vs and stirreth vs vpp to pray often Watch and pray sayth hée least you enter into temptation And Paule sayeth Reioyce alwayes pray coÌ„tinually In euery place there are many preceptes of this kinde Neither doe we declare our matters to him as to one that knoweth them not but wée vtter them to him that vnderstandeth the desires of our heart and do humble our selues at the féete of his maiestie Wée aske that of him whiche wée knowe wée want but yet of him certeinely to be receiued who is the author of all goodnesse For wée beleeue his sure and infallible promises In y meane time prayers are not superâ—â—uons for that the Lord would assuredly giue that whiche wée asked The Lord promised the deliuerie of his people whereof the godly doubted nothing at all yet with vncessant supplications they prayed vnto the Lord crying Deliuer vs O Lord our God neither did they thincke they laboured in vaine To the Anabaptistes pretending absolute purenesse and therefore being pure neither can nor ought to pray Forgiue vs oure debtes since there remaine no debtes the most holy Euangelist and Apostle Iohn aunswereth and saith If we say we haue no sinne we deceiue our sâ—lues and the trueth is not in vs If wee acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes If we say that we haue not sinned we make him a lier and his woord is not in vs. For as long as wee liue in this world there remaine remnaunts of sinne to bee washed away euery moment by the grace of Christ Moreouer where as they obiect It is written Wee knowe that GOD doth not heare sinners But wee are all sinners therefore God dâ—eth heare none of vs and so mens prayers are found to be vnprofitable Wée aunswere that of sinners some are altogether vngodly and despisers of GOD those God heareth not There are againe repentaunt men and such as feare God whiche neuerthelesse are sinners and rightly so called because of the remnaunts of sinne those God heareth Whiche might he shewed by the examples of Dauid Manasses Peter the théefe erucified with Christe many other which were both sinners and when they prayâ—d were heard Therefore we say that the prayers of the faithfull are not onely profitable and effectuall but also necessarie vnto men For wée are men defiled with sinne destitute and void of all goodnesse Euerie good giuing and euery perfecte gift is from aboue and commeth downe from the father of lightes He commaundeth vs to pray and offereth to them that pray verie large promises Wherefore oure fathers were both verie often exercised and verie â—eruent in prayer by their example teaching vs that prayers are necessarie The Scripture also diligently and at large rehearseth howe great thinges by their prayers in verie weightie affaires and daungers yea in matters most necessarie they obteined of our most true and most bountifull Lord and god The Apostles pray for the holy Ghost faith and the increase of faith and they receiue their requests not spareingly but liberally beeing made partakers of all manner graces of Christ In the Gospel the Publican prayeth in the temple and sayeth God bee mercifull to mee a sinner and he foorthwith found the Lord mercifull vnto him What and howe great thinges Helias by his prayers obteined of the Lord the holy historie recordeth And the blessed Apostle Iames applieth his example vnto vs also that wée also in faith should call vppon god Whiche I rehearse least any man should thincke that that perteineth nothing vnto vs Againe how much the faithfull prayers of Moses Dauid Iosaphat Ezechias and other valiaunt men preuailed in warres in famines in sickenesses and in other excéeding great dangers it were long to recite These examples proue that prayer is both alwayes necessarie vnto men and verie effectuall For wée plainely sée that God is moued with the prayers of his faithfull For hée is good and mercifull he loueth vs he toke flesh that he might be touched with féeling of our infirmities least we should bée dismayed at him hée is true and faithfull perfourming those thinges faithfully which he promiseth What doth he not fréely liberally and bountifully call all men vnto him offering himselfe wholie to them that call vppon him in faith But in that they which pray do not alwaies receiue
of God the father Here true Christiās are separated from Iewes from Turkes yea and Papistes also For they despising the sonne of God call vpon the father only without the mediation of Christ Iesus But the voice of God by the Gospel and his Apostles pronounceth against them In the Gospel we read the Lord said The father hath committed all iudgement vnto the sonne beecause that all men shuld honour the sonne euen as they honor the father He that honoureth not the sonne the same honoreth not the father which hath sent him And againe I am the way the trueth the life No man cōmeth to the father but by me And Iohn the Apostle and Euāgelist saith Who soeuer denieth the sonne the same hath not the father But these men doe not acknowledge Christ to be the only intercessour but teach the saincts in his stéed or with him ought to bee called vppon as patrones before god But the same Iohn shewing an aduocate vnto Christiās did not appoint him selfe did not lay before vs sainctes in stéed of Christ or them with Christ But saieth he wee haue an aduocate with GOD the father Iesus Christ the righteous Neither doeth Paule shewe vs any other in 1. Tim. 2. cap. and Heb. 7. cap. To the Ephesi By Christ sayth he wee haue bouldnesse entraunce with confidēce by faith in him Christ is sufficient for them that beléeue as in whom alone the father hath stoared vpp all good things commaunding vs to aske those thinges in him and by him thorough prayer These thinges are sufficient for minds not desirous of contention They that wil let them serch further in the third Sermon of the fourth Decade I haue told you who is to be prayed vnto or called vppon of the godly worshipers of God and by whome to witt God alone by the onely sonne of God our Lord Iesus Christ Let vs now sée what should stirre vp man to call vppon God surely the spirite of our God principally For prayer is rightly counted amonge the giftes of grace For neither could we earnestly nor hartily call vpon our God vnlesse we be stirred vpp and prouoked thervnto by the spirite of god For albeit the commaundement of God will vs to pray present necessitie and daunger driue vs and the example of other allure vs to pray yet all these thinges would doe nothing vnlesse the spirite inforce our minds vnto his will and guide and kéepe vs in prayer Therefore though there be many causes concurring whiche moue men to prayer yet the chiefe original of prayer is the holy Ghost to whose motion and gouernement in the entraunce of all prayers whosoeuer pray with any fruite do begge with an holy preface To this perteine these words of the holy Apostle The spirite also saith hée helpeth our infirmities For we know not what to pray as we ought but the spirite it selfe maketh requests for vs with sighes which cannot be expressed But he which searcheth the harts knoweth what is the meaning of the spirite for he maketh requests for the saincts according to the will of God. In déede the spirite of God is said to make intercession not that he in very déed prayeth groaneth but because he stirreth vp our mindes to pray and to sighe and bringeth to passe that according to the pleasure of GOD wée should make intercession or pray for the Sainctes that is to saye for oure selues But let vs consider with what abilities hée must be furnished which cōmeth of purpose to pray vnto god First it is necessarie that hée lay aside all opinion of his owne worthinesse and righteousnesse that hee acknowledge himselfe to bee a sinner and to stand in néed of all good thinges and so let him yéeld himselfe vnto the méere mercie of God desiring of the same to be filled with all things that are good For that great prophete of God Daniel saieth Wee doe not present our prayers before thee in our own righteousnes but in thy manifold mercies Also you read the like prayers offered vnto God Psal. 79. For the people of the Lord crie Helpe vs O Lord of our saluation for the glorie of thy name deliuer vs and be mercifull vnto our sinnes for thy names sake Remember not our sinnes of old make hast and let thy mercie deliuer vs. In the new Testament the Phariseie in Luke trusting in his owne righteousnesse is put by and cast off from the Lord but the Publican fréely confessing his sinnes and crauing mercie of God is heard and iustified For vnlesse we acknowledge our nakednes weakenes and pouertie who I pray you wil pray vnto God For not they that bestrong but they that bee sicke haue neede of the Physician And the Lorde in the Gospell sayth Aske and ye shal receiue knocke and it shal be opened vnto you seeke and ye shall finde Hee therfore that is commaunded to aske that he may receiue hath not as yet that he asketh he that knocketh by knocking signifieth that he standeth without doores and he whiche séeketh hathe lost that which yet he séeketh for We therefore being shut out from the ioyes of Paradise by prayer do séeke and aske for that whiche we haue lost and haue not Therefore where as Dauid and Ezechias and other saintes of God in prayer do alledge their owne righteousnes for which they séeme worthily to require to be heard truely they regarde not their owne worthinesse but rather the trueth of god He hath promised that he will heare them that worship him therfore the Godly say Beholde wee are thy worshippers therefore it is méete thou shouldest not neglect vs but deliuer vs In the meane while in other places they speake in suche sort of their righteousnesse that we cannot doubt that in their prayers they made mention of their righteousnesse with a certeine measure and limitation Enter not into iudgement with thy seruant sayth Dauid for in thy sight shal no man liuing be iustified c. Furthermore and that whiche is the chiefe of all it is needefull that they which pray must haue a true feruent faith Let the doctrine of faith therefore in the matter of prayer shewe vs lighte as the morning starr and with an assured hope to obtein of God the thing which is asked let him that prayeth make his petition Let him aske in faith sayth saint Iames nothing wauering for he that wauereth is like a waue of the Sea tost of the winde and carried with violence Neither let that man think that he shal receiue any thing of the Lord. And Paule also sayth Howe shall they call vppon him on whome they haue not beleeued I haue spoken of faith in the fourth sermon of the firste Decade But to the ende that faith may increase in iust measure flourish and continue stable we must labour in the promises and examples from euery place gathered together We will recite a fewe In the booke of Psalmes
And truely the greater or more famous solemne Churches whiche at this daye they call Cathedrall to witt of Cathedra a Chayre or of the order of Prophetes teaching or professing there as some time the Churche of Antioche Corinth Alexandria and suche like séemed to haue béene at certeine houeres to witt in the morning at noone yea at Euening also assembled to expound or discusse the holie canonicall Scriptures The foundations of that obseruation séeme to bee layed in the Churche of the Corinthians Of whiche the Apostle aboundauntlie witnesseth 1. Corint 14. Chapter Eusebius in the fifte Booke of his ecclesiastical historie and 9. Chapter making mention of an ecclesiasticall Schoole at Alexandria sayeth From a long time the doctrine and exercise of the holie Scriptures flourished among them which custome also continueth euen to our time whiche we haue hearde also to be instituted by menne mightie in Eloquence and in the studie of the holie Scriptures to witt after the example of the Corinthian Church Some markes of this moste wholesome rite or custome appeared sometime in the Occidentall or Weste Church as it is to be gathered out of the writinges of Sainct Ambrose and Augustine But truely in these very times and in the times immediatly following when all nations in a manner were together by the eares with perpetuall warres and when the Romane Empire in reuengement of the bloud of Christe of his holie Apostles and Martyres according to the Prophecie of Daniel and Sainct Iohn the Apostle and Euangeliste was torne in peeces made a pray for all people The Gothes or Germanes rushing vppon them on this side the Hunnes and other barbarous Souldiours on the other side assaulting Rome sharply the best Scholes were spoyled goodly Libraries were burned honest good studies perished whervpon were giuen vnto the churches Doctors or teachers most vnlike vnto the auncient doctours and teachers who were not furnished with that abilitie that they could deale in the holy Scriptures with such dexteritie and fruitefulnesse as their predecessours In this disorder downefall least nothing should remaine of the canonicall scriptures vntouched it is euident that there rose vp men not altogether negligent of the canonicall doctrine who diuided the whole canonicall scripture after such a sort into parts and for the whole course of the yeare that they might once in a yeare read ouer the whole Bible and the Psalter oftner yea euen euery seuenight They vsed the psalmes in stéed of prayers to whiche as times increased many other prayers also were ioyned And least the verie reading of the scripturs should séeme to want al exposition the readinges lectures or homilies of the fathers were therevnto added at the length not that the priestes should read them secretely to thēselues as at this day in a maner they are woont to do or that they should with a post-hast reading mumble them vp in stéede of mattins but that they should throughly handle them in the open church as an exercise before the people to the edification of the church That I maye not nowe rehearse that this rite was not receiued of all men so farre off is it from beeing streictly commaunded Of whiche thing there remain some tokens or proofes In Distinct 15. Sancta Rom. Furthermore of reading the canonicall Scriptures those houres wherin they were read séemed to be named Canonical as also Canons are so called of studying and reading the Canonicall Scriptures But at what time this was done and who were the doers thereof it is not certeinely knowen Some doe attribute some parte hereof to Hierome other some to Damasus and some to Pelagius the second of that name othersome also to Gelasius and Gregorie And because homilies and lectures not a few are said to be Bedaes and other doctours of later time finally for that many other thinges are read in those hourely prayers whiche sauour neuer a whit of antiquitie truly as it is an institution patched vpp diuersely and at sundrie times so is it farre more new than the papists thincke or take it to bée Neither are there some wanting which affirme that at the request of Carolus Magnus Paulus Diaconus or monke of Cassina and monke Isuarde ordeined and deliuered to the Churche selected or chosen lessons those especially which cōcerne the Saincts and are accustomed to be read in these houres But howsoeuer the matter standeth most certeine it is that those houres at this day commaunded and called Canonicall are the inuention of man and not of God and ragged and rotten reliques or shadowes of the old law Wherevnto beside that there are many fables toyes follies annexed it cannot be denied Truly at this day there appereth such a mingle mangle or hotch-potch that it séemeth vtterly vnworthy either to bee vsed or suffered any longer in the church of Christ vnlesse wée had rather that care were taken for the bellies of some than for the good state and well-fare of the whole Church Of whiche thus much thus farre It remaineth in the last place to discusse howe wee must praye what words or what fourme of prayer wée must vse Truely there are many fourmes of prayer but none better than that whiche our Lord the onely beloued sonne of God the father hath deliuered Neither is there a more certeine forme as comprehending in fewe words all in all In this summarie hee hath prescribed what is worthie of him what is acceptable to him what is necessarie for vs and to bee short what hee is willing to graunt Wherevppon S. Cyprian expounding the Lords prayer amonge other thinges sayeth Hee that made vs to liue the same hath taught vs also to pray euen of the same his bountifulnesse whereby hee hath vouchsafed both to giue and to bestowe all other thinges whatsoeuer that when wee speake with the father in that prayer and supplicaton whiche the sonne hath taught vs wee may bee the more easlie or readily heard and may truly and spiritually worshipp him For what prayer can bee more spirituall than that whiche is giuen vnto vs of Christe from whome also the holy Ghoste is sent vnto vs What prayer before the father more true than that of the sonne proceeding out of his mouth who is trueth it selfe So that to pray otherwise thā he hath taught is not onely ignoraunce but also offence since hee him selfe hath sett downe and saide Yee cast aside the commaundement of God to stablish your owne tradition Therefore dearely beloued brethrene let vs pray as God our maister hath taught vs It is a friendly and familiar prayer to call vppon God in such manner as hee hath taught vs and when that the prayer of Christ commeth to his eares let the father acknowledge the woordes of his sonne when wee pray Hee that dwelleth within the heart let him also bee in the tongue And since wee haue him oure aduocate with the father for oure sinnes when wee beeing sinners aske pardon for oure offences let vs vtter the woordes of
bee able to doe all Therefore to his goodwill to vs ward which in these woords Our father wée haue expressed wee do now ioyne knowledge of all thinges and power to do althings adding Which art in heauen By these wordes the faith of them that pray is stirred vpp and confirmed Nowe there doe followe in order sixe petitions The first is Hallowed be thy name Wée haue called God our father and our selues his sonnes But it is the part of sonnes to honour or glorifie their father and therefore immediatly vppon the beginning we desire that the name of the Lord God and our father might be sanctified or hallowed That truely is holy and vndefiled alwayes in it selfe neither is it made any whitt the better or the worse by vs Wherevppon we pray that that which is and remaineth holy in it selfe should be acknowledged of vs to bee such and alwayes sanctified of vs. A name is the definition of any thing whatsoeuer and names are inuented to make a difference of one thinge from another whereby they mighte bée knowen amonge themselues But GOD is infinite and vnmeasurable moreouer hee is one therefore hée hath not a name whereby to bee defined hee néedeth not a name whereby to be discerned from other Gods. Therefore those names that are attributed vnto him in the Scriptures are attributed for our infirmitie to the end that by some reason and comparison wee mighte vnderstand somethinges that are spoken of him that is vnmeasurable and infinite Therefore the name of GOD in verye deede is GOD him selfe with all his Maiestie and glorie To Sanctifie or Hallowe otherwhiles signifieth to separate thinges from a prophane vnto an holy vse In this place it signifieth to magnifie to praise and to glorifie Wée desire therefore that GOD himselfe who of his owne nature is a good holie and for euer blessed gentle bountifull and a mercifull father might as hée is in himselfe bee acknowledged and magnified of all vs that all nations leauing their errour and heresies mighte consecrate them selues in trueth to this one onely father and God that all thinges which defile the name of the Lord of whiche sort are wicked deceiptes or practises vngodlinesse Epicurisme an vncleane life and especially corrupte and antichristian doctrine may bee taken awaye that béeing inlightened wee mighte sanctifie or hallowe the name of the Lord. Wherefore in this petition we desire the holy ghost the verie onely authour it selfe of all true sanctification Wée pray for true faith in GOD by Christ thoroughout the whole world Wée pray for holy thoughtes and a pure life wherewith wée might glorifie the name of the Lord whiche is done while euerie one doeth his owne duetie while Sathan the authour of al vncleannesse is cast out while corrupt doctrine is taken awaye and deceipt ceasseth while the filthinesse of the world is banished This petition the most excellent king and Prophete Dauid setteth forth in these wordes GOD be mercifull vnto vs blesse vs shewe vs the light of his countenaunce and bee mercifull vnto vs that thy way may be knowen vppon earth thy sauing health amonge all nations Let the people praise thee O God yea let all the people praise thee And as followeth in the thréescore and seuenth Psal. To this belongeth the whole prayer of oure Sauiour described by S. Iohn in the 17. Chapiter of his Gospel The second petition is Thy kingdome come For the name of God and our father cannot bee sanctified or hallowed vnlesse hee reigne in vs There is one kingdome of GOD another of the diuel Furthermore one kingdome of God is said to bee of glorie and another rightly of grace The kingdome of glorie is not of this world but of another world The kingdome of Grace is the kingdome of Christe in this world wherein Christ reigneth by the holy spirite in his faithfull ones whiche of their owne accord submit themselues vnto him to bee gouerned saying and doeing those thinges which beautifie and beséeme christians The diuell also reigneth in the children of vnbeléefe which yeeld themselues vnto him to be gouerned according to his vngodlinesse and wickednesse doeinge those thinges which are not onely delightfull to the flesh but whiche turne to the reproch of Gods maiestie whom after this life by the iust iudgement of God the diuel the king of the vngodly catcheth vnto hell into the kingdome of death and iudgement there continually to burne Moreouer the earthly kingdome which princes of this world gouerne is called either the kingdome of God or the kingdome of the diuell euen as it shall fashion frame it selfe to one of the twaine All these things wée do knit vpp in fewe words because wée haue more plentifully entreated of them in another place Wherefore we pray in this second petition that Christe might reigne and liue in vs and wée in him that the kingdome of Christ might be spread abroad and inlarged and preuaile thoroughe the whole world that Doctours or teachers and ecclesiasticall magistrates finally that princes also yea and scholes too and whosoeuer may further the kingdome of Christe béeing annoynted and watered with his graces may flourish ouercome and triumphe furthermore we pray that the kingdome of the diuel and antichriste maye bée broken and vanquished least it hurte and annoye the Sainctes that with with the kingdome of the diuell all vngodlinesse may be dasht and troden vnder foote to be short that all the weapons and armour of Antichristianisme may be broken into shiuers and come to naught Lastly we pray in this second petition that after we haue sayled out of the tempestuous gulfe of this worlde we might be receiued and gathered vnto Christ and all the Saintes into the euerlasting kingdome of glory For as we desire the kingdome of God to come vnto vs and God to reigne in vs so we praye to come or to be receiued into his kingdome and to liue for euer with him most holily The thirde petition is Thy will be done as wel in earth as it is in heauen God reigneth not in vs vnlesse we be obedient vnto him therefore after his kingdome we desire the grace of perfect obedience For we desire not that God do what he will. For continually Gods will is done albeit we neuer pray for it and though we wrestle and striue against it with all our might For the Prophet sayth Our God is in heauen he hath done whatsoeuer pleased him in heauen and in earth We aske therefore that what he will the same he maye make vs both to will and to do For his wil is alwayes good but our wil through the corruption of sinne is euill Therefore we pray him to be present with vs with his grace that our will may be regenerated and framed to the good wil of God that of it own accorde it yealde it selfe to the holie Ghoste to be framed that his grace will that which he inspireth that he finish in vs that which
and sure Some also haue saide very wel I four mindes be destitute of the holie Ghoste the Sacramentes doe no more profite vs then it doth a blinde man to looke vppon the bright beames of the Sunne But if our eyes be opened through the illumination of the spirit they are wonderfully delighted with the heauenly sight of the Sacramentes And Zwinglius in Libello ad principes Germanil sayth It doeth not offende vs though all those things which the holie Ghoste worketh be referred to the externall Sacrament as long as wee vnderstand them to be spoken figuratiuely as the fathers spake Thus saith he And although Sacraments seale not the promises to the vnbeléeuers because they mistrust thē yet neuerthelesse the Sacraments were instituted of God that they might seale The wicked and vngodly person receiueth not the doctrine of the Gospel yet no man therefore doeth gather that this doctrine was not instituted of God to teache Some one there is that wil not giue credit to a sealed Charter yet doeth it not therfore followe that the sealed charter serueth not to assure or confirme ones faithe Therefore since the doctrine of the Gospel worketh nothing in him that is obstinate and rebellious since the sacramentes doe nothing moue him that is prophane and vnholie neither profite the wicked by any manner meanes that commeth not to passe through him that did institute them or through the worde and sacraments but through the default of the vnbeléeuer In the meane time of them selues they are instituted to profit and to seale and to haue their holie vse end in the holie And thus much haue I said of that principall vertue of sacraments that they be testimonies of gods truth and of his good wil towarde vs and are seales of all that promises of the gospel sealing and assuring vs that faith is righteousnesse and that all the good giftes of Christe perteine to them that beléeue There is also another end and vse of sacramentall signes that is to say that they signifie in signifying do represent which were superfluous to proue by many testimonies since it is moste manifest to all men at least by that which we spake before Now to signifie is to shew and by signes and tokens to declare and pointe out any thing But to represent doth not signifie as some dreame to bring to giue or make that now again corporally present which somtime was taken away but to resemble it in likenes and by a certeine imitation and to call it back againe to minde and to set it as it were before our eyes For we say that a sonne doth represent or resemble his father when after a sort he expresseth his father in fauour and likenes of manners so that he which séeth him may verily think that he seeth his father as it were present And after this manner doe sacraments stir vp help our faith while wee sée outwardely before our eyes that whiche stirreth vpp the minde worketh in vs and warneth vs of our dutie yea that very thing which we a while before comprehended in our minde is nowe after a sorte visibly offered to our senses in a similitude parable type or figure to be viewed and weighed in our minde that mutuallie they might helpe one another The similitude therefore or Analogie of the signe to the thinge signified is héere by the way to be considered I told you before that Analogia is an aptnes proportion and a certeine conuenience of the signe to the thinge signified so that this maye be séene in that as in a loking-glasse The matter shall be made manifest by examples The bountifull and gratious Lord of his méere mercie receiueth mankinde into the partaking of all his good gifts and graces and adopteth the faithfull that nowe they bee not onely ioyned in league with God but also the children of God whiche thing by the holy action of baptisme béeing in stéede of the signe or the verie signe it selfe is most euidētly by representation laid before the eyes of al men For the minister of GOD standeth at the holie fonte to whome the infant is offered to be baptised whom he receiueth and baptiseth into the name or in the name of the father and of the sonne and of the holie Ghoste For we maye finde both Into the name and In the name So that to be baptised Into the name of the Lord is to be sealed into his vertue and power for the name of the Lord signifieth power into the fauour mercie and protection of God yea to be graffed and as it were to be fastned to be dedicated and to be incorporated into god To be baptised In the name of the Lord is by the commaundement or authoritie of God to be baptised I meane by the commission or appointment of God the father the sonne and the holie Ghost to be receiued into the companie of the children of God to be counted of Gods household that they whiche are baptised are be called Christians and be named w the name of God béeing called the children of God the father c. His spéech therfore doth somewhat resemble that which we read else-where that The name of God was called vppon ouer some one which is in a maner as if we should say that one is called by the name of God that is to be called The seruaunt sonne of God. They therefore which before by grace inuisibly are receiued of God into the societie of God those selfe same are visibly now by baptisme admitted into the selfe same household of God by the minister of God and therefore at that time also receiue their name that they may alwayes remember that in baptisme they gaue vpp their names to Christ and in like manner also receiued a name After this manner by a most apt Analogie the verie signe resembleth the thing signified To be short baptisme is done by water And water in mens matters hath a double vse For it clenseth filthe as it were renueth man also it quencheth thirst and cooleth him that is in a heate So also it representeth the grace of God when it cleanseth his faithfull ones from their sinnes regenerateth and refresheth vs with his spirite Beside this the minister of Christ sprinckleth or rather powreth in water or being dipped taketh them out of the water whereby is signified that God verie bountifully bestoweth his gifts vpon his faithful ones it signifieth also that wee are buried with Christe into his death and are raised againe with him into newnesse of life Pharao was drowned in the gulfe of the redd sea but the people of God passed throughe it safe For our old Adam must be drowned and extinguished but oure new Adam day by day must be quickned and rise vp againe out of the water Therefore is the mortification and viuification of Christians verie excellently represented by baptisme Now in the Lords supper bread and wine represent the verie bodie and
Iohn Baptist and requireth to be baptised of him in Iordan And when he refused and said I haue need to bee baptised of thee and comest thou to me he heareth Suffer it to be so nowe For thus it becommeth vs to fulfill all righteousnesse Certeinely righteousnesse giueth to euerie man that which is his own Faith therefore which is the righteousnesse of Christians giueth glory to God and beléeueth that he being wonderfull wise doth wil well vnto men and therefore that he hath instituted nothing vnprofitably but all things for the saluation of his faithfull ones a faythfull man therefore vseth all the institutions of God without any reasoning or gainesaying Neither is there any here I think that will say that this dode of Christ parteyneth nothing to him whereby vndoubtedly he layd before vs an example to followe Yea that which he him selfe did he willed other also to doe when he sent his disciples forth and sayde Goe into the whole world and preach the Gospell to all creatures baptising them in the name of the father c. He which shall beléeue and be baptised shall be saued where truly he ioyneth together both fayth and baptisme whiche to abide vpon he would not haue done if Sacramentes were superfluous there where fayth is Whereby it manifestly appeareth that they are wrong as farre as heauen is wyde whiche thinke that Sacramentes are indifferent that is to say a thing put to our owne will and choyce eyther to vse or not to vse For as we haue heard already a flat commandement concerning baptisme so the Lord instituting and celebrating the supper sayth Doe this in the remembrance of me He therfore that despiseth these commaundements of God I sée not howe he can haue fayth whereby he should be inuisibly sanctified Hitherto belongeth nowe that whiche the faithfull prince of Acthiopia confesseth that he beleeued with all his hart in the Lorde Iesus yet neuerthelesse as soone as he sawe water he sayde Beholde heere is water what letteth me to be baptised He doth not saye I beléeue with all my hart I féele that I am instified and cleansed why then shoulde I be washed with water hauing no filth remayning Therefore wheresoeuer true fayth is there Sacramentes are not contenined or refused but more desired For Cornelius the Centurion also after he had receyued the holie Ghoste doth not gainesay Peter who sayde Can any man forbid water that these shuld not be baptised which haue receiued the holy Ghost as well as we Peter was a faithfull preacher of the Gospell a skilfull teacher of the trueth therefore he dereiueth no man and he teacheth vs by his owne déede that fayth doth then specially prouoke vs to be partakers of the Sacraments when it is true in the faithfull To whome Paule his fellowe-minister agréeth saying Let euerie one proue himselfe and then let him eate of this breade and drinke of this cup but that prouing is made by faith therefore not faith but vnthankfulnesse doth contemptuously reiect the Sacraments Truely I am not ignoraunt that verie many withoute the vse of visible Sacraments haue beene sanctified and at this day also are sanctified but none of those despised or contemned them They were not partakers of the Sacraments being therevnto driuen by necessitie as there be at this day some that are helde captiues vnder the tyrannie of Antichrist and the Turk and for the time beléeue with their whole heart in the Lord Iesus Therefore the examples of these or suche like are no defence for them which may receiue the Sacraments if they regarded the ordinaunces of God and set so muche by them as of duetie they should doe I will note here for the singular benefite of the readers S. Augustines dispufation bycause it maketh notably for our purpose He Quaest lib. in Leuit. 3. cap. 84. sayth It is demaunded not without cause whether inuisible sanctitication do profite nothing without visible Sacraments wherewith a man is visibly sanctified whiche withoute doubt is absurde For more tollerably it may be sayde that this sanctification â—s not without them than that it dothe not profite if it be without them since in sanctification all their profite conuÌ„teeth But we must also weigh this how it is rightly saide that without y Sacramentes sanctification can not be For visible baptisme did nothing profite Simon Magâ—s to whome inuisible sanctification was wanting but by cause this inuisible sanctification profited them that had it in like manner they whiche were baptised receyued also the visible sacraments And yet neither is it shewed where Moses himself was sanctified with visible sacrifices or oyle who notwithstanding did visibly sanctifie the priestes but who dare denie that he was inuisibly sanctified whose grace was so great surpassing and excellent This also may be sayd of Iohn Baptiste For he was first a baptiser before he was séen to be baptised whervpon we can deny by no means that he was sanctified yet we do not find that that was visibly wrought in him before he came to the ministerie of baptising This also may be verified of the théefe crucified with Christe to whome the Lorde sayde as he hong with him on the crosse To day shalt thou be with me in Paradise For he coulde not haue béene partaker of so great felicitie vnlesse he had béene inuisibly sanctified Whereby wegather that inuisible sanctification hath bene present with some and profited them without the visible sacraments and that visible sanctification whiche is wrought by visible Sacramentes may be present without this inuisible sanctification but yet maye not profite vs Yet neuerthelesse the visible Sacrament is not therefore to be contemned For the contemner therof â—an by no means be inuisibly sanctified Hereof it is that Cornelius and they that were with him whon they did now appeare to be inuisibly sanctified by the holy Ghoste poured into them yet notwithstanding they are baptised neyther is visible sanctification which had inuisible sanctification going before it counted superfluous Thus farre he With this disputation an other question also hath some affinitie or likenesse which is Whether Sacraments depend vpon the worthinesse of the ministers and whether they be hindred in their force by the vnworthinesse of the ministers Cyprian more than in one place doth contend That they can not baptise which want the holy Ghoste which errour springeth herevppon for that he attributeth too muche to the ministerie of baptisme He doth thinke that men are purified or cleansed by baptisme so that therby he dothe gather that an vncleane person can not purifie or cleanse and therefore not baptise and that the baptisme of an vncleane person is not baptisme from whence he deriueth Anabaptisme or rebaptising But if that holie man had rightly and religiously distinguished betwéen power and ministerie betwéene the signe and the thing signified betwéene the outwarde and inwarde sanctification he had vndoubtedly vnderstoode that we are inuisibly sanctified by the méere grace of God
reached farre Many thinges are sounge in the seruice of the papistes at the time of Easter and Whitsuntide which are not vnderstoode but by this lawe and custome At the lengthe it grewe out of vse and the faithfull were baptised as occasion and opportunitie firste serued This is also in controuersie Who ought to baptise what the baptiser worketh Of the last I wil speake first The baptiser giueth visiblie the sacrament of regeneration and a testimonie of the remission of sinnes but the Lorde by his spirite doth inuisibly regenerate and forgiueth sinnes and sealeth the regeneration Iohn and the Apostles baptise with water Christe baptiseth with the holy Ghost not onely with the visible signe of fire and the gyfte of tounges but euen he onely giueth all spiritual giftes Which thing the auncient fathers that they might expressely declare did diligently distinguishe betwéene power and ministerie For August tract in Ioh. 5. sayth It is one thing to baptise in way of ministerie another thing to baptise by power Our Lorde Iesus Christe coulde if he had would haue giuen power to any one seruaunt to giue his baptisme as in his steede could translate or remoue frō himself power to baptise and place it in one of his seruauntes and giue as greate force to baptisme being translated or remoued into his seruant as it should haue being giuē by the lord He wold not doe so for this purpose that the hope of thē which wer baptised shuld hang on him of whom they acknowledge them selues to be baptised He would not therefore that a seruaunte shoulde settle his hope in a seruaunt And therefore cryed the Apostle when hee sawe men willinge to putte their hope and truste in him Was Paule crucified for you Or were yee baptised in the name of Paule Paule therefore baptised as a minister not as the power it selfe but the Lorde baptised as the power And againe Iohn Baptist learned by the doue Vppon whomesoeuer thou shalt see the spirite descending like vnto a doue and tariestil vpon him the same is he whiche baptiseth with the holy ghost Therefore O doue let not deceiuers seduce thee which say Wee baptise O doue acknowlege what the doue taught The same is he which baptiseth with the holy Ghost By the doue it is knowen that it is hee doest thou thinke that thou arte baptised by his power by whose ministerie thou art baptised If thou bee of that minde thou art not yet in the bodie of the doue and if thou bee not in the bodie of the doue it is no maruel because thou hast not simplicitie For simplicitie especially is figured by the doue Iohn learned by the simplicitie of the doue that this is hee which baptiseth with the holy ghost Thus farre he Furthermore the minister of the Church being lawfully ordeined ought to baptise The Donatistes contende that none can baptise but he whiche is pure holy They boldly auouched that the baptisme was fruitelesse and voide of effecte which a lewde liuing minister or defiled with wicked vices did administer Against these Augustine grauely disputed and conuinced thē by the trueth of the scripture He in his 166. Epistle saith See howe peruersely and wickedly that is spoken which ye are wont to say Because if he be a good man he sanctifieth him whom he baptiseth but if he be an euill man and he not know so muche which is baptised then God sanctifieth him If this be true then men ought rather to wishe to be baptised of minsters vnknown to be euil then of them whiche are knowen to bee good that they may rather be sanctified of God than of man But farre from vs be this madnesse Why then doe wee not speake trueth and are rightly wise Because that grace belongeth alway to GOD and the Sacramente is his and the ministerie onely committed vnto man who if he be good he cleaueth to God and worketh with God but if he be euil GOD woorketh by him the visible fourme of the sacrament but he himselfe giueth the inuisible grace Herein let vs al be wise and let there bee no schismes or diuisions among vs. The same Augustine in his thirde booke Contra literas Petiliani ca. 49. doeth plentifully sette forth the same mattter And because wee haue also handled the same thinge in the ende of our former sermon nexte before this it is néedelesse to speake one thing twise Here is a question obiected vnto vs touching the baptisme of Middewiues Whether women Midwiues vppon the point of necessitie that is when the Infante is in ieopardie to die before hee come to bee baptised at the handes of the Ecclesiasticall minister ought and may babtise We answer that baptisme is a sacrament of the Churche that women are forbidden to minister in the Church therfore that they neither can nor ought to baptise as they are by no meanes permitted to teache The lawes of the Apostle are well known But I suffer not a womā saith Paule to teache neither to vsurpe authoritie ouer the man but to bee in silence The same lawe is repeated of the same Apostle 1. Cor. 14. is cōfirmed by Gods law Mans testimonies agrée with gods For Tertulliin his booke De Velandis Virginibus sayeth It is not permitted vnto a woman to speake in the Churche muche lesse to teache or to babtise nor to offer neither to take to her self the execution of any mannes office muche lesse the priestes This also is read repeated in the fourth counsel of Carthage where also Aurelius Augustine is said to haue béene present Epiphanius Bishop of Salome in Cypres disputing againste diuerse heresies and confuting Marciō saith He also giueth women leaue licēce to baptise He saith as muche of the Quintilian and Peputian heretiques He also reasoning against the heretiques Collyridiani sayeth If women were cōmanded to sacrifice vnto God or to execute any regular thing in the churche then Marie ought rather to do sacrifice in the new Testament whiche was made worthie to carrie in her owne armes the king of al kings the heauenly God the sonne of God whose wombe was made a temple and dwelling for the dispensation of the Lord in the flesh being prepared for that purpose throughe the bountifulnes and maruelous mysterie of god But it did not so please god But neither was it committed or graunted vnto her to baptise Otherwise her sonne might haue bin rather baptised of her thā of Iohn The same author addeth And truly there is in the Church an order of women ministers called women-deacons but not permitted to sacrifice neither to attempt any thing but for reuerence sake of women-kind or for the houre of bathing or visiting or for affection and trauel Whereas they obiecte the example of Sephora the Madianite wife of Moses whiche circumcised her sonne in the time of necessitie that doeth establishe no common lawe as the particular example of Delbora maketh not all women Iudges For there are
I haue admonished you elsewhere Therefore it is an horrible offence to iterate the Ceremonie of baptisme it is without example Neither in this matter is there any necessitie for to what ende is it to baptise againe when as baptisme once giuen is sufficient for the whole course of a mans life Beside this since Anabaptisme is nothing else but a confederacie conspiracie and a certeine lincking together by one marke into a newe and seditious or at the least superstitious companie into a newe and scismaticall Church and into a new and straunge kind of doctrine and as contrarie as can bée to the doctrine of Christe and his Apostles truely it is no meruaile that the obstinate Anabaptists are kept vnder and punished by common lawes For otherwise these thinges are damnable and not to be dissembled or suffered of a Christian magistrate But the Anabaptists presently obiecte vnto vs these two places The first out of the fifte Chapiter of Iosua where we read in these words Make thee sharpe kniues of stone and goe to againe and circumcise the children of Israel the second time Behold the second time they could not bee circumcised saye they vnlesse they had béene also circumcised before I answere To circumcise the second time or to doe a thing once againe doeth not signifie to doe that which was done before For when the fore-skinne was once cutt off howe could it be cutt off againe Therefore that which was left vndone for a certeine space is nowe againe renued and is said to be done the second time So that the second time is not applied to them that should bee circumcised but vnto the verie time wherein they that were vncircumcised should bée circumcised For they were first solemnely circumcised in Aegypt before they did eate the Passeouer Nowe entering into the land of Chanaan they are the second time solemnly circumcised which hetherto by reason of the wildernesse and iourneying were not circumcised And so it followeth immediatly in the same Chapter that all the males that came out of Aegypt died in the wildernesse and that their sonnes were vncircumcised so that nowe it was expedient that they should be circumcised as their fathers were before them Therefore the Anabaptistes in this testimonie of the lawe haue no defence at all The latter testimonie to mainteine Anabaptisme or rebaptising they bring out of the 19. Chap. of the Actes where they say that those twelue men of Ephesus were once baptised by Apollos with the baptisme of water and with that of Iohns likewise but the verie same afterward are rebaptised of Paule in the name of Christe I aunswere That those twelue men were not baptised againe of Paule with water They were once baptised with water whiche was sufficient for them But neither could Paule minister another baptisme of water than that of Iohns For I taught and euidently proued anon after the beginning of this Sermon that the baptisme of water ministred by Iohn Christe and his Apostles is one and the selfe same There I declared that the baptisme of fire or of the spirite is peculiar and proper to Christe Those men therefore of Ephesus were baptised with the baptisme of water as the Samaritans were by Philip but they were not as yet fully instructed of the baptisme of fire neither were they baptised with fire yea they confesse they know not whether there be any such baptisme that is whether there be an holy Ghoste whiche in the visible forme of fire shuld come downe vppon men For they could not be altogether ignoraunt that there was a holy Ghost without whom vndoubtedly they had not beléeued yea in whome they had beléeued if they had rightly beléeued Therfore they were onely ignoraunt of that baptisme of fire As therefore Peter and Iohn layed their hands on the Samaritanes and they forthwith receiued the holy Ghoste So Paule layeth handes on the men of Ephesus and they receiue the holy Ghoste For Luke sayeth When they heard these thinges they were baptised in the name of the Lord Iesus And least any man should vnderstand this of the baptisme of water by and by he addeth the manner thereof and a plaine exposition saying And when Paule had layed his handes on them the holy Ghoste came vppon them This I say hee called baptising in the name of the Lord Iesus For it followeth And they spake with tongues and prophecied And this alwayes hath béene the fruite and effecte of the baptisme of fire in the Primitiue Churche as I declared anon after the beginning of this Sermon Wherefore the Anabaptists haue no testimonie out of the scriptures for their Anabaptisme or rebaptising So that all that will gather their witts about them doe plainely sée that they are to be forsaken and shunned of all good men But wée haue sufficiently disputed against them as it séemeth Nowe wée goe forward to expound those things that remaine to be opened touching baptisme whiche are not the last and of least account Now that we are come to intreate of the vertue efficacie of baptisme we will followe that order which wee shadowed out in the description of baptisme knitting vp at least the particulars because in the generall consideration of Sacramentes wée haue spoken largely of them Yet neuerthelesse it is good first of all to knowe what the aduersaries of the Churche haue sometime thought touching the force of baptisme The Manicheis baptised none of their secte For they taught that Baptisme did auaile the receiuers nothing to saluation The Seleucians who are called also Hermiani did likewise sett baptisme at nought The Messalians whiche bee called Euchetes or prayer-makers as I haue shewed in the end of my former Sermon and the Enthusiastes inspired I say by some heauenly power nay rather by some hellishe furie are persuaded that baptisme neither profiteth nor hindereth any man For so they did attribute all meanes of saluation to the inward woorking of the spirite yea to mans prayers in somuch that they loathed and abhorred all outward helpes yea and doctrine also as vnprofitable and without force Whiche Theodoret in his Ecclesiasticall historie Libro 4. cap. 11. rehearseth of them But the holy Scripture teacheth that wée are washed cleane from our sinnes by baptisme For baptisme is a signe a testimonie and sealing of oure cleansing For GOD verilie hath promised sanctification to his Churche and hée for his trueths sake purifyeth his Churche from all sinnes by his Grace thoroughe the bloud of his sonne and regenerateth and clenseth it by his spirite whiche cleansing is sealed in vs by baptisme whiche wée receiue and thereof is it called in the Scriptures cleansing and remission of sinnes purifying newe birthe regeneration and the lauer or founteine of regeneration as circumcision is called the couenaunt and sacrifices sinnes and sanctifications For wée read in the Gospell according to Sainct Marke Iohn baptised in the desart preaching the baptisme of repentaunce for the remission of sinnes
mingled with the wine in the cuppe the people is vnited vnto Christe and the multitude of the beleeuers is coupled and ioyned vnto him in whoÌ„ they beleeued And thus in blessing the Lords cup only water may not be offred neither in like sort may wine only For if any man offer onely wine the bloud of Christe beginneth to be without vs but if it be water only then doeth the multitude beginne to be without Christe But when they are both mingled together and are ioyned with a confused mixture betwixt them theÌ„ is there an heauenly spiritual sacrameÌ„t wrought By these words truly doth S. CypriaÌ„ shewe vnto vs a good mysterie but why doe we seeke to bee wiser than Christ and to mingle together moe mysteries than wee haue receiued of him The holy scripture maketh mention of no water but rather reporteth that the Lorde vsed nought else but meere wine For the Lord sayth Verily I say vnto you that henceforth I will drinke no more of the fruite of the vine For he plainely sayde not the wine but the fruite of the vine that herein wee shoulde make no manner of mingling But what if that the holy martyr of God himselfe Saint Cyprian hath laboured by all the meanes hee might to shewe that the only is to be followed of the faithfull in celebrating of the Lordes supper which they haue receiued of our Lord Christe himselfe And forasmuche as that testimonie doth make much to all this our treatise concerning Christes supper to be celebrated according to the words of the gospel I will recite it worde for worde out of the second epistle of the 3. book of his epistles We must not sayth he depart in any respect from the doctrine of the Gospel and those things that our maister taught did himself the scholers also ought to obserue and do The blessed Apostle in another place speaketh more coÌ„stantly and stoutly saying I meruell that you are so soone chaunged from him that called you to grace vnto another gospel which is nothing else but there besome that trouble you go about to ouerthrowe the Gospell of Christ Howbeit if we our selues or an angel from heauen do preach vnto you any other thing than that wee haue taught let him be accursed As I haue said before so say I now againe if any man preache any other thing vnto you than that whiche you haue receiued let him be accursed Since therefore neither the Apostle himselfe neither an angel from heauen can preache or teache otherwise than Christe him selfe once hathe taught and his Apostles haue preached I muche maruell from whence this custome hath growen that contrarie to the doctrine of the Gospell and the Apostles in some places water is offered in the Lords Cup whiche being taken alone caÌ„not expresse the Lords bloud And againe there is no cause déerely beloued brother that any man should thinke that the custome of certeine men is to be followed if there be any that heretofore haue supposed that water alone is to bée offered in the Lordes â—up For it must be demaunded of them whom they haue followed herein For if in the sacrifice which is christ none is to be followed but Christe doubtlesse then ought wée to hearken vnto to do after that which Christ hathe done and commaunded to bee done since he him selfe sayeth in his Gospel If you do that which I commaunde you to do I will call you no longer seruaunts but friendes And the Christ alone should be heard the Father him selfe also witnesseth from heauen saying This is my welbeloued sonne in whâ—â—e I haue delight heare him Wherefore if onely Christe is to be heard wee ought not to regard what any other before vs hath thought meete for vs to doe but what Christ did first who is before all other Neither ought we in any case to follow the custome of men but the trueth of God considering what the Lord speaketh by the prophet Isaie saying They worship me in vaine teaching the commandements doctrine of men And againe the Lord repeating the selfe same words in the gospel sayth Ye set Gods commandementes aside to establish your owne traditions And in another place he sayth He that shall breake any one of the least of these commaundementes and shal on this sort teache men shal be accounted least in the kingdome of heauen But if it be not lawful to breake the least of the commaundementes of God howe muche more heinous is it to breake thinges so greate so weightie and so muche belonging to the Lordes passion the sacrament of our redemption or else to change it into any other order by mans traditions than is instituted by God And so forth as followeth There is no man can denie but that these thinges are of authoritie euen against the authour himselfe For neither by the scriptures nor by the example of Christe can it bee proued that water was mingled with the wine at the supper As for the authorities and testimonies which the author alledgeth euery man may perceiue how litle they make to the purpose yea that they be wrested froÌ„ their naturall meaning The gospel plainly pronounceth that the Lord dranke of the fruite of the vine vnto his disciples And as often as Paule maketh mention of the cup yet teacheth hee in no place that water was mingled with the wine or that it ought to be mingled with it Wherefore these watermen that is to say they that vse water only in celebrating the Lords supper are iustly condeÌ„ned such as the Martionites and Tâ—â—tianes were Howbeit it is an indifferent matter whether you vse râ—d wine or white in the supper Againe why did not the Lord deliuer the Sacrament of the Supper vnto vs vnder one fourme of bread or wine only but rather vnder both kindes the doctours of the church by one coÌ„sent suppose this to be the cause for that he would signifie or rather testifie vnto vs that he tooke both soule flesh vpon him and gaue the same for vs and also hath deliuered our soules flesh froÌ„ euerlasting destruction For although there be 2. kinds yet do they make but one sacrament and they may not be separated Neither is their opinion of iudgemente to be allowed of who of their owne priuat or rather sacrilegious authoritie do corrupte the institution of Christ offering to the Lay people whiche do coÌ„municate the one kind only of bread graunting to priests both kinds so challenging both kinds to themselues only But Paul the Apostle receiued the authoritie from the lord himself to admit all the faithful people of Christ vnto the Lords cup and therefore let these bold fellowes consider from whome they haue receiued commaundement to put back the Layitie and to forbid them the cup whiche by the Lorde our God is graunted vnto them For Christ in plaine wordes and as it were by the spirite of prophecie foreséeing what shoulde come to passe in the Church saide
turne when wee pray Socrates the histographer in his fifte booke cap. 22. speaking of the most auncient Apostolique Church of the whole world at Antioche saith At Antioche whiche is in Syria the Church is set contrarie to other for the altar looketh not towards the East but towards the west It may be they did imitate the fashion of the old people in building and setting their tabernacle and in the fashion of their temple For they worshipped God turning towards the West without doubt because of the coÌ„ming of Christ in the latter time and at the end of the world Otherwise it is coÌ„monly vsed that men worshipp with their faces turned toward the East But in all these matters so there be no superstition dissention licentiousnes and offence a man may doe what him lusteth But there ought no temples to be built for the worshipping of Saincts For vnto God onely to whome all honour and worship is due we ought to build Churches which thing wee are taught by the examples of auncient fathers and the determination of the whole scripture The heathenish idolaters built temples vnto creatures sinning against the true and eternall God in coÌ„mitting a gréeuous offence S. Augustine in his booke De Ciuitate Dei sayeth plainely We build not temples vnto our martyrs And againe in his first booke against Maximinus a bishopp of the Arians If wee should saith he build a Churche of timber stones vnto some excellent holy angel should we not be accursed by the trueth of Christ the church of God Because wee should do that seruice vnto a creature that is due only to God Therefore if we should coÌ„mit sacrilege in making a temple to euerie creature whatsoeuer howe may it be that God is not true vnto whom we make no temple but we our selues are a temple for him Thus muche saith he Againe they are to be counted lyars who affirme that temples were built by certeine religious men in the worshipp of the Apostles while they were a liue Of whiche matter we haue spoken in times past as wée haue both against the riotousnes of the Churche and the vnprofitable expenses thereof in the first booke intituled De Origine erroris the 21. chapter Instrumentes belonging to the Church ought to be holy cleane and voyde of all riot and farre from any kinde of superstition The instrumentes be these an holy seate or pulpit in the whiche the minister maye teach and preach conueniente seates for the congregation a Fonte readie to baptise infantes in and the Lords Table with such thinges as are necessary thereto as water bread wine bookes candles baskets and cuppes These at sometimes were all of gold but good godly bishops haue oftentimes molten them and therewithal deliuered prisoners out of captiuitie and fedd such as were like to perish for hunger Many examples of this sort haue I gathered in my booke of the Iustitution of Bishops the 9. Chapiter As for candles whereof wée made mention euen nowe sure it is that the auncient fathers vsed them in the churches to driue away the darknes of the night as it appeareth in the twentie Chapiter of the Actes of the Apostles But it is a foolish matter nothing religious to vse lightes in the worshipping of god Lactantius crieth out shal we iudge him to be wel in his wits which offereth the light of a burninge waxe candle or taper for a present to the authour giuer of light Hee requireth other manner of light at our handes and that not smokie but cleare and bright to wit the light of the minde But a man may commonly sée in these dayes a great part of the worshipping of God to be reposed in the offering of candles whiche thing is cleane against the manifest trueth Amongest other instruments of the Church bells are reckoned vpp whiche at these dayes are vnto vs as in old time trumpets were vnto the people of god For they serue to call the congregation together and they are numbered among tokens and warnings About bells there is a wonderfull superstition They are christened by bishops and it is thought that they haue power to put away any great tempest In the old time men were stirred vp to prayer by the ringing of them what time any sore tempest did arise but nowe the very ringing of bells by reason of their consecration séemeth to haue a peculiar kind of of vertue in it Who can but meruel and he astonied at this extreme blindnes Moreouer they vse belles to bewaile the dead All which things are superstitious and vtterly to be contenmed Forsomuch as the true vâ—e â—f the church gâ—â—ds consisteth in those things whiche wée reckoned vp before it followeth that the abuse thereof must néeds be in the contraries whether we do offend in one kind or in many Iustice and equitie is to bee kept in these as well as in all other thinges Wée ought not to take from one man giue to another but wée must giue vnto euery one that which is his own Therfore we may not take any thing from the poore and giue it to the ministers of the Church neither is their portion and necessaries to be taken from them that the poore maye liue thereof The holy scripture giueth one portion of the Church goods to the ministers of the Churche and the same Churche willeth vs to giue vnto the poore their part Therefore if bishops or ministers of the Church doe challenge vnto themselues all the Church goods and giue not vnto the poore their partes due vnto them they destle themselues with sacrilege If the ministers doe not challenge vnto themselues all the goods of the Church and yet do take vniustly more then either it becommeth them or than néede requireth or otherwise than the decrée of God and the Apostles doeth allowe or else if they spend vnthriftily y portion due vnto them they gréeuously offend But they sinne greatly yea most horribly if they wast the goodes of the poore in hunting diceing drinking and rioting whore-hunting or else in warrefare and in the meane time haue no regard of the Churche neither care what is done there or howe But if a iust and good portion fall vnto the poore perhaps there will bée a fault in this poinct in the Steward or Almonar thoroughe fauour or hatred that they that haue most néede shall haue nothing and the least worthie shall haue most and in this case there is great offence committed thorough filthie abuse But of all abuses that séemeth to be the shamefullest whiche is nowe a dayes almost commonly vsed We bestowe great costes and charges vppon stones and stockes that is to say vpon idols void of all vnderstanding but there is no regard had vnto the poore who are the perfecte images of god Which kinde of madnes is heathenish and extreme folly But forsomuch as other haue alreadie very largly spoken of the abuse of the Church goods and we also haue set downe
substaÌ„ces Iob. 1. Matth. 8 Iohn 8. Marke 1. Matth. 25. What maner of bodies they be whichâ— the diuels takâ— 1. Sa. 28. â— Cor. 1â— The diuâ—â—â— quickâ—â— craftie â—ightie An infinit route of diuels Mark. 16. Matth. 12. Mark. 3 Mark. 3. Diuel A lyer Ioh. 6. Sathan oâ— an aduersarie 1. Pet. 5. Matth. 13. Matth. 4 Matth. â— Gen. 3. â— serpentâ— dâ—agon 1. Tim. 4. 1. Pet. 5. A roaring lion A murtherer A temptâ—â— An euil vncleane spirit 〈◊〉 God 〈…〉 The prince of this world cast out Princes oâ— the world The operations of the diuel Luke 22. Matth. 26. 1. Pet. 5. Gen. 3. Luke â—3 Mark. 9. Iohn 13. Matth. 12 The power of the diuel is definite or limited 1. Cor. 12. 2. thess. 2. We mustâ— fight manfully againste thâ—â—iuel buâ— we mustâ— not feare him â—latth 4. â— Iohn 5. 1. Pet. 5. Ephe. 6. 1. Cor. 10. The word Anima which we call soule is diuerslie taken The soule is breath and life Actes 20. Soule is taken for man. Leuit. 20. Rom. 13. Gen. 14. Soule a â—esire 〈◊〉 7. Soule is the spirite of man. The soule â—nd minde That there is but one soule That there â—s a soule What the soule is That souls are substaÌ„tes Luke 16. Luke 32. Apoc. 6. The soule is bodilesse or a spirit Iohn 10. Iohn 19. Luke 23. Matth. 27. Actes 7. What maÌ„ner of substance the soule of man is The soulâ—â—s neitheâ— God nor parte of God. Of the original of the soule Iob. 10. The operations powers of the soule Out of the 〈◊〉 cap. of Aâ—gust deâ—â—antitate â—â—imae Of the soule separated from the bodie The soule is immortall Of the death of soules 1. Tim. 1. 6. Gal. 1. Testimoâ—ies of the â—â—mortaâ—â—â—e of â—oules 〈…〉 Psal. 61. Eccle. 12. Gen. 3. Matth. 10. Matth. 16. Iohn 8. Iohn 8. Heb. 9. 1. Pet. 4. 1. Tim. 1. Apoc. 6. Wisd 3. All wise men haue thought that soules are immortal In what place soules liue when they are separated from their bodies Luke 16. Phil. 1. Iohn 14. Apoc. 6. â— Pet. 1. The soule returneth to the body but not before iudgment 1. thess. 4 Howe Soules should be translated to their appointed place Iohn 5. Iuke 23. At what time souls be carried vp into heauen Soules separated from their bodies doâ—â— not sleepe Soules 〈…〉 from the bodies are not caried into Purgatorie Soules are purged by the onlie bloud of Christ Iohn 3. Actes 4. 1 Pet. 1. 1. Ioh. 1. Apoc. 10. Ephe. 5. Tit. 3. Heb. 5. Gal. 2. Gal. 6. Eccles 11. That soules aâ— fully purged by the bloud of Christ Iohn 13. Iohn 17. Heb. 10. Marke 9. Of praiers for the dead 1. thess. 4. 1. Cor. 11. Aeriani coÌ„demned Matth. 8. Appearing of Spirits Deut. 18. Isa. 8. Luke 16. That souls separated from their bodies do not waÌ„deâ— in these regions Luke 12. Actes 7. Phil. 1. Gen. 25. Luke 16. Samuel 〈◊〉 his â—ath apâ—eared not 〈◊〉 Sâ—ule Sam. 28. Soules certainlie and immediately after the death of the bodie are blessed Iohn 3. The laste day of man. Iohn 5. Apoc. 14. Ecclesia a church or coÌ„gregation 1. Cor. 15. Actes 22. Synagogue What the church is The catholique church Galathi 3. The distinctioÌ„ of the church The triumphant church Reuela 7. Whence perfect holinesse procedeth 〈◊〉 12. The militant churche The holy churche beeleue â—he holie catholique church â— Cor. 6. The churche doeth comprehend the wicked The particular church Parish and parishe prieste Matth. 18. The church of God hath bene and â—halbe foreuer Matth. 28. Iohn 14. Matth. 16. The church of the diuell and Antichrist Math. 5. 6. 23. Math. 24. Howe hycrites are or may be accounted in the church of God. Matth. 12. 2. Cor. 6. Hypocrits Matth. 13 Matth. 13. Matth. 22. Matth. 3. 1. Cor. 5. 1. Iohn 2. Psal. 5â— Luke 22. Iohn 16. Al that be in the Church be â—ot the Church Rom. 9. Iohn 13. Iohn 6. Iohn 13. The visible and inuisible the outwarde inward Churche Of the outwarde markes of the church of God. Actes â— Matth. 28. Actes 2. Esai 59. Iohn 8. Iohn 10. Iohn 14. Iohn 18. 1 Cor. 12. 1. Cor. 10. How these marks declare the church What maner of Gods worde it ought to be that is the marke of the church After what sorte the SacrameÌ„ts ought to be vsed â— Reg. 12. â— Reg. 6. â—aptised of Hereâ—â—ques 〈◊〉 not reâ—aptised Of the inwarde markes of the church of God. Iohn 7. Iohn â–ª 14. 1. Iohn 2. 1. Iohn 4. Rom. 8. Galath 2. Ephe. 3. 2. Iohn 4. Iohn 6. Iohn 15. 1. Iohn 4. Iohn 1. 13. 1. Iohn 4. Rom. 12. Of the originall oâ— the church Gala. 4. 1. Pet. 1. 1. Cor. 4. Rom. 10. The churche is not builte by the doctrine of men Matth. 16. Galath 1. 1. Cor. 2. Iohn â— Iohn 1â— Iohn 10. Colo. 2. Titus 1. Matth. 15. The churche is preserued by the worde of God. Epâ—â— 4. The propheticall Apostolicall and Or thodoxicall Church Of the coÌ„tinual succession of Bishops Zacha. 11. 1. Cor. 11. Actes 2â— TertulliaÌ„ of the coÌ„tinuall succession of Pastors The doctrine of the auncient church of Rome The churche is not builte by warre or deceipte 1. Cor. 2. 1. Thes 2. Matth. 26. Luke 22. 2. Thes 2 â—sai 49. Actes 21. Actes 23. Whether the church of God â—ay erre Iohn 13. 15 Rom. 7. How the holy church is without spotte wrinkle Iohn â— 1. Tim. 3. The Church is the piller and the grounde of the truthe Exod. 32. Ierem. 8. Of the power of the church Power of consecration The power of the keyes Power of inrisdictioÌ„ Power of preaching Power of iudgment or iudicial correctioÌ„ Power to receiue What power is Luke 9. 2. kindes of power Matth. 28. Reuela 1. Reue. 3. 2. Cor. 12. In what pointes ecclesiastical power consisteth To ordeine ministers of the church â–ª Actes 1. Actes 6. Actes 13. 1. Tim. 3. Power to teach Matth. 28. Mark. 16. Rom. 1. The power of the keyes Matth. 10. 2. Tim. 4 Luke 9. Power to administer the Sacramentes Power to iudge of doctrines 1. Cor. â—4 1. Thes 3. 1. Iohn 4. To call a counsel Actes 15. Power to dispose the affaires of the church â— Cor. 13. Of the â—â—udies of the church There is one holie Church of God. Cant. 4. Ephe 4. Apoc. 22. Matth. 22. Without the church is no light or saluatioÌ„ De simplicitate Praelatorum Institut li. 5. ca. 30. Againste certeine Scismatiques For the diuersitie of doctrin Scisme must not be made 1. Cor. 8. For the vices of the ministers Scisme must not be made â—latth 23. For the diuersitie of Ceremonies scisme must not be made For the impure life of men conuersant in the churche scisme must not be made For the vnworthie partakers of the Lordes supper Scisme must not be made 2. Cor. 11. Vnitie must be kepte and scisme eschued Of the departing from the church oâ— Rome â—ho is an 〈…〉 who a 〈◊〉 A
terpretatioÌ„ of the wordes of the supper To argue from the sacrameÌ„ts of the old testament to ours of the newe We may vse sacramentall speaches Sacramentall speaches are to be expounded ☞ A briefe rehersall of such poinctes as he intreated vppon in his former sermon We mustâ— vse reuerence in disputing of sacramentes The arke of the coâ—â—nant To attribute too â—uch to saâ—â—aments It is a greate sin not to attribute so much vnto the sacraments as the scripture doth attribute Num. 4. It is taughte that sacramentes giue grace Augustinâ— taught not that sâ—cramentes giue grace Of the likenes difference of the sacramentes of the old and newe Testament Augustine teacâ—eth that the SacrameÌ„ts of the Iewes and ours are al one Grace â—hat it is SacrameÌ„ts do not coÌ„ferre or giue grace Ieremie 7 Esai 1. Galath 3. The error in the Apostolique churche Actes 15. That grace is giuen freely and receiued by faith Luke 7. Iohn 4. Rom. 5. Their santasy which faine a generall and speciall taith is here confuted Whether the grace of God be conteined â—n the Sacramentes These are soung in the Easter holie daies at their coÌ„sâ—cration of baptisme Bonauentura sayth that grace is not conteined in the Sacraâ—ents The seate of the grace of God. 3. Reg. 8. Actes 7. Actes 17. Iohn 4. The canon of the Nicene counsell touching baptisme The Aâ—ostles bâ—ptised in water not consecrated Actes 8. To include grace in the sacraments causeth idolatrie The godâ—y are first iustified receiued into fauor before theâ— be made partakers of the sacraments Actes 2. 1. Iohn â— 1. Iohn 4. Rom. 10. 1. Iohn 5. Actes 10. Actes 2. 1 Cor. 11. Rom. 12. To euacuate the sacrameÌ„ts and conuince God of a lye SacrameÌ„ts are holy and not prophane thinges SacrameÌ„ts are witnesses of the trueth The gospell is a witnesse SacrameÌ„ts do visibly confirme the good wil of god to vs ward Rom. 4. SacrameÌ„ts are seales and where vnto seales do serue Nehe. 9. Hag 2. â—ere 22. Matth. 27. The place of Paule Rom. 4. is expounded and he receiued a signe of the circumcision c. The matter is made â—laine by 1 Parable SacrameÌ„ts haue a more effectual force than any sealed chancers How bapâ—isme sealeth Mark. 16. Marke 10 Matth. 18. Infantes which beleue not â—re baptised Howe the lords supper is a seale of the righteousâ—es of fayth Ioh. 6. Zuinglius of the Sacramentes which certifie and beare witnesse The holy ghost doth properly sâ—ale The sacraments seal nothing to the vnbeleeuers SacrameÌ„ts representeâ— thinges SacrameÌ„ts doe stirre vppe and healpe faith Of the analogie in baptisme To giue and take names in baptisme Of the analogie in the supper Synaxis a communion How the SacrameÌ„ts do stirre vp faith The efficacie or force in the preaching of Gods worde Zuinglius of the Sacraments vpholding fayth A coniunction with Christ and with the Church By sacraments we are visibly gathered together into one religion and distinguished from others Ephe. 2. Phil. 3. Rom. 15. 1. Cor. 12. The place of Paul. 1. Cor 18. The bread which we breake c is expounded They are the members of the diuell that are partakers of vnlawful Sacraments Zuinglius of binding SacrameÌ„ts c. SacrameÌ„ts â—ut the faithful in minde of their duetie Deut. 10. Iere. 4. Rom. 6. 1. Cor. 11. That the sacraments profite nothing without faith Iohn 12. Hebr. 4. 1. Cor. 11. Rom. 1. Hebr. 11. Matt 22. 1. Cor. 10. Heb. 11. Augustine doth teache that sacramentâ—â— receiued without faith are vnprofitable to the receiuers SacrameÌ„ts depende not on our worthines or vnworthinesse Rom. 3. Of baptisme of infantes Rom. 8. That SacrameÌ„ts or not superfluous or voide to them that haue faith Gen. 17. Exod. 4. Matt. 3. Sacraments are indifferent Many are sanctified without visible sacraments Cyptians error touching the Sacrament of baptisme Iohn 6. Baptisme What baptisme is Who instituted baptisme Iohn 1. Matth. 22. When baptisme was instituted Of What thinges baptisme consisteth One onely baptisme The baptisme of Iohn of Christ and of the Apostles is one and the selfe same Actes 19. Of the baptisme of Christe which is also the baptisme of fire Actes 1. Actes 1. Actes 8. Actes 10. Ephes 4. 1. Cor. 1. Of the ritâ— ceremonies of baptisme â—hon 3. What it is to baptise in the name of the Lorde 1. Cor. 14. Luke â— Ceremonies added in times past to baptisme Whether we ought to baptise with water not consecrated Why the 〈◊〉 commaunded â—o baptise â—ith wâ—â—er â— Pet. 3. â— Cor. 10. Whether once or thrice the infant ought to be dipped in the water Of the place of baptisme The time of Baptisme Gen. 17. What the baptiser worketh Iohn 1. Whether midwiues may baptise 1. Tim. 2. Sepâ—ora circumciseth Exod. 4. 25 2. Sam. 12 of saluatioÌ„ of infantâ—â—â—eparting without â—aptisme Mark. 10. Matt. 18. Gen 17. 1. Cor. 7. Gen. 17. Iohn 3. The Pelagians deny the baptisme of infants and why Lib. 3. Depecâ— meâ— remiss Cap. The exposition of the place The soulâ— of the vncircumcised shal be cut off The exposition of the place Except a man be borne of water c. Iohn 3 De peccatorum meritis remissione lib. 1. ca. 20. Iohn 6. Who ar to be baptised Who be the people of God. Actes 8. Gen. 17. Rom. 5. Infantes confessing or beleuing By what argumeÌ„t tâ—e Anabaptistes â—each that infanâ—es ought not to be baptised Matt. 28. Infantes vnderstaÌ„d not the mysterie of baptisme That the baptisme of infantes is of God and that the Apostles baptised infants Actes 10 1. Cor. 1. Rom. 8. Iohn 4. Col. 2. Iosua 5. The baptisme of in fants hath lasted froÌ„ the time of the Apostles The historie of Anabaptisme Imperiall lawe against the Anabaptistes Ios 5. The places alledged to proue Anabaptisme are confuted The twelue men of Ephesus not rebaptised Actes â— Actes 19. Of the â—orce of Baptisme we are baptised into the remission of sinnes Mark. 1. Luke 3. Iohn 2. Actes 2. Actes 22. Ephes 5. Baptisme is effectual for mans whole life By baptisme we are gathered together to be the people of God. Gal. 3. Tit. 3. Luke 3. 1. Cor. 12. Baptisme serueth for our coÌ„fession Sundrie names of lordes supper The Lords table Communion Breaking of breade A memoriall of the Lords passion A thankes giuing A Sacrament Synaxis An assemblie A Testament What the Lords supper is The supper of the Lord is an holie action Who is the author of the supper When the supper was instituted Wherof iâ— consisteth the words of the supper After what maÌ„ner the supper was celebrated and instituted Wether it be lawfull to ad aniething to the rite c. Leuit. 1â— Leuit. 10. 2. Sam. 9. Num. 4. 1. Cor. 11. How in old time it hath been celebrated in the Church The fourâ—e of the Lordes supper changed Why it was instiâ—â—ted in thâ— fourme 〈◊〉 bread an wine Whether the bread ought to be leauened or vn leauened Whether water is to be mingled with the
the godly lawfull othes are wisely called by the name of IusiuranduÌ„ For by 〈…〉 â—hich signifieth the law we are admonished that that kinde of othe is lâ—wfâ—ll and righteous Now this taking of Gods name to witnesse hath ioyned to it a calling on and a vowing our selues to Gods curse and vengeance For this is the maner of an oth and order of swearing I will say or do â—t truly in déed and without deceit so God may helpe me Therefore we put our selues in daunger of Gods wrath and vengeaunce vnlesse we do truly and in déede both speake and do the thing that we promised to doe or speake A very déepe and solemne promise making is this then the whiche verily there is not a greater to be fouÌ„d in the world Here also must be considered the circumstances and ceremonies in swearing For our auncesters of olde were wont to lift their hande vp vnto heauen and to sweare by the name of the lord The Lord our God dwelleth in heauen We therfore do manifestly declare that as in the iudges eyes we lifte our hand to heauen euen so in our mindes we do ascend sweare in the presence sight of God yea we giue our hand and plight our faith to God there in taking an oth by the name of god This ceremonie vsed AbrahaÌ„ the singular friend of God father of the faithfull when he was wont to sweare I néed not therfore to procéed any further for to declare whether we ought to sweare by the name of god alone or els by the names of saints or els by laying the hand vpon the holy Gospel For it is manifest that the faithful must sweare by the only eternal most high god Touching which thing we haue most euident precepts commaunding vs to sweare by the name of the Lord againe forbidding vs to sweare by the names of strange Gods. Of the first sort are these Thou shalt feare the Lorde thy God thou shalte serue him and sweare by his name Deut. 6. 10. Chapter Also the Lord him self in Esaie sayth To me shall euery knee bende and by me shall euery tongue sweare And again in the. 65. chapter the same Prophet sayth He that wil blesse him self shal blesse in the lord and he that wil sweare shal sweare by the true very God. Of the latter sort too are these testimonies of the holy Scriptures Exod. 23. All that I haue sayde keepe ye and doe ye not once so muche as thinke of the names of strange Gods neither let them be heard out of your mouth And Iosue in the. 23. chapter sayth When ye shal come in among these nations see that ye sweare not by the name of their Gods and looke that ye neyther worship nor yet bow downe vnto them In the. 5. of Ieremie the Lord sayth Thy sonnes haue forsaken mee and sworne by other Gods which are no Gods in deede I haue filled them and they haue gone a whoreing c. Moreouer the Prophet Sophonie bringeth in the Lorde speaking and saying I will cut off those that worship and sweare by the Lorde and sweare by Malchom that is by their king and defender And no maruell thoughe he doe threaten destruction to them that sweare by the names of creatures For an othe is the chiefe and especiall honour done to God which therefore can not be diuided to other For we sweare by the highest whome we beléeue to be the chiefest goodnesse the giuer of all good things and the punishing reuenger of euery euil déed But and if we sweare by the names of other Gods then verily shall we make them equall to God him selfe and attribute to them the honour due to him And for this cause the blessed martyr of Christ Polycarpus chose rather the flames of fire than to sweare by the power and estate of Caesar The storie is to be séene in the fourth booke and fiftene chapter of Eusebius Fourthly we haue to consider how we ought to sweare and what the conditions of a iust a lawfull and an honest othe are Ieremie therefore sayth Thou shalt sweare The Lord liueth in trueth in iudgement â—nd righteousnesse And the nations shal blesse them selues in him and in him shall they glory There are therfore foure conditions of a iust and a lawfull othe The first is Thou shalte sweare The Lord liueth Here now againe is repeated that which hath so many times bene beaten into oure heads that we ought to sweare by the name of the liuing god The pattern of our auncestours oth was this The Lorde liueth as it is euident by the writings of the Prophetes Let vs not sweare therfore by any other but by god The second coÌ„dition is Thou shalt sweare in truth So then it is required that not onely the tong but also the mynde should sweare leaste haply we say The tong in déede did sweare but the minde sware not at all Let vs be true and faythful therfore without deceit or guile let vs not lye nor goe about with subtiltie to shifte off the othe that once we haue made We Germanes expresse this well when we say On alle gfard Or else On gfard That is I will not vse any double dealing but will simply and in good fayth performe that I promise There is an excellent patterne of a false and a deceitfull othe in Auli Gellij lib. noct Att. 7. cap. 18. The third condition is Thou shalt sweare in or with iudgement that is aduisedly with great discretion not rashly nor lightly but with consideration of euery thing and circumstaunce in greate necessitie and cases of publique commoditie The fourth condition is thou shalte sweare in iustice or righteousnesse leaste peraduenture our othe be against right and equitie that is leaste we sinne against righteousnesse or iustice whiche attributeth that whiche is theirs both to God and man so that our othe doe not directly tende against the loue of God and our neighbour Here dearely beloued ye haue heard me expresse in few words which God him self hath also taught vs how we must sweare of what sort and fashion our lawfull and allowable othes ought to be and vnder what conditions they are conteined But nowe if we shall sweare against these conditions appointed vs by God then shall our othes and swearings be altogether vnlawfull and furthermore if we shall go about to performe those vnlawful and vnalowable othes then shall we therwithall purchase and inincurre the heauie wrath of the reuenging Lord. Nowe in these dayes it is vsually of custome demaunded whether we ought to kéepe or performe wicked or vngodly vniust or euill vowes or othes as if for example thy othe or vowe should directly tende againste God against true religion against the worde of God or the healthe of thy neighbour I will here alledge and rehearse the vsuall and accustomed aunswere which notwithstanding is very true and grounded vpon examples of holy Sâ—riptures as that that squareth not
from the truth the narrowe breadth of one small haire The aunswere therefore is this if any man shall sweare against the faith and charitie so that the kéeping of his othe maye tâ—â—d to the worse then it is better for him to chaunge his othe then to fulfill it Whervpon Saint Ambrose saith It is somtime coÌ„trarie to a mans duetie to performe the othe that he hath promised as Herod did Isidore also saith In euill promises breake thine othe in a naughtie vow change thy purpose The thing thou haste vnaduisedly vowed do not performe The promise is wicked that is finished with mischiefe And againe That othe muste not be kept whereby any euill is vnwarely promised As if for example one shoulde giue his fayth to an adultresse to abide in naughtinesse with her for euer vndoubtedly it is more tolerable not to keepe promise then to remaine in whordome stil Beda moreouer saith If it shal happen that we at vnawares shal with an othe promise any thing and that the keping of that othe shall be the cause of further euill then let vs thinke it best vpon better aduice to chaunge our othe without hurt to our conscience and that it is better vpon such a necessitie for vs to be forsworne then for auoyding of periurie to fall into another sinne tenne times worse then that Dauid sware by God that he woulde kyll the foolishe fellowe Naball but at the firste intercession that his wyfe Abigail wiser then him selfe did make hee ceassed to threaten him hee sheathed his sworde agayne and did not finde him selfe any whit grieued for breaking his hastie othe Augustine also sayeth Whereas Dauid did not by sheading of bloude perfourme his promise bound with an othe therein his godlynesse was the greater Dauid sware rashly but vpon better and godly aduice he performed not the thing he had sworne By this and the like it is declared that many othes are not to be obserued Now he that sweareth so doth sinne but in chaunging his othe hee doth verie well Hee that chaungeth not suche an othe committh a double sinne firste for swearing as he ought not and then for doing that he shuld not Thus much hitherto haue I rehearsed of other mens wordes which al men verily acknowledge to be true and so in déede Nowe by this ye doe easily vnderstande dearely beloued what ye haue to thinke of those monasticall vowes and Priestes othes whiche promise chastitie no farther ywis by their leaue than mans fraile weaknesse will suffer them For it is better sayth the Apostle to marrie theÌ„ to burne And more commendable is it not to perfourme those foolishe hurtfull and vnpure promises that driue them perforce to filthy vncleannesse then vnder the colour of kéeping an othe truely to lye and to liue vnchastly God wot Fiftly and lastly I haue briefly to put you in mynde that ye indeuour your selues by al the meanes ye may deuoutly to keep that which ye swere and therewithall in fewe wordes to let you vnderstande what rewarde is prepared for them that do religiously and holily kéepe and obserue the holy othe once solemnely taken If we loue God if we desire to sanctifie his name if we take the true God for the very true God and for our God if we will haue him to be gentle and mercyfull to vs warde and to be our present deliuerer and ayder at all assayes then will we haue a most diligent care to sweare with feare deuoutly and holily to kéepe and perfourme the othe that wée deuoutly make But vnlesse we do this then terrible threatenings and sharpe reuengement of Gods iust iudgement are thundred from heauen against vs transgressours The very heathens shall rise vp and condemne vs in the day of iudgement For the Saguntines the Numantines and they of Petilia chose rather to die with fire and famine then to breake or violate their promise once bound with an oth Moreouer the lawes of all wise and ciuil Princes and people do adiudge periured persons to dye the death Howe great offences howe great corruptions howe great and many mischiefes I praye you doe rise through periuries They intangle trouble disgrace marre and ouerthrowe the estates both ciuil and Ecclesiasticall Who so euer therefore doth loue the common weale and safegarde of his countrie who so euer dothe loue the Church and good estate thereof he wil aboue all things haue an especiall regard to kéepe religiously the promise of his othe Nowe to those that holily do kéepe their othes the Lord doth promise a large reward For Ieremie saieth And the nations shall blesse theÌ„selues in him in him shall they glory As if he should say If the people of Iuda shall sweare holily and kéepe their othes then will the Lorde poure out vpon them so great felicitie and abouÌ„dant plentie of al good things that when as hereafter one shal blesse or wishe well to another he shall say The Lorde shewe thée his blessing as of olde he did to the Iewes And who socuer shall prayse another he shall say That he is like to the Israelites It is therefore assuredly certayne that they shall be inriched with all good thinges and worthy of all manner prayse who so euer shall inuiâ—lably kéepe their othes and promyses Let vs indeuour oure selues my brâ—thâ—â—n thren I beseeche you to sanctifie the Lords name and to adde to this third commandemeÌ„t your earnest and continuall prayers saying as our Lorde Iesus hath taught vs O heauenly father hallowed be thy name or let thy name be holily worshipped To him be glory for euer and euer Amen Of the fourth precept of the first table that is of the order and keeping of the Sabboth day ¶ The fourth Sermon THE fourth Commaundement of the first table is worde for word as followeth Remember that thou kepe holy the Sabboth day Sixe dayes thou shalt labour and do al thy workes but on the seuenth day is the Sabboth of the Lorde thy God in which thou shalt not do any manner of work neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor thy straunger whiche is within thy gates Bycause in sixe dayes the Lorde made heauen and earth the sea and all that is therin and rested the seuenth day Therefore the Lorde blessed the Sabboth daye and hallowed it The order which the Lorde vseth in giuing these commaundements is naturall and very excellent In the first precept the Lorde did teache vs faith and loue to God ward In the second he remoued from vs Idoles and all forreine kinde of worship In the third he beganne to instruct vs in the true and lawfull worship of GOD which worship standeth in the sanctifying of his holy name for vs to call thereon and holily and fréely to praise it and to thinke and speake of it as religiously as he shall giue vs grace The fourth Commaundement teacheth vs also the worship due to