FIFTY GODLY AND LEARned Sermons, divided into five Decades, containing the chief and principal points of Christian Religion, written in three several Tomes or Sections, by Henry Bullinger minister of the Church of Tigure in Swicerlande. WHEREUNTO IS ADJOINED A TRIPLE or three-folde Table very fruitful and necessary. Translated out of Latin into English by H. I student in Divinity. printer's or publisher's device ET INVENTA EST PERIIT MATTHEW. 17. This is my beloved Son in whom I am well pleased: Hear him. ¶ IMPRINTED AT LONDON BY RALPHE Newberrie, dwelling in Fleetstreet a little above the Conduit. Anno. Gratiae. 1577. A preface to the ministery of the Church of England, and to other well disposed Readers of GDOS' word. WHat just cause there is, that all spiritual shepherds, and especially these of our time, should see carefully to the feeding of the flocks committed to their charge: may easily appear to him that shall but a little stay his consideration upon this matter. For first, the commandments of the Almighty touching this thing are very earnest, the authority of which should greatly enforce. Secondly, the rewards which he proposeth to vigilant and careful pastors are large and bountiful, the sweetness of which should much allure. Thirdly, the plagues and heavy judgements which he denounceth against slothful and careless shepherds are grievous and importable, the terror whereof should make afraid. Then the nature and condition of the sheep over whom they watch, the vigilancy of the wolf against whom they watch, the conscience in taking the fleece for which they watch, and this time and age wherein they watch being rightly considered, will give them to understand sufficiently, that they have good occasion to watch. How earnestly God commandeth, appeareth, isaiah 58. Where he saith, Cry aloud, spare not, lift up thy voice like a trumpet, show my people their transgressions, and the house of jacob their isaiah. 58. sins. And isaiah. 62. I have set watchmen upon thy walls, O Jerusalem, isaiah. 62. which all the day and all the night continually shall not cease: you that are mindful of the Lord keep not silence. And john. 21. Feed my lambs, Feed my john 21. sheep, and if you love me, Feed. And 2. Tim. 4. Preach the word: be instant, 2. Tim. 4. in season out of season, improve, rebuke, exhort, etc. How sweetly with rewards he allureth, doth appear in the 12. of Daniel: They that be wise shall shine Dan. 12. as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars for ever and ever. And ●. Tim. 4. Take heed to thyself 1. Tim. 4 and to doctrine, in them occupy thyself continually. For in so doing thou shalt save thyself and them which hear thee. How fiercely also he urgeth and driveth on the sluggish and careless shepherds with terrible plagues and whips threatened unto them: appeareth Ezechiel. 3. Where he saith: Son of man, I have made thee a watcheman unto the house of Israel: therefore hear the word of my Ezech. 3 mouth, and give them learning from me: When I shall say unto the wicked, thou shalt surely dye, and thou givest him not warning, nor speakest to admonish the wicked of his wicked way, that he may live: the same wicked man shall dye in his iniquity, but his blood will I require at thy hand. And jeremy. 1. ver. 17. Thou therefore truss up thy loins, and arise, and speak unto them all Ier●. 1. that I command thee: be not afraid of their faces, lest I destroy thee before them. And 1. Cor. 9 ver. 16. Though I preach the Gospel, I have nothing to rejoice ●. Cor. 9 of: for necessity is laid upon me, and woe is unto me if I preach not the Gospel: for if I do it willingly, I have a reward: but if I do it against my will, notwithstanding the dispensation is committed unto me. Now the sheep whereof spiritual shepherds have undertaken charge, are not beasts, but men: the very Images of God himself endued with everliving souls, Citizens with the saints and blessed angels, clothed with God's livery, beautified with his cognisance, and all the badges of salvation, admitted to his Table, & to no meaner dishes than the body & blood of the undefiled lamb Christ jesus, bought also and redeemed out of the wolves chaws with no less price, than of that same blood more precious than any Gold or silver. Sheep also of that nature they are, that being carefully fed and discreetly ordered, they prove gentle and loving towards their shepherds, and serviceable towards the chief shepherd jesus Christ: but being neglected & left to themselves, they degenerate into bloody wolves, watching ever opportunity when they may rend in pieces their shepherds, and all other sheep which are not degenerated into their wolvish nature. As for the spiritual wolf against whom they watch, which is Satan, He, (as the Apostle Peter witnesseth, 2. Epistle, cap. 5.) Never rests, but as a roaring Lion, walketh ●. Pet. 5. about, seeking ever whom he may devour. And for that cause also is he called Apoc. 20. ver. 2, A dragon, Which beast naturally is very malicious, crafty and Apoc. 20. watchful: so then, if the spiritual shepherd must watch while the spiritual wolf doth wake, he can promise' unto himself no one moment of security, wherein he may be careless. God by his Prophet Ezechiel cap. 34. says, Woe be unto the shepherds of Israel that feed themselves: should not the shepherd's feed the flocks? Ezech. 32. you eat the fat, and you clothe you with the wool: you kill them that are fed, but you feed not the sheep. This sentence should awake the sleepy and careless consciences of many shepherds. For as the priest that serveth the altar, is worthy to live upon the offerings: and the soldier that ventereth, is worthy his wages: and the husbandman that toileth, is worthy the harvest: and the shepherd that feedeth the flock, is worthy to be fed with the milk, and clothed with the wool: so questionless, the priest that serveth not, is worthy no offerings: the soldier that fighteth not, is worthy no wages: the husbandman that loytereth, is worthy of weeds: and the shepherd that feedeth not, can with no good conscience require either the milk or the fleece: but his due reward and just recompense is punishment, for that through his default the sheep are hunger-sterued and destroyed of the wolf. But let the ministers of our time well weigh the condition and manner of the time, and then no doubt, they shall see that it is high time to bestir them to the doing of their duties. This time succeedeth a time, wherein was extreme famine of all spiritual food, so that the sheep of this time can never recover themselves of ●hat feebleness whereinto they were brought, but by some great and extraordinary diligence. This time succeedeth a time, wherein the multitude of wolves and ravenous beasts was so great, and their rage, and fury so fallen in every sheepfold, that the good shepherd's were either put to flight, or pitifully murdered: so that the sheep being committed to wolves, did either perish, or degenerate into wolves: so that to regenerate them again into sheep, requireth no small labour. The Church in this time is like land that hath lyen (time out of mind,) unmanured, uncompassed, untilled, by reason whereof it is so out of heart, that it requireth arms of iron, and legs of brass to recover it again: or like a ship soworne with winds and tempests, so rent with rocks, so cracked and utterly decayed, that it seemeth a rare piece of cunning to make her take the seas again. No remedy then but the ministery of this time, if there be any love or fear of God in them, if they would not have all things run to ruin, if they regard either God, themselves, or their brethren, must forthwith without further delay set themselves to feed their flocks, to teach, to exhort, to strengthen, to bind up, to build, to plant, to water, to set, to graff, to leave nothing undone that appertaineth to the feeding & fatting of the Lords flocks, to the planting of the Lords Paradise, tilling of the Lords husbandry, dressing of the Lords vinyeard, raising and rearing up of the lords Temple. What great want there is in many, to discharge their duties in this behalf, is very lamentable, and by some means (as much as is possible) to be supplied and remedied, rather than to be made a common theme and argument of railing, which at this day many do. Wherein they show themselves like unto those, which find fault at other men's garments, not for that they love them, or mind to give them better: but for that they are proud of their own, & would scornfully shame and vex other. The cause of this great want needs not here to be disputed: but in very deed, any man may judge how unpossible it was for so populous a kingdom, abounding with so many several congregations, to be all furnished with fit and able pastors, and that immediately after such a general corruption and apostasy from the truth. For unless they should have soudenly come from heaven, or been raised up miraculously, they could not have been. For the ancient preachers of king Eduardes time some of them died in prison, many perished by fire, many otherwise: many also fled into other countries, of whom some there died and a few returned, which were but as an handful to furnish this whole Realm. The Universities were also at the first so infected, that many wolves and foxes crept out, who detested the ministery, and wrought the contempt of it everywhere: but very few good sheapherdes came abroad. And whereas since that time, now eighteen years, the Universities being well purged, there was good hope that all the land should have been overspread, and replenished with able and learned pastors: the devil and corrupt patrons have taken such order, that much of that hope is cut off. For patrons, now a days, search not the Universities for a most fit pastor: but they post up and down the country for a most gainful chapman. He that hath the biggest purse to pay largely, not he that hath the best gifts to preach learnedly is presented. The Bishops bear great blame for this matter, and they admit (say they) unworthy men. See the craft of sathan, falsely to charge the worthiest pillars of the church with the ruin of the church: to the end that all church-robbers & caterpillars of the Lords vineyard may lie unespied. There is nothing that procureth the bishops of our time more trouble and displeasure, than that they zealously withstand the covetousness of Patrons, in rejecting their unsufficient clerks. For it standeth them upon of all other, that the Church of God doth prospero, in the decay and fall whereof they can not stand but perish. But how so ever it cometh to pass, certain it is, that many are far behind in those gifts which are necessary for their function, and small likelihood is there yet that the Church shallbe served with better, but rather with worse. For it seemeth not, that patrons hereafter will bate one penny, but rather more and more raise the market. The case standing thus, their labour surely is not worst bestowed, neither do they promote the glory of God, or profit the Church lest, which to that end apply their endeavour, that the ministery which now is in place, may come forward, and be better able to do their duties: I mean such, as either set forth godly and learned treatises, or expositions of the holy scriptures, compiled by themselves in our mother tongue: or else such as translate the worthy works of the famous divines of our time: both these sorts of men, no doubt, do much edify all the godly, and do greatly help forward all those ministers, which either not at all, or very meanly understand the Latin tongue: so that amongst them are found many, which by painful industry and diligent reading of such books, do God good service in the Church, and so might all the rest of them do also if sloth and worldly affairs did not hinder them. Some of that sort complain, that Caluins' manner of writing in his institutions is over-deepe and profound for them: Musculus also, in his commonplaces is very scholastical: the commentaries of Marlorat upon john, of Peter Martyr upon the judges, of Gualther upon the small prophets, and other many are translated and extant, which altogether do handle most points of christian doctrine excellently well: but this sort of ministers for the most part are so bore bitten of their patrons, that to buy them all would deeply charge them. Therefore questionless, no writer yet in the hands of men can fit them better, than master Bullinger in these his Decades, who in them amendeth much Caluins' obscurity, with singular perspicuity: & Musculus scholastical subtility, with great plainness & even popular facility. And all those points of christian doctrine, which are not to be found in one, but handled in all: Bullinger packeth up all, & that in good order, in this one book of small quantity. And where as diverse of the ministery which lack knowledge and some also which have knowledge, but yet lack order, discretion, memory, or audacity, cannot by reason of those wants, either expound or exhort, or otherwise preach, but only read the order of service: the Decades of Master Bullinger in this respect may do more good, than shall perhaps at the first be conceived. For in very deed, this book is a book of Sermons: Sermons in name, and in nature: fit to be read out of the pulpit unto the simplest and rudest people of this land: the doctrine of them very plain, without ostentation, curiosity, perplexity, vanity, or superfluity: very sound also, without Popery, Anabaptism, Seruetianisme, or any other heresy: and in number, 80. every Decade containing (as the word importeth) ten: so that they may easily be so divided, as there may be for every Sunday in the year one. Neither is it material, what those Fanatical fellows say, which can away with no Homilies or Sermons, be they never so sound, pithy, and effectual to be read in Churches. They are like Physicians, which forbidden their patients all those meats which they may have, and would do them good: and appoint them only such, as by no means they can obtain: for it will not yet be, that every parish shall have a learned able preacher resident and abiding in it. And in the mean time it cannot be denied, but that an Homily or sermon penned by some excellent clerk being read plainly, orderly, & distinctly, doth much move the hearers, doth teach, confirm, confute, comfort, persuade, even as the same pronounced without the book, doth. Perhaps some hearers which delight more to have their eyes fed with the preachers action, than their hearts edified with his sermon, are more moved with a sermon not read: but to a good christian hearer, whose mind is most 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 very Canonical scriptures. That rule is somewhat strait & precise. 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 contained in the canon of the scriptures, nor any contents of chapters be read in the Congregation. The church & Congregation of the Colossians, were enjoined by S. Paul, Col. 4. ve. 16. to read amongst them the Epistle written from Laodycea, which Epistle (as calvin thinketh) was not written by Paul, but by the church of Laodycea, and sent to Paul, and is not contained in the Canon of the scriptures. The Church of Corinth also, and other churches of the godly, soon after the Apostles times (as appeareth out of Eusebius, lib. 4. cap. 23. and the writers of the Centuries, Cent. 2. cap. 10.) did use to read openly for admonition sake, certain Epistles of Clement, & of Dionysius Bishop of Corinth. Master Bucer in his notes upon the communion book in King Edward's time, writeth thus: It is better, that where there lacks to expound the scriptures unto the people, there should be godly and learned Homilies read unto them, rather than they should have no exhortation at all in the administration of the supper. And a little after, he says: there be two few Homilies, and too few points of religion taught in them: when therefore the Lord shall bless this kingdom with some excellent preachers, let them be commanded to make more Homilies of the principal points of religion, which may be read to the people, by those pastors that cannot make better themselves. And that worthy martyr doctor Ridley Bishop of London, speaking of the Church of England that was in the reign of king Edward (as he is reported by master Fox in his book of Acts and Mo: To 2. Pag. 1940.) sayeth thus: It had also holy and wholesome Homilies in commendation of the principal virtues, which are commended in scripture, and likewise other Homilies against the most pernicious and capital vices, that use (alas) to reign in this Church of England. So long therefore as none are read in the Church, but such as are sound, godly, & learned, and fit for the capacity of the people: and while they are not thrust into the Church for Canonical Scriptures, but are read as godly expositions, and interpretations of the same: and while they occupy no more time in the church, than that which is usually left and spared, after the reading of the Canonical scriptures, to preaching and exhortation: and while they are used, not to the contempt, derogation, or abandoning of preaching, but only to supply the want of it: no good man can mislike the use of them, but such contentious people as defy all things which they devise not themselves. And if it be said, there be already good Homilies, and those also authorised, & likewise wholesome expositions of sundry parts of scripture t● the same purpose: I grant there be so. But store is no sore. And as in meats, which are most dainty, if they come often to the table, we care not for them: so in sermons which are most excellent, if the same come often to the pulpit, they oftentimes please not: others are desired. But, to end: these sermons of master Bullingers are such, as whether they be used privately, or read publicly: whether of ministers of the word, or other God's children: certainly there will be found in them such light and instruction for the ignorant, such sweetness and spiritual comfort for consciences, such heavenly delights for souls: that as perfumes, the more they are chafed, the better they smell: and as golden mines, the deeper you dig them, the more riches they show: so these, the more diligently you peruse them, the more delightfully they will please: and the deeper you dig with daily study in their mines, the more golden matter they will deliver forth to the glory of GOD, to whom only be praise for ever and ever, Amen. ❧ Of the four general Synods or Counsels. SINCE THE TIME OF THE APOSTLES, MANY Counsels have been celebrated in sundry Provinces. Those (Counsels) then were Synods or assemblies of Bishops and holy men, meeting together to consult for keeping the soundness of Faith, the unity of Doctrine, and the discipline and peace of the Churches. Some of which sort the Epistles of the blessed martyr Cyprian have made us acquainted withal. The first general or universal Synod therefore, is reported to have The Nicene counsel. been called by that most holy Emperor Constantine in the City of Nice, the year of our Lord 324. against Arius and his partners, which denied the natural Deity of our Lord jesus Christ. And thither came there out of all nations under heaven 218. Bishops, and excellent learned men, who written the Creed commonly called the Nicene Creed. Hitherto the Creed of the Apostles sufficed, and had been sufficient to the church of Christ even in the time of Constantine. For all men confess that all the churches used no other Creed than that of the Apostles (which we have made mention of and expounded in the first Decade,) wherewith they were content throughout the whole world. But for because in the days of Constantine the great, that wicked blasphemer Arius sprang up, corrupting the pureness of Christian faith, and perverting the simple truth of doctrine taught by the Apostles, the Ministers of the churches were compelled of very necessity, to set themselves against that deceiver, and in publishing a Creed, to show forth and declare out of the Canonical Scriptures, the true and ancient confession of faith, condemning those novelties brought in of Arius. For in the Creeds set forth by the other three general counsels presently following, neither was any thing changed in the doctrine of the Apostles, neither was there any new thing added, which the churches of Christ had not before taken and believed out of the holy Scripture: but the ancient truth being wisely made manifest by confessions made of faith, was profitably and godly set against the new corruptions of heretics. Yet were the writings of the Prophets & Apostles the Spring, the Guide, the Rule, and judge in all these counsels, neither did the fathers suffer any thing to be done there according to their own minds. And yet I speak not of every Constitution and Canon, but namely of those ancient Confessions alone, to which we do attribute so much as is permitted by the Canonical Scripture, which we confess to be the only rule how to judge, to speak, and do. The second general counsel was held in the royal city Constantinople, under Gratian the Emperor, in the year of our Lord 384. The counsel of Constantinople. There were assembled in that Synod (as witnesseth Prosperus Aquitanicus) 180. fathers or Bishops, which condemned Macedonius and Eudoxius denying the holy ghost to be God. And about the year of our Lord 434. in the very same year that the blessed father Augustine died, when that godly Prince Theodosius The counsel of Ephesus. the great was Emperor, there came together at Ephesus the third Synod, of 200. Priests or thereabouts against Nestorius, which tare the mystery of the Incarnation, and taught that there were two sons, the one of God, the other of man: whom this Counsel condemned, together with the Pelagians helpers of this doctrine as cousin to their own. The fourth general counsel was assembled at Chalcedon, in the year The counsel of Chalcedon. of our Lord 454. under the Emperor Martian, where 630. fathers were gathered together, who according to the Scriptures condemned Eutyches, which confounded the natures in Christ for the unity of the person. Beda de ratione temporum, and many other writers do join with these four universal counsels, two general Synods more, the fift and the sixte, celebrated at Constantinople. For the fift was gathered together when justinian was Emperor, against Theodorus, and all heretics, about the year of our Lord 552. The sixte came together under Constantine the son of Constantius, in the year of our Lord 682. And there were assembled 289. Bishops against the Monothelites. But there was nothing determined in these Synods, but what is to be found in the four first counsels, wherefore I have noted nothing out of them. ¶ The Nicene Creed taken out of the Ecclesiastical and tripartite history. WE believe in one God the father almighty, maker of all things visible and invisible. And in one Lord jesus Christ the son of God, the only begotten son of the father, that is, of the substance of the Father, God of God, light of light, very God of very God, begotten not made, being of the same Essence and substance with the Father, by whom all things were made, which are in heaven, and which are in earth: Who for us men, and for our salvation came down, was incarnate and manned (was made man.) He suffered and rose again the third day, he ascended into Heaven, and shall come to judge the quick and the dead. And (we believe) in the holy Ghost. As for those that say, it was sometime when he was not, and before he was born he was not: and which say, because he was made of things not being (of nothing) or of an other substance, that therefore the son of God is either created, or turned, or changed, them doth the holy Catholic and apostolic Church curse or excommunicate. The Creed of the counsel held at Constantinople, taken out of a certain copy written in Greek and Latin. I Believe in one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord jesus Christ the only begotten son of God, born of his father before all worlds, light of light, very God of very God, begotten not made, being of the same substance with the father, by whom all things were made. Who for us men and for our salvation, came down from Heaven, and was incarnate by the holy Ghost and the virgin Marie, and was made man. He was also crucified for us under Pontius Pilate. He suffered and was buried: and he roase the third day, according to the Scriptures. And he ascended into heaven, and sitteth on the right hand of God the father: and he shall come again with glory to judge the quick and the dead, whose kingdom shall have no end. And (I believe) in the holy Ghost the Lord and giver of life, who proceeding from the father, is to be worshipped and glorified together with the father and the son, who spoke by the prophets, in one Catholic and apostolic church. I confess one baptism for the remission of sins. I look for the resurrection of the dead: and the life of the world to come. ❧ The confession of faith, made by the Synod at Ephesus. IN as much as because here I note all things briefly, I could not in writing place with these that large synodal Epistle written by S. cyril to Nestorius, wherein is contained the full consent of the general Counsel held at Ephesus: I have therefore rather choose out of the 28. Epistle of the same cyril, a short confession sent to the Synod and allowed by the whole Counsel. Before the confession are set these words. Even as in the beginning we have herded out of the divine Scriptures and the tradition of the holy fathers: so will we briefly speak, not adding any thing at all to the faith set forth by the holy fathers in Nice. For that doth suffice as well to all knowledge of godliness, as also to the utter forsaking of any heretical overthwartness. And a little after this, the Confession is set down in these words. We acknowledge our Lord jesus Christ the only begotten Son of GOD, to be perfect God and perfect man of a reasonable soul and body, born of the father according to his Godhead before the worlds, and the very same according to his humanity born in the latter times of the virgin Marie for us, and for our salvation. For there was made an uniting of the two natures. Wherefore we confess both one Christ, one Son, and one Lord. And according to this understanding of the unconfounded unity, we acknowledge the holy virgin to be the mother of God, because that GOD the word was incarnate and made man, and by the very conception gathered to himself a body taken of her. But for the speeches uttered by the Evangelists and Apostles touching the Lord, we know that the Divines do by reason of the two natures divide them, so yet as that they belong to one person, and that they do refer them, some because they are more agreeable to the divinity, to the Godhead of Christ, and other some (because they are) base to his Humanity. To this confession cyril addeth these words. When we had read these holy words of yours (even in the Synod to which the confession was sent) and did perceive that we ourselves were of the same opinion (for there is one Lord, one faith, and one baptism) we glorified GOD the saviour of all (men) rejoicing together in ourselves, for that the Churches both ours and yours do believe agreeably to the Scriptures of God and tradition of the holy fathers. ¶ A Confession of faith made by the Counsel of Chalcedon, taken out of the book of Isidore. AFter the rehearsal of the Creeds set forth by the Synods of Nice and Constantinople, with a few words put between, straight way the holy Counsel of Chalcedon doth prescribe (their Confession) in these words. We therefore agreeing with the holy fathers do with one accord teach to confess one & the same son, our Lord jesus Christ, and him (to be) perfect GOD in the deity, and the same also very man of a reasonable soul and body: touching his Godhead (being) of one nature with his Father: and the same as touching his manhood of one nature with us, like to us in all things except sin. touching his Godhead born of his Father before the worlds: and the same in the latter days made man for us and for our salvation. (We teach) to consider that he is the one and the same Christ the son (our) Lord the only begotten son in two natures, neither confounded, nor changed, nor divided, nor separated, and that the difference of the natures is not to be taken away because of the unity, but rather, the property of both (his) natures remaining whole and meeting together in one person and one substance, that he is not parted or divided in two people, but is one and the same Son the only begotten son God the word (Our) Lord jesus Christ: even as the prophets from the beginning (have witnessed) of him, as he himself hath instructed us, and the confession of the fathers hath taught us. These things therefore being ordered by us with all care and diligence, the holy and universal Synod doth determine that it should not be lawful for any man to profess any other faith, or else to writ, to teach, or speak to the contrary. That the Decree of the Synod of Chalcedon is not contrary to the doctrine of the blessed bishop cyril, taken out of the fift Book of the holy Martyr Vigiluis against Eutyches. But now let us consider the last article in the decree of the Synod of Chalcedon. We confess that Christ our Lord the only begotten Son is to be understood to be one and the self same in (his) two natures neither confounded, nor changed, nor divided, nor separated, not making void the difference of the two natures because of the unity, but keeping sound the property of both natures coming together into one person and substance, not as being divided or separated, but (as being) one and the same only beegotten Son God the word (our) Lord jesus. In this article this displeaseth them, because they said: The property of both natures remaining sound, Or, The difference of the natures not being made voided. And that they may persuade us that those things (which they mislike) are assuredly so, they using their accustomed largeness of words, and vain assertions do bring in many testimonies out of the articles of cyril, wherein he denieth not the two natures in Christ, but teacheth that there is but one person. To the intent therefore that we may not confute them with our disputation alone, let us set down also the words of cyril, that even as they lean to the testimony of cyril, so by the testimony of cyril they may be overcome. In the synodal epistles of cyril to Nestorius, thus it is (written.) For we do not affirm (says he) that the divine nature is turned or changed into flesh, nor yet that it is transformed into the whole man, which consists of body and soul, but we say rather that the reasonable soul hath coupled to itself the substance of living flesh, that it is unspeakably and unconceivably made man, and is also called the son of man, not of bore will alone, nor by the only taking on of the person, but because the two natures do after a certain manner come together in one, so that there is one Christ, and one Son of both (the natures) by joining them in one, not in making voided or taking away the difference of the natures, but because they, that is, the Godhead and the manhood, together by that hidden and unspeakable knitting to the unity, have made to us one Lord, and (one) Christ, and (one) son. What could be spoken more plainly than this? What could be showed more clearly out of the Epistles of cyril to agreed with the determination of the Counsel of Chalcedon? For see, neither are words to words, nor sentence to sentence any thing contrary, but even as they had one meaning of faith, so use they in a manner the self same words. The holy Synod said: The difference of the two natures being nowhere made void. Saint cyril said: The difference of the natures not being made void, or taken away by joining them together. The holy Synod said, Both the natures meeting together in one person. S. cyril says, Not of a bore will only, nor yet by the only taking on of a person, but because the two natures after a sort do meet together in one. The holy Synod said, Not being divided into two people: but being one and the same Christ. S. cyril said, So that of two, that is to say (of two) natures is one Christ the son. And again, Because they, that is, the Godhead and the manhood together have made to us one Lord, (one) Christ, and (one) Son etc. The Creed of the first Counsel held at Toledo, when Honorius and Arcadius were Emperors, taken About the year of our Lord out of the book of Isidore. WE believe in one very God the father almighty, and the son, and the holy Ghost, maker of things visible and invisible, by whom all things were made in heaven and in earth. We believe that there is one God and one trinity of the divine substance. And that the father himself is not the son, but that he hath a Son, which is not the father. That the son is not the father, but that the son of God is of the nature of the father. And also that the holy Ghost is the comforter, which neither is the father himself, nor the son, but proceeding from the father and the son. The father therefore is unbegotten, the son begotten, the comforter not begotten but proceeding from the father and the son. The Father is he from whom this voice was heard out of Heaven, This is my beloved son, in whom I am well pleased, hear him. The Son is he which said, I went out from the Father, and came from GOD into this world. The comforter is the holy Ghost of whom the son said, Unless I go away to the father the comforter shall not come. We believe in this trinity differing in people (but) all one in substance not divided nor differing in strength, power and majesty, (and) we believe that beside this there is no divine nature, either of Angel, or of spirit, or any power, which may be believed to be God. We therefore believe, that this son of God, being God begotten of his father all together before all beginning, did sanctify the womb of the virgin Marie, and that of her he took upon him very man, begotten without the seed of man, the two natures only, that is of the Godhead and manhood coming together into one person only, that is, our Lord jesus Christ. Neither (do we believe) that there was in him an imagined or any fantastical body, but a sound & very (body) and that he both hungered, and thirsted, and taught, and wept, and suffered all the damages of the body. Last of all, that he was crucified of the jews, and was buried, and rose again the third day, & afterward was conversant with his disciples, and the fortieth day after his resurrection ascended into heaven. This son of man and also the son of God, we call both the son of God and the son of man. We believe verily that there shall be a resurrection of the flesh of mankind: and that the soul of man is not of the divine substance, or of God the father, but is a creature created by the will of God, The Creed of the fourth Counsel kept at Toledo, taken out of the book of Isidore. AS we have learned of the holy fathers, that the father, and the son, and the holy ghost are of one Godhead and substance, (so) is our confession, believing the trinity in the difference of people, and openly professing the unity in the Godhead, neither confound we the people, nor divide the substance. We say that the father is made or begotten of none: we affirm that the son is not made, but begotten of the father: and we profess that the holy ghost is neither created nor begotten, but proceeding from the father and the son. And (we confess) that the Lord himself jesus christ the son of God, and the maker of all things, begotten of the substance of his father before all the worlds, came down from his father in the latter times for the redemption of the world, who (nevertheless) never ceased to be with the father. For he was incarnate by the holy ghost and the glorious virgin Marie the holy mother of God, and of her was born alone the same Lord jesus Christ, one in the trinity, being perfect (man) in soul and body, taking on man without sin, being still what he was, taking to him what he was not: touching his godhead equal with the father, (and) inferior to his father touching his manhood, having in one person the property of two natures. For (there are) in him two natures, God and man. And yet not two sons or two Gods, but the same (God and man) one person in both natures, who suffered grief and death for our salvation, not in the power of his godhead, but in the infirmity of his manhood. He descended to them below to draw out by force the Saints which were held there. And he rose again, the power of death being overcome. He was taken up into the Heavens, from whence he shall come to judge the quick and the dead. By whose death and blood we being made clean have obtained forgiveness of (our) sins, and shallbe raised up again by him in the last day, in the same flesh wherein now we live, (and) in that manner wherein the same (our) Lord did rise again, (and) shall receive of him, some in reward of their well-doing life everlasting, and some for their sins the judgement of everlasting punishment. This is the faith of the Catholic church, this confession we keep and hold, which whosoever shall keep steadfastly, he shall have everlasting salvation. A declaration of the faith or preaching of the evangelical and apostolical truth, by the blessed martyr Irenaeus, taken out of the 2. Chap. of his first book Contra Valent. THe church dispersed through the whole world even to the ends of the earth, hath of the Apostles and their Disciples About the yeate of our lord 185. received the belief which is in one God the father almighty, which made Heaven, and earth, the Sea, and all that in them is. And in one jesus Christ the Son of God (who was) incarnate for our salvation. And in the holy Ghost, who by the prophets preached▪ the mystery of the dispensation & the coming of the beloved jesus Christ our Lord with his nativity of the virgin, and his passion, and resurrection from the dead, and his ascension in the flesh into the Heavens, and his coming again out of the heavens in the glory of the father to restore all things, and to raise up again all flesh of mankind: so that to Christ jesus our Lord, both God, and saviour, and king, according to the will of the invisible father, every knee may bow, of things in Heaven, and things in earth, and things under the earth, and that every tongue may praise him, and that he may judge rightly in all things, and that he may cast the spirits of naughtiness, with the angels which transgressed and become rebels, and wicked, unjust, mischievous, and blasphemous men into eternal fire: and that to the just and holy one's, and such as have kept his commandments and remained in the love of him, partly from the beginning, and partly by repentance, he may grant life, bestow immortality, and give glory everlasting. The Church, although it be dispersed throughout the whole world, having obtained, as I have said, this confession and this faith, doth as it were dwelling together in one house, diligently keep them, and likewise believe them, even as if it had one soul and the same heart, and doth preach, teach, and agreeably deliver these things, even as if it had all one mouth. For in the world the tongues are unlike, but the force of teaching is one and the same. Neither do the Churches whose foundation is laid in Germany believe otherwise, or teach to the contrary: neither those in Spain, nor those in France, nor those in the East, nor those in Egypt, nor those in Libya, nor those which are in the world (beside,) but even as the Sun (which is) the creature of God is one and the self-same in all the world, so also the preaching of the truth shines every where, and giveth light to all men, which are willing to come to the knowledge of the truth. And neither shall he, which among the chief overseers of the Church is able to say much, speak contrary to this. For no man is above his master. Neither shall he which is able to say little, diminish this doctrine any whit at al. For seeing that faith is all one and the same, neither doth he which is able to say much of it, say more than should be said: neither doth he which says little, make it ever a whit the lesser. Read further in the fourth chapter of his third book Contra Valent. and you shall perceive that by the term of Apostolical tradition, he means the Creed of the Apostles. ¶ A rule of faith after Tertullian taken out About the year of our lord 210. of his Book De praescriptionibus haereticorum. THe rule of faith is, that we out of hand profess openly what our belief is, which is that in deed, whereby we believe that there is one God only, & not any other beside the maker of the world, which by his word sent out first of all brought forth all things of nothing. That word being called his Son, being seen after sundry sorts of the patriarchs, being always heard in the Prophets, and lastly by the spirit and power of God the father being brought into the virgin Marie, being made flesh in her womb and born of her, become jesus Christ, (which) afterward preached the new law and the new promise of the kingdom of Heaven, wrought miracles, sat at the right hand of the Father, was nailed to the cross, rose again the third day, was taken into the heavens, sitteth at the right hand of the Father, sent the power of the holy Ghost to govern the believers in his own steed, shall come with glory to take the saints into the joy of eternal life and heavenly promises, and to condemn the wicked to everlasting fire, when both the parties are raised up and have their flesh restored again. This rule, as it shall be proved, being ordained by Christ, hath among us no doubts at all, but those which heresies bring in, and which make men become heretics. The Creed of the blessed Athanasius Bishop of Alexandria, taken out of his books. ●bout the ●are of 〈◊〉 lord 〈◊〉. Whosoever will be saved: before all things it is necessary that he hold the Catholic faith. Which faith, exeept every one do keep holy & undefiled: without doubt he shall perish everlastingly. And the Catholic faith is this: that we worship one God in trinity, and trinity in unity. Neither confounding the people: nor dividing the substance. For there is one person of the Father, another of the Son, and another of the holy Ghost. But the godhead of the Father, of the Son, and of the holy Ghost, is all one: the glory equal, the majesty coeternal. Such as the Father is, such is the Son: and such is the holy Ghost. The Father uncreate, the Son uncreate: and the holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the holy Ghost incomprehensible. The Father eternal, the Son eternal: and the holy Ghost eternal. And yet they are not three eternalls: but one eternal. As also there be not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise, the Father is almighty, the Son almighty: and the holy Ghost almighty. And yet are they not three almighty's: but one almighty. So the Father is God, the Son is God: and the holy Ghost is God. And yet they are not three Gods: but one God. So likewise the father is Lord, the Son Lord: and the holy Ghost Lord And yet not three Lords: but one Lord For like as we be compelled by the Christian verity: to acknowledge every person by himself to be God and Lord. So are we forbidden by the Catholic religion: to say there be three Gods or three Lords. The father is made of none: neither created, nor begotten. The son is of the father alone: not made, nor created, but begotten. The holy Ghost is of the father and of the son: neither made, nor created, nor begotten, but proceeding. So there is one father, not three fathers: one son, not three sons: one holy ghost, not three holy ghosts. And in this Trinity none is afore or after other: none is greater or less than other. But the whole three people be coet●rnall together: and coequal. So that in all things, as is aforesaid: the unity in trinity, and the trinity in unity is to be worshipped. He therefore that will be saved, must thus think of the trinity. Furthermore it is necessary to everlasting salvation: that he also believe rightly in the incarnation of our Lord jesus Christ. For the right faith is, that we believe and confess: that our Lord jesus Christ the son of God, is God and man. God of the substance of the father, begotten before the worlds: and man of the substance of his mother born in the world. Perfect God and perfect man: of a reasonable soul, and human flesh subsisting. Equal to the father as touching his godhead: and inferior to the father touching his manhood. Who although he be God and man: yet he is not two, but one Christ. One, not by the conversion of the godhead into flesh: but by taking of the manhood into God. One altogether, not by confusion of substance: but by unity of person. For as the reasonable soul and flesh is one man: so God and man is one Christ. Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the father, God almighty: from whence he shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies: and shall give account for their own works. And they that have done good, shall go into life everlasting: and they that have done evil, into everlasting fire. This is the Catholic faith: which except a man believe faithfully, he can not be saved. The Creed of the blessed Damasus bishop of Rome, taken out of the second Tome of S. Jerome his works. WE believe in one God the father almighty, and in one jesus Christ our Lord the son of God, and in the holy ghost. We worship About the year of our Lord 336. and confess God, not three Gods, but the father, the son, and the holy ghost one God: one God, not so as though he were alone, nor as one which is himself father to himself, and son himself also: but him to be the father which begotten, & (him) to be the son which was begotten: but the holy ghost to be neither begotten, nor created, nor created, nor made, but proceeding from the father and the son, coeternal, coequal, and working together with the father and the son: because it is written, By the word of the Lord the heavens were established, that is, by the son of God, and by the breath of his mouth all the powers thereof. And in another place: Send forth thy breath and they shall be created, and thou shalt renew the face of the earth. And therefore under the name of the father, of the son, & of the holy ghost, we confess one God, which is the name of the power, and not of the property. The proper name of the father, is the father: and the proper name of the son, is the son: and the proper name of the holy ghost, is the holy ghost. In this trinity of people, we worship one god (in substance,) because that which is of one father, is of one nature with the father, of one substance, and one power. The father begat the son, not by will or necessity, but by nature. The son in the last time came down from the father to save us and to fulfil the scriptures, who (nevertheless) never ceased to be with the father. And he was conceived by the holy ghost, and born of the virgin, he took upon him flesh, and soul, and sense: that is, he took on him very man, neither lost he what he was, but began to be what he was not, so yet that in respect of his own properties he is perfect God, and in respect of ours, he is very man. For he which was God is born man, and he which is born man, doth work miracles as God, and he that worketh miracles as God, doth die as a man, and he that dieth as man, doth rise again as God. Who in the same flesh wherein he was born and suffered, and died and roase again, did ascend to the father, and sitteth at his right hand, in the glory which he always had, and yet still hath. By whose death and blood we believe that we are cleansed: and that at the latter day we shall be raised up again by him in this flesh wherein we now live. And we hope that we shall obtain a reward for our good deeds: or else the pain of everlasting punishment for our sins. Read this, believe this, hold this, submit thy soul to this faith, and thou shalt obtain life and a reward at Christ his hand. S. Peter Bishop of Alexandria taught and believed the very same with the blessed Athanasius and Damasus, as it may be gathered out of the 37. chapter of the 7. book, and the 14. chapter of the 8. book of the Tripartite history. The Jmperiall decree for the Catholic faith, taken out of the Tripartite history, lib. 9 cap. 7. THE noble Emperors Gratian, Valentinian, and Theodosius, to the people of the city of Constantinople. We will all people whom the royal authority of our clemency doth rule, to be of that religion, which the religion brought in by (Peter) himself doth at this time declare, that S. Peter the Apostle did teach to the Romans, and which it is evident that bishop Damasus and Peter the bishop of Alexandria a man of Apostolical holiness do follow: that is, that according to the discipline of the Apostles and doctrine of the Evangelists, in the equality of the majesty and in the holy Trinity, we believe that there is (but) one godhead of the father, of the son, and of the holy ghost. Those which keep this law, we command to have the name of catholic Catholics. Christians: But for the other whom we judge to be mad & out of their wits, (we will,) that they sustaining the infamy of heretical doctrine, be punished first by God's Haeretiques. vengeance, and after that by punishment according to the motion of our minds, which we by the will of God shall think best of. Given the third of the kalends of March at Thessalonica, Gratian the fift, Valentinian, andTheodosius Aug. Coss. FINIS. THE FIRST TABLE Containing the arguments and sum of every Sermon, as they follow one an other in every Decade, throughout the body of the whole book. The first number is referred to the Sermon, the second to the Page where it beginneth. The first Tome, and first the sum or contents of the ten Sermons of the first Decade. 1 OF the word of God, the cause of it, and how and by whom it was revealed to the world. Page. 1. 2 Of the word of God, to whom and to what end it was revealed, also in what manner it is to be heard, and that it doth fully teach the whole doctrine of godliness. 14 3 Of the sense and right exposition of the word of God, & by what manner of means it may be expounded. 23 4 Of true faith, from whence it cometh, that it is an assured belief of the mind, whose only stay is upon GOD and his word. 30 5 That there is one only true faith, and what the virtue thereof is. 40 6 That the faithful are justified by faith without the law and works. 44 7 Of the first articles of the Christian faith conscined in the Apostles Creed. 55 8 Of the latter Articles of the Christian faith, contained in the Apostles Creed. 67 9 Of the latter Articles of the Christian faith contained in the Apostles Creed. 77 10 Of the love of God and our neighbour. 91 ¶ The sum or contents of the ten Sermons of the second Decade. 1 OF laws, and first of the laws of Nature, then of the laws of men. 100 2 Of God's law, and of the two first commandments of the first table. 109 3 Of the third precept of the ten commandments, and of Swearing. 126 4 Of the fourth precept of the first table, that is, of the order and keeping of the Sabbath day. 136 5 Of the first precept of the second table, which is in order the fift of the ten commandments, touching the honour due to parents. 144 6 Of the second precept of the second table, which is in order the sixte of the ten Commandments: Thou shalt not kill. And of the magistrate. 163 7 Of the office of the Magistrate, whether the care of religion appertaineth to him, or no: & whether he may make laws and ordinances in cases of religion. 177 8 Of judgement, and the office of the judge: That Christians are not forbidden to judge. Of revengement and punishment. Whether it be lawful for a magistrate to kill the guilty. Wherefore, when, how, & what the magistrate must punish. Whether he may punish offenders in religion, or no. 191 9 Of war, whether it be lawful for a magistrate to make war. What the scripture teacheth touching war. Whether a Christian man may bear the office of a magistrate. And of the duty of subjects. 207 10 Of the third precept of the second table, which is in order the seventh of the ten Commandments. Thou shalt not commit adultery. Of wedlock. Against all intemperancy. Of Continency. 222 The second Tome, and first the sum or contents of the ten Sermons of the third Decade. 1 OF the fourth precept of the second table, which is in order the eighth of the ten commandments: Thou shalt not steal. Of the owing and possessing of proper goods, and of the right and lawful getting of the same. Against sundry kinds of theft. 259 2 Of the lawful use of earthly goods: that is, how we may rightly possess, and lawfully spend the wealth that is rightly and justly got. Of restitution & alms deeds. 279 3 Of the patiented bearing and abiding of sundry calamities & miseries: and also of the hope and manifold consolation of the faithful. 270 4 Of the fift & sixt precepts of the second table, which are in order the ninth and tenth of the ten Commandments, that is: Thou shalt not speak false witness against thy neighbour, Andrea: Thou shalt not covet thy neighbour's house, etc. 318 5 Of the Ceremonial laws of GOD, but especially of the Priesthood, time, and place appointed for the Ceremonies. 327 6 Of the Sacraments of the jews, of their sundry sorts of sacrifices, and certain other things pertaining to their Ceremonial law. 354 7 Of the judicial laws of God. 387 8 Of the use or effect of the law of God, and of the fulfilling & abrogating of the same. Of the likeness and difference of both the Testaments and people, the old and the new. 400 9 Of Christian liberty, and of offences. Of good works, and the reward thereof. 440 10 Of sin, and of the kinds thereof, to wit, of original and actual sin, and of sin against the Holy Ghost. And lastly, of the most sure and just punishment of sins. 477 The sum or contents of the ten Sermons of the fourth Decade. 1 Of the Gospel of the grace of GOD, who hath given his Son unto the world, and in him all things necessary to salvation, that we believing in him, might obtain eternal life. 525 2 Of repentance, and the causes thereof, of confession and remission of sins, of satisfaction and indulgences, of the old and new man, of the power or strength of men, & the other things pertaining to repentance. 561 3 Of God, of the true knowledge of God, and of the divers ways how to know him: That God is one in substance, & three in people. 604 4 That God is the creator of all things, and governeth all things by his providence: where mention is also made of the good will of God to usward, and of Predestination. 635 5 Of adoring (or worshipping,) Of invocating (or calling upon,) And of serving the only, living, true, and everlasting God. Also of true and false religion. 648 6 That the son of God is unspeakably begotten of the father, that he is consubstantial with the father, and therefore true God. That the self same son is true man, consubstantial with us, and therefore true God and man, abiding in two unconfounded natures, and in one undivided person. 677 7 Of Christ King & Priest, of his only & everlasting kingdom and priesthood, and of the name of a Christian. 698 8 Of the holy Ghost, the third person in Trinity to be worshipped, and of his divine power. 714 9 Of good and evil spirits, that is, of the holy Angels of God, and of devils or evil spirits, & of their operations. 731 10 Of the reasonable soul of man, and of his most certain salvation after the death of his body. 759 The third & last Tome and first the sum or contents of the ten Sermons of the fift and last Decade. 1 Of the holy Catholic Church, what it is, how far it extendeth, by what marks it is known, from whence it springeth, how it is maintained and preserved, whether it may err. Also of the power & studies of the Church. 812 2 That there is one Catholic Church, that without the Church there is no light or salvation. Against Schismatics. Wherefore we departed from the upstart Church of Rome. That the Church of God is the house, vineyard, and kingdom of God: and the body, sheepfold, and spouse of Christ, a mother and a virgin. 841 3 Of the ministery, and ministers of God's word, wherefore, and for what end they are instituted of God. That the orders given by Christ unto the Church, in times past were equal. Whence and how the prerogative of ministers sprung and of the supremacy of the bishop of Rome. 870 4 Of calling unto the ministery, of the word of god. What manner of men, and after what fashion ministers of the word must be ordained in the church. Of the keys of the Church. What the office of them is that be ordained. Of the manner of teaching the Church, and of the holy life of the Pastors. 891 5 Of the form and manner how to pray to God, that is, Of the calling on the name of the Lord, where also the lords prayer is expounded, and also singing, thanksgiving, and the force of prayer is entreated. 914 6 Of signs, & the manner of signs, of Sacramental signs, what a sacrament is, of whom, for what causes, and how many Sacraments were instituted of Christ for the christian church: Of what things they do consist, how they are consecrated, how the sign and the thing, signified in the Sacraments, are either joined together or distinguished, and of the kind of speeches used in the Sacraments. 955 7 That we must reason reverently of Sacraments, that they do not give grace, neither have grace included in them. Again, what the virtue and lawful end and use of Sacraments is. That they profit not without faith, that they are not superfluous to the faithful, and that they do not depend upon the worthiness or unworthiness of the minister. 995 8 Of holy Baptism, what it is, by whom, & when it was instituted, and that there is but one baptism of water. Of the baptism of fire. Of the rite or ceremony of baptism, how, of whom, and to whom it must be ministered. Of Baptism by Midwives, and of infants dying without baptism. Of the baptism of infants: against Anabaptisine, or Rebaptising, and of the power or efficacy of baptism. 1032 9 Of the Lords holy Supper, what it is, by whom, when, and for whom it was instituted, after what sort, when, and how often it is to be celebrated, & of the ends thereof. Of the true meaning of the words of the supper: This is my body: O● the presence of Christ in the supper. Of the true eating of Christ's body. Of the worthy & unworthy eaters thereof: & how● every man aught to prepare himself unto the lords supper. 1063 10 Of certain institutions of the church of God. Of schools. Of Ecclesiastical goods, & of the use & abuse of the same. O● Churches & holy instruments of Christians. Of the admonition and correction of the ministers of the Church, and of the whole Church. Of matrimony, Of widows. Of virgins. Of Monks. What the church of Christ determineth concerning the sick, and of funerals and burials. 1112 The second table containing such places and testimonies of Scripture both of the old Testament and the New, as are used of the Author every where throughout this his whole work. The first number is referred to the Chapter, the second to the Page. ¶ Out of Genesis. 1IN the beginning God created heaven & earth, etc. Pag. 632. 1 Let there be light: and there was light, etc. 977 1 Let us make man in our Image after our own likeness, etc. 490. 633 2 Of the institution of marriage. It is not good for man to be alone, etc. 222. 2 Thou shalt not eat of the fruit of the tree of knowledge, etc. 483. 484. 488 3 You shall not die the death, for God doth know that the same day that you eat thereof, your eyes shallbe opened, etc. 751 3 The Serpent was subtler than all the beasts of the field, etc. 749 3 The woman whom thou gavest to be with me, gave me of the tree, etc. 479 3 For dust thou art, and into dust thalt thou be turned again, etc. 764 3 The séed of the woman shall crush the serpent's head, etc. 687 4 The voice of thy brother's blood crieth out of the earth, etc. 167 5 Adam begat a son in his own similitude, etc. 500 6 I will destroy all flesh, wherein there is breath of life, etc. 715 8 I will set my rainbow in the clouds, that when I see it, I may, remember, etc. 957 9 The eating of beasts, or any thing that liveth and moveth is granted, etc. 385 9 The Lord rained upon Sodom and Gomor, brimstone and fire, etc. 633 9 Whatsoever man it be of the house of Israel, or of the strangers, etc. 385 12 Pharaoh the king of Egypt commanded Sara Abraham's wife to be taken and carried to his palace, etc 231 14 Give me the souls, and take the substance or goods to thyself, etc. 755 16 And she called the name of the Lord which spoke unto her, Thou God lookest on me, etc. 743 16. Hast thee to Zoar and save thee self there: for I can do nothing, etc. 640 17 I will make my covenant between me and thee, and thy séed after thee in their generations, etc. 1051 17 The uncircumcised man child, in whose flesh the foreskin is not circumcised, that soul shallbe cut off from his people, etc. 1041. & 1046 18 Abraham saw three, but with them three he talked as with one, & worshipped one, etc. 633 18 will thou destroy the just with the wicked? That be far from thee etc. 520 18 And shall I hide from Abraham what I mind to do? etc. 3 20 Lo, thou shalt die because of the woman which thou hast taken away etc. 232 22 In thy seed shall all the nations of the earth be blessed, etc. 545 645. 687. 22 God tempted Abraham, etc. 485 30 Give me children or else I die, etc. 658 30 Am I in God's steed, which hath denied thee (or withholden from thee) the fruit of the womb? etc. 658 33 And he going before them, bowed himself seven times to the ground, etc. 649 34 Sichem defiled Dina the daughter of jacob, etc. 235 39 joseph being provoked to adultery, by his masters wife, etc. 232 44 You will bring my grey hairs with sorrow to hell, or the grave, etc. 65 48 Le● my name be called upon them, etc. 655 ¶ Out of Exodus. 3 THus shalt thou say to the children of Israel, The Lord God of our fathers, the God of Abraham etc. 612 3 And Moses said to God, Behold, when I come unto the children of Israel (to whom thou dost now sand me) and shall say unto them, etc. 608 4 Every man-child whose foresain shall not be circumcised shall be cut off, etc. 1029 4 And GOD hardened pharao's heart, etc. 493 4 A bloody husband art thou unto me, etc. 1044 6 I am jehovah. And I appeared to Abraham, Isaac, & jacob, as God Schaddai: but in my name jehovah I was not known unto them, etc. 611 9 I have now sinned: the Lord is just, but I and my people, etc. 493 12 When your children: shall say unto you what means this worship, etc. 160. 364 13 Sanctify to me all the first born etc. 160 17 Whosoever sacrificeth to any God, etc. 200 18 Look over all the people, consider them diligently, and choose, etc. 175. 389. 894 19 Talk thou with us & we will hear, but let not God talk, etc. 870 19 Moses the holy servant of God is commanded to sanctify the people, etc. 19 19 Set bounds unto the people, round about the mountain, and say unto them, Take heed to yourselves etc. 606 20 Thou shalt not bow down nor worship them, etc. 650 21 He that curseth father or mother, etc. 153 21 The punishment of that kind of theft, which the Lawyers call Plagium. 272. 278 22 Thou shalt not have to do with a false report, etc. 390 22 If any man shall give to his neighbour a beast to keep, etc. 131 22 Restitution is flatly commanded of the Lord in the Law, etc. 280 22 Thou shalt not suffer a witch to live, etc. 197 22 Thou shalt not afflict the widows, nor fatherless children, etc. 158. 509. 23 Thou shalt not follow a multinide to do evil, etc. 194 23 Thrice in the year shall every male appear before the Lord, etc. 352 30 Whosoever shall make for himself a composition (or perfume) of incense, to smell therew etc. 658 31 You shall keep my Sabbaths: because it is a sign, etc. 144 32 And Moses said unto the Levites, Consecrated your hands, etc. 331. 33 Thou canst not see my face. For no man shall see me and live, etc. 607 616. 34. Behold, I will sand mine Angel before thee, to keep thee in the way, etc. 741 ¶ Out of Leviticus. The chiefest chapters of Leviticus, are expounded in the Sermon of the Ceremonial Laws. 6 CHarge given to the priests to keep the holy fire always burning, etc. 368 7 Touching vowed sacrifices, or sacrifices offered by covenant, etc. 379 10. Thou, and thy sons that are with thee, shall drink neither wine nor, etc. 336 10 The sons of Aaron burned & scorched up with fire from heaven, for offering strange fire, etc 962 11 Of the clean and unclean creatures, etc. 382 12 13. 14 15. & 16. Touching cleansing sacrifices for bodily de●ilinges, 373. 13 The priests did judge betwixt cause and cause and between clean and unclean, etc. 338 17 Whosoever of the house of Israel shall kill an o●e, or a sheep, etc. 344. 3. 7. 17. 19 The eating of blood and strangled is forbidden, etc. 385 18 The abominable sin of Sodomy, & meddling with beasts also is plainly forbidden, etc. 236 19 You shall do no unrighteousness in judgement, etc. 194 19 You shall not steal, you shall not lie, no man shall deal, etc. 273 19 You shall do no unrighteousness in judgement, true balances, true weights, etc. 270 20 Of the punishment of adultery. 236 20 Of the punishment of incest. 236 20 A law against Sodomy. 236 20 The soul that worketh with a spirit, or that is a Soothsayer shall die, etc. 755 22 Let no deformity be in the thing that thou shalt offer, etc. 368 24 Of the punishment of such as blasphemed God's name, etc. 129 26 I will smite you for your sins seven times, etc. 936 27 Of vows, etc. 380 ¶ Out of Numerie. 3 ANd thou shalt give the Levites unto Aaron & to his sons, etc. 232 3 The levites shall keep all the instruments of the tabernacle, etc. 338 6 And the Lord spoke unto Moses saying: speak unto Aaron and his sons saying: On this wise you shall bless the children, etc. 336 6 Touching the discipline of the Nazarites, etc. 380 10 The trumpets wherewith the congregation was called together, were in the Levites hands, etc. 338 11 Gather unto me threescore and ten men of the elders of Israel, etc. 878 15 He that broke the Lords Sabbath by gathering of sticks, was stoned to death, etc. 141 19 How to make the holy cleansing water against all defilings, etc. 376 24 Baalam foretold the overthrow of Jerusalem, etc. 414 27 Let the God of the spirits of all flesh, set a man over the congregation, etc. 177. 389 27 josua, the captain of God's people, is set before Eleazar. etc. 181 30 Touching Votories, and when their vows are of force, etc. 380 ¶ Out of Deuteronomie. 1 BRing men of wisdom, of understanding, and of an honest life, etc. 176. 389. 894 1 Hear the cause of your brethren and judge righteously, etc. 192. 390 4 The Lord spoke unto you from the midst of the fire: and a voice of words you herded, but likeness saw you none, etc. 2. 119 5 These words spoke the Lord with a loud voice from out of the midst of the fire, etc. 2 5 Thou shalt not covet thy neighbour's wife, thou shalt not, etc. 324 5 I have herded the voice of the words of this people, which they have spoken, etc. 870 6 Hear, Israel, the Lord our God etc. And thou shalt show them unto thy children, etc. 56 160. 623 6 Thou shalt love the Lord thy God with all thy heart, etc. 93 8 Man liveth not by bread only, but by every word that cometh out of the mouth of, etc. 947 8 When thou hast eaten therefore, and filled thee self, etc. Beware that thou forget not, etc. 283 8 Say not thou in thy heart: Mine own strength, & the power, etc. 471 9 The Lord had determined to destroy you, therefore I made intercession, etc. 916 10 And Now Israel, what doth the Lord thy God require of thee, etc. 668. 475 10 Circumcise the foreskin of your hearts, and harden not your, etc. 361. 1025. 10 Thou shalt worship the Lord thy God, him shalt thou fear, etc. 655 12 Every man shall not do that which is righteous in his own eyes, etc. 472 12 & 15. The eating of blood and strangled is forbidden, etc. 385 13 The Lord commandeth that every city which departeth from God, and the worship of God, should be set on with warriors, etc. 211 13 Fellow you the Lord your God, fear him, etc. 113. 671 14 Of clean & unclean creatures, etc. 382 15 Beware that thou harden not thy heart, nor shut to thy hand for etc. 288 16 God also forbade the magistrate to plant groves, etc. 179 16 Thou shalt appoint thee judges, etc. 894 17 When the king sitteth upon the seat of his kingdom, he shall, etc 252. 391 19 If a false witness be found among you, then shall you do unto him, etc. 320 20 Laws made for war, etc. 213 21 The parents themselves are commanded to bring their disobedient children before the judge, etc. 162 24 Not man shall take the neither or the upper millstone to pledge, etc. 272 24 Thou shalt not deny, nor withhold the wages of an hired servant etc. 272 25 Thou shalt not have in thy bag two manner of weights, etc. 270 28 If thou shalt harken diligently unto the voice of the Lord thy God, to observe and do, etc, 641 30 The Lord thy God shall circumcise thy heart, and the heart of thy seed, etc. 359. 454 32 See now how that I, I am God, and there is none other God but I, I kill, etc. 623. 658 ¶ Out of josua. 1 SEe that thou dost observe and do according to all the Law, etc. 184 2 Let not the book of this Law departed out of thy mouth, etc. 252 2 Give me a sign by oath, that you will show mercy unto me: And they gave her a rope to hung out of her window, etc. 956 5 Make thee sharp knives (of stone & go to again, and circumcise the children of Israel the second time, etc. 1059 28 Of the lords Tabernacle at his appointment erected in Silo, etc. 342 23 When you shall come in among these nations, see that, etc. 133 ¶ Out of judges. 6 HE is called Lord who before was called an angel. etc. 743 14 And the spirit of the Lord came upon Samson, etc. 382 17 Micha instituted unto the true God a kind of service of his own etc. 676 ¶ Out of the first book of Samuel. 1. & 3 OF the lord's Tabernacle, at his appointment erected in Silo, etc. 342 3 And the sin of the children of Helie was too abhaminable before the face, etc. 910 4 The elders of Israel said, Wherefore hath the lord cast us down, etc. 996. 4 So the people sent into Silo, & brought from thence the ark, etc. 996 4 And th● Philistines fought, and Israel was smitten down and fled etc. 996 4 & 5. The use and abuse of the ark etc. 346 6 The Lord smote fifty thousand three score and ten men of Beth-shemesh. etc. 997 15 Hath the Lord as great pleasure in burned offerings and sacrifices, as when the voice of the Lord is obeyed? etc. 472 677 16 The good spirit of God departed from Saul, and the evil spirit succéeded, etc. 722 19 David doth not despise the aid and shifts of his wi●e Michol, etc. 640 23 When Abigael see David, she hasted & lighted off her a●●e, etc 649 28 Samuel, or rather Satan counterfecting Samuel, raised up by a witch, etc. 247 ¶ Out of the second book of Samuel. 6 OZa perished for handling the arch of the Lord otherwise than was commanded in the law, etc. 676 7 I will be his father and he shall be my son, etc. 57 7 Who am I O Lord God? and what is the house of my father, etc. 952 8 David's sons were called priests, etc. 880 12 The sword shall not departed from thy house, etc. 522 12 The Lord hath taken thy sin 〈◊〉, etc. 522 12 Take thou the city Rabah, lest I take it and my name be called upon it, etc. 655 15 Carry bache the ark of God into the city again. If I shall find etc. 308 15 If I shall find favour in the eyes of the Lord, he will bring me, etc. 926 ¶ Out of the first book● of kings. 3 SOlomon loved the Lord, etc. only he sacrificed and burned incense in the high places, etc. 343 3 And when he was come in to the king, he worshipped (or made obeisance) etc. 650 4 And under Solomon they increased, and were many in number, as the sand, etc. 284 6 David's devotion was great toward the ark of the Lord, etc. 824 6. 7. etc. The description of Solomon's temple, etc. 344 8 If the heavens of heavens are not able to contain thee, how much less, etc. 659. 943. 1004 8 And Solomon made a solemn feast, and all Israel with him, etc. 284. 8 And they drew out the staves, that the ends of them might appear, etc. 340. & 341 11 Ahia the Silonite says to jeroboam: Thus says the Lord, thou shalt reign, etc. And if thou hearken unto all that I command thee, etc. 185 12 jeroboam sacrificed unto God, but because he sacrificed not lawfully, he was, etc. 676. 824 12 In the kingdom of Israel king jeroboam thrust out of their offices the teachers and preachers of the Law of the Lord, etc. 854 16 And Achab served Baal, and worshipped him, etc. 667 18 How long do you halt on both parts? If the Lord be God follow him, etc. 653 19 I have been very jealous for the Lord God of hosts, for that the, etc. 855 19 I have left unto myself seven thousand men in Israel. etc. 855 ¶ Out of the second book of Kings. 5 NAaman the Syrian was commanded to wash himself seven times, etc. 972 5 Heliseus, by most wholesome counsel refused the reward of Naaman, etc. 888 5 Am I a God, that I should be able to kill, and to give life, etc. 658 6 Fear not, for they that be with us are mo● than they that be with them, etc. 741 6 Lord I beseech thee open his eyes that he may see: and the Lord opened his eyes, etc. 741 17 Israel walked in the ordinances or ceremonies, which they themselves had made, etc. 329 17 And yet they served the Lord, and they appointed out priests, (even of the basest) unto themselves, for the high places, etc. 675 16 Achas king of juda shutup the temple of the Lord, and took away the holy altar, etc. 854 21 Under Manasses the nephew of king Achas, true doctrine and administration of the sacraments was banished, except only circumcision, etc. 854 21 This is the house of the Lord God, and this altar is for the sacrifice, etc. 344 ¶ Out of the first book of Chronicles. 15 THe Lord hath choose the Levites, etc. Therefore see that you be holy that you may, etc. 997 15 The priests and Levites sanctified themselves to fetch the ark, etc. 997 ¶ Out of the second book of Chronicles. 1 ANd Solomon, with all the congregation went to the high place that was at Gabaon, etc. 343 8 And Solomon set the sorts or priests to their offices, as David his father, etc. 182 11 jeroboam thrust the teachers and preachers of the Law of the Lord out of their offices, etc. 954 19 Take heed what you do: For you execute not the judgements of man, etc. 194 28 Achas king of juda shut up the temple of the Lord, etc. 854 29 The Levites did sing, and that at the commandment of God, etc. 932 29 Be ye sanctified, and sanctify you the house of the Lord our God, etc. 182 33. & 34. Under Manasses, the nephew of king Achas, true doctrine was banished, etc. 854 36 The Lord God of their fathers sent to you by his ministers, rising up betimes, etc. 154. 155 ¶ Out of Nehemias'. 5 A Notable example in Nehemias', suppressing the covetousness, cruelty, etc. of usurers, etc. 276 8 Esdras the priest brought the Law, the book of Moses, etc. 24 8 Touching the solemn celebrating of the feast of Tabernacles, or seventh month, etc. 353 8 And Esdras, with the Levites, said to all the people which was sad and sorrowful, etc. 284. 285 ¶ Out of the book of job. 1 SAthan came and showed himself among the children (or servants of God, speaking with the Lord, etc. 747 1 Naked came I out of my mother's womb and naked shall I turn to the earth again, etc. 312 4 Behold, he found no truth in his servants, and in his angels there was folly, etc. 745 9 If I will justify myself mine own mouth will condemn me, etc. 467 9 If I have any righteousness, I will not answer, but humbly besée●h my judge, etc. 560 10 Thy hands O God have made me, and fashioned me round about, etc. 760 10 Thou hast given me life and grace, and thy visitation hath presenued my spirit, etc. 760 14 Who can make or bring forth a pure or clean thing of that which is unclean, etc. 496 19 I know that my redeemer liveth and that in the last day, etc. 86 25 I know verily that a man compared to God cannot be justified, etc 401 26 His spirit hath garnished the heavens, etc 716 31 If mine heart have been deceived by a woman: or if I have laid wa●te, etc. 232 33 The spirit of God hath made me, and the breath of the Almighty hath given me life, etc. 716 34 Nothing is more contrary to the nature of God, than sin and naughtiness. etc. 482 ¶ Out of the Psalms. 2 BE wise O you kings, be learned you that are judges of the earth, etc. 699 5 The unrighteous shall not stand in thy sight, O Lord: thou hatest, etc. Thou shalt destroy all them that speak lies, etc. 129 5 Thou art the God that hast no pleasure in wickedness: neither shall etc. 482 8 O Lord our governor, how excellent is thy name in all the world? For thy glory, etc 637. 952 9 The heavens are thy, O God, and the earth is thy: thou hast laid the foundation, etc. 637 10 The Lord loveth the just, etc. Upon the ungodly he shall rain snares, etc. 520 14 The fool hath said in his heart, There is no God, etc. 605 15 Lord, who shall devil in thy tabernacle, etc. Even he that walketh etc. 669 16 The Lord is always at my right hand: Therefore my heart is glad, etc. 433 18 Who is God besides the Lord? and who is mighty (or a rock) save our God? etc. 658 18 The way of God is uncorrupt: the word of the Lord is tried, etc. 861 18 He bowed the heavens, and came down, and there was barckenesse under his feet, etc. 738 19 The law of the Lord is perfect converting the soul, etc. 21 19 The heavens declare the glory of God, and the firmament showeth forth the works of his hands, etc. 620 19 Who knoweth his sins? Cleanse me from my hidden faults, etc. 578 22 Thou art he that took me out of my mother's womb, thou wast my hope, etc. 306 22 Our fathers hoped in thee, they hoped in thee and thou didst deliver them, etc. 306. 657 27 In my trouble I will call upon the Lord, and I will cry unto my God, etc. 657 27 Because my father & my mother have left (or forsaken) me, the Lord hath taken me up, etc. 660 31 I have hoped in thee, O Lord, I have said Thou art my GOD, etc. 640 32 I have made my fault known unto thee, and mine unrighteousness have I not hidden, etc. 572 33 By the word of the Lord were the heavens made, & all the hosts of them by the breath of his mouth etc. 633. 34 This poor man cried, and the Lord herded him, and saved him out of all his troubles, etc. 741 37 A good man is merciful, and dareth, & guideth his words with discretion, etc. 288 37 Yet a little and the ungodly shall be no where: and when thou lookest in his place, etc. 300 38 Rebuke me not in thy anger (O Lord) neither chasten me in thy etc. 919 38 Thy arrows stick fast in me and thy hand doth press me sore, etc. 565 45 All the beasts of the woods are mine, and the cattle etc. 127 45 The Lord shall reign for ever, and his kingdom is a kingdom of all ages, etc. 638 45 Thy God hath anointed thee with the oil of gladness above thy fellows, etc. 705 50 Offer to the Lord the sacrifice of praise, and pay thy vows, etc. 113. 657. 922. 50 Why dost thou take my covenant in thy mouth, etc. When thou sawest a thief, thou consentedst unto him, etc. 237 50 Whosoever offereth me thanks and praise, he honoureth me, etc. 953 51 Cast me not away from thy presence, and take not thy holy spirit from me, etc. 722 51 Behold, I was born in wickedness, & in sin hath my mother concevied me. 496 51 Make me a clean heart (O Lord, and renew a right spirit within me. 819 51 Have mercy upon me, O God, according to the greatness of thy mercy. For I▪ etc. 572 54 O come, lee us sing unto the Lord let us heartily rejoice in God eure salvation, etc. 651 61 Thou, O Lord, shalt not leave my soul in hell, neither shalt thou suffer thy holy one to see corruption, etc. 764 62 Put your trust in God always power out your hearts before him, etc. 282 67 God be merciful unto us, and bless us, snewe us the light of his etc. 944 72 Touching the infelicity of the ungodly, thou verily hast set them in slippery places, etc. 300 73 Touching the prosperity of the wicked, my feet were almost go, my tread, etc. 292 75 Make vows and pay them, etc. 381 78 The things that we have herded and known, & such as our fathers have ●ould us etc. 622 79 Help us, O Lord of our saluasion, for the glory of thy name, etc. 921 81 In thy extremities and troubles (O Israel) thou called'st upon me, and I delivered thee, etc. 657 82 Man is the lively image of god, etc, 650 89 Thou Lord rulest the raging of the sea, thou stillest the waves thereof, when they arise. etc. 639 91 Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me, etc. 657 91 There shall no evil come unto thee, neither shall any plagne com● near thy dwelling, etc. 741 91 Thou art my hope, O Lord: thou hast set thy house very high● etc. 305 94 Understand you unwise among the people, you fools, at length be wise, etc. 614 97 Thou Lord art higher than all that are in the earth, Thou art exalted far above all Gods, etc. 610 102 Hear my prayer O God and let my cry come unto thee, etc. 914 103 The Lord is full of compassion and mercy, slow to anger, and of great kindness, etc. 644. 942 103 Bless the Lord, O my soul, and all that is within me bless, etc. 952 103 Even as the father pityeth his children, so doth the Lord pirie them, etc. 57 103 Praise the Lord, O my soul, and forget not the things that he hath done for thee, etc. 567 103 O praise the lord all you angels of his, you that excel in strength, ye that fulfil his commandment, etc. 738 104 Of the fruit of thy works, O God, shall the earth be filled, etc. 639. 104 All things wait upon thee, that thou mayest give them meat in due season, etc. 947 104 Which maketh his Angel's spirits, & his ministers a flaming fire, etc. 714 110 The Lord swore and will not repent him, Thou art a priest for ever after t●e order of Melchisedech etc. 704 110 The Lord said to my Lord: sit thou at my right hand, etc. 59 633. 692. 699. 110 In the mighty power of holiness the dew of thy birth is to thee of the womb of the morning, etc. 62 113 The idols of the heathen are silver and gold, the works of men's hands, etc. 118 113 The Lord is higher than all nations, and his glory is above the heavens. etc. 610 116 Only God is true, and every man a liar, etc. 834 118 The path of life shalt thou make known to me, the fullness, etc. 71 118 The stone which the builders refused, is the head of the corner, etc. 861 119 Seven times in a day do I praise thee, etc. 936 119 It is good for me (Lord) that thou hast troubled me, etc. 294 119 I have longed after thy commandments, etc. 324 119 The praise of God's word, etc. 253 120 Lord deliver me from lying lips, and a deceitful tongue, etc. 324 123 Our GOD is in heaven, he hath done what soever pleased him, etc. 945 128 The labours of thy hands shalt thou eat: O well is thee and happy, etc. 269 135 I know that the Lord is great & that he is above all Gods, etc. 639 136 O praise the Lord for he is good: because his mercy endureth for ever, etc. 164. 570 138 Whether shall I go from the breath of thy mouth? and whether shall I flee from thy countenance? etc. 610 139 Thou, O Lord, knowest my downe-sitting, and mine uprising: thou spyest out all my ways, etc. 638 141 Let my prayer be directed in thy sight as incense, and the lifting up of my hands as an evening sacrifice, etc. 658 141 The righteous shall sinite me friendly, but the precious balms of the wicked, etc. 324 142 Enter not into judgement with thy servant, for in thy sight shall no man living, etc. 467. 555 145 When thou givest it them, they gather it: when thou openest thy hand they are filled, etc. 714 145 The Lord is nigh unto all that call upon him, unto all such as, etc. 922 145 The Lord is just in all his ways, and holy in all his works, etc. 494 145 The eyes of all things do look up unto thee, O Lord, and thou givest, etc. 947 145 The Lord upholdeth such as fall, and lifteth up all those that be down, etc. 639 147 Great is our Lord, and great is his power, and of his wisdom there is none end, etc. 639 ¶ Out of the proverbs of Solomon. 1 MY son if sinners entice thee, consent not unto them, etc. 168 3 My son refuse not the chastening of the Lord, neither faint, etc. 295 3 Whom the Lord loveth he chasteneth, whom he chasteneth, etc. 919 3 Honour the Lord with thy substance, and the firstlings of all thy increase, etc. 289 3 Let mercy or well doing, and faithfulness never departed from thee etc. 289 5 Be glad with the wife of thy youth, let her be as the beloved hind and pleasant Roe, etc. 238 6 God hateth a false witness, etc, 320 6 Go to the Emmet, thou sluggard, consider her ways, and learn to be wise, etc. 269 6 He that goeth in to his neighbour's wife and toucheth her, cannot be unguilty, etc. 232 6 May a man take fire in his bosom, etc. Even so he that goeth in to his neighbour's wife, etc. 232 16 Prophecy is in the lips of the king: therefore his heart, etc. 219 16 God created all things for his own sake: yea the ungodly against, etc. 494 17 The Lord doth as greatly hate the magistrate that acquitteth a wicked person, as him that condemneth an innocent man, etc. 168 17 Whosoever rewardeth evil for good, evil shall not departed from his house. etc. 153 18 The name of the Lord is a strong tower, the righteous runneth, etc. 659. 951. 19 The thought of a fool is sin, and a slanderer is hared of men, etc. 323 19 A false witness shall not escape unpunished, etc. 320 20 Two manner of weights and two manner of measures, etc. 271 20 Godliness and truth preserve the king, and in godliness, etc. 178 20 He that despitefully ta●nteth his father, and despiseth the old age of his mother, etc. 153 21 The king's heart is in the hand of the Lord, like as the rivers of water, he may turn it, etc. 638 21 Whosoever stoppeth his care at the cry of the poor, he shall cry, etc. 289. 918. 23 Who hath woe? who hath sorrow? who hath strife, etc. 239 24 My son, fear thou the Lord and the king, and keep no company, etc. 219 24 The just man falls and rises seven times in a day, etc. 700 25 As it is not good to eat much honey: so etc. 605 25 A man that refraineth not his appetite, is like a city which is broken down, etc. 715 28 The words of a talebearer be as though they were simple, etc. 323 28 He that turneth his care from hearing the Law, his prayer shallbe etc. 923 28 Whosoever hideth his iniquities (or doth as it were defend then:) nothing shall go well, etc. 571 29 The rod and correction giveth wisdom: but the child that tunneth at random, etc. 161. 30 Two things have I required of thee, deny ●●e them not before I die. etc. 947 31 The praise of a good housewife, etc. 268 ¶ Out of Solomon's Ecclesiaste, or Preacher. 7 IT is better to hear the rebuke of a wife man, than the song of a fool, etc. 323 12 The words of the wi●e are like pricks and nails that go through,, etc. 978 ¶ Out of the Canticles or Ballads of Solomon. 4 ONe is my done, and my beloved, etc. 841 ¶ Out of the Prophet isaiah. 1 IF you will b●e willing and obedient, you shall eat the good of the la●●, etc. 641 1 Thus says the Lord, Though your sins be as red as scarlet, they shallbe made whiter, etc. 567 1 Though ●● make many prayersm yet will I hear nothing a● all. etc. 918. 923. 2 Their land is full of vain gods (o● idols, before the works of ●heir hand have they bowed▪ etc. 650 2 They shall turn their sword into spades and their 〈◊〉 ●nto scythes. etc. 207 3 I will give them children to be their kings and infants shall rule them. etc. 173 3 〈◊〉 to the just, that it shall go● we●l with him ●or he shall eat. etc. 4●3 3 The Lord shall en●er into judgement wi●h the elders and princes of the people▪ etc 280 4 Let thy name be called upon us etc. 655 5 The vineyard of the Lord of hosts is the house of Israel. etc. 863 6 Holy, holy, holy, is the Lord God of Sabbaoth, Heaven & earth are full of his glory etc. 740 7 Behold, a virgin shall conceive & bring forth a son. etc. 63 688. 692 9 A child is born unto us, and a son is given us. etc. 692 11 The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding. etc. 727. 729 16 And in mercy shall the seat be prepared, and he shall sit upon it in truth. etc. 669 5. & 28. God's threatenings against drunkards. etc. 241 23 Their occupying also and their wares shallbe holy unto the Lord, etc. 288 26 Go my people, enter into thy chambers, and shut the doors after thee. etc. 310 29 This people honoureth me with th●ir lips, but their heart is far from me. etc 652 33 The Lord is our judge, the Lord is our Law giver. etc. 905 38 Thou shall die, and not live. etc. 917 40 Who hath measured the waters with his 〈◊〉? Who hath measured heaven with his span? etc. 622 40 Behold, all people to wit compared to GOD, are in comparison of him as a drop of a bucket full. etc. 119 40 Lift up your eyes on high, and consider who hath made these things. etc. 621 41 They cannot foretell or know things to come hereafter, neither yet can do good or evil. etc. 676 42 I the Lord, HV (or, I myself) is my name, and my glory I will not give to an other, etc. 609. 623. 658. 686 42 The Lord shall come forth l●ke a Giant, he shall take stomach unto him, like a man of war, etc. 610 42 I, I am he that blot out thy transcressions and that for mine own sake. etc. 568 42 Behold my son whom I have choose, my beloved in whom my soul is pleased. etc. 634 41 I will power water upon the thirsty, and floods upon the dry ground, etc. 707. 725 44 None considereth with h●mselfe of this matter, and saith: One pe●ce of the wood I have burned in the fire. etc. 650 44 I will power my spirit upon thy seed, and my blessing upon thy stcke, etc. 725 45 I have sworn by mine own self, the word of righteousness shall go out of my mouth etc, 686 45 I am I am the Lord, and there is no Saviour without me. A last God and a saviour. etc. 685. 45 Have not I the Lord? and there is none other God beside me. etc. 494. 624. 658. 49 Kings are called nursing fathers, and queens nursing mothers. etc. 432 49 I will lift up mine hands unto the Gentiles, and set my standard to the people. etc. 180. 699 49 Can a woman forget her child, and not have compassion on the son. etc. 644. 919 52 The delivery of Israel out of Egypt, compared with the redemption of all the world wrought by Christ. etc. 114 53 He is a man of sorrows, and hath felt calamities. etc. 64 53 And with the blueness of his stripes are we healed. etc. 47 53 Whereas he never did unrighteousness, nor any deceitfulness was found. etc. 371 53 We have all go astray like sheep, we have turned every one to his own way etc. 374 645 58 The fastings of the jews displeased God. etc. I have nor choose such a manner of fasting. etc. 244. 59 I will make this covenant with them: My spirit that is come upon thee. etc. 821 61 The spirit of the Lord upon me, because he hath anointed me, to preach the Gospel etc. 525. 634. 705. 63 And it shall come to pass, that before they call, I will answer them. etc. 922 63 Thou, O GOD, art our father. Though Abraham be ignorant of us and Israel know us not, etc. 660 64 What the eye hath not seen, nor the ear herded, etc. 90 65 He that will bless himself, shall bless in the Lord etc. 133 66 He that killeth a bullock is as if he sieve a man. He that sacrificeth a sheep, as if he cut off a dog's neck, etc. 677 66 Upon whom shall my spirit rest? Even upon him that is poor▪ & of a lowly troubled spirit, etc. 711 ¶ Out of the Prophet jeremy. 2 Hear ye the word of the Lord O house of jacob, and all the families of the house of Israel, etc. 674 3 In those days they shall make no more boast of the ark of the Lords Cou●nan●, etc. 413 3 If an● man put awa● his wife, and she marry to another man, will her first husband turn to her again? etc. 569 4 And the Nations shall bless themselves in him, and in him, etc. 135 4 Thou shalt swear: The Lord liveth, in truth, in judgement and righteousness etc. 133 4 If, Israel, thou will't return, return to me, etc. 563 4 be you circumcised to the Lord, and cut away the foreskin of your heart, etc 361. 1025 5 Turn us, O Lord, and we shall be turned, etc. 564 5 Sincere turning to God is the only way to remedy and shake off war, etc. 210 7 Thou shalt not pray for this people, neither give thanks, etc. 923 7. Heap up your burned offerings with your sacrifices, and eat the flesh, etc. 322. 1000 8 They have rejected the word of God, therefore what wisdom, etc. 447. 834 8 How say you, we are wise, we have the law of the Lord among us, etc. 600 8 Do men fall so that they may not rise again? Doth any man go so astray that he may, etc. 565 8 Let not the wise man glory in his wisdom: nor the strong man in his strength, nor the rich man in his riches: but let him, etc. 622 10 Thus saith the Lord: you shall not learn after the manner of the Heathen, etc. 481 10 O Lord there is none like unto thee. Thou art great, and great is thy name with power, etc. 621 12 O Lord, thou art more righteous, than that I should dispute with thee, etc. 300 12 But draw them out O Lord, like a sheep to be slain, and ordain etc. 300 17 Thus saith the Lord: cursed be the man that trusteth in man, etc. 687. 861 17 Thus hath the Lord said unto me: Go and stand under the gate of the sons of the people. 142 17 The heart of man is evil and unsearchable, etc. 578 18 I will speak soudenly against a nation or a kingdom for to pluck it up, etc. 917 20 The Lord with me is a strong Giant, 610 22 Keep equity and righteousness, deliver the oppressed, etc. 194 22 Woe to him that buildeth his house with unrighteousness, etc. 239 22 As truly as I live saith the Lord, if Chonenias the son of Ieh●ak●m king of juda, etc. 1011 23 Behold the time cometh, says the Lord, that I will raise up the righteous branch of David, etc. 699 23 Christ the son of David called JEHOVAH, and our righteousness, etc. 686 23 I have not sent them and yet they run, etc. 893 23 The Prophet that hath a dream let him tell a dream, etc. 904 23 Am I GOD, that seeth but the thing that is nigh at hand only, and not the thing that is far off? etc. 610 25 Take this wine-cup of indignation from my hand, and make all the people, etc. 316 26 If they turn from evil, I will also repent me of the evil, which I meant, etc. 562 29 You shall call upon me, and you shall live: you shall pray unto me, & I will hear you, etc. 657 29 Build up houses, etc. and pray to the Lord for Babylon, etc. 151. 219 31 This is my covenant that I will make with them, after these days, etc. 568. 726 31 Leave of from weeping, for thy labour shall be rewarded thee, etc. 468 31 Turn thou me, O Lord, and I shall be turned: because thou art the Lord, etc. 564 31 Not man shall teach his neighbour's for all shall know me, etc. 876 31 They shall come and rejoice in Zion, and shall have plenteousness, etc. 284 44 When GOD will punish the sin of the fathers in the children, etc. 125 Out of the Prophet Ezechiel. 3 THou shalt hear the word at my mouth, and give them warning, etc. 904 3 Blessed be the glory of the Lord out of his place, etc, 740 7 They shall not satisfy their soul, neither shall their bellies be filled, etc. 756 13 Woe unto them that say to the people, Peace, Peace, when there is no peace, etc. 323 14 If I sand a pestilence unto this land, and if No, job, and Daniel, etc. 923 18 A b●adrowe of good works, knit up by the Prophet, in ample manner, etc. 475 18 The son shall not bear the inquiry of the father, but every man shall dye, etc. 497 28 The fathers have eaten sour grapes, and the children's teeth, etc. 124 28 I saw sathan as it had been lightening, falling down from heaven, etc. 746 34 Thus saith the Lord God: Woe be unto the shepherds of Israel, etc. 906 34 Seemeth it a small thing unto you, to have eaten up the good pasture, etc. 26 34 I will feed my flock myself alone, etc. my servant David shall feed it, etc. 686 34 I will raise up over my sheep a shepherd, who shall feed them, etc. 864 36 I will sprinkle clean water upon you, and you shall be cleansed from all your uncleanness, etc. 568 Out of Daniel. 2 Wisdom and strength are the Lords, it is he that changeth the times and seasons, etc. 639 4 Let thy sins be redeemed in righteousness, and thy iniquities in showing pity to the poor, etc. 584 4 Nabuchodonosor saw in a vision a watchman coming down from heaven, etc. 742 7 Thousand thousands, and hundred thousands did minister unto him, etc. 609. 737 7 Daniel describeth the rising and falling of all kingdoms, and of antichrist, etc. 703 7 He shall think that he may change times and laws, etc. 887 9 We have sinned, we have committed iniquity, and have done wickedly, etc. 308 9 Thou verily O Lord art righteous, thou ar●e true, and thy judgements just, etc. 564 9 I turned my face unto the Lord God, and sought him by prayer, etc. 924 9 We do not present our prayers before thee, in our own righteousness, etc. 921 9 As I was yet a speaking, making supplication, and confessing mine own sin, etc. 736 9 A people upon whom the name of God is called, etc. 656 10 His body was like the Turkish or jasper stone, his face to look upon was like lightning, etc. 737 10 Angels are brought in as princes and presidents, or governors of kingdoms, etc. 742 12 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, etc. 747 Out of Osee. 2 I Will not have compassion upon her children, because they are etc. 869 3 Thou shalt be without Ephod and Teraphim, etc. 333 6 I desire mercy more than sacrifice, and the knowledge of god more than, etc. 475 14 Take these words with you & turn you to the Lord and say, etc. 953 Out of joel. 1 Proclaim an holy fast, gather the people together, etc. 238 2 Blow the Trumpet in Zion, sanctify a fast, call a solemn, etc. 927 2 Turn you to me (saith the Lord) with all your hearts, with fasting with weeping, etc. 595 2 Every one that calleth upon the name of the Lord shall be saved, etc. 645. 657 Out of Abdias. 1 HE saith that saviours shall ascend into the monne Zion. etc. 871 Out of jonas. 3 THE men of Niniveh believed God, and proclaimed a fast, and put on sackcloth from etc. 595 3 Let neither man nor beast taste any thing, neither feed, nor yet drink water, but let, etc. 595 3 And God saw their works, that they turned from their evil ways, and he repent of, etc 596 4 The Lord saith that he hath a consideration and respect to such as are not yet come to years of discretion, namely to infants, etc. 1045 Out of Amos. 2 Under jetoboam, the second of that name, Amos the prophet, a neatchearde of Tecoa, taught and preached, etc. 855 2 I taysed up of your sons for Prophets, and of your young men for Nazarites. 1114 3 There is no evil in a city, but the Lord doth it, etc. 493 3 They store up treasures in their palaces by violence and robbery. Therefore, etc. 280 6 I am no Prophet, neither the son of a Prophet, etc. 1114 7 Get thee quickly hence, and go into the land of judea, and propheete, etc. 855 8 Hear this, Oye that swallow up the poor, and make the needy of the land, etc. 276 9 The temnaune of the men shall seek after the Lord, and at the heathen, etc. 425 Out of Micheas. 4 ALI people walk in the name of their God: as for us, we will walk in the name of our God, etc. 685. 686 4 And the Lord shall reign over them in mount Zion, etc. 699 4 A man shall sit under his vine, etc. 72 5 And thou Beth lehem Ephrata art little to be among the thousands of juda, etc. 678. 692 6 For what cause GOD sendeth waree as a plague upon people, etc. 209 6 Threatenings of grievous punishments against them that use deceits in weights and etc. 271 6 I will them thee (O man) what is good, and what the Lord requireth of thee: namely, etc. 475. 668 Out of Malachi. 1 WHen you bring the blind for sacrifice, do you not sin? & when you bring the lame & sick, etc. 368 1 I have no pleasure in you, saith the Lord of hosts: neither will I, etc. 953 1 The son honoureth the father, and the servant the master, Therefore if I be a father, etc. 565 2 My covenant was with Levy of life and peace, and I gave him fear, etc. 904 3 It is but vain to serve GOD, and what profit is it that we have kept his commandments, etc. 292 4 The day of the Lord shall come, in which the proud, and those that work wickedness, etc. 300 Out of Sophonie. 1 I Will out off those that worship & swear by the Lord, & swear by Malchom, etc. 133 Out of Haggee. 1 COnsider your own ways in your hearts, you so we much, but you bring little in, etc. 285 2 I will take thee to my servant Zorobabel thou son of Salathiel, etc. 1011 Out of Abacuche. 1 O Lord how long shall I cry, and thou not hear? how long shall I cry out to thee, etc. 292 2 What profiteth the Image: for the maker of it hath made it, etc. 122 123 Out of Zacharie. 1 AN Angel of the Lord is brought in sorrowful for the misery of the captures in Babylon, etc. 739 3 Behold I bring forth the branch, my servant. For lo, the stone, etc. 375 7 Thus says the Lord of hosts, execute true judgement, show mercy and loving kindness, etc. 475 7. 8 Hypocritical fastings found fault withal, I have not choose, etc. 241 12 Behold, I make Hicrusalem a cup of poison unto all the people, etc. 316 12 Of wars to be made against all nations by the Apostles, etc. 831 11 Take to thee yet the instruments of a foolish shepherd: For lo, I will raise up a shepherd, etc. 829 13 Arise, O thou sword, upon my shepherd, and upon the man that is my fellow, etc. 680 Out of Ecclesiasticus, or jesus of Syrache. 1 Seek not out the things that are too hard for thee: neither search after, etc. 642 7 God created man good, but they sought out many inventions of their own, etc. 482 11 When the clouds are full, they pour out rain upon thee, etc. 771 15 Say not thou: It is the Lords fault that I have sinned, for thou shalt not do the thing, etc 491 15 God made man in the beginning, and left him in the hand of his counsel, etc. 483 12 The dust shallbe turned again unto earth from whence it came, etc. 715 Out of the book of Wisdom. 1 GOD hath not made death, neither hath he delight in the destruction of the living. etc. 481 482 3 The souls of the righteous are in the hand of God, and there shall no torment touch them, etc. 766 Out of the book of Toby. 4 BE merciful after thy power, if thou have much, give plenteously, etc. 290 4 Who so ever worketh any thing for thee, give him his hire immediately, etc. 273 Out of the book of judith. 8 WHat manner of sentence is this, whereunto Ozias hath consented? etc. 926 Out of the first book of Machabeis. 2 OF prayer for the dead or departed this life, etc. 774 Out of the second book of Machabeis. 2 The obedience and faith in the Maccabees, in old Eleazat and certain other etc. pleased the Lord, etc. 383. 511 Out of the new Testament, and first out of the Gospel after Saint Matthew. 1 THat which is conceived within her, is of the holy Ghost, etc. 688 1 Marie shall bring forth a son, and thou shalt call his name jesus, etc. 60 3 All jury came out to john, the 〈◊〉 of the Lord, and were baptized of him, etc. 573 3 This is my beloved son, in whom I am pleased: bear him, etc. 527. 628. 682 3 I baptize you with water, but he shall baptize you with the holy Ghost, etc. 983 3 The Lord is said to have a van is his hand, and cleanseth the flower, etc. 819 4 All these will I give thee, if thou falling down, will't worship me, etc. 653 4 Annoyed sathan, For it is written: Thou shalt worship the Lord thy God, etc. 653. 671 5 The father sendeth rain upon the just and unuist, etc. 641 5 Blessed are you when men shall revile you and persecute you, etc. 468. 910. 5 you are the light of the world, a city that is set on an high hill, etc. 910 5. 6. 23 Hypocrutes much and often spoken against in the Gospel, etc. 817 5 you have herded what was said of old, Thou shalt not forswear thyself, etc. 130 5 You are the salt of the earth, if the salt become unsavoury, etc. 908 5 You have herded that it was said to them of old: Thou shalt not commit adultery, etc. 234 5 To him that will sue thee at the law, and take away thy coat, etc. 195 5 Blessed are they that suffer persecution for righteousness sake: for etc. 307 5 Be you perfect, even as your father which is in heaven, etc. 405 5 Who so ever is angry with his brother, shall be in danger of judgement, etc. 326. 508 5 Think not that I am come to destroy the law or thee, etc. 409 410 5 Therefore, if thou bring thy gift unto the altar, & there, etc. 574. 924 5 Let your light so shine before men, that they may see your good works, etc. 453. 476 6 When you pray, say: Our father which art in heaven, hallowed be thy name, etc. 703. 941 6 two you forgive men their trespasses, your heavenly father will also to give you, etc. 574 6 Not man can serve two masters etc. 653 6 You can not serve God and Manimon at once. etc. 263 6 But than what thou pravest, enter into thy chamber, and when, etc. 914. 927 6 Hoard not up for yourselves treasures in earth, where the rust & moth, etc. 264 6 The light (or candle) of the body, is the eye: if therefore thy eye be single, etc. 264 6 If you forgive men their trespasses, your heavenly father shall also, etc. 924 6 Fastings must be without superstition and feigned hypocrisy, etc. 243 7 Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened unto you, etc. 647 7 Every one that asketh receiveth, and he that seeketh finds, etc. 545 7 What so ever you would that men should do to you, do you the same to them, etc. 102 7 Cast not your pearls before sw●ne, neither give that which is holy, etc. 961 7 Strive to enter in at the straight gate, for wide is the gate, and broad is the way, that leadeth to destruction, etc. 712 8 It is no reason that thou shouldst come under my roof, etc. 36 8 Go thy way, and as thou haste believed, so be it unto thee, etc. 776 8 I say unto you, that many shall come out of the East and out of the West, etc. 432 9 Beware of false Prophets which come to you in sheeps clothing, etc. 858 9 I came to seek that which was lost, etc. 645 9 They that are whole need not the Physician, but they that are sick etc. 568 9 The children of the bride chamber do fast, when the bride is taken from them, etc. 242. 243 9 Behold, a certain ruler came to jesus, & worshipped him, etc. 649 10 Freely you have received. etc. 1119 10 The son of man came not to be ministered unto, but to minister, and to give his soul a redemption for many, etc. 690 10 Are not two sparrows sold for a farthing? and one of them shall not light on the ground, etc. 638 648 10 If they have called the Lord of the house Béelzebub, how much more shall they call them of his household, etc. 910 10 He that heareth you, heareth me: and he that despiseth you, etc. 154 10 It shall be easier for the land of Sodom in the day of judgement, then for thee, etc. 508 10 For it is not you that speak, but the spirit of your father, he it is which speaketh in you, etc. 719 10 Fear you not them which kill the body, but are not able to kill the soul, etc. 765 10 I came not to sand peace, but a sword. For I am come to set a man at variance, etc. 452 11 It shall be easier for tire and Sidon in the day of judgement, than for you, etc. 508 11 Come unto me all you that labour, and are heavy laden, and I will refresh you, etc. 545. 644. 662 12 By thy deeds thou shalt be justified, and by the same thou shalt be condemned, etc. 470 21 The baptism of john, was it from heaven, or of men? etc. 963 12 If I through Béelzebub cast out devils by whom, etc. 883 12 A disparation touching the sabbaoth, betwenen our saviour Christ, and the Phariseis, etc. 143 12 Either make the tree good, and the fruit good: or else the tree naught, etc. 817 12 The Prophets and the law prophesied unto john, since the time the kingdom, etc. 436 12 Every sin and blasphemy shall be forgiven unto men: but the sin against, etc. 517. 568 12 As jonas was three days, and three nights, in the belly of the whale, etc. 69 13 To every one that hath shall be given, and he shall abound, and from him, etc. 476 646. 722 13 The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, etc. 740 13 The kingdom of heaven is like unto a net, which being cast, etc. 818 13 The parable of him which bought the precious pearl, etc. 21 13 Cockle groweth up in the lord's field, which he forbiddeth to pluck up, etc. 818. 1132 13 Riches are the thorns that choke the seed of the word of god, etc. 263 15 Whatsoever entereth in by the mouth goeth into the belly, and is cast into thee, etc. 325 15 Out of the heart proceed evil thoughts, murders, adulteries, whoredoms, etc. 503 15 This people honoureth me with their lips, but their heart is far from me, etc. 652. 925 15 In vain do they worship me, teaching doctrines the precepts of men, etc. 19 473 827. 906 16 What so ever you shall lose in earth, shallbe loosed in heaven, etc. 871 16 If any man will go after me, let him forsake himself, etc. 65. 309 16 Upon this rock I will build my church, etc. 860. 861. 887. 890 16 And the gates of hell shall not prevail against the church, etc. 816 16 Thou art truly the son of God, etc. 652 16 Flesh and blood hath not rellealed these things unto thee, but my, etc. 827 16 I will give thee the keys of the kingdom of heaven, and what so ever, etc. 902 16 Who so ever will save his life, shall lose it: Again, who so ever will lose his life for my sake, shall find it, etc. 765 17 Of the transformation or transfiguration of Christ in thee, etc. 87. 88 18 There is none good but one, etc. 657 18 Woe unto the world because of offences. It must needs be that offences come, etc. 452 18 Derily, verily, I say unto you, except you turn and become, etc. 881. 958. 1014. 18 If he that offendeth the church will not regard when he is wa●●ed, &. 816 18 I say unto you, that if two of you shall agreed in earth as touching etc. 915 18 It is not the will of my father which is in heaven, that one of these ●ittle one's should perish, etc. 104 18 Where so ever two or three be gathered together in my name, etc. 864 19 Verily I say unto you, a rich man shall hardly enter into the kingdom of heaven, etc. 263 19 If thou will't enter into life, keep the commandments, etc 408. 478 19 If thou will't be perfect, go and ●ell that which thou haste, and give to the poor, etc. 263 20 You know not what you ask, etc 919 21 The Chanaanites cast out of God's temple, etc. 698 22 He which had not on his wedding garment, is suffered for a season among the other guests, etc. 818 22 One only vinyeard, not two or divers let out to husband men, etc. 842 22 GOD is not the GOD of the dead, but of the living, etc. 432 22 You ●rre, not knowing the scriptures. For in the resurrection they neither marry, etc. 732 22 What think you of Christ? whose ●onne is he? They said unto him the son of David etc. 692 22 Give to God that which belongeth to God, and to Caesar, etc. 220 22 Love thy neighbour as thy sel●●, etc. 96 23 Woe to you Scribes and Phariseis hypocrites, which 〈◊〉 wodowes houses, under etc. 507. 925 23 Woe unto you Scribes and Pharisees hypocrites, because you 〈◊〉 up the kingdom of heaven, etc 901 23 The Scribes and the Pharisees 〈◊〉 Mo●es seat. All therefore, etc. 846 23 I sand unto you Prophets and wisemen, some of whom you shall, etc. 155 24 There shall arise false Christ's and false Prophets, and shall show great signs, etc. 858 24 The Lord of that servant shall come in the day wherein he looketh not for him, etc. 817 24 Do you not see all these things? verily I say unto you, there shall not be left, etc. 415 24 Then, if they shall say unto you, Lo, here is Christ, or, there is Christ, do not believe etc. 1092 24 Heaven and earth shall pass, but in word shall not pass, etc. 37 25 Come ●e blessed of my father, possess the kingdom prepared for you from thee, etc. 469. 699 25 Departed from meye cursed into everlasting fire, which is prepared for the devil and his angels, etc. 747. 1104 25 Verily, I say unto you, in that you did it not to one of the least of these, you did it not unto me, etc. 1104 26 The Lord jesus when he had taken bread, he gave thanks, and broke it, etc. 969 26 Whom so ever I shall kiss, that same is he, take him etc. 957 26 Put up thy sword into thy sheath: He that taketh, etc. 28. 832 26 Thinkest thou that I can not pray unto my father, and he shall send me more than twelve legions of Angels, etc. 737 26 And Peter remembered the words of the Lord, which he had said unto him, before the cock crow, etc. 564 26 He began to be sorrowful and heavy, And jesus said, My soul is heavy even unto death, etc. 690 27 Father, if it be possible, let this cup pass from me, etc. 625 27 So they went and made the Scpulchre sure, and sealed the stone etc. 1012 28 Tell his disciples and Peter that he is ri●en, and goeth before you into Galilée, etc. 569 28 Teach you all nations, baptisting them in the name of the father, etc. 821 28 All power is given me both in heaven and in earth, etc. 627. 836. 1053 28 I will re●aine with you continually unto the end of the world, etc. 599. 699. 864. 1095 Out of the Gospel after Saint Mark. 1 IOhn baptized in the wilderness, preaching the baptism of Repentance, etc. 968 2 What have we to do with thee thou jesus of Nazareth, art thou come to destroy us? etc. 747 3 All sins shall be forgiven unto the children of men, and blasphemies wherewith, etc. 517 3 My name is Legion, because we are many, etc. 748 3 He casts out devils by the prince of devils, etc. 748 9 If thou canst believe. All things are possible to him that believeth, etc. 35. 646 9 And whensoever he taketh him, he teareth him, and he foameth and guatheth with his teeth, and pineth away, etc. 751 9 And these shall go into everlasting punishment, but the righteous into life everlasting, etc. 717 10 Verily I say unto you, there ●● no man that hath forsaken house, etc. 312. 4●8 10 Suffer the young children to come unto me, and forbidden them not, etc. 1014 11 Whatsoever you desire when you pray, believe that you shall have it, etc 922 11 And when you stand praying, forgive if you have aught against, etc. 924 13 They shall deliver you up to counsels, and in their Synagogues, they shall scourge you, etc. 293. 294 14 The poor shall you have always with you, but me always you shall not have, etc. 692 16 Go you into all the world, and preach the Gospel unto every creature, etc. 644. 905. 963. 968. 973. 978. 1053 16 He is not here, He is risen, etc. 697. 1091 16 He appeared unto them as they sa●e together, and reproved them, etc. 902 26 And he took the cup, and when he had given thanks, he gave to them, etc. 984 Out of the Gospel after Saint Luke. 1 OF the Conception of Christ, etc. 62. 63 1 The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, etc. 628 That holy thing which shall be born, shall be called the son of God, etc. 692 1 Anna the daughter of Phanuel departed not from the temple, but night, etc. 926 1 He shall go before the Lord, with the spirit and power of Elias, etc. 871 1 And therefore God shall give unto him the seat of his father David, etc. 688 1 And whence cometh this to me, that the mother of my Lord should come unto me? etc. 688 1 Blessed be the Lord God of Israel, for he hath redeemed his people, etc. 717 1 That we being delivered out of the hands of our enemies, might serve him, etc. 444. 591 1 With God shall no word be impossible, etc. 1 2 The manner of Christ his Nativity and birth, etc. 63 2 Fear not, for behold, I bring you good tydinge of great joy, that shall be, etc. 526 2 Glory be to God on high, and in earth pe●ce, and among men good will▪ etc. 740 3 The Publicans also came to john that they might be baptized of him, etc. 276 4 Christ e●●ring unto the 〈◊〉 at Nazareth stood up to read, etc. 25 5 Go out from me, O Lord, for I am a sinful man, etc. 606 5 The children of the bride-chamber do fast, when the bridegroom is taken from them, etc. 243 6 The Lord called his disciples, and of them he chose twelve, etc. 877 6 Can the blind lead the blind, shall they not both fall into the dich? etc. 858 6 If you lend to them of whom you hope to receive again, etc. 275 6. 13 A disputation touching the Sabbaoth, between our Saviour and the Phariseis, etc. 143 7 When the debtor were not able to pay, he forgave them both their debts, etc. 584. 948 7 Many sins be forgiven her, because she loved much, etc. 584 8 The parable of the sour, and the seed sown, etc. 20 8 Riches are thorns, that choke the seed of the word of GOD, etc. 263 9 Christ said to his disciples, so it is written, & so it behoved Christ to suffer, etc. 547 9 james and john would have commanded fire from heaven, to fall down upon Samaria, if they had been able, etc. 838 9 He gave them power and authority over all devils, etc. 836 9 Not man that layeth his hand to the plough, and looketh back, is fit for the kingdom of God, etc. 600 9 The son of man came not to destroy men's souls, but to save them etc. 690 10 Woe unto you interpreters of the law: for you have taken away the key, etc. 901 10 Woe be to thee Chorazin, woe be to thee Bethsaida: for if the wonders had been done in tire and Sydon, etc. 597 10 He that heareth you, heareth me: & he that despiseth, etc. 871. 963 10 Of our neighbour, and whom we must take for our neighbour, etc 94. 97 11 If I with the singer of GOD cast out devils, no doubt the kingdom of God is come upon you, etc. 724 11 If thou canst do any thing lord, have compassion upon us, etc. 646 11 This one thing is necessary, Marie hath choose the good part, which shall not be taken, etc. 671 21 Through your patience possess your souls, etc. 304 12 Whosoever speaketh a word against the son of man, it shall be forgiven, etc. 517 12 The servant that knew his masters will, and prepared not himself, etc. 508 12 Who is a faithful and wise Steward, whom the Lord hath made ruler, etc. 908 12 Who hath appointed me a judge between you and a divider of land, etc. 195 12 Take heed and beware of covetousness: for no man's life standeth in the abundance, etc. 265 14 If any man cometh to me, and hateth not his father and mother, etc. 146 15 The Angels in heaven rejoice at the conversion and turning of men that be sinners, etc. 739 16 Of Abraham's bosom, etc. 66 16 The parable of the rich glutton, and poor silly Lazarus, etc. 521 16 I pray thee father Abraham that thou wouldst sand Lazarus to my father's house, etc. 776 16 And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom, etc. 736 16 Between us and you there is a great gulf steadfastly set, so that they which would go from hence to you, can not, etc. 767 17 When you have done all things that are commanded you then say, etc. 467 17 As it happened in the days of No and Lot, they did eat, etc. 240 18 God be merciful to me a sinner, etc. 572. 918 19 It is written, My house shallbe called the house of prayer, but you have made it, etc. 587 19 Touching Zacheus and his voluntary restitution, etc. 230 20 The children of this world marry wives, and are married: but they that shall be counted worthy to enjoy that world, etc. 735 22 With hearty desire have I desired to care this Passeover with you before I suffer, etc. 690 22 The Lord jesus, when he had taken bread, he gave thanks, and etc. 969 22 And there arose also a strife among the Apostles, which of them etc. 865 22 Kings of nations have dominion over them, but you, etc. 218. 887 22 Behold, Satan hath earnestly desired to sift you, as it were wheat. etc. 751 22 And the Lord turning himself about, looked upon Peter, etc. 564 22 I have prayed for thee (Peter,) that thy faith fail not, etc. 819 22 You are come out as it were to a thief▪ etc. Christ calleth the ordinary 〈…〉 the power of darkness, etc. 172 22 Put up thy sword into thy sheath, etc. 831 23 Lord remember me when thou comest into thy kingdom, etc. 699 23 If they do this in a moist tree, what shall be done in the dry? etc. 296 23 jesus, when he had vowed down his head, gave up the ghost, etc. 715 24 A spirit hath not flesh & bones as you see that I have, etc. 87. 689. 1091 24 Then the Lord opened their understanding, that they might understand, etc. 902 Out of the Gospel after S. john. 1 IN the beginning was the word and the word was with God, & God was th● word, etc. 678 1 The word was made flesh, and dwelled among us, etc. 688. 691 1 I baptize with water, but he baptizeth with the holy ghost, etc. 872 1 He which sent me to baptize with water, the same said unto me, Upon whom so ever thou shalt see the holy Ghost, etc. 1033 1 I am not Christ, but am sent before him, to bear record of him, etc. 578 1 Behold the Lamb of God that taketh away the sins of the world etc. 365. 568 2 Away with these things from hence, & make not my fathershouse an house of merchandise. etc. 586 3 He that cometh from on high, is above all: He that, etc. 527 983 3 I am the voice of a crier in the wilderness, make straight the way of the Lord, etc. 983 3 You yourselves are witnesses, that I said that I am not the Christ, etc. 867 3 If I have told you of earthly things, and you believe not, etc. 964 3 This is condemnation, because the light came into the world, etc. 546 3 He whom God hath sent, doth speak the words of God. For God giveth not the spirit by measure unto him, etc. 627 3 God so loved the world, that he gave his only begotten son, etc. 48. 546. 549 3 He that believeth in the son of God is not condemned, etc. 779 3 And as Moses lifted up the serpent in the wilderness, etc. 48. 549 3 Not man hath ascended up into heaven, but he that came down from heaven, etc. 696 3 Verily I say unto you, Except a man be born of water and of the spirit, etc. 501. 1046. 1049 3 The wind bloweth where it lusteth, and thou hearest the sound thereof, etc. 714 3 He that believeth not, is condemned already, because h●e hath not b●léeued in the name, etc. 643 4 God is a spirit, and they that worship him, must worship him in spirit and truth, etc. 416 427. 715 4 I know that the Messiah shall come, which is called Christ, etc. 539 4 jesus himself did not baptize, but his disciples. etc. 1056 4 The home cometh, when you shall neither in this mountain, neither at jerusalem, worship, etc. 1004 4 He which drinketh of this water shall thirst again, etc. 1002 5 They that have done good, shall come forth unto the resurrection of life, etc. 747 5 The father hath given all judgement to the son, that all might honour the son, as they honour the the father, etc. 661. 686. 920 5 Therefore the jews sought the more to kill him, not only because he had broken the Sabbaoth day, etc. 59 683 5 Who so hath the son, hath life, who so hath not the son of God, hath not life, etc. 643 5 My father worketh hitherto, & I work, etc. 638 5 Think not that I will accuse you to my father: there is one that accrueth you, etc. 402 5 There is one which accuseth you, even Moses, in whom you hope, etc 376 5 The Lord conveyed himself away, while the people would have made him a king, etc. 218 5 We know that the son of god is come, & hath given us a mind, that we should know him, etc. 685 6 The words of our lord touching the eating of his body, make much for the meaning of the words used in the sacramental supper, etc. 54 6 He that eateth me, shall live by me, etc. 49 6 I am the lively bread, that came down from heaven, etc. 684 6 Except you eat the flesh of the son of man, and drink his blood, you have no life in you, etc. 1049 6 My flesh is mea●e in deed, and my blood is drink in deed, etc. 696 6 He that eateth my flesh, & drinketh my blood, dwelleth in, etc. 825 6 Not man cometh unto me, unless my father draw him, etc. 589 6 This is the w●l of him that sent me, the ●ather, that every one which s●●th the son, and believeth in him, should have everlasting life, etc. 48 643 6 Lord to whom shall we go, thou hast the words of eternal life: and we believe and know, etc. 569 6 Doth this offend you? What therefore if you shall see the son of man, etc. 69 7 The holy Ghost was not yet, (there) because jesus was not yet glorified, etc. 430 7 If any man thirst, let him come unto me, & drink, etc. 706. 725. 825 8 I am the light of the world, He that followeth me, doth not walk in darkness. 686. 833 8 The devil was a murderer from the beginning, and abode not in the truth, etc. 485. 746 8 We are not born of fornication we have one father even god, etc 683 8 If you abide in my saying, you shall be my disciples in deed, and you shall know the truth, etc. 676 8 Verily I say unto you, before Abraham was, I am, etc. 678 8 He that is of God, doth hear the word of God, etc. 822. 827 8 Abraham was glad to see my day, and he see it, and rejoiced, etc 433 8 Verily verily I say unto you, etc. if the son therefore shall make you free, etc. 444. 591 9 Master, who sinned, this man or his parents, that he was born blind? etc. 293 9 Dost thou believe in the son of God? etc. 59 652 10 I am the door, etc. 662 10 Many good works have. I showed you from my father: for which of these good works do you stone me? etc. 683 10 I and my father are one. Then the jews took up stones, etc. 59 10 How long dost thou make us doubt? etc. 538 10 I have power to forgive ●innes, to rai●e to life whom I will, and to give righteousness, etc. 696 10 My sheep hear my voice, & I know them, and they follow me, etc. 645. 822. 827 10 I give unto my sheep everlasting life, neither shall they perish for ever, etc. 683 11 I am the resurrection and the life: he that believeth in me, etc 68 12 My soul is heavy, even unto the death, etc. 64 12 I, when I shallbe lift up from the earth will draw, etc. 64 12 Verily verily I say unto you, unless the seed of corn, etc. 65 13 Verily verily I say unto you, He that receiveth whom so ever I shall sand, receiveth me, etc. 1104 13 About the end of the Supper, the devil entered into judas, etc. 80. 515. 1108 13 Verily I say unto thee, the cock shall not ●●●we, till thou hast denied me thrice, etc. 564 13 He that is washed, needeth not save to wash his feet, etc. 772 13 The Apostle (or messenger) is not greater than he that sent him, etc. 877 13 A new commandment I give unto you, that you love one an other, as I have, etc. 826 14 You believe in God, believe and in me, etc. 692 14 That comforter which is the holy Ghost, whom the father will sand in my name, etc. 627. 724 14 I will pray the father, and he shall give you an other comforter, etc. 625. 723. 816 14 I go to prepare a place for you, and will come again, etc. 70. 1092 14 Whosoever knoweth my commandments, and keepeth them, he it is that loveth me, etc. 462. 822 14 The father is greater than I, etc. 28 14 Lord show us the father, and it sufficeth, etc. 620 14 Let not your heart be troubled, (or v●●ed) you believe in God, etc. 59 684 14 I will receive you (even) unto myself, that where I am, there may you be also, etc. 768 14 Have I been so long with you, and do you not yet know me? etc. 620 14 I am the way, the truth, and the life, etc. 662. 920 17 For their sakes sanctiste I myself, that they also might be sanctified in truth, etc. 706 14 Whatsoever you shall ask in my name, that will I do, etc. 707. 922 14 In that day you shall know that I am in my father, and you in me, etc. 825 15 I am that true vine, and my father is the husbandman. Every branch, etc. 863 15 You shall bear witness, because you have been with me from, etc. 872 15 Now are you clean through the word which I have spoken unto you, etc. 974 15 This is my commandment, that you love one an other, etc. 96 15 The servant is not greater than his master, if they have persecuted me, etc. 316 15 If I had not come and spoken unto them, they had had wherewithal, etc. 510. 15 I am the vine, you are the branches, As the branch can not bear, etc. 454 15 He that hath not the spirit of Christ, is none of his, etc. 825 16 Verily verily I say unto you, you shall weep and lament, etc. 292 16 hitherto have you not asked any thing in my name: ask and you shall receive, etc. 434 16 I went out from the father, and came into the world: I leave the world, and go unto the father, etc. 625 16 It is expedient for you that I departed. For if I go not away, the comforter shall not come, etc. 728 1091 16 When the comforter shall come, whom I will send unto you from the father, etc. 723 16 They shall drive you from their Synagogues: and the time shall come, etc. 316 16 Lord, to whom shall we go? Thou hast the word of eternal life, etc. 819 16 I have many things to tell you: but at this time you can not, etc. 18 17 This is eternal life, to know thee the true GOD only, etc. 59 620 17 Father, the hour is come, glorify thy son, etc. 684 17 And now, O father, glorify thou me with thy own self, with the glory which thou gavest me with thee, before this world was, etc. 686 18 For this cause was I born, and for this cause came I into the world, that I should bear witness unto the truth, etc. 701 18 Who so is of the truth, will hear my voice, etc. 822. 827 18 My kingdom is not of this world, etc. 218 18 If my kingdom were of this world, then would my servants surely fight, etc. 700 19 We have a law, and according to our law he aught to dye, etc. 683 19 In Christ there was not one bone broken, etc. 366 20 The Lord came unto his disciples, and said: Peace be unto you, etc. 902 20 Whose sins you forgive, they are forgiven them, etc. 83. 871. 528 20 But these are written, that you might believe that jesus, etc. 17 21 When thou wast younger, thou g●rdedst thyself, and wentest whether, etc. 302 21 Feed my sheep, etc. 866. 878 Out of the Acts of the Apostles. 1 Depart not from jerusalem, but wait for the promise of the father, etc. 1032 1 Peter calling a Church together speaketh of placing an other Apostle in the stead of judas, etc. 837 2 They were continuing in the doctrine of the Apostles, and in communicating, and in breaking of bread, and in prayer, etc. 1081. 1113 2 When they herded this, they were pricked in their hearts, and said to Peter, and thee, etc. 571 2 There were dwelling at jerusalem certain Jews religious men, of all nations that are under heaven, etc. 1115 2 Repent, and be you every one baptized in the name of jesus Christ, etc. 821. 902. 968. 989 1061 2 That Christ is risen again, it is proved by the testimony of David, uttered by Saint Peter in a certain Sermon, etc. 68 2 Save yourselves from this froward (or untoward) generation, etc. 858 2 All which believed, were joined in one, etc. 261 3 Men and brethren what shall we do? To whom Peter answered: Repent, and be baptized, etc. 582 3 I know you did it through ignorance: Now therefore turn you, etc. 517 4 None of them said that any thing was his of that which he possessed, etc. 261 4 If we, at this day, be examined of the deed done to the sick man, etc. 972 4 In the name of the Lord jesus, arise up and walk, and they, etc. 972 5 The Priests put the Apostles in the common prison, but the Angel of the Lord, etc. 735 5 How is it that sathan hath filled thy heart, to lie unto the holy Ghost, etc. 717 5 We aught to obey God more than men, etc. 146 6 The Church of Antioch ordain and sand Paul and Barnabas etc. 837 6 At jerusalem there was Colleges or Synagogues of Libertines, Cyreneans, Alexandrines, Cilicians, and Asians, etc. 1115 7 And when forty years were expired, there appeared unto him in the wilderness of mount Sina, an Angel, etc. 743 7 They stoned Stephan, calling on, and saying, Lord jesus receive my spirit, etc. 715 7 He that is highest of all, dwelleth not in temples made with hands, etc. 1004 8 And devout men carried Stephan to his burial, and made great lamentation over him. 697 8 The Eunuch of Candace, Guéene of Aethiopia, read the holy Scriptures, etc. 871 8 See, here is water, what letteth me to be baptized? etc. 1006 6 Give me this power also, that on whom so ever I lay my hands, etc. 587 8 Thy money perish with thee, because thou hast thought that the gift of God, etc. 587 8 Thou hast neither part nor fellow ship in this business, because thy heart is not right in the fight of God, etc. 1051 9 Saul, Saul, why persecutest thou me? etc. 586 9 He will tell thee what thou must do, etc. 871 10 You know that I being called by GOD, did go to the Gentiles, etc. 424 10 Cornelius endued with God's grace, he and his household, become the Church of God, etc. 861 10 Of a truth I perceive that there is no respect of people with God, but in every nation, etc. 546 10 Arise Peter, slay and eat. etc. 980 10 Arise, I also myself am a man etc. 654. 890 10 That which God hath cleansed call not thou common or unclean, etc. 226. 1055 10 Thy prayers and thy alms deeds are had in remembrance, etc. 924 11 Agabus foretold Saint Paul the famine which was to come, etc. 878 12 Herode put Peter in prison, & Peter slept between two soldiers, etc. 735 12 It is the voice of God, and not of man, etc. 890 13 The Churches by the commandment of the Apostles, ordained doctors, etc. 837 13 Be it known unto you men & brethren, that through this Lord, etc. 45. 408 13 The jews being filled with indignation, spoke against those things, etc. 903 13 The word of God aught first to be preached unto you: but because you reject it, and judge your, etc. 1107 14 The apostles returned, & strengthened the disciples souls again, etc. 1016 14 God left not himself without witness, in that he showed his benefits from heaven, etc. 638 15 Dissension kindled by Paul and Barnabas, against them that taught circumcision, etc. 1001 15 Paul preaching the word of God among the Gentiles, went into the Synagogues, etc. 1114 15 We believe that through the grace of our Lord jesus, etc. 50 15 Fornication forbidden by the Apostles, in that Synodal Epistle, which they sent from jerusalem, etc. 234 15 Blood and strangled forbidden by the apostles, in that Synodal Epistle which they sent from jerusalem, etc. 421 16 Believe in the Lord jesus, and thou shalt be saved, and thy whole, etc. 903 17 By God we live and move, and have our being, etc. 638. 685 17 God is not far from every one of us. For by him we live, we move, and have our being, etc. 610 17 God that made the world, and all that therein is, etc. 126. 1004 17 Fear not, Paul, thou must be brought before Caesar, and lo, God hath given thee all them that sail with thee, etc. 740 18 The Apostle shook his raiment, and said, your blood be upon your etc. 903 19 The sons of Sce●a the priest were said to be exorcists, etc. 884 972 19 The holy ghost came upon them, and they spoke with tongues and prophesied, etc. 1032 19 When they herded these things, they were baptized in the name of the Lord jesus, etc. 1060 19 john baptized with the baptism of repentance, saying unto the people, that they should believe, etc. 1031 20 God hath purchased to himself a church with his own blood, etc. 695 20 Take heed unto yourselves, & to the whole flock, whereof, etc. 866. 878. 901 20 I know this, that after my departing shall grievous wolves enter in, etc. 829. 887 20 Paul preached, & broke bread at Troas, etc. 1069 21 Paul being oppressed of the jews in the Temple of Jerusalem, is rescued, etc. 832 22 I received authority from the high Priests, to bind all those that call, etc. 812 22 Paul being born free in the city of Tharsus, traveled to Jerusalem unto Gamaliels feet, etc. 1115 22 Arise, and be baptized, & wash away thy sins, by calling on the name, etc. 989. 1061 23 Atroupe of horsemen, and a certain company of footmen, sent with the Apostle Paul, etc. 832 23 As thou hast born witness of me at Jerusalem, so must thou bear record of me at Rome, etc. 640 23 The saducees say that there is no resurrection, neither Angel, nor spirit, etc. 731 24 I believe all that is written in the Law and the Prophets, etc. 89 26 Paul wisheth that king Agrippa were such an one as himself, except his bands, etc. 872 26 I sand thee unto the Gentiles, to open their eyes, that they may be etc. 871 27 S●rs, I exhort you to be of good cheer, for there shall be no loss of any man's life, etc. 640 27 There stood by me, this night, the Angel of God, whose I am, etc. 743 Out of the Epistle of S. Paul to the Romans. 1 APpointed to preach the Gospel of God, which he promised afore by his Prophets, etc. 629 693 838 1 His invisible things being understanded by his works, through the creation, etc. 620 1 God verily promised the Gospel of God afore by his Prophets, etc. 429 1 What so ever may be known of God is manifest, etc. 102 1 God gave them up unto a reprobate sense, etc. 492 1 The wrath of God is revealed from heaven, against all ungodliness, etc. 520 2 There are two sorts of Circumcisions, the one of the letter, in the flesh, etc. 361 2 The circumcision of the heart, is the circumcision which consists in the spirit, etc. 715 2 What, dost thou despise the riches of God's goodness, etc. 125. 522 2 When the Gentiles which have not the law, do of nature, etc. 101 3 Do we then destroy the law through faith? God forbidden, etc. 553 3 The righteousness of GOD by faith in jesus Christ, conuneth unto all, etc. 546 3 Is he the God of the jews only? Is he not also of the Gentiles? etc. 553 3 Where is the boasting? it is excluded. By what law? Of works? 552 3 All have sinned and are destitute, (or, have need) of the Grace of God, etc. 501 3 If our unrighteousness setteth forth the righteousness of GOD, what, etc. 482 3 Shall their unbelief make the faith of God without effect? God forbidden, etc. 1027 3 We do therefore hold that a man is justified without the works of the law, etc. 553 4 To him that worketh not but believeth in him that justifieth the ungodly, etc. 555 4 To him that worketh, is the reward not reckoned of Grace, but of duty, etc. 554 4 What shall we say then that Abraham our father, as appertaining to the flesh, etc. 51 4 If Abraham were justified by works, etc. Abraham believed God, and it was counted for righteousness, etc. 51. 457 554 4 Where no law is, there is no transgression, etc. 502 4 Therefore by faith is the inheritance given, that it might be by grace, etc. 52 5 Even as by one man sin ent●red into the world, and death by sin, etc. 45. 482. 496. 502. 645. 1052. 5 Being justified by the blood of Christ, we shall be saved, etc. 45. 54 5 We rejoice also in tribulations, knowing that tribulation worketh patience. etc. 294 5 The love of God is poured out into our hearts. etc. 92 5 Therefore being justified by faith, we are at peace with GOD, etc. 1002 5 Christ, when as yet we were sinners, died for us: much more therefore now being justified, etc. 662 5 Know you not that all we which have been baptized into jesus Christ have been baptized into his death, etc. 444. 709. 1025 7 Sin without the law was once dead: and I once lived without law, etc. 502 7 O wretched man that I am: who shall deliver me from the body of this death? etc. 409 7 With the mind, the same I: or even I, do serve the Law of God, etc. 515 7 We know that the law is spiritual, but I am carnal: sold under sin, etc. 405. 496 7 I know, that in me (that is, in my flesh:) there is no good, etc. 482 589. 594. 7 I knew not sin but by the law: for I had not known lust, except the law, etc. 325. 401 7 I find when I would do good, that evil is present, with, by, and in me, etc. 515 8 Those which he knew before, he did also predestinate, that they should be like, etc. 894 8 It is God that justifieth, who is he that can condemn? etc. 662 8 Who spared not his son, but gave him for us all, how can it be that he should not also with him give us allthings, etc. 644 8 You have not received again the spirit of bondage, unto fear: but you have received the spirit of adoption, etc. 565. 660 8 If any have not the spirit of Christ, the same is none of his, etc. 660. 925. 1055 8 As many as are led by the spirit of GOD, they are the sons of God, etc. 718 8 They that are in the flesh, can not please God, etc 728 8 B●cause you are sons, GOD hath sent the spirit of his son into your hearts, etc. 723 8 Who shall separate us from the love of GOD, shall tribulation? etc. 93. 311 8 The affection of the flesh is death, but the affection of the spirit is life, etc. 325 8 The law of the spirit of life, through Christ jesus, hath made me free, etc. 446 8 We are saved by hope: but hope that is seen, is no hope. For how can a man, etc. 305 8 What the Law could not do, in as much as it was weak through the flesh. etc. 407 8 We sufferwith Christ, that with him we may be glorified. For I am, etc. 310 9 It is not in him that willeth, nor in him that runneth, but in God that showeth mercy, etc. 644 9 They are not all Israelits, which came of Israel: neither are they etc. 820 9 Which is God in all things to be praised for ever, etc. 685 10 Faith cometh by hearing, and hearing cometh by the word of God. etc. 827 10 With the heart man believeth unto righteousness, and with the mouth, etc. 974 10 But how shall they call upon him in whom they have not believed? etc. 660 10 If thou shalt knowledge with thy mouth the Lord jesus, and shalt believe in thy heart, etc. 1007 10 The same Lord over all, is rich to all them, that call upon him, etc. 546. 11 We say that faith was imputed to Abraham for righteousness, etc. 1011 11 I have left unto myself 7000 men in Israel, who have never bowed, etc. 855 11 O the depth of the riches of the wisdom and knowledge of God, etc. 642 12 I beseech you (brethren) by the mercies of god, that you give up your bodies a lively sacrifice, etc. 668 12 dearly beloved, revenge not yourselves but rather give place unto wrath, etc. 197 12 For as we have man● members in one body, and all members have not, etc. 826 13 Own nothing to any man, etc. for he that loveth another hath fulfilled the Law, etc. 98 13 The magistrate is God's minister: give therefore to all men, honour to whom honour belongeth, etc. 650 13 We must not obey the magistrate for anger only, but for conscience sake, etc. 220 13 Let every soul be subject to the higher powers, etc. 170. 755 14 Let us follow the things that make for peace, and all things whereby we may one edify, etc. 426 14 Him that is weak in faith receive you, not to strifes of disputations, etc. 451 14 All things are lawful for me, but all things are not expedient, etc. 449 14 The kingdom of GOD is not meat and drink, but righteousness and peace, etc. 699 16 Phebe a woman deacon of the Church of Cencrea, etc. 879 ¶ Out of the first Epistle of S. Paul to the Corinthians. 1 THe Lord sent me to preach the Gospel and not to baptism etc. 1055 1 Were you baptized in the name of Paul? etc. 627 1 I thank God that I baptized none of you, but Crispus and Gaius, etc. 1033 1 Now we see in a glass, even in a dark speaking, but then we shall see face to face, etc. 608 1 After that in the wisdom of God, the world through their wisdom knew not God, etc. 619 2 God hath revealed them unto us by his spirit: For the spirit searcheth all things, etc. 728 2 Had they known it, they would not have crucified the Lord of glory etc. 695 2 My preaching was not in the enticing words of man's wisdom, but in the showing of the spirit, etc. 603. 825 2 I was among you (Corinthians) in weakness, and in fear, and in much trembling, etc. 831 2 The natural man perceiveth not the things of the spirit of GOD etc. 500 589 3 As a skilful builds I have laid the foundation, etc. 860 3 For we together are Gods labourers, you are gods husbandry, etc. 860 3 Other foundation can no man lay, than that which is laid, which is, etc. 861. 862 3 He which watereth is nothing, nor he which planteth, etc. 20. 3 Who is Paul? And who is Apollo's? but the ministers by whom you believed, etc. 860. 873 983. 1137 3 Know you not that you are the temple of God, & that the spirit of God dwelleth in you, etc. 717. 723. 861 3 Not that we are sufficient of ourselves, to think any thing as of ourselves, etc. 646 3. & 4. Ministers are fellow labourers with God, and disposers of the secrets, etc. 873 4 Let a man so esteem of us as the ministers of Christ, and disposers. etc. 881 4 For it is required in the disposers, that a man be found faithful, etc. 895 4 I begat you in Christ jesus through the Gospel. etc. 827 5 God was in Christ reconciling the world unto himself, not imputing their sins unto them etc. 555. 569. 5 If any man that is called a brother, be a thief, or a whoremonger, etc. 819. 1131 5 Therefore let us keep the feast not in the old leaven, nor in the leaven of malice, etc. 367 6 Ye are bought with a price, become (therefore) the servants, etc. 60 446. 1138 6 The holy and pure use of the body severely required, without all filthy and unclean, etc. 426 6 Know you not that your bodies are the members of Christ? etc. 235 6 Know you not that your bodies are the temple of the holy Ghost, which is in you etc. 717. 861 6 You are washed, you are sanctified, you are justified, in the name of the Lord etc. 989 7 Sorrow, which is to Godward causeth repentance unto salvation etc. 565. 593 7 Let every man walk according as he is called: And so ordain I in all Churches, etc. 441 7 He that is called a bondman in the Lord, is the lord's freeman. Likewise he, etc. 441 7 To avoid whoredom let every man have his own wife, and every woman her own husband. 226. 1132 7 Let the husband give to the wife due benevolence: likewise also the wife to the husband, etc. 226 7 The unbelieving husband is sanctified by the wife, and the unbelieving wife▪ etc. 497 8 Knowledge puffeth up but love edifyeth, etc. 846 8 There is none other God but one. And though there be that are called Gods, whether, etc. 624 8 Meat commends us not to God For neither if we eat, etc 244 9 Have we not power and authority to eat and drink, or may we not carry about with us a woman sister? etc. 1121. 1132 9 Who doth go to war at his own costs and charges? Or who plants a vineyard etc. 1121 9 Do I speak these things according to man? doth not the scripture also say the same? etc. 1121 9 Doth GOD care for o●en? or doth he not speak it altogether for our sakes? etc. 1121 9 If others be partakers of the power towards you, why rather are not we? etc. 1122 9 Know you not that they which take pains in the holy things do eat of the holy things? etc. 1122 9 If we sow unto you spiritual things, is it a great matter if we reap your carnal things? etc. 1120. 1122. 10 Flee fornication, etc. 234 10 I would not (brethren that you should be ignorant, that our fathers etc. 435. 982 10 The rock was Christ, etc. 861 862 10 God is faithful and will not suffer his to be tempted, etc. 174. 310 480 10 Though we be many, yet are we one bread and one body: for, etc. 822 10 Are not they which eat of the sacrifice▪ partakers of the altar, etc. 329 10 Flee from idolatry, I speak as unto them that have understanding, judge you what I say, etc. 1022 10 God doth not suffer us to be tempted above that we are able to bear, etc. 754 11 When we are judged, we are chastened of the Lord, that we should not. etc. 308 11 So often as you shall eat of this bread, and drink of this cup, declare the Lords death t●l he come, etc. 1106 11 Be you the followers of me even as I am of Christ, etc. 828 11 I received that of the Lord, which I have also delivered unto you, etc. 963. 1061 11 For this cause many are weak and feeble among you, and many sleep, etc. 1109 11 Whoso eateth and drinketh unworthily, eateth and drinketh his own damnation, etc. 1026 1108 11 Let a man examine himself, and so let him eat of that bread, & drink of that cup. 1007. 1109. 1030 12 As the body is one and hath many members, and all the members of the body, etc. 1021 12 There are diversities of gifts, but it is the self same spirit, etc. 716 12 Through one spirit we are all baptized in one body, etc. 822. 1062 12 And all these things worketh even one and the self same spirit, distributing, etc. 717 13 The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy ghost be with you all, etc. 716 13 Love suffereth wrong and is courteous: Love envieth not, etc. 98 13 If I have all faith, so that I can remove mounteines out of their places, etc. 46● 14 Let the Prophets speak two or three at once, & let the other judge, etc, 839 14 If I pray in a strange tongue, my spirit or voice prayeth, but my, etc. 714. 931 14 I will pray with the spirit and will pray with the understanding, etc. 925. 933 14 If therefore when the whole church is come together in one, and all speak, etc. 916 15 Lo I tell you a mystery, we shall not all verily sleep, etc. 86 15 S. Paul confesseth that he persecuted the Church or congregation of God, etc. 812 15 Flesh and blood cannot inherit the kingdom of GOD, etc. 27. 89 15 If the dead do not rise, neither is Christ risen: But Christ is risen being the first fr●●tes of them that sleep, etc. 1091 15 It is sown in corruption, it rises in incorruption: it is sown etc 88 15 Of the resurrection of Christ from the dead. etc. 68 ¶ Out of the second Epistle of S. Paul to the Corinthians. 1 IT is God which hath anointed us, which hath also sealed us, and hath given the earnest of the spirit in our hearts, etc. 726. 1016 3 Paul calleth the Law, the letter, the ministration of death, etc. 402 3 You are the epistle of Christ, ministered by us, written not with ink, etc. 874 3 The Lord hath made us able ministers of the new testament, etc. 715 4 We which live are always delivered to death, for jesus sake, etc. 86 4 We have this treasure in earthen vessels, that the excellency of the power, etc. 293 4 We preach not ourselves but jesus Christ the Lord, and our selves your, etc. 874 4 We are troubled on every side, yet are we not without shift, etc. 311 5 Though we have known Christ after the flesh, now yet henceforth know we him no more, etc. 689 6 There is no agreement between Christ and Belial, etc. 817. 859. 1103. 6 So we as workers together beseech you that you receive not the grace of God in vain, etc. 646 6 Wherefore come out from among them and separate yourselves says the Lord etc. 859 11 But I fear lest it come to pass, that even as the serpent etc. 868 11 If any other be the ministers of Christ, I am more: in labours more, etc. 3●4 11 I have coupled you to one man to present you a chas●e virgin, etc. 868 11 I have rob other Churches having received wages of them, to the incent I might do you service, etc 1122. 12 Lest I should be exalted out of measure, through the abundance of revelations, there was given unto me a prick to the ●lesh, etc. 753 ¶ Out of the Epistle of S. Paul to the Galathians. 1 Paul though taken up into the third heaven. etc. is referred over unto a man, etc. 871 1 When it pleased GOD that I should preach his son among the Gentiles, etc. 427 1 I m●ruaile that ye are so some turned from Christ, which called you by grace etc. 423 1 Though we, or an angel from heaven, shall preach any other Gospel, etc. 559. 898 2 I live, yet not I, but Christ liveth in me, and the life which I now line in the flesh, I live by the faith of the son of God, etc. 454 763 825 2 If righteousness come by the law, than Christ died in vain, etc. 771 2 Titus, being a Greek, was not circumcised, because of incommers' being false, etc. 451 2 We know that man is not justified by the works of the Law, etc. 49 3 The seed of Abraham wherein we have obtained blessing is Christ jesus, etc. 687 3 All you that are baptized have pu● on Christ, etc. 1061 3 If there had been a law given, which could have given life, than no doubt, etc. 40● 3 For it is written: Cursed is every one that continueth not in all things which, etc. 407 3 The Law was our Schoolmaster unto Christ that we should, etc. 1001 3 There is neither jew, no● Greek, neither bond man, nor free, etc. 813 3 O foolish Galathians, who hath beewitched you, that ye should not believe the truth, etc. 1020 3 The same our father Abraham was not justified by the Law, etc. 51 4 The son of God is made of a woman, to wit, according to man's nature, etc. 688 4 After that you have known God, how chanceth it that you return again to weak and beggarly elements, etc. 1142 4 Because you are sons, GOD hath sent the spirit of his son into your hearts, etc. 719 4 He feygneth that there are two mothers the one whereof doth gender to boundage, etc. 437 4 God sent his son made of a woman, that we by adoption, might receive the right of sons, etc. 448. 629. 4 You despised not, neither abhorred my trial which was in the 〈◊〉, etc. 876 4 Jerusalem which is above, is free: which is the mother of us all, etc. 827. 868 5 Brethren, you have been called unto liberty: only let not liberty be an occasion, etc. 448 5 Lo, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing, etc. 419 5 The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh, etc. 594. 718 5 The fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, etc. 729 6 While we have time let us work good to all men, etc. 95. 289. 1125 6 Brethren, if a man be prevented in any fault, you which are spiritual, restore such, etc. 574 ¶ Out of the Epistle of S. Paul to the Ephesians. 〈◊〉 YOU are sealed with the holy spirit of promise, which is the ●arnest of our inheritance, etc. 727. ●016 〈◊〉 God hath choose us in Christ, 〈◊〉 efore the foundations of the world were laid, etc. 643 〈◊〉 God raised Christ from the dead ●nd s●t him on his right hand in heavenly places. etc. 701. 865 〈◊〉 Christ dwelleth in our hearts through faith, etc. 825 〈◊〉 Now therefore you are no more strangers and forteners, but 〈…〉 ns', etc. 862 〈◊〉 Wherefore remember, that you ●eing in time passed Gentiles in ●●e flesh, etc. 1021 〈◊〉 We were by nature the sons wrath, even as other, etc. 501 〈◊〉 We are created in Christ jesus ●●to good works, which GOD 〈…〉 th' before, etc. 473 〈◊〉 By grace are you saved through 〈…〉 th', and that not of yourselves, etc 2 Christ is our peace, which hath made both one, and hath broken down, etc. 413 4 Christ gave some Apostles, some Prophets, some pastors, etc. 41 828. 877. 3 By Christ we have boldness and entrance with confidence by faith, etc. 921 3 God by revelation showed the mystery unto me, as I written, etc. 18. 4 There is one body and one spirit, even as you are called in one hope of your vocation, etc. 841 2 Christ is the head of the church and the same is the Saviour, etc. 865 4 He instituted ministers for the gathering together of the Saints for the work, etc. 875 4 Be you tenned in the spirit of your mind, and put on that new man, etc. 490 4 Layinglies a side, speak you every man the truth to his brother: for we are members, etc. 273 4 One Lord, one faith, one baptism, one GOD and father of all, which is above all, etc. 624. 1033 4 This I say and testify in the Lord, that you henceforth walk not as other Gentiles walk, etc. 503. 592 4 Be angry and sin not. Let not the Sin set upon, etc. 164 4 Let no filthy communication proceed out of your mouth, etc. 238 4 grieve not the holy Spirit of God, by whom you are sealed unto the day of redemption, etc. 1016 5 Christ is the head of the church, and he it is that giveth salvation to the body, etc. 702 5 So must husbands love their wives, even as their own bodies, etc. 230 5 Neither whoremongers nor adulterers shall inherit the kingdom of God, etc. 235 5 Christ loved the Church, and gave himself for it, etc. 80. 973 1061 5 be not drinken with wine wherein is excess, but be fullfilled etc. 933 5 Let not fornication or any uncleanness, or covetousness be once named, etc. 238 5 Give thanks always for all things unto GOD and the father, etc. 952 6 Children, obey your parents, for this is right: Honour thy father etc. 158 6 Fathers, provoke not your children to anger, etc. 161 6 Brethren be strong in the Lord, and in the power of his might. Put on, etc. 594 6 Take unto you the whole armour of GOD, that you may be able to resist in the evil day, etc. 754 ¶ Out of the Epistle of S. Paul to the Philippians. 1 I Desire to be dissolved, and to be with Christ, etc. 767. 777. 1 To you it is given for Christ, not only to believe in him, but also to suffer for him, etc. 455. 591 2 When Christ was in the form of GOD, he made himself of no reputation, etc. 63 689 2 There is a name given unto Christ, which is above all names, that in the name of JESUS every knee should bow, etc. 689 2 God worketh in us both to will and to do, even of his good pleasure etc. 591. 646 2 An exhortation to love. If, therefore, there be any consolation in Christ, etc. 99 3 Christ shall transform this vile body of ours to make it conformable, etc. 85. 88 3 Our conversation is in heaven, from whence we look for a Saviour, the Lord jesus Christ, etc. 71. 87. 690. 4 Let your requests be showed unto God, in prayer and supplication, etc. 914 4 We have learned, in what estate so ever we are, therewith to be content, etc. 312 ¶ Out of the Epistle of S. Paul to the Colossians. 1 IT pleased the father that all fullness should devil in the son, etc. 77 1 By Christ all things are created, that are in heaven, and that are in earth, etc. 733 1 GOD hath delivered us from the power of darkness, and hath translated, etc. 502 1 I fulfilled that which is lacking to the afflictions of Christ, in my flesh, etc. 461. 586 2 In Christ you are complete (or made perfect) in whom also you are circumcised, etc. 999 2 Ceremonies compared to an obligation or hand writing, etc 413 2 Let no man therefore judge you in meat or drink, or in part of an holy day, etc. 140. 417 2 If you be dead with Christ from the rudiments of the world, why as yet, etc. 446 2 He condemneth the voluntary religion etc. 473 2 Not in any honour to the satisfying of the flesh, etc. 448 2 By Christ you are circumcised, with circumcision made without hands, by putting off the body of the flesh subject to fin, etc. 1056 3 Servants obey them that are your bodily masters, with fear, etc. 441. 3 Mortify your members which are upon ●he earth: cornication, uncleanness, inordinate affection, etc. 592 4 Take heed to the ministery that thou hast received in the Lord, etc. 906 4 Continued in prayer, and watch in the same continually, etc. 914 ¶ Out of the first Lpistle of S. Paul to the Thessalonians. 1 They of Macedonia, and other nations, show of you, how you are turned to God from idols, etc. 668 2 When you did receive the word of God which you herded of us, etc. 12. 871. 963. 2 Our exhortation was not by deceit, nor by uncleanness, nor by gui●e. etc. 831 2 They, as they have killed the Lord jesus and their own Prophets so do they, etc. 452 3 We have sent Timotheus our brother and minister of God, to confirm or establish you, etc. 41. 1016 3 We behaved not ourselves inordinarly amongst you, neither did we take our bread for nothing, etc. 1122. 1137. 4 This is the will of God, even your holiness etc. 246. 464 4 He therefore that despiseth these things, despiseth not man, but god, etc. 871 4 We that live and shallbe remaining in the coming of the Lord, etc. 70 4 This I say unto you in the word etc. Because the Lord himself shall come down, etc. 75 4 The Lord himself shall descend from heaven in a show●e, and in the voice of an Archangel, etc. 738 5 The God of peace sanctify you throughout, that your whole spirit etc. 246 5 Rejoice always, pray continually, in all things give thanks, etc. 917. 926 5 I beseech you that you acknowledge them that labour among you, and are over you in the Lord, etc. 154. 1123 Prove all things, and keep that which is good, etc. 839 ¶ Out of the second Epistle of S. Paul to the Thessalonians. 1 Our Lord shallbe revealed from heaven with the Angels of his power etc. 75. 741 1 Quench not the sp●rite, despise not prophecies, etc. 715 2 The coming of antichrist is after the working of Satan, in all power and signs and wonders of lying, etc. 753 2 The adversary or enemy of Christ shallbe revealed, and shall be, etc. 887 2 antichrist hath placed himself in the throne or temple of God, etc. 855 2 Antichrist the great enemy of God shallbe destroyed with the breath of God's mouth etc. 831. 913 3 Whosoever worketh not, let him not eat, etc. 95 3 W●e charge you brethren in the name of our lord jesus Christ, that you withdraw, etc. 266 3 If there be any man that obeyeth not our words, etc. 1131 ¶ Out of the first Epistle of S. Paul to Timothy. 1 THe end of the commandment is the love of a pure heart, and a good etc. 96. 400 1 I thank him, because he hath counted me faithful putting me into the etc. 510 1 God will have all men to be saved, and to come to the knowledge of the truth, etc. 546 1 It is a sure saying, and worthy by all means to be received, that jesus Christ came into the world to save sinners, etc. 569 1 I am ordained a preacher and an apostle, and a teacher of the Gentiles etc. 872 1 The law is not given for the just, but for the unjust, etc. 186. 200. 410 2 I exhort you that prayers be made for kings, and for all that are in, etc. 170. 219. 914 1 God would have all men to b●e saved, & to come to the knowledge etc. 14. 624. 662 2 One God, and one mediator of God and men, etc. 61 2 Touching the manner and ordering of women's apparel, etc. 239 2 But I suffer not a woman to teach, neither to usurp authority over the man, etc. 1043 2 The servants of the Lord must not stri●e, but be gentle unto all men etc 909 2 Adam was not deceived but the woman was seduced, notwithstanding, etc. 225 2 This teach and exhort. Whosoever teacheth otherwise, and holdeth not himself contented, etc. 1116 3 These th●nges hitherto have I written unto thee, that thou may●●● know how▪ etc. 833 3 If any man were faultless, the husband of one wife, watchful, etc. 838 3 For if a man cannot rule his own house, how shall he care, etc. 895 3 God was made manifest in th● flesh, etc. 69● 3 Let a bishop be the husband 〈◊〉 one wife, let him rule▪ etc. 227. 113● 4 Now the spirit speaketh evidently that in the latter times th●● shall rise, etc. 98● 4 Godliness is profitable to 〈◊〉 things, having promise of the 〈◊〉 that is, etc. 46● 4 God is the saviour of all men, especially of those that believe, etc. 546 5 Lay hands soudeinly (or rashly on no man, etc. 8●● 6 The elders that rule well, le● them be counted worthy of doub●● honour, etc. 879. 112● 5 Care and consideration is to 〈◊〉 had who are to be helped, and 〈◊〉 are not to be helped etc. 11●● 5 Thou shalt not mousell y● 〈◊〉 of the ox treading out the corn, etc 1120. 5 Them that sin rebuke openly that the rest also may fear etc. 9TH 6 God dwells in the light th●● no man can attain unto, etc. 61● 6 Command them that are ric● in this world that they be not high minded, neither put their trust 〈◊〉 uncertain riches, etc. 263. 28▪ 1125 6 For they that will be rich, 〈◊〉 into temptation and snares, and 〈◊〉 to many foolish, etc. 26● 6 Let as many servants as 〈◊〉 under the yoke, count their master worthy, etc. 4● 6 Godliness is great l●cre 〈◊〉 a mind content with that that hath. etc. 265. 31● ¶ Out of the second Epistle of S. Paul to Timothy. 1 GOD hath saved us, and call●● us with an holy calling, 〈◊〉 according to our works, etc. 6●● 2 Let every one that calleth vp●● the name of the Lord, departed fro● iniquity, etc. 6●● 2 Not man which goeth a 〈◊〉 fare entangleth himself with 〈◊〉 affairs, etc. 9TH 2 Study to show thee self approved unto God, A workman not to be ashamed, etc. 908 2 Remember that jesus Christ of the seed of David was raised, etc. 294 2 It is a faithful saying. For if we be dead with him, we shall also live, etc. 469 3 All Scripture given by inspiration of God, is profitable to teach, etc. 17. 542 4 Paul could not deal against diseases as he would: example of Trophimo; whom he left sick at Miletum, etc. 838 4 be thou unto them that believe, an ensample in word, in conversation etc. 901 4 The time shall come that, they shall not abide to hear sound doctrine, etc 324 4 I charge thee therefore before GOD and before the Lord jesus Christ. etc. 908 4 Till I come give attendance to reading, to exhortation and doctrine etc. 911 4 I have fought a good fight, I have fulfilled my course, I have kept the faith, etc. 468 ¶ Out of the Epistle of S. Paul to Titus. 1 REbuke them sharply that they may be sound in the faith, etc. 109. 1 For this cause I left thee in Creta that thou shouldst ordain, etc. 894. 895 1 Who can deny that to the clean all things are clean, etc. 226 1 That the mouths of vain walkers, stirrers of minds must be, etc. 908 1 In words they confess that they know God, but in their deeds they deny him, etc. 570 2 Exhort servants to be obedient unto their own masters, and to please, etc. 273 2 Speak to the elder women that they may teach honest things, etc. 225 2 The grace of God that bringeth salvation hath appeared, etc 61. 546 3 God according to his mercy hath saved us by the fountain of regeneration, etc. 629. 973. 1064 3 Warn them to be subject to rule and power, and to obey magistrates etc. 170 3 Touching an heretic, obiectons made out of S. Paul. etc. 203 5. Bring diligently Zenas the lawyer and Apollo, upon their way, that they may want nothing etc. 1115 ¶ Out of the Epistle of S. Paul to the Hebrues. 1 GOD in times past, at sundry times, and in divers manners spoke unto, etc. 527 1 Are they not all ministering spirits, etc. 714. 732 1 God by his son hath made the worlds, and doth rule and upphold them with the word of his power, etc. 638 2 For as much then as the children are partakers of flesh and blood, he also himself likewise took part with them, etc. 448. 691 2 Thou madest him little inferior to the angels, etc. 696 2 It become him in all things to be made like unto his brethren, etc. 61. 687 2 He doth nowhere take on him the Angels, but the séed of Abraham etc. 63. 687. 691 3 Exhort ye one another daily, while it is called to day, lest any of you be hardened, etc. 710 4 To us was the Gospel preached, as well as unto them: but the word, etc. 983. 1026 5 Not man taketh the honour to himself, but he that is called of God, as was Aaron, etc. 704. 893 5 In the days of his flesh, when he did offer up prayers & supplications, with strong crying and tears, etc. 707 6 It cannot be that they which were once illuminated, if they fall away, etc. 27. 518 6 Men verily swear by the greater, and an oath for confirmation, etc. 132 7 Christ ever liveth, to make intercession for us etc. 662 7 And among them many were made priests, because they were not suffered to endure by reason of death etc. 707 7 Christ, for that he endureth for ever, hath an everlasting priesthood etc. 663 7 Our high priest had no need, as those high priests had, first to, etc. 373 7 The forerunner is for us entered into heaven, after the order of Melchisedech made a priest for ever, etc. 704 8 Because I will be merciful to their unrighteousnesses, and I will no more, etc. 438 8 Christ were no priest, if he were on earth, etc. 706 9 Christ entered not into the Tabernacle made with hands, but into the very, etc. 373. 708 9 If the ashes of a young cow sprinkled, doth sanctify them, etc. 377. 9 Christ appeared once before the end of the world, to put away sin by offering up himself, etc. 1094 10 Every priest appeareth daily ministering, and oftentimes offereth one manner of offering, etc. 708 10 Christ being one only sacrifice offered up for sin, ●●tteth for ever at the right hand of GOD, etc. 569. 1069 10 You have need of patience, that after you have done the will of God, etc. 469 10 If we sin willingly, after we have received the knowledge of the truth, etc. 518 10 Cast not away your confidence, which hath great recompense of reward, etc. 304 11 Whosoever will come to God must believe, etc. 1099 11 And all these holy fathers, having through hope obtained good report, etc. 433 11 They wandered about in sheep skins, and goat skins, being, etc. 312 11 Faith is the substance of things hoped for, the evidence of things, etc. 30 11 These through faith did subdue kingdoms, wrought righteousness, etc. 150 12 You are come into the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, etc. 737 12 God speaketh to you, as to his sons: My son despise not thou the chastening of, etc. 307 12 The fathers of your flesh, did for a few days, chasten you after their own, etc. 310 12 You came not unto Mount Sina, to a fire, to a whirlwind, astormie etc. 814 13 To do good, and to distribute forget not: for with such sacrifice God is pleased, etc. 1125 13 By Christ we offer the sacrifice of praise always unto God, that is, the fruit of lips which confess his name, etc. 659. 710. 952 13 He suffered without the gate, and offered himself a lively and most holy sacrifice, etc. 706 13 Be mindful of them that are in bonds, as bond with them, etc. 97 13 Wedlock is honourable among all, and the bed undefiled, etc. 223. 226. 1132 13 Obey them that have the rule over you, and give place unto them, etc. 154 13 The bodies of those beasts, whose blood is brought into the holy place, etc. 374 ¶ Out of the Epistle of S. James. 1 If any of you lack wisdom, let him ask of God etc. 16. 304 1 Every good guieing & every perfect gift, etc. 918 1 Let no man say when he is tempted he is rempted of God, etc. 485 1 For when he is cried, he shall receive the crown of life, etc. 949 1 Let every man be swift to hear, slow to speak, etc. 238 1 Pure religion and undefiled before God & the father, etc. 475. 668. 2 Abraham was not justified by faith only, etc. 465 2 Seest thou how faith was made perfect by works, etc. 461 2 Let him ask in faith nothing wavering, etc. 922 2 Abraham and we are justified by works, etc. 28 2 If a brother or sister be naked & destitute of daily food, etc. 97 3 Touching the properties of the tongue, etc. 238 3 For the tongue is a little member and boasteth great things, etc. 319 4 You ask and receive not, because you ask amiss, etc. 918 4 There is one law giver which is able to save and to destroy, etc. 905 5 Behold the hire of labourers, which have reaped down your fields, etc. 272 5 How the faithful should behave themselves towards, etc. 1080 5 Confess your sins one to another, and pray one for another, that you may be healed, etc. 574. 580 5 You have lived in pleasure upon earth and been wanton, etc. 299. 300. 509. 5 If any be sick among you, let him sand for the elders, etc. 1139 ¶ Out of the first Epistle of S. Peter. 1 YOU are redeemed, not with gold and silver, etc. 60. 770 1 We are born a new, not of corruptible seed, etc 21 827 1 The prophets did search, at what moment or minute of time, the spirit, etc. 363 1 Hope perfectly in the grace which is brought unto you, etc. 305 2 Fear God honour the king, 151. 2 Christ his own self bore our sins in his body upon thee, etc. 568 2 You are a choose generation, a royal priesthood, etc. 1106 2 Christians are called priests. 879 2 As free, and not as having the liberty for a cloak of maliciousness, etc. 448 2 The foundation of the church is Ch●is●, etc. 861 2 Submit yourselves to all manner ordinance of man, etc. 107 3 The eyes of the Lord are upon the just, etc. 521 3 Touching the manner and ordering of women's apparel, etc. 239 3 That the Lord went in the spirit and preached unto the spirits, etc. 66 3 Baptism saveth us, not the putting away of the filth of the flesh, etc. 983. 989 4 dearly beloved, think it not strange, that you are tried with fire, etc. 294 4 See that none of you be punished as a murderer, etc 296 4 As every man hath received the gift, even so minister the same, etc. 905 4 The Gospel's was preached also to the dead, etc. 765 4 Charity covereth the multitude of sins etc 584 4 The time is, that judgement must begin at the house of God, etc. 298 5 Be sober and watch, for your adversary the devil, etc. 749. 751 5 The elders that are among you, I beseech, etc. 867 ¶ Out of the second Epistle of S. Peter. 1 THe prophecy came not in old time by the will, etc. 10. 26. 717. 1 No prophecy in the scripture is of any private interpretation. 907 2 God spared not the angels which sinned, etc. 745 2 The Lord knoweth how to deliver his from temptation, etc. 174 2 There were false Prophets among the people, even as, etc. 587 2 These are wells without water, etc. 449 3 In the Epistles of Paul many things are hard to be understood, etc. 23. 24 ¶ Out of the Epistle of S. jude. THe Angels which kept not their first estate, etc. 745 Jude says that the Angel fought with Satan the devil, etc. 747 ¶ Out of the f●●st Epistle of S. john. 1 That which we have seen and herded we declare unto you 81 1 The blood of jesus Christ cleanseth us from every sin, etc. 82. 552 2 If we say we have no sin, we deceive, etc. 401. 496. 917 2 They went out from us, but they were none of us, etc. 604. 819. 820. 2 Anointing & anointed, etc. 180 2 And the anointing which you have received of him, etc. 707. 726 2 By this we know that he dwelleth in us by the spirit that he gave, etc. 825 2 My babes, these things writ I unto you, etc. 664 2 If any man love the world, the love of the father is not in him, etc. 482. 483 2 Who is a liar, but he that denieth that jesus is Christ? etc. 629 3 Now are we the sons of god, and yet it doth not appear, etc. 727 3 We know that when he appeareth, we shall be like unto him. 608 3 If we receive the witness of men, etc. 550 3 Who so hath this world's good, & seeth his brother have, etc. 289. 1124 3 He that committeth sin, is of the devil, etc. 485 3 My babes, let us not love in word nor in tongue, but in deed. 96. 4 Believe not every spirit, but try the spirits, etc. 715. 839 4 Whosoever confesseth that jesus is the son of God, etc. 463. 825 4 Every one that loveth him that begat, etc. 55. 826 4 By this we know his love, because he gave his life, etc. 150. 825 4 Every spirit that confesseth that jesus Christ is come in the flesh, is of God, etc. 688 4 Little children, you are of God, and have overcome in you, etc. 727 4 God is love, & he that dwelleth in love dwelleth in God etc. 825 5 If any man see his brother sin a sin which is unto death, etc. 519 5 He that believeth not God, maketh him a liar, etc. 48 5 For all that is born of God, overcometh the world, etc. 54. 709 5 This is the love of God that we keep his commandments. 409 5 And this is the confidence that we have in him, that if we ask, etc. 54 ¶ Out of the Apocalypse of S. john. 1 Fear not, I am the first and the last, etc. 836 1 I am Alpha and Omega, the beginning and the end, etc. 608 1 jesus Christ, prince of the kings of the earth, loved us, etc. 708 1 john was banished into the Isle of 〈◊〉, etc. 873 2 Remember from whence thou art fallen, etc. 593 2 To him that overcometh I will give to eat, etc. 863 3 These things says he that is holy and true, etc. 836 4 And I see another angel flying through the midst of heaven, etc. 653 6 How long 〈◊〉 thou Lord, which art holy & true, etc. 757. 766 7 After this I ●awe, and behold a great company, etc. 813 14 And I herded a voice from heaven, saying unto me, Writ, Blessed are the dead, etc. 780 17 Great Babylon the mother of whoredoms, etc. 869 18 Go out of her my people, etc 859 19 And I fallen down before the fée●e of the angel, to worship him, etc 653 21 The fearful, and unbelieving, and the abominable, and murderers, etc. 655 22 And after I had herded and seen I fallen down to worship, etc. 653 22 See thou do it not, for I am thy fellow servant, etc. 743. 842. 890 The third and last table containing a short sum of such words or names and matters as are mentioned in this book, A. AAron a type or figure of Christ. 332 Aaron his rod. 332 Abraham how he is justified. 3. 387. 554 Abia believing the ward of the Lord, overcometh 5000000. men of the●ribe of Israel. 253 Abigei what they are. 279 Abrogation of the Law 409 Abrogation of the judicial laws. 427 Abortion, what it is. 443 Abuse of Christian liberty. 449 Alsolom. 523 Abuse of the Church goods. 1128 Achaz. 254 Accusations false and wrongful. 320 Accusations that be just. 322 Actual sin, and the cause thereof. 505 Adam and ●ethusalem. 649 Adoration 651 Adamonition before punishment. 202 Adultery spoken against. 231 Adultery and fornication. 863 Adulcerie pardoned by Christ. 234 Adultery what things are in it forbidden. 234 Arian heretics condemned. 775 Affinity that the word of God hath with sacraments. 291. 892 Afflictions. 292 293. 298 299. 307. 310. 311. 312. 313 316. Altar 348 Altar or table of the Lord 1070 Allthinges, of God, by God, and in God. 494 Amasias 254 Ammon the king rebelling against the word of God after two years infortunate reign, was murdered of his own household servaunts. 255 Ambition worketh by private gifts 278 Anabaptistes and Novations the me. 〈◊〉 of Satan. 569 Angel and Angels. 732. 733. 734. 735. etc. usque 745. Anthropomo●phites. 118. 613 Antiochus Epiphanes. 511 Anthemius. 892 Anointing or annoyling. 1136 Apostles of Christ. 11 Apostles how they bind and loose. 902 Apostles what they be. 877 Apostles baptism infants. 1055 Apostles authority very great. 12 Apostles creed. 55 Apostles receive wages 1121 Application of scripture necessary. 903 Appeal. 392 Appearing of spirits. 392 Article of the Christian faith 55 2 Article. 59 3 Article. 60 4 Article. 63 5 Article. 67 6 Article. 69 7 Article. 74 8 Article. 78 9 Article. 78 10 Article. 81 11 Ar●icle. 84 12 Article. 90 Aristocracy. 169 ark. 345. 346. 996. Assembly. 1064 Assemblies that be holy. 915. 916 Ascension of Christ. 69 Asturia. 235 Asa. 253 Ascend into heaven. 1088 Ancient laws. 387 Authority of the Apostles very great. 12 Authority of fathers. 393 Auengment taken by the magistrate 196 Augustine's opinion of the right hand of the father. 73 Augustine's division of signs. 955 Augustine's sentence touching merits of Saintes. 494 Auricular confession. 577. 578 581 Authority of pastors. 912 Author of Sacraments God himself. 962 Ancient exposition of the words of the Supper: This is my body. 1086 B. Backbiting, pernitions. 323 Bargaining, buying, & selling. 287 Baptism. 989. 1005. 1013. 1027. 1031. 1033. 1050. 1055. 1060. 1061. 1062. baptizing with water unconsecrated. 1039. 1040. Baptiser. 1042 baptized. 824. 1055. 1060 Ba●lards. 395 Bards and Courtesans have benefices at Rome. 900 Belongeth to us to know what was written to them in old time. 15 Believe in the son of God. 59 Belief of ours the second Article thereof. 58 Belief in the church forbidden. 78 Bed in wedlock aught to be undefiled. 226 Benefits of God are to be acknowledged. 952 Beginning of sin against the holy Ghost. 517 Beginning of the ministery, from whom, and the worthiness thereof. 875 Behaviour of the godly in their calamities. 300 Bearing witness. 319 Birth of Christ. 63 Bishops. 878. 905. Blasphemy. 516. 517 Blessing and thanksgiving. 977 Blood and strangled forbidden by the apostles. 421 Body of Christ. 689 Body glorious. 87. 88 Body natural & body spiritual. 89 Bodies of the wicked rise again. 89 Bonaventures' opinion of grace. 1003 Bondage. 395. 441. 442 Both kinds in the supper given & received. 1066 Bow down to images what it is. 122 Bread among the Hebrues what it signifieth. 947 Bread and wine remain in their substance after consecration. 984 Bread and wine are so called after consecration. 985 Breaking of bread. 1063 Burial of Christ. 65 Buying and selling, etc. 394 C. Catalogue of the books of the divine Scripture. 12 Cause of Christ's incarnation. 60 Calling to the ministery. 891. 893 Cathechising. 907. Calamities. 291. 293 Candlestick golden. 347 Carnal and fleshly people. 404 Cure of the body 448 Cavils of those that attribute justification to works. 458 Cause of sin and evil. 483 Catholic church what it is. 79. 813 Carnal bondage and servile. 991 Carthage counsel for examining of bishops. 895 Celebration of the supper, etc. 1072 Ceremonies. 229. 328 329. 330. 364. 413. 415. 424. 1033. 1034. Confession of true religion. 366 Charity. 92. 98 Christ as yet executeth all the duties of a priest in the church. 872 Christ what he receyn●th to himself from his ministery and apostles. 872 Christ is the natural son of God 883 Christ re●eyneth both natures unconfounded together. 691 Christ in one person remaineth undivided 694 Christ is king of all. 698 Christ is a Monarch. 698 Christ is cotent to debate with Pilate of his kingdom. 700 Christ called the only son. 59 Christ how he reigneth on earth in his kingdom. 700 Christ jesus the high priest 704 Christ is anointed but with invisible oil. 705 Christ doth the office of a priest that is, teacheth, maketh intercession, blesseth, sacrificeth, and sancrifieth 705 Christ his priesthood. 706 Christians are kings and priesis. 709 Christ compared with Adam. 49 Christ died not in vain. 50 Christ by interpretation anointed 60 Christ is our Lord 60 Christ's conception and the manner thereof. 62 Christ's conception pure. 63 Christ suffered under Pontius Pilate. 64 Christ a Judge. 74 Christ conveyeth himself away, when the people would have made him a king. 218 Christians have nothing to do with the iron like Philosophy of the stoics. 301 Christ commandeth us to bear his cross. 309 Christ and Paul examples to us. 314 Christ is the rock, not, Christ signifieth the rock. 991 Christ the first begotten. 331 Christ and his Apostles institute schools. 1115 Christ hath taken all burdens from our shoulders. 437 Christ fulfilled the law, and is the perfectness of the faithful. 407 Christ alone is our life and salvation. 543 Christ doth fully work our salvation. 544 Christ is received by faith and not by works. 548 Christ how he preached the Gospel. 548. 661. 862. Church, Churches, and Congregation. etc. 667. 812. 813. 815. 816. 820. 821. 827. 831. 832. 833. 852. 860. 861. 863. 864. 866. 867. 868. 1118 1127 Circumcision. 355. 357. 358. 359. 360. 361. City and temple of Jerusalem destroyed. 413 clerk what they were sometime. 883 Communicating of properties. 696 Counsel of the priests forsaken by king joas, & what followed. 254 Conscience at quiet & peace before God is the work of the holy ghost. 723. Constancy of the Apostles. 723 Consecrating of pastors begun with fasting and prayer. 897 Concupiscence. 108. 949 Consubstantial and coessential 59 Communion of saints. 80 Confession and acknowledging of sins. 81 Confession of true religion. 366 Conscience 100 1 Commandment. 112. 113 2 Commandment. 116 3 Commandment. 126 4 Commandment. 136 5 Commandment. 144 6 Commandment. 163 7 Commandment. 222 8 Commandment. 259 9 Commandment. 318 10 Commandment. 318 Commandments of the Lord their order. 136 Conjurers and witches. 116 Country native. 145. 151 Correction. 161 Cockering of children. 262 Consecrating of magistrates. 177 Constantine the great. 181 Common in goods in the Apostles time etc. 161 Common weal devised. 216 Communion. 1063 Common cost or treasure. 221 Continency. 237. 238. 239. 240 Consolations general against afflictions and troubles. 306 Coue●ing. 324 Covet what it is not that we must not. 325 Congregation or assembly. 335 Constancy of certain holy men abstaining from things unclean. 383 Covenant or new people, all things therein are more evident than in the old covenant or testament. 436 Corruption of our own nature, what and how great. 499 Controversy between Augustine & Pelagius, touching the Grace of God. 53● Conversion to God, 562 Confession. 570. 571. 572. 573. 574 600. Consecration of bread and wine. 168 Counsels, of what sort they have been in these latter ages. 600 Consultation. 574 Continual succession of bishops. 828 Conjunction with Christ and the Church. 1021 Consecration or blessing, changeth not the nature of things. 796 Counsel of Nice touching baptism. 1005 Counsel of Later. in what year. 986 Comfort for afflicted consciences. 1110 Corruption of schools. 1116 Creation of the world. 5. 637 creed of the Apostles ●5. 56 Creatures clean and unclean. 382 Curious questioning of God forbidden. 605 Cyprian expoundeth the ninth Article. 78 Cyprian his error touching Baptism. 1031 D. Dagon. 117 Dangerous to speak against jupiter. 170 Damage. 270. 275. 396. David's adultery. 233 David his opinion of justification. 555 David complaineth of his forced absence from the holy assemblies. 916 Descent lineal of Messiah. 6 Death of the cross reproachful. 64 Death of Christ fruitful. 64 Descension of Christ into hell. 65 democracy. 170 devices of newe fangled worships are cursed of God. 185 Deliverance by God's goodness. 293 Denial of God's truth in persecution, is no way to keep our goose. 312 Decree of the synod held at jerusalem. 421 Deliverer of us, who he is. 441 Definition of sin. 408 Death of mad men is unfruitful, & therefore to be construed to the best. 512 Definition of the Gospel. 526 Departure from the romish church. 849. 851. 858 Deacons what is their office. 87● Depravation, is the blotting out of the Image of God in us. 500 Demonstration of the figurative words, This is my body, etc, in the Lord's supper. 1087 Destiny. 480 Discretion and clemency of the judge. 199 Dicing and carding. 474 Discommodities that the saints do suffer, are recompensed with greater commodities. 311 Disinheriting. 393 Divorcement. 394. 1133 Division of goods. 394 Difference of the old and new testament, and people. 435 Differences of sin. 480 Difference between Paena and Culpa peccati. 58● Disagréeing places of faith and works reconciled. 463 Dionysius of the names of God. 615 Dignity & prerogative of bishop● increased. 882 Devil and devils. 479. 744. 745. 746. 747. Difference to be made of the Lord● body. 1107 Discipline of the Nazarites. 380 Discipline in schools. 1116 Discipline and correction of ministers. 1129 Doctrine of Christ, the chief contents thereof. 3● Doctors opinion of justification by faith, 466 Doctrine Catholic of original sin. 49● Doctors and fathers of the church confess with one assent originals sin. 67 Doctrine of free justification without works, why it is to be kept incorrupted in the Church of Christ. 557 Doctrine of verity is needful to repentance. 563 Doctrine of chrysostom touching consestion. 576 Doctrine touching the Trinity is most certain. 631 Doctrine of the ancient Church of Rome. 830 Doctors or teachers. 878 Donation of Constantine. 888 Doctrine when it is to be teached. 904 Doctrine private and public. 907 Doctrine for the life sake not to be received. 9 12. 17 Doubting in two sorts. 34 Drunkenness. 440 Drunken or made drunk, in the scriptures is sometime taken for made merry. 285 Duty of parents to their children. 158 Duty of children. 162 Duty of a good pastor. 906 E. Ease and rest upon the Sabbaoth, what it signifieth. 138 Eating of blood and strangled forbidden. 385 Ecclesiastical privileges. 183 Ecclesiastical power in what points it consists. 837 Ecclesiastical matters of divers sorts, to be disposed by the church. 839 Ecclesiastical goods. 1118 Election of magistrates. 175 Elders, whereof they have their name. 878 emperors law for the keeping of the sabbaoth. 143 End of the ministery, wherefore instituted. 875 End of prayer what. 819 End of the institution of sacraments 983 Ends of the Lords supper. 1083 Ephod. 333 Ephesus, the twelve men thereof not rebaptized. 1059 Equinoctial. 363 Equalirie between bishops and elders. 880 Error gross of the Patrispassians. 624 Error in the apostolic church▪ 1001 Essence of God one, hath a distinction of people. 624 Essence of substance. 626 Ethnics sentences of God are in some place maimed. 104 Evil in two significations. 494 Evangelists what they are. 878 Evil spirits. 744. 878 Evil life of the minister scandalous and offensive. 912 Examples of true faith. 36 Examples of war & of captains, out of the Scriptures. 215 Examples of gods deliverance. 309 Examples of afflictions in the patriarchs. 313 Examples of afflictions of the old Church. 314 Examples of God justly punishing. 521 Examination of bishops to be elected. 895 Exercises of a bishop or pastor. 911. Exercises of repentance outwardly. 595 Exhomologesis, what it is. 575 Exhortation to live. 99 Expositions of the Scriptures, etc. 27. 28. Exposition ancient of the words of the Lords Supper. 1086 Ezekias commended of GOD and prospered for breaking Images down. 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.. etc. 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 have all one faith. 429. One spirit. 430. One hope & heritage. 431. One manner of innocation. 434 Falling away from religion of divers sorts. 859 False Christians. 712 False counsellors unworthy of the name. 254 Fall of Angels from heaven. 745 Feast of the 7. month, or Tabernacle. 353 Feast of trumpets. 353 Feast of cleansing. 353 Feast of atonement, is the time of preaching the grace of God. 376 Fear of God. 564. 565 Fear in God's cause is to be excluded. 890 Flattery. 323 Flatterers. 890 Final impenitency. 519 Fight in defence of thy country, 149 Flesh and blood shall not be in heaven. 89 Flesh taken in the scripture for the old man. 588 Flesh profiteth nothing. 1101 Form of the Lords Supper. 1068 Forms and ways of knowing God. 607 Forgiveness of sins. 82 Fornication. 234 Friendship to be preserved. 102 Freedoms that we have by Christ. 443. 445. 446. Free. 444 Fréemen of Christ abuse not their liberty. 445 Fruits that become repentance. 593 Fulgentius. 74 Furniture of them that would have access to God. 922 G. Gardiansor overseers of fatherless children. 145 Garment to be worn at the Lords supper. 1071 Gentiles. 102. 104. 105. 106. 148. Gesture in prayer. 928 Gestures at the Lords supper. 1071 Gospel. 326. 527. 526. 528. 558. 530 547. 1010. Gifts of the holy Ghost. 729 Gifts of the new testament. 438 God. 481 God being good, created all things good. 481 God is said to make men blind. 492 God is said to harden, in what sense, 492 God sometimes afflicteth them, whose sins he hath forgiven. 584. God governor of all things. 637 God is one in substance, and three in people. 56 God a father. 57 God the maker of heaven and earth 58 God almighty. 57 Gods son. 59 God alone forgiveth sins. 83 God alone to be loved. 94 God will not be likened to any thing, 118 God a rewarder of his true worshippers. 125 God is all in all to his confederates 357 God did forbear the fall of man. 488 God doth punish sinners justly. 520 God exhibiteth grace by & in Christ 532 God shadowed in visions. 616 God giveth his gifts freely, 616 God showeth himself to Moses. 617 God what he is. 618 God doth evidently open himself in Christ. 618 God is known by his works. 620 God is shadowed to us by comparisons. 622 God is one in essence or being 623 Gods good will learned by his providence. God draweth by means those that the pre●estuiared to life. 645 God only alone is to be worshipped. 6●6 God only to be served. 671 God h●th, his church. 855 God present in the ministery to the world's end. 919 God is moved with the prayers of the 〈◊〉. God de●●●reth to hear once petitions. 919 Godhead and manhood of Christ mitted. 691 Godliness. 18. 43 good of the church. 156 Goods of other man aught not to remain in thy possession. 280 Goods serve to supply our necessity. 283 Goods must serve to relieve the poor. 288 Good to whom it must be done. 289 Good how we aught to do it. 290 Good 〈◊〉. 515. 457 Godly 〈◊〉 falsely charged to frussleare the sacraments. 1008 Governors of schools. 1114 Grace. 529. 530. 531. 360. 1000 1003. 1006. G●atian Emperor. 181 Guiltiness, punishment thereof. 397 H. Hallowed be thy name, expounded. 943 Herode and Antiochus eaten of worms alive. 218 Heretics and false prophets. 397 Head of the church. 864 Heaven, the seat, throne, or palace of our king. History of the lords tabernacle. 342. 343 History of Anabaptism. 1057 householder his charge or office. 138 141. Honour. 146. 147. 149. 151. 153. 154. 155. Honesty. 226 Hospitality. 286 Hope of the faithful upholdeth Christian patience. 304 Hop●. 503. Holy day. 350 Holy things. 391 Holocaustum the burned offering. 368 How God guieth men over to a reprobate mind or sense. 491 How God is said to do evil. 493 How Christ is received. 547 How often the lords supper is to be celebrated. 1016 Holiness that is perfect whence it proceedeth. 813 Holy church, how to be understanded. 814 Holy time. 1129 Holy buildings. 1126 Holy instruments. 1127 Holy Ghost. 715. 716. 718. 719. 722. Holy Ghost is called a comforter. 723. 724. Holy Ghost compared to water, fire, 〈◊〉, a done. 725. 1016 Hoares Canonical. 936 how Christ hath given his flesh to be meare. 1098 how Christ's body is eaten, and his blood drunken. 1098 How the unbelievers are made guilty of Christ's body & blood. 1104 How we should prepare ourselves to the Lords supper. 1109 Humanity of Christ. 687 Humbling and acknowledging of sins. 564 heart of all kinds and sorts forbidden. 166 Hirelings wages. 397 Hire is due, but Heritage proceedeth of the parents good will. 469 Hypocrites, how they are or may be counted of in the church of God. 817 I jacob. 4 james defended. 426 james not patron of auricular confession. 580 Idols teach not. 122. 266 Idolatry. 392 Idleness condemned. 266 jesus, the name of the only begotten son. 60 jesus is Christ the looked for Messiah. 537 jews deny that Christ is come, or that jesus is Christ. 540 Images. 117. 120. 121. 122 Image of patience. 303. Image of God. 614. 489 Image of the devil. 560 Imperial law against the Anabaptistes. 1058 Impenitents are unhappy. 597 Incest. 236 Infelicity of the ungodly. 299 Institution of a king and of princes 390 Inheritance. 393 Incarnation of Christ. 687 Indulgences. 585 Infants not believing, are baptized. 1014 Infants departing without baptism are saved. 1044 Infants confessing or believing. 1052 Infants understand not the mystery of baptism. 1054 Infants baptized from the time of the Apostles, 1057 Intercessor. 660 Intercession of Christ. 665 Invocation. 185. 586. 656 Inward marks of the church. 824 Interpreting to whom it per●eyneth. 907 Interpreret or teacher what he must not seek. 908 Institution of baptism by whom 1033 Institution of sacraments. 965 joas. 254 josaphat. 253 joram. 253 jothan. 254 josias. 255 joiada. 254 judas was present at the lords Supper. 1103 justification. 44. 52. 457 justify. 45. 1006 justified. 49. 50. 51. 406. 532 judge, judgement, and to judge. 74. 191. 192. 193. 194. 295. 388. 389. judicial laws. 389. 397 jubilee romish. 417 justiman Emperor. 129 K. Kaliad the grandfather of Moses. 4 Keys of the kingdom of heaven. 558 Keys of the church. 901 Keys are the ministery of preaching the Gospel. 902. 903 Kinsmen and Cousins. 146 Kill and to Kill. 166. 175. 198 Kinds of Bishops. 885 Kinds of prayer. 914 Kinds of punishment. 199 Kings & Kingdoms. 218. 252. 256 257. 390. 699. 700. 701. 702. 703. 944 L. Labour commended. 266 Lamb a type of Christ, etc. 365 Law and Laws, etc. 100 101. 102 303. 107. 108. 109. 110. 166. 186. 188. 189. 190. 400. 403. 404 405 408. 409. 411. 446. 447. 448. 578 Laver of brass. 349 Legion of Thunder. 215 League. 6. 355. 356. 331. 357. Learners two sorts in the church. 907 Levites. 331. 332 Liberty of Christians, or Christian Liberty. 408. 440. 443. 448 591 Light clearest of the first world were nine men. 3 Lie, Lying, and kinds of Lies. 320 Licentiousness. 449 Life eternal, and the day of judgement. 6 Life everlasting. 90 Life promised to them that keep the law. 408 Likeness and difference of the ●lde and new testament and people. 428 Love and Charity. 92. 93. 95 The Lord hath not burdened his Church with infinite laws. 1112 Lords prayer expounded. 941 M. Majesty and dignity of the moral law 112 Magistrates or rulers. 145. 168. 169 170. 171. 172. 175. 177. 178. 187 188. 198. 216 Magistracy three kinds. 169 Marriage and Married folk 222 227. Marriage. 228. 229. 230. 231. 392 Martyrs. 724 Manasses. 255 Manner of ordaining those that be called to the ministery. 896 Manner of the ancient singing in the ancient church. 933 Manner of prayer. 938 Manner of Christ's death. 64 Man's last day. 779 Man old and new what it is. 588 Man convinced of sin, etc. 326 Man, his power. 588 Man next or near to us our neighbour. 94 Marks belonging to the members of God. 822 Matrimony, 227. 230. 11 32 Mancipation. 395 Manumission. 395 Mediator. 61. 920 Members of sathan. 1024 Memorial of the lords supper. 1063 Merits and rewards of good works. 497 Meteors. 641 ministery, Ministers, and Pastors of the church. 146. 872 875. 876. 895. 900. 912. 111. 983 870. 872. 1094 Moses and his law. 7. 8. 189. 401 402. 416 Moral law. 110 Monarchy. 196 Monhs teach that sacraments give grace. 997 Murder. 105. 166. 398 Midwives, whether they may baptize. 1043 Mystery of our redemption. 114 Of sprinkling water. 377. Of circumcision. 359. Of the Paschal Lamb. 362. Of the Trinity. 630 632. 634 N. Nature. 100 107 Name and Names of God. 359 475. 944. 127. 128. 608 Name of Jesus Christ what it signifieth. 972 Names of Ecclesiastical functions ●ntercha●mgably used in the scriptures. 880. 711 Names given to the holy ghost. 725 Names given and taken in baptism. 1018 Neighbour. 94. 95. 96. 97 Newbyrth. 590. 1048 No and Som. 4 No man must hasten his own death. 512 Not man living perfect and unspotted. 401 O. Objection. 464. 486. 491. 665. 917 180. Obedience. 208. 220 Obstmate & shibborne people. 451 Ochosias. 253 Operations of the holy Ghost. 727 Offence, Offences, and Offenders. 449. 450. 451. 452 Operation of the devil. 751. 173 Opportunity of prayer ministered of the spirit, in no wise to be let pass. 929 Opinions of diverse sorts concerning God. 605 Opinion of the Papists touching transubstantiation confuted. 983 Opinion of bodily presence, confuted. 1084 Orders, & offices, instituted of God in his church. 877 P. Passion of Christ. 64 Parables. 1012 Patience. 303. 304 Patience of the Saints. 303 Parish whereof it consists 815 Particular church. 815 Passeover. 364. 365. 369 988 Pastoral office no Lordly dignity. 867. 897 Pastor and pastors and their office. 878. 909. Pasquil. 322 Perilous for a subject, to speak against his prince. 170 Persecutions of the church. 314 Peculatus. 278 Persecutors recompensed. 316 People carnal and freshly. 397 People of god where they be 1050 People of the new testaunent are after the name of Christ called Christians. 437. 438 Pelagians. 1046 Peccata aliena, others sins. 510 Pentecost. 552 Penitents. 594. 597 Performance of promises when god defetreth it, than he stayeth us in the Lord's leisure. 906 Peter the chief of the Apostles in what sense. 887 Peter called sathan. 748 Person of Christ notdivided. 696 Petitions accepted of god, by whom, and from whom. 920 Pharaoh his heart hardened. 493 Pity foolish in magistrates. 197 Plagium. 278. 392 Place to worship God in, is free for every man to choose where he liketh. 416 Pleasure, all sense and feeling thereof is not forbidden. 284 Plagues of same's. 520 Pledges and pawns. 371 Place of celebration of the lords supper. 106● Pleasures certoine granted of god 238 Pluralities of benefices. 900 Power. 834. 835. 836. 978. 836. 838 839. Power of the devil lunitted. 753 Pope not head of the church. 865 Popes dying of the pocks, bewrayeth their chastity. 318 Polygainie. 228 Popish orders refused & why. 898 Popish regular priests. 084 Poly-histor. 10 Poor. 932. 1123. Preface of the Lords prayer. 941 1 Petition. 943 2 Petition. 944 3 Petition. 945 4 Petition. 947 5 Petition. 948 6 Petition. 949 7 Petition, etc. 950 Prayer and prayers. 665. 910. 914 916. 917. 918. 623. 924 925. 926. 927. 929. 930. 932. 939. 953. Priesthood abrogated. 415 Promises touching Christ our saviour. 532 Preaching of the first glad tidings. 533 Proofs that there is a God. 605 Providence of God. 678. 916 Prodestination or God's foreappointment. 642 Prophetical, apostolical, and orthodoxicall church. 828 Primacy of the Romish church. 865 Prophets. 9 10. 878 Priests and Priesthood. 332. 333. 334. 335. 336. 338. 346. Prevogative of bishops. 881. Princes. 182. 254. 700. 890 proceeding of the holy ghost. 719. 720 Preaching. 1020 Preachers called angels. 732 Procreation and bringing up of children. 225 Promises made to the afflicted. 308 Prodigality. 269. 282 Promise & communion of the Lord witnessed to us by bread & wine. 1083 Presence of christ in the supper. 1095 Punishment. 47, 129. 200. 201. 397 326. 519. 996. 295. 297. 1108 Purgatory. 770 Pythagoras. 103 R. Rape. 235 Religion and Religious. 40. 672 Resurrection. 67. 84 Reward and punishment. 76. 467. 468. 470 655 Rebels. 152. 397 Restituation. 208. 281. 282. 396 Regeneration. 548. 590 Repent and Repentance. 561. 562 563. 594. 596. 598. Reformation in religion, o●ght not to stay for a general counsel. 599 Reformation of Churches to be made. 1125 Rising out or from the dead. 68 85. 86 Right hand of God, what it signifieth. 72 Riches and Richmen. 264. 282. 283 286. 909 Righteousness. 403. 555 Rites and Ceremonies. 415. 968 Riot. 269 Roboam. 253 Robberic and deceit. 274 Romans. 654 Rome is not the church of god. 851 Rome is not the mother church. 969 Rule of Saint Augustine for figurative speeches. 992 S. Satisfaction for sins. 47. 84. 583 Sanctum sanctorum. 111 Sabbaoth. 14. 136. 137. 139. 141. 142. 143. 350. 351. etc. Sacrilege. 277. 396 Sanctuary. 166. 398 Saints, Sanctification, and Sanctify. 425.. 640. 672. 723. 935. 293 313. 742. 1030. Sacrificing in high places what it is. 416 Salvation to the fathers. 432 Salvation preached in the Gospel belongs to all. 545 Samson. 381 Samuel. 778 Saturn. 611 Satan. 748. 749 Sacrament, Sacraments, Sacramental signs, and Sacramental speeches. etc. 356. 823. 965. 966. 968. 959. 969. 970. 979. 986 989. 993. 994. 995. 997. 998. 100LS. 1008. 1010. 1011. 1013. 1015 1017. 1027. 1028. 1029. 1063. 1082. Sacrifice, Sacrifices, and Sacrificing. 337. 378. 369. 371. 376. 775 767. 416. 658. 988. 1082. Saul. 252 Scriptures. 13. 23. 26. 28. 250. 603 Schools. 184. 1115. Slanderers and rebels. 398 Scelera & delicta. 509. Scaddai. 611 Schism and Schismatics. 843 844. 846. 847. 848. Senator Noble. 217 Seal of God's grace. 1004 Seals whereunto they serve. 1011 Serve and Service, etc. 122. 509 667. 668. 670. 675. Secular priests. 884 Severity in Magistrates is not cruelty. 197 Sephora. 1044 Show bread. 347 Sin, Sins, and Sinners. 5. 46 50. 82. 83. 295. 296. 344 445. 477 486. 509. 507. 508. 513. 516. 518 522. 567. 917. Sunoniaches. 277 Singing in the church. 932. 933. 935 Sign and Signs. 956. 957. 958 959. 969. 981. 982. Sitting of Christ at the right hand of God, what it signifieth. 71 Sodomy. 236 Soldiers. 214. 215. 960 Solomon and his temple. 253. 344 Soul and Souls. 754. 756. 757 758. 756. & us; 781 Spirit. 921. 714. 722. 728. 779 Spirits good & bad. 732. 733. 734 735. 736. 737. 738. 739. 740. 741 742. etc. usque. 754. Strange Gods. 115 Stork 148. Sto●kes. 301 Stipends assigned to the priests. 338 Study of the church, and Students. 840. 1123 Subjects. 219 Sum of the gospel. 145 Superstition. 673. 916 Swearing and to Swear. 130. 131 132. Sword. 196 Supper of the lord. 420. 989. 1063 1065. 1066. 1067. 1068. 1073. 1078. 1079. Symbol, 961. Synods. 1130 Synagogue. 263. 339. 813 Synaxis. 1019. 1063 T Tabernacle. 334. 339. 341. 862 Table of the Lord 1063 Tables of God's laws. 111. 112 Tale carriers. 322 Testament. 49. 463. 1064 Testimonies. 106. 364. 443. 669. 764. Teaching. 909. 910 Temples of Christians. 1126 Thanksgiving. 951. 652 653. 1063. Theft and deceit. 106. 270. 395 Thauma and Thnupha. 378 Theodosiu, Emperor. 181 Time holy. 417. 349. 1129 Torments nothing dismay the Apostles. 723 Tongue. 319. 1071 Toward what part of the world we must pray. 1127. Traditions. 5. 18. 447 Treasures heavenly, all given us of God in Christ. 77 Trial of ourselves by afflictions. 294 Trinity. 612. 627. 628. & ce True worship and adoration. 652 True religion. 672 True understanding of the lords words, This is my body. 1085 True eating of Christ's body. 1097 True end of schools. 1117 Tyranny. 169 V. Valentinian Emperor. 181 Verbum what it is. 1 Vengeance taken of bloody Rome 319 Virtues of the pastor. 911 Vestal virgins. 368 Vessels belonging to the lords Supper. 1070 Vice is to be rebuked sharply and seasonably. 894 Vigilius. 74 Virgins and Virginity. 1134 Vows and vowed sacrifices. 379 380. 135. 421. 1137 Voluntary sin. etc. 497. 511 Vncleanethings. 386 Unity aught to be kept. 849 Understanding. 589 Uncircumcised soul. 1048 urim & Thummim. 334 Usury and Usurers. 274. 275. 276 W. War, Wars, and Warriors. 207. 208. 209. 210. 211. 212. 213. 214. 215. etc. 399. Wages of hirelings. 396 Water and the Word. 971 Ways of eating the lords Supper. 110● Weight and measure. 397 Wedlock. 222. 223 etc. 227. 1133 1134 Wealth by inheritance. 266 Who elected to life. 643 Who an Heretic, & who a schismatic. 850 Who to be baptized. 1050 Why God created man so frail. 487 Whoredom and adultery. 393 Who do not rightly preach Christ 544 Why all men are not saved. 546 Widows and Widowhoode. 1134 Wisdom of God. 619. 96● Without the church no light or salvation. 843 Wicked are not partakers of the things signified in the Sacraments. 98● Witness & witness-bearing. 39● Wife the arm of her husband. 224 Witches and Soothsayers. 397 word, Words, and the word of God. etc. 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. etc. usque. 22. 24. 25. 26. etc. usque 29. 525. 528. 823. 940. 971. 975 978. 1102. Works. 53. 54. 98. 406. 453. 454. 456. 457. 620 Worship, Worshipping, and Worshippers. 6. 652. 658. 744 Women-deacons and their office. 875 Worms take vengeance of God's enemies. 890 Worthy and unworthy eating and drinking of the lord's supper. 1106 Writings of the old Testament given to Christians. 15 Wrath of God upon kingdoms for usury. 276 Y. Year of jubilee. 354 Z. Zuinglius. 502. 1015. 1020. 1204 FINIS. The first Decade of Sermons, written by Henry Bullinger. Of the word of God, the cause of it, and how and by whom it was revealed to the world. ¶ The first Sermon. ALl the decrees of Christian faith, with every way how to live rightly, well, and holily, and finally, all true and heavenly wisdom, have always been fetched out of the testimonies or determinate judgements of the word of God: neither can they, by those which are wise men in deed, or by the faithful, and those which are called by God to the ministery of the Churches, be drawn, taught, or last of all, sound confirmed from else where, then out of the word of God. Therefore, whosoever is ignorant what the word of God, and the meaning of the word of God is, he seemeth to be as one, blind, deaf, and without wit, in the Temple of the Lord, in the school of Christ, and lastly, in the very reading of the sacred Scriptures. But whereas some are nothing zealous, but very hardly drawn to the hearing of Sermons in the Church, that springeth out of no other fountain than this, which is, because they do neither rightly understand, nor diligently enough weigh the virtue, and true force of the word of God. That nothing therefore may 'cause the zealous desirers of the truth, and the word of God to stay on this point: but rather that that estimation of God's word, which is due unto it, may be laid up in all men's hearts, I will (by God's help) lay forth unto you (dearly beloved) those things, which a godly man aught to think, and hold as concerning the word of God. And pray you earnestly and continually to our bountiful God, that it may please him to give to me his holy & effectual power to speak, and to you the opening of your ears and minds, so that in all that I shall say, the Lord his name may be praised, and your souls be profited abundantly. First I have to declare what the word of God is. Verbum in the scriptures, Verbum, what it is. and according to the very property of the Hebrew tongue is diversly taken. For it signifieth what thing soever a man will, even as among the Germans, the word Ding, is most In English a thing. largely used. In S. Luke, the Angel of God saith to the blessed Virgin, with God shall no word be unpossible, which is all one, as if he had said, all things are possible to God, or to God is nothing unpossible. Verbum also signifieth a word, uttered by the mouth of a man. Sometime it is used for a charge, sometime for a whole sentence or speech, or prophesy: whereof in the Scriptures there are many examples. But when Verbum is joined with any thing else, as in this place we call it Verbum Dei, them is it not used in the same signification. For Verbum Dei, the word of God, doth signify The word of God what it is. the virtue and power of God: it is also put for the Son of God, which i● the second person in the most reverend trinity. For the saying of the holy Euamangelist is evident to all men, The word was made flesh. But in this treatise of ours, the word of God doth properly signify the speech of God, & the revealing of gods will, first of all uttered in a lively expressed voice by the mouth of Christ, the Prophets, and Apostles, and after that again registered in writings, which are rightly called holy and divine Scriptures. The word doth show the mind of him out of whom it cometh: therefore the word of God doth make declaration of God. But God of himself naturally speaketh truth, he is just, good, pure, immortal, eternal, therefore it followeth, that the word of God also, which cometh out of the mouth of God, is true, just, without deceit and guile, without error or evil affection, holy, pure, good, immortal, & everlasting. For in the Gospel saith the Lord, Thy word is truth. And the Apostle Paul says, The word of God is not tied. Again the Scripture every where crieth, The word of the Lord endureth for ever. And Solomon saith, Every word of God is purely cleansed: Add thou nothing to his words, least peradventure he reprove thee, and thou be found a liar. David also saith, The sayings of the Lord are pure sayings even as it were silver cleansed in the fire, and seven times fined from the earth. This you shall more fully perceive Of ●he 〈…〉 of 〈…〉 (dearly beloved) if I speak somewhat more largely of the cause, or beginning and certainty of the word of God. The word of God is truth: but God is the only wellspring of truth: therefore God is the beginning and cause of the word of God. And here in deed God, since he hath not members like to mortal men, wanteth also a bodily mouth: yet nevertheless, because the mouth is the instrument of the voice, to God is a mouth atributed. For he spoke to men in the voice of a man, that is, in a voice easily understood of men and fashioned according to the speech usually spoken among men. This is evidently to be seen in the things wherein he dealt with the holy fathers, with whom, as with our parents Adam and Eva, No and the rest of the fathers, he is read to have talked many and often times. In the mount Sina the Lord himself preached to the great congregation of Israel rehearsing so plainly, that they might understand, those ten Commandments, wherein is contained every point of godliness. For in the. 5. of Deut. thus we read: These words (meaning the. 10. Commandments) spoke the Lord with a loud voice, from out of the mids of the fire, to the whole congregation. And in the 4. Chapter: A voice of words you heard, but no similitude did you see beside the voice. God verily used oftentimes the means of Angels, by whose ministery he talked with mortal men. And it is very well known to all men, that the son of God the father being incarnate, walked about on the earth, and being very God and man, taught the people of Israel almost for the space of. 3. years. But in times past, and before that the Son of God was born in the world, God by little and little, made himself acquainted with the hearts of the holy Fathers, & after that with the minds of the holy Prophets, and last of all by their preaching and writings, he taught the whole world. So also Christ our Lord sent the holy ghost, which is of the father & the son into the Apostles, by whose mouths words & writings, he was known to all the world. And all these servants of god, as it were the elect vessels of God, having The word of God revealed to the world by men. with sincere hearts, received the revelation of God, from God himself, first of all, in a lively expressed voice delivered to the world the Oracles, and word of God which they before had learned, and afterward, when the world drew more to an end, some of them did put them in writing for a memorial to the posterity: And it is good to know how & by whom all this was done. For by this narration, the true cause, certainty and dignity of the word of God doth plainly appear. There are not extant to be seen the writings of any man from the beginning of the world, until the time of Moses, which are come to our knowledge: although it be likely that that same ancient and first world was not altogether without all writings. For by S. Jude the Apostle and brother of S. james, is cited the written prophesy of our holy father Enoch, which is read to have been the seventh from our father Adam. Furthermore, the writing or history of job, seemeth to have been set forth a great while before. But how soever it is, all the Saints in the Church of God, give to Moses the faithful servant of God, the first place among the holy writers. From the beginning therefore of the world, God by his spirit, and the How and by whom the word of God hath been revealed from the beginning of the world, ministery of Angels, spoke to the holy fathers: and they by word of mouth taught their children, and childers children, and all their posterity, that which they had learned at the mouth of God: when they verily had heard it, not to the intent to keep it close to themselves, but also to make their posterity partakers of the same. For God oftentimes witnesseth, that He will be the God of the fathers and of their seed for evermore. This is most plainly to be seen in the history of Adam, No and Abraham, the first and great grandfathers. In the. 19 of Genesis, verily we read: that the angel of God, yea and that more is, that even the Lord himself did say to Abraham, And shall I hide from Abraham what I mind to do? since of Abraham Abraham. shall come a great and mighty people, and all the nations of the earth shall be blessed in him? And this I know, that he will command his children, and his posterity after him, to keep the way of the Lord, and to do justice, judgement, and the rest. Abraham therefore, a faithful and zealous worshipper of God, did not (even as also those old fathers of the first world did not) wax negligent at all herein, but did diligently teach men the will & judgements of God: whereupon of Moses, yea & of God himself, he is called a prophet. That devout & lively tradition of the fathers from hand to hand, was had in use continually, even from the beginning of the world, until the time of Moses. Moreover, God of his goodness did provide, the no age at any time, should be without most excellent lights, to be witnesses of the undoubted faith, and fathers of great authority. For the world before the deluge The clearest lights of the firs● world. had in it. 9 most excellent, most holy, and wise men, Adam, Seth, Enos Kenam, Malaleel, Jared, Enoch, Methusalem, and Lamech. The chief of these, Adam and Methusalem do begin, Adam and Methusalem. and make an end of all the. 1656 years of the world, before the deluge. For Adam lived. 930. years. He dieth therefore the. 726. year before the flood. And Methusalem lived. 969. years. He dieth in the very same year that the flood did overflow: and he lived together with Adam. 243. years, so that of Adam he might be abundantly enough instructed as concerning the beginning of things, as concerning God, the fall and restoring again of mankind, and all things else belonging to religion, even as he was taught of God himself. These two fathers with the rest above named, were able sufficiently enough, to instruct the whole age in the true salvation and right ways of the Lord. After the deluge, God gave to the world again excellent men, and very great lights. The names of them are, No, Sem, Arphaxad, Sale, Heber, Palec, Reu, Saruch, Nachor, Tha●e, Abraham, Isaac, and jacob. Here have we. 13. most excellent patriarchs, among whom the first two, No and Sem are the chief, next to Noe. whom Abraham, Isaac, and jacob, were more notable than the rest. No lived. 950. years in all. He was. 600 years old, when the flood drowned the world. He therefore saw and heard all the holy fathers of the first world before the deluge, three only excepted, Adam, Seth and Enos. And also he lived many years together with the other, which had both seen and herded them, so that he could be ignorant in no point of those things which Adam had taught. No dieth (which is marvel to be told, and yet very true) in the. 59 year of Abraham's age. Sem the son of Noah, lived ●em. many years with his father. For he lived in all. 600. years. He was born to Noah about. 96. years before the deluge. He saw and herded therefore, not only his father No, and his grandfather Lam●ch, but also his great grand siar Methusalem, with whom he lived those. 96. years before the deluge. Of him he might be informed of all those things which Methusalem had heard and learned of Adam, and the other patriarchs. Sem dieth after the death of Abraham, in the. 52. year of jacob, which was. 37. years after the death of Abraham, in the. 112. year of Isaac his age: So that jacob the Patriarch might very well learn all the true divinity of Sem himself, even as he had herded it of Methusalem, who was the third witness and teacher from Adam. Furthermore, jaacob the Patriarch, delivered to his jaacob. children that which he received of God, to teach to his posterity. In Mesopotamia there is born to jaacob his son Levi, and to him again is born Kahad, which both saw and heard jaacob. For Kahad lived no small number of years with his grandfather jaacob. For he is rehearsed in the roll of them, which went with jaacob down into Egypt: but jaacob lived. 17. years with his children in Egypt. This Kahad is the grandfather of Moses, the father of Amram, Kahad. Amram. Moses. from whom Moses did perfectly draw that full and certain tradition by hand, as concerning the will, commandments and judgements of God, even as Amram his father, had learned them of his father Kahad, Kahad of jaacob, jaacob of Sem, Sem of Methusalem and of Adam the first father of us all: so now that Moses is from Adam the seventh witness in the world. And from the beginning of the world to the birth of Moses, are fully complete 2368. years of the world. And who so ever shall diligently reckon the years, not in vain set down by Moses in Genesis and Erodus, he shall found this account to be true and right. Now also, it behoveth us to know those chief principles of that lively tradition, delivered by the holy fathers at the appointment of God, as The chief contents of the holy father's lively tradition. it were from hand to hand to all the posterity. The fathers taught their children, that God of his natural goodness, wishing well to mankind, would have all men to come to the knowledge of the truth, and to be like in nature to God himself, holy, happy, and absolutely blessed. And therefore that God in the beginning, did created man to his own similitude and likeness, 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 dignity and happy estate, but by the means of the devil, and his own proper fault, fallen into sin, misery, and death, changing his likeness to God, into the similitude of the devil. Moreover, that God here again, as it were of fresh, began the work of salvation, whereby mankind being restored and set free from all evil, might once again be made like unto God: and that he meant to bring this mighty, and divine work to pass, by a certain middle mean, that is, by the word incarnate. For as by this taking of flesh, he joined man to God, so by dying in the flesh, with sacrifice he cleansed, sanctified, and delivered mankind, and by giving him his holy spirit, he made him like again in nature to God, that is immortal, and absolutely blessed. And last of all, he worketh in us a willing endeavour, aptly to resemble the property, and conditions of him, to whose likeness we are created, so that we may be holy both body and soul. They added moreover, that the word should be incarnate in his due time, and appointed age. And also, that there did remain a great day for judgement, wherein though all men were gathered together, yet the righteous only should receive that reward of heavenly immortality. So then, this is the brief sum of the holy father's tradition, which it is best to untwist more largely, and to speak of it more diligently, as it were by parts. First therefore, the fathers taught, God. that the Father, the Son, and the holy Ghost, are one God in the most reverend Trinity, the maker and governor of heaven, and earth, and all Creation of the world things which are therein, by whom man was made, and who for man did make all things, and put all things under mankind, to minister unto him things necessary, as a loving father and most bountiful Lord. Then they taught that man consisted of soul and body, and that he in deed was made good according to the image and likeness of God, but that by his own fault, and egging forward of the devil, Sin and death. falling into sin, he brought into the world death and damnation, together with a web of miseries, out of which it can not rid itself: So that now, all the children of Adam, even from Adam are born the sons of wrath and wretchedness. But, that God whose mercy aboundeth according to his incomprehensible goodness, taking pity on the misery of mankind, did even of his mere grace, grant pardon for the offence, Grace, life, and redemption by Christ. and did say the weight of the punishment upon his only son, to the intent that he, when his heel was crushed by the Serpent, might himself break the Serpent's head. That is to say, God doth make a promise of seed, that is, of a son, who taking flesh of a peerless woman, I mean, that Virgin most worthy of commendations, should by his death, vanquish death, and Satan the author of death, and should bring the faithful sons of Adam out of bondage: yea, and that more is, should by adoption make them the sons of God, and heirs of life everlasting. The holy fathers therefore, taught to believe in God, and in faith. his son the redeemer of the whole world: when in their very sacrifices they did represent his death, as it were an unspotted sacrifice, wherewith he meant to wipe away, and cleanse the sins of all the world. And therefore had The lineal descent of Messiah they a most diligent eye to the stock and lineal descent of the Meschias. For, it is brought down, as it were by a line, from Adam to No, and from No by Sem even to Abraham himself: and to him again it was said, In thy seed shall all the nations of the earth be blessed: in which words the promise once made to Adam, as touching Christ the redeemer, and changer of God's curse into blessing, is renewed and repeated again. The same line is brought down from Abraham by Isaac unto jacob, and jacob being full of the spirit of God, pointed out his son juda to be the root of the blessed seed, as it is to be seen in 49. of Genesis. Lastly, in the tribe of juda, the house of David was noted, out of which that seed and branch of life should come. Moreover, the holy fathers taught, that God by a certain The league of God. league hath joined himself to mankind, and that he hath most straightly bound himself to the faithful, and the faithful likewise to himself again. Whereupon, they did teach to be faithful to God ward, to honour God, to hate false Gods, to call upon the only God, and to worship him devoutly. Furthermore, they taught, The worship of God. that the worship of God did consist in things spiritual, as faith, hope, charity, obedience, upright dealing, holiness, innocency, patience, truth, judgement, and godliness. And therefore did they reprehend naughtiness, and sin, falsehood, lack of belief, desperation, disobedience, unpatientnesse, lying, hypocrisy, hatred, despiteful taunts, violence, wrong, unrightuous dealing, uncleanness, riottousnesse, surfeiting, whoredom, unrighteousness, and ungodliness. They taught, that God was a rewarder of good, but a punisher and revenger of evil. They taught, that the souls of Life eternal and the day of judgement. men were immortal, and that the bodies should rise again in the day of judgement: therefore they exhorted us all, so to live in this temporal life, that we do not lose the life eternal. This is the sum of the word of God revealed to the fathers, and by them delivered to their posterity. This is the tradition of the holy fathers, which comprehendeth all religion. Finally, this is the true, ancient, undoubted, authentical, & catholic faith of the fathers. Besides this, the holy fathers taught The true historical narration delivered by the fathers to their children. their children, & childers children, the account of the years from the beginning of the world, & also the true historical course, as well profitable as necessary, of things from the creation of the world, even unto their own times, least peradventure their children should be ignorant of the beginning and succession of worldly things, and also of the judgements of God, and examples of them which lived, as well godly as ungodly. I could declare unto you all this evidently, and in very good order, out of the first book of Moses called Genesis if it were not that thereby the sermen should be drawn out somewhat longer than the use is. But I suppose that there are few, or rather none at all here present, which do not perceive that I have rehearsed this that I have said, touching the tradition of the ancient fathers, as it were word for word out of the book of Genesis, so that now, I may very well go forward in the narration which I have begun. So then, what so ever hitherto was Moses in an history compileth the traditions of the fathers. of the fathers delivered to the world by word of mouth, & as it were from hand to hand, that was first of all put into writing by the holy man Moses, together with those things, which were done in all the time of Moses life, by the space of. 120. years. And that his estimation might be the greater throughout all the world, among all men, and in all ages, and that none should but know, that the writings of Moses were the very word of God itself, Moses was furnished, and as it were consecrated, by God with signs, and wonders to be marveled at in deed, which the almighty by the hand, that is, by the ministery of Moses did bring to pass: and verily, he wrought them not in any corner of the world, or place unknown, but in Egypt, the most flourishing and renowned kingdom of that age. Those miracles were greater and far more by many, then that they can be here rehearsed in few words: neither is it needful to repeat them, because you, dearly beloved, are not unskilful or ignorant of them at al. After that also, God by other means procured authority to Moses. For many and often times, God had communication with Moses: and amongst the rest of his talk said he, Behold, I will come to thee in a thick cloud, that the people may hear me talking with thee, & may believe thee for evermore Neither was the Lord therewith content, but commanded Meles to call together all the people, six hundredth thousand men, I say, with their wives and children. They are called out to the mount Sina, where God appeareth in a wonderful and terrible fashion, and he himself preaching to the congregation, doth rehearse unto them the ten Commandments. But the people being terrified with the majesty of God, doth pray and beseech, that God himself would no more afterward, preach to the congregation with his own mouth, saying, that it were enough, if he would use Moses as an interpreter to them, and by him speak to the Church. The most high God did like the offer, and after that, he spoke to the people by Moses, what soever he would have done. And for because that the people was a stiff-necked people, & by keeping company with Idolaters in Egypt, was not a little corrupted, Moses now began to set down in writing, those things which the holy fathers by tradition had taught, & the things also which the Lord had revealed unto him. The cause why he written them was, lest peradventure, by oblivion, continuance of time, and obstinancy of a people so slow to believe, they might either perish, or else be corrupted. The Lord also set Moses an example to follow. For what so ever God had spoken to the Church in Mount Sina, that same did he straight way after, writ with his own finger in two tables of stone, as he had with his finger from the beginning of the world written the same in the hearts of the fathers. Afterwards also in plain words, he commanded Moses to writ what soever the Lord had revealed. Moses obeyed the lords commandment and written them. The holy guest which was wholly in the mind of Moses directed his hand as he written. There was no ability wanting in Moses, that was necessary for a most absolute writer. He was abundantly instructed by his ancestors. For he was born of the holiest progeny of those fathers, whom God had appointed to be witnesses of his will, commandments, and judgements, suppose Amram, Kahad, jacob, Sem, Methusalem, and Adam. He was able therefore, to writ a true and certain History, from the beginning of the world, even until his own time. Whereunto he added those things, which were done among the people of God in his own life time, whereof he was a very true witness, as one that saw and herded them. Yea and that more is, whatsoever he did set forth in his books, that did he read to his people, and amongst so many thousands, was there not one found, which gainsaid that which he rehearsed: so that the whole consent and witness-bearing of the great congregation, did bring no small authority to the writings of Moses. Moses therefore, contained in the The authority of Moses, very great. five books called the five books of Moses, an history from the beginning of the world, even unto his own death, by the space of. 2488. years. In which he declared most largely, the Revelation of the word of God made unto men, & whatsoever the word of God doth contain and teach. In which, as we have the manifold Oracles of God himself, so have we the most lightsome testimonies, sentences, examples, & decrees, of the most excellent, ancient, holy, wise, & greatest men of all the world, touching all things, which seem to appertain to true godliness, & the way how to live well & holily. These books therefore, found a ready prepared entrance of belief among all the posterity, as books which are authentical, and which of themselves have authority sufficient, and which without gainsaying, aught to be believed of all the world. Yea, and that more is, our Lord jesus Christ the only begotten son of God, doth refer the faithful to the reading of Moses, yea, and that in deed in the chiefest points of our salvation: The places are to be seen john. 5. Luke. 16. In the. 5. of Matthew he saith, Do not think that I am come to destroy the law and the prophets, sore I am not come to destroy them, but to fulfil them. For, verily I say unto you, though heaven and earth do pass, one jot or title of the law shall not pass till all be fulfilled. Who so ever therefore, shall undo one of the least of these commandments, and shall teach men so, he shall be called the least in the kingdom of heaven. There have verily some been found, that have spoken against Moses the servant of God But God hath imputed that gainsaying, as done against his divine Majesty, and punished it most sharply. The proofs hereof are to be seen in Exodus. 16. and Numerie the. 12. And first of the people murmuring against Moses: them of Marie Moses sister, speaking against her brother. But to the people it was said, Not against the Ministers, but against the Lord are your complaints. As for Marie, she was horribly strucken with a leprosy. Theotectus was strucken blind: & Theopompus fell to be mad, because he had unreverently touched the word of God. For although the word of God ●e revealed, spoken, and written by men, yet doth it not therefore cease to be that, which in deed it is, neither doth it therefore begin to be the word of men, because it is preached and herded of men: no more than the King his commandment, which is proclaimed by the Criar, is said to be the commandment of the criar. He despiseth God, & with God all the holy Patriarches, whosoever doth contemn Moses, by whom God speaketh unto us, and at whose hands we have received those things, which the patriarchs from the beginning of the world, by tradition delivered to the posterity. There is no difference between the word of God, which is taught by the lively expressed voice of man, and that which is written by the pen of man, but so far forth as the lively voice and writing do differ between themselves: the matter undoubtedly, the sense, and meaning in the one and the other is all one. By this (dearly beloved) you have perceived the certain history of the beginning of the word of God. Now let us go forward to the rest, that is, to add the history of the proceeding The proceeding of the word of God. of the word of God, & by what means it shined ever and anon very clear and brightly unto the world. By and by after the departure, of the holy man Moses out of this world into heaven, the Lord of his bountifulness gave most excellent Prophets unto his Church, which he had choose to the intent that by it he might reveal his word unto the whole world. And the Prophets were to them of the The Prophets. old time, as at this day amongst us are Prophets, Priests, wisemen, Preachers, Pastors, Bishops, Doctors or Divines, most skilful in Heavenly things, and given by God to guide the people in the faith. And he whosoever shall read the holy history, will confess, that there flourished of this sort no small number, and those not obscure even until the captivity at Babylon. Among whom are reckoned these singular and excellent men, Phinées, Samuel, Helias, Heliseus, Esaias, and jeremias. David, & Solomon were both Kings and Prophets. In time of the captivity at Babylon, Daniel & Ezechiel were notably known. After the captivity, flourished among the rest, Zacharias the son of Barachias. Here have I reckoned up a few among many: who although they flourished at sundry times, and that the one a great while after the other, yet did they all with one consent, acknowledge that God spoke to the world by Moses, who, God so appointing it, left to the Church in the world, a breviary of true divinity, and a most absolute Sum of the word of God contained in writing. All these Priests, Divines and prophets, in all that they did had an especial eye to the doctrine of Moses. They did also refer all men in cases of faith and religion, to the books of Moses. The law of Moses, which is in deed the Law of God, & The Law. is most properly called Thora, as it were the guide, and rule of faith, and life, they did diligently beat into the minds of all men. This did they according to the time, people and place, expound to all men. For all the Priests and Prophets before the incarnation of Christ, did by word of mouth teach the men of their time, godliness and true religion. Neither did they teach any other thing, then that which the Fathers had received of God, & which Moses had received of God and the fathers, and strait ways after committing it to writing, did set it out to all us which follow, even until the end of the world: so that now, in the Prophets, we have the doctrine of Moses, and tradition of the Fathers, and them in all and every point more fully and plainly expounded and polished, being moreover, to the places, times and person's very fitly applied. Furthermore, the Doctrine, and The au●●oritie of ●he holy prophets ●as very great. writings of the Prophets have always been of great authority among all wise men throughout the whole world. For it is well perceived by many arguments, that they took not their beginning of the prophets themselves as chief Authors, but were inspired from God out of heaven by the holy spirit of God. For it is God, which dwelling by his spirit in the minds of the Prophets, speaketh to us by their months. And for that cause have they a most large testimony at the hands of Christ, & his elect Apostles. What say you to this moreover, that God by their ministery hath wrought miracles and wonders to be marveled at, and those not a few? That at the lest by mighty signs we might learn that it is God, by whose inspiration the Prophets do, teach, and writ whatsoever they left for us to remember. Furthermore, so many common weals, and congregations gathered together, and governed by the Prophets according to the word of God, do show most evident testimonies of God his truth in the Prophets. Plato, Zeno, Aristotle, and other Philosophers of the Gentiles, are praised as excellent men. But which of them could ever yet gather a Church to live according to their ordinances? And yet our Prophets have had the most excellent and renowned common weals, or Congregations, yea and that more is, the most flourishing Kingdoms in all the world under their authority. All the wisemen in the whole world, I mean ●hose which lived in his time, did reverence Solomon, a King and so great a Prophet, and came unto him from the very utmoste ends of the world. Daniel also had the pre-eminence among the wisemen at Babylon, being then the most renowned Monarchy in all the world. He was moreover, in great estimation with Darius Medus, the Son of Astyages or Assuerus, and also with Cyrus that most excellent King. And here it liketh me well to speak somewhat of that divine foreknowledge in our Prophets, and most assured foreshowing of things which were to come after many years passed. And now to say nothing of others, did not Esaias most truly foretell those things which were afterward fulfilled by the Jews in our Lord Christ? Not in vain did he seem to them of old time, to be rather an Evangelist, than a Prophet foretelling things to come. He did openly tell the name of king Cyrus one hundred and threescore years at the lest, before that Cyrus was born. Daniel also, was called of them in the old time by the name of one which Polyhisto● knew much. For, he did foretell those things which are, and have been done in all the kingdoms of the world almost, and among the people of God, from his own time until the time of Christ, and further until the last day of judgement so plainly, that he may seem to have compiled an history of those things, which then were already go and passed. All these things I say, do very evidently prove, that the Doctrine, and writings of the Prophets are the very word of God: with which name and title, they are set forth in sundry places of the Scriptures. Verily, Peter the Apostle saith, The prophecy came not in old 2 Pet. 1. time by the will of man: but holy men of God spoke as they were moved by the holy Ghost. The word God revealed by the onne of God. And although God did largely, clearly, plainly and simply, reveal his wo●d to the world by the Patriarches, by M●ses, by the Priests and Prophets, yet did he in the last times of all, by his Son, set it forth most clearly, simply, and abundantly to all the world. For the very and only begotten Son of God the father, as the Prophets had foretold, descending from Heaven doth fulfil all what soever they foretold, and by the space almost of three years doth teach all points of Godliness. For says john, No man at any time hath seen God, the only begotten Son which is in the bosom of the Father, he hath declared him. The Lord himself moreover, says to his Disciples, All things which I have herd of my Father have I made known to you. And again he says, I am the light of the world: whosoever doth follow me doth not walk in darkness, but shall have the light of life. Our Lord also did teach, that to him which would enter into The chief contents of Christ his doctrine. Heaven and be saved, the heavenly regeneration was needful: because in the first birth, man is born to death in the second to life. But that that regeneration is made perfect in us, by the spirit of God, which instrueteth our hearts in faith, I say in faith in Christ, who died for our sins, & rose again for our justification. He taught that by that faith they which believe are justified: & that out of the same faith do grow sundry fruits of charity and innocency, to the bringing forth whereof, he did most earnestly exhort them. He taught furthermore, that he was the fulfilling or fullness of the law and the Prophets, and did also approve and expound the doctrine of Moses and the Prophets. To doctrine he joined diverse miracles and benefits, whereby he declared that he himself was that light of the world, and the mighty & bountiful redeemer of the world. And, to the intent that his doctrine and benefits might be known to all the world, he chose to himself witnesses, The Apostles of Christ. whom he called Apostles, because he purposed to send them to Preach throughout the world. Those witnesses were simple men, innocentes, just, tellers of truth, without deceit or subtleties, and in all points holy and good: whose names it is very profitable often to repeat in the Congregation. The names of the Apostles are these, Peter and Andrew, james and john, Philippe and Bartholomewe, Thomas & Matthew, james the son of Alphe & judas his brother, whose surname was Thaddaeus, Simon and judas Iscariot, into whose room (because he had betrayed the Lord) came Saint Mathias. These had he by the space almost of three years, hearers of his heavenly doctrine, and beholders of his divine works. These after his ascension in to the Heavens, did he by the holy ghost sand down from Heaven, instruct with all kind of faculties. For, as they were in the Scriptures passing skilful: so were they not unskilful or wanting eloquence in any tongue. And being once after this manner instructed, they departed out of the City of jerusalem, and pass through the compass of the earth, preaching to all people and Nations that which they had received to preach of the saviour of the world, & the Lord jesus Christ. And when for certain years, they had preached by word of mouth, than did they also set down in writing that which they had preached. For some, verily, written an history of the words and deeds of Christ. and some of the words and deeds of the Apostles. Other some sent sundry Epistles to divers Nations. In all which, to confirm the truth, they use the Scripture of the law, and the Prophets, even as we read that the Lord oftentimes did. Moreover, to the twelve Apostles are joined two great lights of the world, john baptist, than whom, there was never any more holy born of women, and the ●●hn Bap●●st and ●●ule. choose vessel Paul, the great teacher of the Gentiles. Neither is it to be marveled at, that the forerunner and Apostles of The autho●●tie of the Apostles, ●●y great. Christ had always very great dignity, and authority in the Church. For, even as they were the ambassadors of the eternal King, of all ages, and of the whole world: so, being endued with the spirit of God, they did nothing according to the judgement of their own minds. And the Lord by their ministery wrought great miracles, thereby to garnish the ministery of them, and to commend their doctrine unto us. And what may be thought of that, moreover, that by that word of God they did convert the whole world gathering together, & laying the foundations of notable Churches through out the compass of the world? which verily by man's counsel and words, they had never been able to have brought to pass. To this is further added, that they which once leaned to this doctrine, as a doctrine giving life, did not refuse to die. Besides that how many soever had their belief in the doctrine of the Gospel, they were not afraid through water, fire, & sword to cut of this life, and to lay hand on the life to come. The faithful Saints could in no wise have done these things, unless the doctrine which they believed had been of God. Although therefore, that the Apostles were men, yet their doctrine, first of all taught by a lively expressed voice, and after that, set down in writing with pen and ink, is the doctrine of God, and the very true word of God. For therefore the Apostle left this saying in writing, When you did receive the word of God which you herded of us, you received 1. Thes. 2 it not as the word of men, but as it is in deed, the word of God, which effectually worketh in you that believe. But now, the matter itself and place require that I gather also and The roll of the books of the divine Scriptures plainly reckon up those books, wherein is contained the very word of God, first of all declared of the Fathers, of Christ himself, and the Apostles byword of mouth, & after that also written into Books by the Prophets and Apostles. And in the first place verily are set the five books of Moses. Then follow the books of josua, of judges, of Ruth, two books of Samuel, two of Kings, two of Chronicles, of Esdras, Nehemias', and Hester one a piece. After these come job, David or the book of Psalms, proverbs, Ecclesiastes, and Cantica. With them are numbered the four greater Prophets Esaias, jeremias, Ezechiel, and Daniel: then the twelve lesser Prophets, whose names are very well known: With these books the old Testament ended. The New Testament hath in the beginning the evangelical history of Christ the Lord, written by four Authors, that is, by two Apostles, matthew and john: and by two Disciples, Mark and Luke: who compiled a wonderful goodly and profitable book of the Acts of the Apostles. Paul to sundry Churches and people published 14. Epistles. The other Apostles written 7. which are called both Canonical and Catholic. And the books of the new Testament are ended with the revelation of jesus Christ, which he opened to the Disciple whom he loved, john the Evangelist and Apostle, showing unto him and so to the whole church, the ordinance of God touching the Church, even until the day of judgement. Therefore in these few and mean, not unmeasurable: in these plain and simple, not dark and unkemmed books: is coomprehended the full doctrine of godliness, which is the very word of the true, living and eternal God. Also the books of Moses and the Prophets through so many ages, perils The scripture is sound and uncorrupted. and captivities, came sound and uncorruptted even until the time of Christ and his Apostles. For the Lord jesus & the Apostles used those books as true copies and authentical: which undoubtedly they neither would, nor could have done, if so be that either they had been corrupted, or altogether perished. The books also, which the Apostles of Christ have added, were throughout all persecutions kept in the Church safe and uncorrupted, and are come sound and uncorrupted into our hands, upon whom the ends of the world are fallen. For by the vigilant care & unspeakable goodness of God our Father, it is brought to pass, that no age at any time either hath or shall want so great a treasure. Thus much hitherto have I declared unto you (dearly beloved) what the word of God is, what the beginning of it in the Church was, & what proceeding, dignity and certainty it had. The word of God is the speech of God, that is to say, the revealing of his good will to mankind, which from the beginning, one while by his own mouth, and an other while by the speech of Angels, he did open to those first, ancient, and most holy Fathers: who again by tradition, did faithfully deliver it to their posterity. Here are to be remembered those great lights of the world Adam, Seth, Methusalem, No, Sem, Abraham, Isaac, jaacob, Amram, and his Son Moses, who at God's commandment, did in writing comprehend the history and traditions of the holy Fathers, whereunto he joined the written law, and exposition of the law, together with a large and lightsome history of his own life time. After Moses, God gave to his Church most excellent men, Prophets and Priests, who also by word of mouth and writings, did deliver to their posterity that which they had learned of the Lord, After them came the Only begotten Son of God himself down from heaven into the world, and fulfilled all, whatsoever was found to be written of himself in the Law, and the Prophets. The same also taught a most absolute mean how to live well and holily: He made the Apostles his witnesses. Which witnesses did afterwards, first of all with a lively expressed voice, preach all things which the Lord had taught them, and then, to the intent that they should not be corrupted, or clean taken out of man's remembrance, they did commit it to writing: so that now we have from the Fathers, the Prophets and Apostles, the word of God as it was preached and written. These things had their beginning of one & the same spirit of God, and do tend to one end, that is, To teach us men how to live well and holily. He that believeth not these men, & namely the only begotten Son of God, whom I pray you will he believe? We have here the most holy, innocent, upright living, most praise worthy, most just, most ancient, most wise, and most divine men of the whole world and compass of the earth, and briefly, such men as are by all means without comparison. All the world cannot show us the like again, although it should wholly a thousand times be assembled in Counsels. The holy Emperor Constantine gathered a general counsel out of all the compass of the earth, thither came there together, out of all the world, three hundred and eighteen most excellent Fathers. But they that are of the wisest sort will say, that these are not so much as shadows, to be compared to them of whom we have received the word of God. Let us therefore in all things believe the word of God, delivered to us by the Scriptures. Let us think that the Lord himself, which is the very living and eternal God, doth speak to us by the Scriptures. Let us for evermore praise the name and goodness of him, who hath vouched safe so faithfully, fully and plainly, to open to us miserable mortal men, all the means how to live well and holily. To him be praise, honour, and glory, for evermore. Amen. Of the word of God, to whom and to what end it was revealed, also in what manner it is to be heard, and that it doth fully teach the whole doctrine of godliness. ¶ The second Sermon. dearly beloved, in the last Sermon you learned what the word of God is, from whence it came, by whom it was chief revealed, what proceedings it had, and of what dignity and certainty it is. Now am I come again, and by God's favour and the help of your prayers, I will declare unto you (beloved) to whom and to what end the word of God is revealed: in what manner it is to be heard, and what the force thereof is or the effect. Our God is the God of all men and nations, who according to the saying ●o whom 〈◊〉 word ●● God is ●●ealed. of the Apostle, would have all men to be saved, and to come to the knowledge of the truth: and therefore hath he for the benefit, life and salvation of all men, revealed his word, that so in deed, there might be a rule and certain way, to lead men by the path of justice into life everlasting. God verily, in the old time did show himself to the Israelites, his holy and peculiar people, more familiarly then to other nations, as the Prophet saith: To jacob hath he declared his statutes, and his judgements to Israel: he hath not dealt so with any nation, neither hath he showed them his judgements: and yet he hath not altogether been careless of the Gentiles. For as to the Ninivites he sent jonas, so Esaias, jeremias, Daniel, and the other Prophets bestowed much labour in teaching and admonishing the Gentiles. And those most ancient Fathers, No, Abraham, and the rest, did not only instruct the jewish people which descended of them, but taught their other sons also, the judgements of God. Our Lord jesus Christ verily laying open the whole world before his disciples, said: Teach all nations: Preach the Gospel to all creatures. And when as saint Peter did not yet fully understand, that the Gentiles also did appertain to the fellowship of the Church of Christ, and that to the Gentiles also did belong the preaching of the glad tidings of salvation, purchased by Christ for the faithful, the Lord doth instruct him by a heavenly vision, by speaking to him out of heaven, and by the message which came from Cornelius, as you know (dearly beloved) by the history of the Acts of the Apostles. Let us therefore think (my brethren) that the word of God and the holy Scriptures, are revealed to all men, to all ages, kinds, degrees, and states, throughout the world. For the Apostle Paul also confirming the same, saith: Whatsoever things are written, are written for our learning, that through patience, and comfort of the Scriptures, we may have hope. Let none of us therefore hereafter say, what need I to care what is written What have I to do what was written to them of old time. to the jews in the old Testament, or what the apostles have written to the Romans, to the Corinthians, and to other nations? I am a Christian. The Prophets to the men of their time, and the Apostles to those that lived in the same age with them, did both preach and writ. For if we think uprightly of the matter, we shall see that the Scriptures of the old and new Testaments, aught therefore to be received of us, even because we are Christians. For Christ our Saviour and master, did refer us to the written books of Moses and the Prophets. Saint Paul the very elect instrument of Christ, doth apply to us the Sacraments and examples of the old Fathers, that is to say, Circumcision in baptism, Coloss. 2. and the paschal lamb in the Supper or Sacrament. 1. Cor. 5. In the tenth Chapter of the same Epistle he applieth sundry examples of the Fathers to us. And in the fourth to the Romans where he reasoneth of faith, which justifieth without the help of works, and the law, he bringeth in the example of Abraham. And therewithal addeth, Nevertheless it is not written for Abraham alone, that faith was reckoned unto him for righteousness, but also for us to whom it shall be reckoned if we believe. etc. By that means, say some, we shall The writings of the old testament are also given to Christians. again be wrapped in the law, we shall be enforced to be circumcised, to sacrifice flesh and blood of beasts, to admit again the priesthood of Aaron, together with the temple, and the other ceremonies. There shall again be allowed the bill of divorcement, or putting away of a man's wife, together with sufferance to marry many wives. To these I answer, that in the old Testament we must consider, that some things there are, which are for ever to be observed, and some things which are ceremonial and suffered only till time of amendment. That time of amendment is the time of Christ, who fulfilled the law, and took away the curse of the law. The same Christ changed Circumcision into Baptism. He with his own only sacrifice made an end of all sacrifices, so that now in stead of all sacrifices, there is left to us that only sacrifice of Christ, wherein also we learn to offer our own very bodies and prayers together with good deeds, as spiritual sacrifices unto God. Christ changed the Priesthood of Aaron for his own, and the Priesthood of all Christians. The Temple of God are we in whom god by his spirit doth devil. All ceremonies did Christ make void, who also in the nineteen of matthew did abrogate the bill of divorcement, together with the marriage of many wives. But although these Ceremonies, and some external actions were abrogated and clean taken away by Christ, that we should not be bond unto them: yet notwithstanding, the Scripture which was published touching them, was not taken away or else made void by Christ. For there must for ever be in the Church of Christ a certain testimonial, whereby we may learn what manner of worshippings and figures of Christ they of the old time had. Those worshipping & figures of Christ must we at this day interpret to the Church spiritually, and out of them we must no less than out of the writings of the new Testament preach Christ, forgiveness of sins, and repentance. So then to all Christians are the writings of the old Testament given by God: in like manner as the Apostles written to all Churches those things which bore the name or title of some particular Congregations. And to this end is the word of God To what ●nd the ●ord of God is 〈◊〉. revealed to men, that it may teach them what, and what manner one God is towards men, that he would have them to be saved, a●d that by faith in Christ: what Christ is, and by what means salvation cometh: what becometh the true worshippers of God, what they aught to fly, and what to ensue. Neither is it sufficient to know the will of God, unless we do the same and be saved. And for that cause said Moses, Hear Israel the statutes and judgements which I teach you, that you may do them and live. And the Lord in the Gospel confirming the same, crieth: Blessed are they which hear the word of God and keep it. And here is to be praised the exceeding God's goodness to be praised for teaching us. great goodness of God, which would have nothing hide from us, which maketh any whit to live rightly, well and holily. The wise and learned of this world do for the most part bear envy or grudge, that other should attain unto the true wisdom. But our Lord doth gently, and of his own accord offer to us, the whole knowledge of heavenly things, and is desirous that we go forward therein, yea and that more is, he doth further our labour, and bring it to an end. For whosoever hath, saith the Lord himself in the Gospel, to him shall be given, that he may have the more abundance. And every one that asketh receiveth, and he that seeketh finds, and to him that knocketh it shall be opened. Whereupon S. james the Apostle saith. If any of you lack wisdom, let him ask of God, which giveth to all men liberally, that is, willingly, not with grudging, neither casts any man in the teeth, and it shall be given him. Where, by the way, we see our duty, which is in reading and hearing the word of God, to pray earnestly and zealously, that we may come to that end, for the which the word of God was given and revealed unto us. But as touching that matter, we will say somewhat more, when we come to declare in what manner of sort, the word of God aught to be herded. Now, because I have said, that All points of true godliness ●re taught ●s in the holy scriptures. the word of God is revealed, to the intent that it may fully instruct us in the ways of God and our salvation, I will in few words declare unto you (dearly beloved) that in the word of God delivered to us by the Prophets, and Apostles, is abundantly contained the whole effect of godliness, and what things soever are available to the leading of our lives rightly, well, and holily. For verily, it must needs be, that that doctrine is full and in all points perfect, to which nothing aught either to be added, or else to be taken away. But such a doctrine is the doctrine taught in the word of God, as witnesseth Moses Deuter. 4. &. 12. and Solomon Proverb. 30. What is he therefore that doth not confess that all points of true piety, are taught us in the sacred Scriptures. Furthermore, no man can deny that to be a most absolute doctrine, by which a man is so fully made perfect, that in this world he may be taken for a just man, and in the world to come, be called for ever to the company of God. But he, that believeth the word of God uttered to the world by the Prophets and Apostles, and liveth thereafter, is called a just man, and heir of life everlasting. That doctrine therefore is an absolute doctrine. For Paul also declaring more largely and fully the same matter, ● Tim. 3. saith: All Scripture given by inspiration of god, is profitable to doctrine, to reprove, to correction, to instruction which is in righteousness, that the man of God may be perfect, instructed to all good works. You have (brethren) an evident testimony of the fullness of the word of God. You have a doctrine absolutely perfect in all points You have a most perfect effect of the word of God, because by this doctrine the man of God, that is the godly and devout worshipper of God, is perfect being instructed, not to a certain few good works, but unto all and every good work. Wherein therefore caused thou find any want? I do not think that any one is such a sot, as to interpret these words of Paul, to be spoken only touching the old Testament: seeing, it is more manifest than the day light, that Paul applied them to his scholar Timothy, who preached the Gospel, and was a minister of the new Testament. If so be then, that the doctrine of the old Testament be of itself full, by how much more shall it be the fuller, if the volume of the new Testament be added there unto? I am not so ignorant, but that I know that the Lord jesus both did The Lord bothspake & did many things which ar● not written. and spoke many things, which were not written by the Apostles. But it followeth not therefore that the doctrine of the word of God, taught by the Apostles, is not absolutely perfect. For john the Apostle and Evangelist doth freely confess, that the Lord did many other things also, which were not written in his book: But immediately he addeth this, and saith: But these are written that you might believe that jesus is Christ the son of God, and that in believing you might have life through his name. He affirmeth by this doctrine, which he contained in writing, that faith is fully taught, and that through faith there is granted by God everlasting life. But the end of absolute doctrine is to be happy and perfectly blessed. Since then, that that cometh to man by the written doctrine of the Gospel, undoubtedly that doctrine of the Gospel is most absolutely perfect. I know, that the Lord in the Gospel said, I have many things to tell you: but at this time you can not bear them: But therewithal I know to, that he immediately added this saying, But when the spirit of truth shall come, he shall lead you into all truth. I know furthermore, that the spirit of truth did come upon his disciples, and therefore I believe, that they according to the true promise of Christ, were led into all truth, so that it is most assuredly certain, that nothing was wanting in them. But some there are, which when The Apostles set down in writing the whole doctrine, of godliness they can not deny this, do turn themselves and say, that the Apostles in deed knew all things, but yet taught them not but by word of mouth only, not setting down in writing all those things, which do appertain to true godliness. As though it were likely that Christ his most faithful Apostles, would upon spite, have kept back any thing from their posterity. As though in deed, he had lied which said, These things are written, that in believing, you might have life everlasting. john therefore did let pass nothing which belongeth to our full instructing in the faith. Luke did omit nothing. Neither did the rest of the Apostles and disciples of our Lord jesus Christ suffer any thing to overslip them. Paul also written fourteen sundry Epistles: but yet the most of them contained one and the self same matter. Whereby we may very well conjecture, that in them is wholly comprehended the absolute doctrine of godliness. For he would not have repeated one and the self same thing so often, to so many sundry men, if there had yet been any thing else necessary, more fully to be taught, for the obtaining of salvation. Those things undoubtedly would he have taught, and not have rehearsed one and the same thing so many times. Verily in the third chapter of his Epistle to the Ephesians he doth affirm, that in the two first chapters of the same his Epistle, he did declare his knowledge in the Gospel of Christ. God (says he) by revelation showed the mystery unto me as I written before in few words, whereby when you read, you may understand my knowledge in the mystery of Christ. And this spoke he touching that one and only Epistle, yea and that too touching the two first chapters of that one Epistle. Whereunto when the most large and lightsome Letters or Epistles of saint Paul himself, and also of the other Apostles are added, who I pray you, unless he be altogether without sense will once think that the Apostles have left in writing to us their posterity, a doctrine not absolutely perfect. As for those which do earnestly Against the lively and fai●● traditio●● of the Apostles. affirm, that all points of godliness were taught by the Apostles, to the posterity by word of mouth, and not by writing, their purpose is to set to sale their own, that is, men's ordinances in stead of the word of God. But against this poison (my brethren) take this unto you for a medicine to expel it. Confer the things, which these fellows set to sale, under the colour of the Apostles traditions, taught by word of mouth, and not by writing, with the manifest writings of the Apostles, and if in any place you shall perceive those traditions to disagree with the scriptures, then gather by and by, that it is the forged invention of men, and not the Apostles tradition. For they, which had one and the same spirit of truth, left not unto us one thing in writing, and taught an other thing by word of mouth. Furthermore, we must diligently search, whether those traditions do set forward the glory of God, rather than of men, or the safety of the faithful, rather than the private advantage of the Priests. And we must take heed of men's traditions, especially since the Lord saith, In vain do they worship me, teaching doctrines the precepts of men: So that now, the surest way is to cleave to the word of the Lord left to us in the Scriptures, which teacheth abundantly all things that belong to true godliness. It remaineth now for me, to tell How the word of God is to ●e heard. in what manner of sort, this perfect doctrine of godliness and salvation, I mean, the very word of God aught to be heard of the faithful, to the intent it may be heard with some fruit to profit them abundantly. I will in few words contain it. Let the word of God be heard with great reverence, which of right is due to God himself and godly things. Let it be heard very attentively: with continual prayers between and earnest requests. Let it be heard soberly to our profit, that by it we may become the better, that God by us may be glorified, and not that we go curiously about to search out the hidden counsels of God, or desire to be counted skilful and expert in many matters. Let true faith, the glory of God, and our salvation be appointed as the measure and certain end of our hearing and reading. For, In Exodus Moses the holy servant of God is commanded to sanctify the people, and make them in a readiness to hear the sacred Sermon which God himself did mind to make the next day after. Moses therefore cometh, and demandeth of the whole people due obedience to be showed as well to God, as to his Ministers. Then commandeth he them to wash their garments, to abstain from their wives. After that he appointeeh certain limits, beyond which it was not lawful upon pain of death for them to pass. By this we plainly learn, that the Lord doth require such to be his Disciples to hear him, as do especially show obedience and reverence to God in all things. For he being God speaketh to us men, all we men own unto God honour and fear. A man, unless he become lowly, humble, and obedient to God, is altogether godless. Then is it required at the hands of those which are meet hearers of the word of God, that they lay apart worldly affairs, which are signified by the garments: to tread under foot all filthiness and uncleanness of soul and body: to refrain for a season, even from those pleasures which are lawful unto us. The holy Ghost doth love the minds that are purely cleansed, which yet notwithstanding are not cleansed but by the spirit of God. Needful it is to have a sincere belief in God, and a ready good will and desire to live according to that which is commanded in the word of God. Moreover, we must be wise to sobriety. Over curious questions must be set aside. Let things profitable to salvation only be learned. Last of all, let especial heed be taken in hearing and learning. For saith Solomon, If thou will't seek after wisdom as after gold, thou shalt obtain it. Again he saith, The searcher out of God's majesty shall be overwhelmed by his wonderful glory. And again he saith, Seek not things too high for thee, neither go about to search out things above thy strength: but what God hath commanded thee, that think thou always on: and be not over curious to know his infinite works, for it is not expedient for thee to see his hidden secrets with thy eyes. Whereupon the Apostle Paul saith, Let no man think arrogantly of himself, but so think that he may be modest and sober, according as God to every one hath given the measure of faith. And hereto belongeth that which the same Apostle saith, Knowledge puffeth up, but charity doth edify. But chief we must beware of those plagues, which choke the seed The disease's and plagues of the hearers of gods word of the word of God, and quench it without any fruit at all in the hearts of the hearers. Those plagues and diseases hath the Lord rehcarsed or reckoned up in the parable of the sour. For first of all, wanton and vain cogitations which always lie wide open to the inspirations of Satan, and talk of naughty men, are plagues to the word of God. Also voluptuous and dainty lovers of this world, who can not abide to suffer any affliction for Christ and his Gospel, do without any fruit at all hear God's word, although they seem to give ear unto it very joyfully. Furthermore, the care of this world, and the deceit of riches, are most pestilent diseases in the hearers of the word of God. For they do not only hinder the seed that it can not bring soorthe fruit in their hearts, but also they do stir up and egg men forward to gainsay the word of God, and to afflict the earnest desirers of God's word. Here therefore we must take heed diligently, least being infected with these diseases, we become vain and unthankful hearers of the word of God. We must pray continually, that the bountiful and liberal Lord will vouchsafe to bestow on us his spirit, that by it the séed of God's word may be quickened in our hearts, and that we, as holy and right hearers of his word may bear fruit abundantly to the glory of God, and the everlasting salvation of our own souls. For what will it avail to hear the word of God without faith, and What the power and effect of God's word is. without the holy spirit of God to work or stir inwardly in our hearts? The Apostle Paul saith, He which watereth is nothing, nor he which planteth, but it is God which giveth increase. We have need therefore of Gods watering, that the word of God may grow to a perfect age, may receive increase, yea, and may come also to the bringing forth of ripe fruit within our minds. The same Apostle Paul saith, To us also is the word of God declared, even as unto our fathers. But it availed them nothing to hear the word, because it was not joined with Faith in them that heard it: For they died in the desert. And immediately after, he saith: Let us therefore do our best to enter into that rest, so that no man dye in the same example of unbelief. If therefore, that the word of God do sound in our ears, and therewithal the spirit of God do show forth his power in our hearts, and that we in faith do truly receive the word of God, then hath the word of God a mighty source and wondered effect in us. For it driveth away the misty darkness of errors, it openeth our eyes, it converteth and enlighteneth our minds, and instructeth us most fully and absolutely in truth and godliness. For the Prophet David in his Psalms beareth witness, & saith: The law of the Lord is perfect converting the soul, the testimony of God is true and giveth wisdom un to the simple: The commandment of the Lord is pure, and giveth light unto the eyes. Furthermore, the word of God doth feed, strengthen, confirm and comfort our souls, it doth regenerate, cleanse, make joyful and join us to god, yea and obtaineth all things for us at God's hands, setting us in a most happy state, in so much that no goods or treasure of the whole world are to be compared with the word of God. And thus much do we attribute to the word of God, not without the testimony of God's word. For, the Lord by the prophet Amos doth threa ten hunger & thirst, not to eat bread and to drink water, but to hear the word of God. For in the old & new testaments it is said, that man doth not live by bread only, but by every word that proceedeth out of the mouth of god. And the Apostle Paul says: that all things in the scriptures are written for our learning, that by patience and comfort of the scriptures we might have hope. Also Peter says you are born a new, not of corruptible seed, but of incorruptible, by the word of god which liveth & lasteth for ever. And this is the word which by the gospel was preached unto you. The Lord also in the gospel beareth witness to the same, and saith: Now are you clean by the word which I have spoken unto you. Again in the gospel he crieth, saying: If any man loveth me, he will keep my saying, and my father will love him, and we will come into him and make our dwelling place in him. jeremy says also, Thy word become my comfort. And the Prophet David says, The statutes of the Lord are right and rejoice the heart, Whereunto add that saying of the Lords in the gospel, If you remain in me, and my words remain in you, ask what you will, and it shallbe done for you. In an other place also the Prophet crieth, saying: If you be willing and will harken, you shall eat the good of the land, but if you will not hear my word, the sword shall devour you. Moreover Moses doth very often and largely reckon up the good things that shall happen to them which obey the word of God, Leviticus. 26. Deutero. 28. Wherefore David dared boldly prefer the word of God before all the pleasures and treasures of this world. The fear of the Lord is clean and endureth for ever, the judgements of the Lord are true and righteous altogether: more to be desired are they than gold, yea then much fine gold: sweeter also than honey and the dropping honey combs. For by them thy servant is plainly taught, and in keeping of them there is great advantage. Therefore is the law of thy mouth more precious unto me, than thousands of silver and gold. Unless my delight had been in thy law, I had perished in my misery. To this now doth appertain that parable in the gospel of him which bought the precious pearl: and of him also which sold all that he had, and bought the ground wherein he knew that treasure was hid. For, that precious pearl, and that treasure are the gospel or word of God: which for the excellency of it is in the scriptures called a light, a fire, a Sword, a Maule which breaketh stones, a Buckler, and by many other names like unto these. dearly beloved, this hour you have herded our bountiful Lord and God, who would have all men saved and to come to the knowledge of the truth, how he hath revealed his word to all men throughout the whole world, to the intent that all men in all places, of what kind, age, or degree so ever they be, may know the truth, and be instructed in the true salvation, and may learn a perfect way how to live rightly, well and holily, so that the man of God may be perfect, instructed to all good works. For the Lord in the word of truth hath delivered to his Church all that is requisite to true godliness and salvation. Whatsoever things are necessary to be known touching God, the works, judgements, will and commandments of God, touching Christ, our faith in Christ, and the duties of an holy life, all those things I say, are fully taught in the word of God. Neither needeth the Church to crave of any other, or else with men's supplies to patch up that which seemeth to be wanting in the word of the Lord. For the Lord did not only, by the lively expressed voice of the Apostles, teach our fathers the whole sum of godliness and salvation, but did provide also, that it by the means of the same Apostles, should be set down in writing. And that doth manifestly appear, that it was done for the posterities sake, that is, for us and our successors, to the intent that none of us nor ours should be seduced, nor that false traditions should be popped into any of our mouths in steed of the truth. We must all therefore beware, we must all watch and stick fast unto the word of God, which is left to us in the scriptures by the Prophets and Apostles. Finally let our care be wholly bend, with faith and profit to hear whatsoever the Lord declareth unto us. Let us cast out and tread under foot whatsoever by our flesh, the world or the devil, is objected to be a let to godliness. We know what the diseases & plagues of the seed of God's word sowed in the hearts of the faithful are. We know how great the power of God's word is in them which hear it devoutly. Let us therefore beseech our Lord God to power into our minds his holy spirit, by whose virtue the seed of God's word may be quickened in our hearts, to the bringing forth of much fruit to the salvation of our souls, and the glory of God our father. To whom be glory for ever. Of the sense and right exposition of the word of God, and by what manner of means it may be expounded. ¶ The third Sermon. DEarly beloved brethren, I do understand that by means of my doctrine of the word of God, there are risen sundry thoughts in the hearts of many men: yea, and that of some there are sown abroad very ungodly speeches. For some there are, which do suppose that the scriptures, that is the very word of God, is of itself so dark, that it cannot be read with any profit at al. And again some other affirm, that the word plainly delivered by God to mankind, doth stand in need of no exposition. And therefore, say they, that the scriptures aught in deed to be read of all men, but so, that every man may lawfully invent and choose to himself such a sense, as every one shallbe persuaded in himself to be most convenient. These fellows do altogether condemn the order received of the Churches, whereby the minister of the church doth expound the Scriptures to the congregation. But I (dearly beloved) if as you have begun, so you will go forward to pray to the Lord, do trust by the hope that I have in gods goodness, that I am able plainly to declare, that to the godly the scripture is nothing dark at all, & that the lord his will is altogether to have us understand it. Then that the Scriptures aught always to be expounded. Where also I will teach you the manner, and some ready ways how to interpret the scriptures. The handling of these points shall take away the impediments which drive men from the reading of the word of god, and shall 'cause the reading & hearing of the word of God to be both wholesome & fruitful. And first of all, that Gods will is to have his word understood of man God's will is to have his word● understood. kind, we may thereby gather especially, because that in speaking to his servants, he used a most common kind of speech, wherewithal even the very idiots were acquainted. Neither do we read that the Prophets and Apostles the servants of God, and interpreters of his high and everlasting wisdom, did use any strange kind of speech: so that in the whole pack of writers, none can be found to excel them in a more plain and easy phrase of writing. Their writings are full of common proverbs, similitudes, parables, comparisons, devised narrations, examples, and such other like manner of speeches, than which there is nothing that doth more move & plainly teach the common sort of wits among mortal men. There ariseth, I confess, some darkness in the scriptures by reason of the natural property, figurative ornaments, and the unacquainted use of the tongues. But that difficulty may easily be helped by study, Difficulty in the scriptures diligence, faith, and the means of skilful interpreters. I know that the Apostle Peter says in the epistles of Paul Many things are hard to be understood. But immediately he addeth, which the unlearned, and those that are unperfect or unstable, pervert, as they do the other scriptures also unto their own destruction. Whereby we gather, that the scripture is difficult or obscure to the unlearned, unskilful, unexercised, and malicious or corrupted wills, and not to the zealous and godly Readers or Hearers thereof. Therefore, when S. Paul saith, If as yet our gospel be hid: from them it is hide which perish, in whom the Prince of this world hath blinded the understanding of the unbelievers, that to them there should not shine the light of the gospel of the glory of Christ, who is the image of God. He doth not lay the blame of this difficulty on the word of God, but upon the unprofitable hearers. Whosoever we are therefore, that do desire rightly to understand the word of God, our care must be, that Satan possess not our minds, and close up our eyes. For, our Saviour also in the gospel said, This is damnation, because the light came into the world and men loved darkness rather than light. Besides that, the holy Prophets of God, and the Apostles, did not call the word of God or the scriptures darkness, obscureness, or mistiness, but a certain brightness and lightsomeness. David says, Thy word is a Lantern unto my feet, and a light unto my paths. And what I pray you is more evident than that which in making doubtful and obscure things manifest, no man doth refer to darkness and uncertainties? Things uncertain, doubtful and obscure, are made manifest by those things that are more certain, sure and evident. But as often as any question or controversy doth happen in matters of faith, do not all men agreed that it aught to be ended and determined by the scriptures? it must therefore needs be that the scriptures are evident, plain, and most assuredly certain. But though the scripture be manifest, and the word of God be evident, The word of God requireth an exposition yet notwithstanding, it refuseth not a godly or holy exposition, but rather an holy exposition doth give a setting out to the word of God, & bringeth forth much fruit in the godly hearer. And for because many do deny that the scriptures aught to have any exposition, I will show by examples (which can not be gainsaid) that they aught altogether to be expounded. For God himself, having often communication with Moses by the space of forty days and as many years, did by Moses expound to the Church the words of the law, which he spoke in Mount Sina to the whole congregation of Israe●l, writing them in two tables, which Moses left to us, the Deuteronomie and certain other books as commentaries upon God's commandments. After that, immediately followed the Prophets, who interpreting the law of Moses, did apply it to the times, places, and men of their age, and left to us that fellow, their sermons as plain expositions of God's law. In the eight A solemn exposition of God's word. Chapter of Nehemias' we read these words. Esdras the Priest, brought the Law, the book of Moses, and stood upon a turret made of wood, that is in the holy pulpit. And Esdras opened the book before the congregation of men and women, & who soever else had any understanding. And the levites stood with him, so that he read out of the book, and the levites instructed the people in the law, & the people stood in their place And they read in the book of the law distinctly, expounding the sense and causing them to understand the reading. Thus much in the book of Nehemias' Mark here by the way (my brethren) that the lawful and holy ministers of the Church of God, did not only read the word of God, but did also expound it. This manner of reading and expounding the Scriptures or word of God, our Lord jesus Christ did neither abrogate nor contemn, when coming in the flesh, he did as a true Prophet and heavenly master instruct the people of his Church, in the doctrine of the New Testament. For entering into the Synagogue at Nazareth, he stood up to read: and there was delivered to him the book of the Prophet Esay. So he opened the book, and read a certain notable place out of the lxj Chapter. Then shutting the book, he gave it to the Minister again, and expounded that which he had read, declaring how that in himself now that prophesy was fulfilled. Moreover, after that he was risen from death, he joined himself in company to the two Disciples, which went to Emaus, with whom he talked of sundry matters: but at length beginning at Moses and all the Prophets, he expounded to them what so ever was written of himself throughout all the Scriptures. The Apostles following this example of the Lord, did themselves also expound the word of God. For Peter in the second Chapter of the Acts of the Apostles, doth expound the xuj. Psalm of Christ his resurrection from the dead. And Philip also doth plainly expound to the noble man of Ethiope the prophesy of Esay, whereby he bringeth him to the faith of Christ, and fellowship of the Church. Whosoever doth say that Paul doth not every where interpret the holy Scripture, he hath neither read nor seen the deeds nor writings of Paul. Thus have I, I hope, both plainly & substantially showed, that the word of God aught to be expounded. As for those which cry out against what their meaning is that will not have the scriptures expounded. the exposition of the Scriptures, and would not have the ministers of the word and Churches, to declare the scriptures in open and solemn audience, neither to apply them to the places, times, states, & people, their fetch is to seek somewhat else then the honour due unto God. They lead their lives far otherwise, then is comely for godly men. Their talk is wicked, unseemly, & dishonest. Their deeds are mischievous, and heinous offences. And this would they to do without punishment, and therefore desire to have the exposition of the Scriptures to be taken clean away. For if a man do read the words of the Scripture only, not applying it to the states, places, times and persons, it someth that he hath not greatly touched their ungodly and wicked life. Therefore, when they cry that Sermons and expositions of the scriptures, aught to be taken a way from among men, and that the Scriptures aught to be read simply without any addition, they mind nothing else but to cast behind them the law of God, to tread under foot all discipline and rebuking of sin, and so to offend freely without punishment: which sort of men the righteous Lord will in his appointed time punish, so much the more grievously, as they do more boldly rebel against their God. In the mean season, all the ministers of the Church must beware, The scriptures are 〈◊〉 to be corrupted with fortune expositions. that they follow not herein their own affections any whit at all, or else corrupt the Scriptures by their wrong interpretations, and so by that means set forth to the Church their own inventions, and not the word of God. Some such like offence it seemeth that the teachers of the ancient people in old time did commit, because the Lord in ezechiel accuseth them saying, Seemeth it a small thing to you to have eaten up the good pasture, but that you must also tread the residue of your pasture under your feet? and to drink the clearer water, but that you must trouble the rest with your feet? Thus my sheep must be feign to eat the thing that is trodden down with your feet, and to drink that which you with your feet have defiled. A sore offence is this, which the Lord according to his justice punisheth most sharply. We therefore the interpreters of Gods holy word, and faithful ministers of the Church of Christ, must have a diligent regard to keep the Scriptures sound and perfect, and to teach the people of Christ the word of God sincerely, made plain I mean, & not corrupted or darkened by foolish & wrong expositions of our own invention. And now (dearly beloved) the The holy scriptures ●re not to be expounded according to ●ens fantasies. place and time require us to say somewhat unto you, touching the interpretation of the holy Scriptures, or the exposition of the word of God. Wherein I will not speak any thing particularly, of the skilful knowledge of tongues, or the liberal sciences, which are things requisite in a good interpreter, but will briefly touch the generalities alone. And first of all you must understand, that some things in the Scriptures or word of God, are so plainly set forth, that they have need of no interpretation, neither will admit any exposition. Which if any man go about with his own expositions to make more manifest, he may seem to do as wittily, as he which with faggot light and torches, would help the sun at his rising to give more light unto the world. As for those things which are so set down, that they seem to require our help to expound them, they must not be interpreted after our own fantasies, but according to the mind and meaning of him, by whom the Scriptures were revealed. For Saint Peter saith, The prophesy came not in old time by the will of man: but holy men of God spoke as they were moved by the holy Ghost. Therefore the true and proper sense of God's word must be taken out of the Scriptures themselves, and not be forcibly thrust upon the Scriptures, as we ourselves lust. And therewithal you must mark a few certain rules, which I mean briefly to touch and to show unto you, in those few words which I have yet to speak. First since the Apostle Paul would have the exposition of the Scriptures The exposition of the scripture 〈◊〉 not be contrary to the arti●●● of our belief. to agreed fitly, and in every point proportionally with our faith: as it is to be seen in the twel●the to the Romans: And because again in the later epistle to the Corinthians he says. Seeing then that we have the same spirit of faith (according as it is written, I believed and therefore have I spoken) we also believe and therefore do we speak: Let it therefore be taken for a point of Catholic religion, not to bring in, or admit any thing in our expositions, which others have alleged against the received articles of our faith, contained in the Apostles creed, and other confessions of the ancient fathers. For saith the apostle, in defence of the truth we can say somewhat, but against the truth we are able to say nothing. When therefore in the Gospel after S. john we read the saying of the Lord, The father is greater than I, we must think that it is against the articles of our faith to make or admit any equality in the Godhead betwixt the Father and the Son: and therefore, that the Lord his meaning was otherwise then the very words at the first blush do seem to import. Again, when we read this saying of the apostle, It can not be that they which were once illuminated, if they fall away should be renewed again into repentance: Let us not believe that repentance is to be denied to them that fall. For the Catholic Faith is this, that in every place, at every season, so long as we live on this earth, a full pardon of all sins is promised to all men which turn to the Lord. In like manner, when we read that the Lord took bread, and said of the bread, This is my body, let us presently remember that the Articles of our faith do attribute to our Lord the very body of a man, which ascended into heaven, and sitteth at the right hand of the Father, from whence it shall come to judge the quick and the dead, and let us think that the Lord speaking of the Sacrament, would have us to expound the words of the Sacrament Sacramentally, and not Transubstancially. Also in reading that saying of the Apostle, Flesh and blood can not inherit the kingdom of God, let us not by and by upon these words take it simply as the words do seem to signify, but sticking to the Article of our saith, I believe the resurrection of the body, let us understand that by flesh and blood are meant the affections & infirmities, not the nature & substance of our bodies. Furthermore, we read in the gospel, that the Lord doth gather a sum The exposition must not be repugnant to the love of God and our neighbour. of the law and the Prophets, saying: Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: this is the chief and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. In these two commandments hangs the whole law and the Prophets. Math. 22. Upon these words of the Lord, that holy man Aurelius Augustinus in the. 36. Chapter of his first book De doctrina Christi. saith▪ Whosoever doth seem to himself to understand the holy scriptures, or any part thereof, so that that understanding he doth not work these two points of charity towards God, & his neighbour, he yet doth not understand the scriptures perfectly. But whosoever shall take out of them such an opinion, as is profitable to the working of this charity, and yet shall not say the self samethig which shallbe proved that he did mean whom he readeth in that place, that man doth not err to his own destruction, nor doth altogether by lying deceive other men: Thus much written Augustin. We must therefore by all means possible, take heed that our interpretations do not tend to the overthrow of charity, but to the furtherance and commendation of it to all men. The Lord saith, Strive not with the wicked. But if we affirm that he spoke this to the Magistrates also, them shall charity towards our neighbours, the safety of them that are in jeopardy, & defence of the oppressed, be broken and clean taken away. For thieves & unruly people, robbers and naughty fellows, will oppress the widows, the fatherless, and the poor, to that all iniquity shall reign and have the upper hand. But in a matter so manifestly known, I suppose it is not needful to use many examples. Moreover, it is requisite in expounding 〈◊〉 expounding the ●●●●ptures ●e must ●●rk that ●●at goeth ●●fore and ●●lloweth ●●●er, and 〈◊〉 the circumstances. the Scriptures, and searching out the true sense of God's word, that we mark upon what occasion every thing is spoken, what goeth before, what followeth after, at what season, in what order, and of what person any thing is spoken. By the occasion, and the sentences going before and coming after, are examples and parables for the most part expounded. Also, unless a man do always mark the manner of speaking throughout the whole Scriptures, and that very diligently too, he can not choose in his expositions but err very much out of the right way. saint Paul observing the circumstance of the time, did thereby conclude that Abraham was justified neither by Circumcision, nor yet by the Law. The places are to be seen in the fourth to the Romans, and the third to the Galathians: Again, when it is said to Peter, Put up thy sword into thy sheath, He that taketh the sword shall perish with the sword: We must consider that Peter bore the parsonage of an Apostle, and not of a Magistrate. For of the Magistrate we read, that to him is given the sword to revengement. But it would be over tedious and too troublesome, to rehearse more examples of every particular place. The exposition of g●ds word ●●st be ma●● by 〈◊〉 layin●●●ge●her of ●iuers places. There is also beside these, another manner of interpreting the word of God, that is, by conferring together the places which are like or unlike, and by expounding the darker by the more evident, and the fewer by the more in number. Whereas therefore the Lord saith, The father is greater than I, we must consider that the same Lord in another place saith, My father and I are all one. And whereas james the Apostle saith, That Abraham and we are justified by works, there are many places in Saint Paul to be set against that one. And this manner of interpreting did Peter the Apostle allow, where he saith: We 2. Pet. 1. have a right sure word of prophesy, whereunto if you attend, as unto a light that shines in a dark place, you do well, until the day dawn, and the day star arise in your hearts. That ancient writer Tertullian affirmeth, that they are heretics, and not men of the right faith, which draw some odd things out of the Scriptures to their own purpose, not having any respect to the rest. But do by that means pick out unto themselves a certain few testimonies, which they would have altogether to be believed, the whole Scripture in the mean season gainsaying it, because in deed the fewer places must be understood according to the meaning of the more in number. And finally, the most effectual rule of all, whereby to expound the The scriptures m●● be expounded wi●● zealous ● hertaf●● earnest prayer. word of God, is an heart that loveth God and his glory, not puffed up with pride, not desirous of vain glory, not corrupted with heresies and evil affections: but which doth continually pray to God for his holy spirit, that as by it the scripture was revealed and inspired, so also by the same spirit, it may be expounded to the glory of God and safeguard of the faithful. Let the mind of the interpreter be set on fire with zeal to advance virtue, and with hatred of wickedness even to the suppressing thereof. Let not the heart of such an expositor call to counsel that subtle Sophister the devil, lest peradventure now also he do corrupt the sense of God's word, as heretofore he did in Paradise. Let him not abide to hear man's wisdom argue directly against the word of God. This if the good and faithful expositor of God's word shall do, then although in some points he do not (as the proverb saith) hit the very head of the nail, in the darker sense of the Scripture: yet notwithstanding, that error aught not to be condemned for an heresy in the author, nor judged hurtful unto the hearer. And who so ever shall bring the darker, & more proper meaning of the Scripture to light, he shall not by and by condemn the unperfect exposition of that other: no more than he which is author of the unperfect exposition, shall reject the more proper sense of the better expositor, but by acknowledging it shall receive it with thanks giving. Thus much hitherto have I said touching the sense and exposition of God's word: which, as God revealed it to men, so also he would have them in any case to understand it. Wherefore there is no cause for any man by reason of a few difficulties, to despair to attain to the true understanding of the Scriptures. The Scripture doth admit a godly and religious interpretation. The word of God is a rule for all men and ages to lead their lives by: Therefore aught it by interpretation to be applied to all ages, and men of all sorts. For even our God himself did by Moses in many words expound and apply to his people the law, which he gave and published in Mount Sina. Furthermore, it was a solemn use among the ancient Prophets, first to read, and then by expositions to apply God's law to the people. Our Lord jesus Christ himself expounded the Scriptures. The same did the Apostles also. The word of God therefore aught to be expounded: as for those which would not have it expounded, their meaning is because they would sin freely, with out controling or punishment. But whereas the Scripture doth admit an exposition, it doth not yet admit any exposition whatsoever. For that which savoureth of man's imagination it utterly rejecteth. For as by the spirit of God the scripture was revealed, so by the same spirit it is requisite to expound it. There are therefore certain rules, to expound the word of God religiously, by the very word of God itself: that is, so to expound it, that the exposition disagree not with the articles of our faith, nor be contrary to charity towards God and our neighbour: but that it be thoroughly surveyed, and grounded upon that which went before and followeth after, by diligent weighing of all the circumstances, and laying together of the places. And chief it is requisite, that the heart of the interpreter be godly bent, willing to plant virtue, and pluck up vice by the roots, and finally always ready evermore to pray to the Lord, that he will vouchsafe to illuminate our minds, that God's name may in all things be glorified. For his is the glory, honour, and dominion, for ever and ever. Amen. Of true faith, from whence it cometh, that it is an assured belief of the mind, whose only stay is upon God and his word. ¶ The fourth Sermon. IN my last sermon I declared unto you, how that the perfect exposition of God's word doth differ nothing from the rule of true Faith, and the love of God and our neighbour. For undoubtedly, that sense of Scripture is corrupted, which doth square from Faith and the two points of charity. I have now therefore next to treat of true faith and charity towards God and our neighbour, to the intent that no man may find lack of any thing herein. And first therefore by God's help, and the good means of your prayers I will speak of true Faith. This word Faith or belief, is diversly used in the common talk of men: For it is taken for any kind of religion or honour done to God. As we say, the Christian faith, the jewish faith, and the Turkish faith. Faith or belief also, is taken for a conceived opinion of any thing that is told us, as when we hear any thing rehearsed unto us out of the Indian or Ethiopian history, we by & by say that we believe it, and yet notwithstanding we put no confidence in it, nor hope to have any commodity thereby at all. This is that faith, wherewith Saint james saith that the devil believeth and trembleth. Last of all, faith is commonly put for an assured and undoubted confidence in God and his word. Among the Hebrues faith taketh her name of truth, certainty and assured constancy. The Latins call that faith, when that is done which is said. whereupon one saith, I demand of thee whether thou believest or no? Thou aunswerest, I believe, do them that which thou sayest, and it is faith. Therefore in this treatise of ours, faith is an undoubted belief most firmly grounded in the mind. This faith, which is a settled The de●nitions 〈◊〉 faith. and undoubted persuasion or belief leaning upon God and his word, is diversly defined by the perfecter divines. S. Paul says, Faith is the substance of things hoped for, the evidence of things not seen. The substance or hypostasis is the foundation, or the unmovable prop, which upholdeth us, and whereon we lean and lie with out peril or danger. The things hoped for are things celestial, eternal, & invisible. And therefore Paul says, Faith is an unmovable foundation, and a most assured confidence of gods promises, that is, of life everlasting & all his good benefits. Moreover Paul himself, making an exposition of that which he had spoken, immediately after, says: faith is the argument of things not seen. An argument or proof is an evident demonstration, whereby we manifestly prove that, which otherwise should be doubtful, so that in him, whom we undertook to instruct, there may remains no doubt at all. But now, touching the mysteries of god revealed in god's word, in themselves or in their own nature they can not be seen with bodily eyes: and therefore are called things not seen. But, this faith by giving light to the mind, doth in heart perceive them, even as they are set forth in the word of God. Faith therefore, according to the definition of Paul, is in the mind a most evident seeing, and in the heart a most certain perceiving of things invisible, that is, of things eternal, of God I say and all those things which he in his word setteth forth unto us concerning spiritual things. To this definition of Paul's they had an eye, which defined Faith in this sort. Faith is a grounded persuasion of heavenly things, in the meditation where of we aught so to occupy ourselves, for the assured truths sake of God's word, that we may believe that in mind we do see those things as well, as with our eyes we do behold things sensibly perceived & easy to be seen. This description doth not greatly differ from this definition of an other godly & learned man, who says: Faith is a steadfast persuasion of the mind, whereby we do fully decree with ourselves that God's truth is so sure, that he can neither will nor choose but perform that which he in his word hath promised to fulfil. Again, Faith is a steadfast assuredness of conscience, which doth embrace Christ in the same sort, wherein he is offered unto us by the gospel. Another there is, which after the same manner almost defineth Faith in this sort: Faith is a gift inspired by god into the mind of man, whereby without any doubting at all he doth believe that to be most true whatsoever god hath either taught or promised in the books of both the testaments. The very same author of this definition therefore, doth extend faith to three terms of time, to the time past, the time present, & the time to come: For he teacheth to believe that the world was made by God, and what so ever the holy Scriptures do declare to have been done in the old world: also that Christ dying for us, is the only salvation of them which believe: and that by the same God at this day also, the world and Church are governed or preserved, & that in Christ the faithful are saved: last of all, that that shall most assuredly light upon the ungodly and the godly, what so ever the holy Scriptures do either threaten or promise'. Out of all these definitions therefore, The description of true faith. being diligently considered, we may, according to the Scriptures, make this description of faith. Faith is a gift of God, poured into man from heaven, whereby he is taught with an undoubted persuasion, wholly to lean to God and his word▪ in which word God doth freely promise' life and all good things in Christ, and wherein all truth necessary to be believed, is plainly declared. Which description of faith, I will by God's help in this that followeth unfold into parts, and by assertion of places out of the Scriptures, will both confirm and make manifest unto you. You, as hitherto you have done, so still give diligent care, and in your hearts pray earnestly to God. First of all, the cause or beginning The beginning and cause of faith. of faith cometh not of any man, or any strength of man, but of God himself, who by his holy spirit, inspireth faith into our hearts. For in the Gospel the Lord saith, No man cometh to me, unless my father draw him. And again, flesh and blood (saith the Lord to Peter, confessing Christ in true faith) hath not revealed this to thee, but my father which is in heaven. Whereunto the Apostle Paul alludeth when he saith, We are not able of ourselves to think any thing, as of ourselves, but all our ability is of God. And in another place, To you it is given for Christ, not only to believe in him, but also to suffer for his sake. faith therefore is poured into our hearts by God, who is the wellspring and cause of all goodness. And yet we have to consider here, Faith is planted by the word of God. that god in giving and inspiring faith, doth not use his absolute power, or miracles in working, but a certain ordinary means agreeable to man's capacity: although he can in deed give faith without those means, to whom when, and how it pleaseth him: But we read, that the Lord hath used this ordinary means, even from the first creation of all things. Whom he means to bestow knowledge and faith on: to them he sendeth teachers, by the word of God to preach true faith unto them. Not because it lieth in man's power, will or ministery, to give faith, nor because the outward word spoken by man's mouth, is able of itself to bring faith: but the voice of man, and the preaching of God's word, do teach us what true faith is, or what God doth will and command us to believe. For God himself alone by sending his holy spirit into the hearts and minds of men, doth open our hearts, persuade our minds, and 'cause us with all our heart to believe that, which we by his word and teaching have learned to believe. The Lord could by miracle from heaven, without any preaching at all, have bestowed faith in Christ upon Cornelius the Centurion at Cesaria: but yet, by an Angel he doth send him to the preaching of Peter. And while Peter preacheth, God by his holy spirit worketh in the heart of Cornelius, causing him to believe his preaching. Verily Saint Paul saith, How shall they believe in him of whom they have not herded. How shall they hear without a preacher? And how shall they preach if they be not sent? So then, faith cometh by hearing: and hearing by the word of God. In another place also, Who is Paul (saith he) or what is Apollo's, but ministers, by whom you have believed, according as God hath given to every one? I have planted, Apollo's watered, but God hath given increase. So then he that planteth is nothing, nor he that watereth, but God that giveth increase. With this doctrine of Saint Peter and Saint Paul doth that agree which Augustine writeth, in the Preface of his book of Christian doctrine, where he saith: That which we have to learn at man's hand, let every one learn at man's hand without disdain. And let us not go about to tempt him in whom we believe, neither being deceived let us think scorn to go to Church to hear or learn out of books, looking still when we shall be rapt up into the third heaven. Let us take heed of such like temptations of pride, and let us rather have this in our minds, that even the Apostle Paul himself, although he were cast prostrate, and instructed by the calling of God from heaven, was nevertheless sent to a man to be taught the will of God: and that Cornelius, although God had herded his prayers, was committed to Peter to be instructed, by whom he should not only receive the Sacraments: but should also hear what he aught to believe, what to hope for and what to love: all which things notwithstanding might have been done by the Angel etc. The same Augustine also in his Epistle to the Circenses, says: Even he worketh conversion and bringeth it to pass, who by his ministers doth warn us outwardly with the signs of things, but inwardly doth by himself teach us with the very things themselves. Also in his treatise upon the 26. of john: What do men (says he) when they preach outwardly? What do I now while I speak? I drive into your ears a noise of words: but unless he which is with in do reveal it, what say I or what speak I? He that is without doth husband the tree, but he within is the creator of it. etc. This said he. But, even as the Lord his desire is, We must ●raye for ●rue faith. to have us believe his word, (for the Prophet crieth out and says: To day if you will hear his voice, harden not your hearts:) So in like manner, he doth require of us all which hear his word, that we be not slack in praying. For in hearing the word of God, we must pray for the gift of faith, that the lord may open our hearts, convert our souls, break and beat down the hardness of our minds, and increase the measure of faith bestowed upon us. Of this order of prayer, there are many examples in the holy scriptures. When the Lord in the gospel said to one, Canst thou believe? to him that believeth all things are possible: He made answer, saying: I believe lord, help thou mine unbelief. The Apostles also cry to the Lord and say: O Lord increase our faith. Moreover, this prayer, wherein we desire to have faith powered into us, is of the grace & gift of God, and not of our own righteousness, which before God is none at all. This therefore is left unto us, for a thing most certain and undoubtedly true, that true faith is the mere gift of god, which is by the holy ghost from Heaven, bestowed upon our minds, and is declared unto us in the word of truth, by teachers sent of God, and is obtained by earnest prayers which cannot be tired. Whereby we learn that we aught often and attentively to hear the word of God, and never cease to pray to God for the obtaining of true faith. But that this faith inspired from That faith is an undoubted persuasion of the mind. heaven, and learned out of the word of truth, doth put into man's mind an undoubted persuasion, that is, that whatsoever we believe in the word of God, we do believe it most assuredly without wavering or doubting, being altogether as sure to have the thing, as faith doth believe to have it (for I use this word persuasion, not as it is commonly taken, but for a firm assent of mind inspired and persuaded by the holy ghost) that this faith I say, doth put into man's mind this undoubted persuasion, I mean to declare by the example of Abraham's faith, which Paul in the fourth chapter to the Romans describeth in these words. Abraham contrary to hope believed in hope: and he fainted not in faith, neither considered he his own body now dead, when he was almost an hundred years old, nor the deadness of Sara's womb, he stackered not at the promise of God thorough unbelief, but become strong in faith and gave the glory to God, having a sure persuasion that he which had promised, was able also to perform. In these words of the Apostle, there are certain notes t● be observed, which do prove to us that Faith doth bring an assured persuasion into the mind and heart of man: and so, that Faith is an undoubted confidence of things believed, whereto the heart is made privy, that is, that true faith doth not fly to and fro from place to place in the heart of man, but that being deeply rooted in Christ, it sticketh in the heart which is enlightened. first, sayeth the Apostle, Abraham contrary to hope believed in hope: that is to say, there he had a constant hope, where notwithstanding he had nothing to hope after, if all things had been weighed according to the manner of this world. But, Hope is a most firm and undoubted looking after those things which we believe: So that we see that the Apostle did make faith manifest by hope, and by the certainty of hope did declare the assured constancy of faith. After that saith he, Abraham fainted not in faith, nor stackered at the promise of God through unbelief, but was strong in faith. There are two kinds of stackering in mankind: The one is that which being overcome by evil temptations doth bend to desperation, and the despising of God's promises. Such was the stackering of those ten spies of the holy land, of whom mention is made in the thirteen and fourteen chapter of Numbers. The other stackering, is rather to be called a weak infirmity of faith, which also is tempted itself: that now I may not make rehearsal to you, how that in us all, by the spot of original sin, is naturally grafted a certain kind of unbelief, and that man's mind is at no time so enlightened or confirmed, but that cloudy mists of ignorance and doubtinges do some times arise: yet notwithstanding, faith yieldeth not to tentation, neither is drowned nor sticketh in the of mire stackering, but laying hold upon the promised word of truth, getteth up again by struggling, and is confirmed. So we read, that at the promise of God this came into Abraham's mind. What, shall there a Son be born to thee that art an hundred years old? this was that infirmity, and stackering or weakness of faith. But here the Apostle commending Abraham's faith, which overcame and yielded not, teaching us also of what sort true faith aught to be, that is, a firm and most assured persuasion, saith: Abraham fainted not in faith, neither considered his own body now dead, when he was almost an hundred years old, nor the deadness of Sara's womb. Lo, this thought came into Abraham's mind. Shall a Son be born to me that am an hundred years old? But he fainted not in faith. The faith of Abraham began not to droop by reason of this temptation. For, he considered not the weakness that was in himself, nothing answerable to the promise of God. what then? He stackered not at the promise of God through unbelief. That is, he gave no place to unbelief to be tempted of it: he fallen not to his own reasons and doubtful inquisitions, as unbelievers are wont to do. For Gods promise' being once set before the eyes of his mind, so that I say he stuck unmovably, casting of all doubts and reasons of his own. For, faith hath no respect at all to the weakness, misery, or lack which is properly in man kind, but setteth her whole stay in the power of God. So then, I say, Abraham was strong in faith, that is, he prevailed and got the upper hand in his temptation. For, this is an argument to show that he had the upper hand: He fainted not, nor waxed weak in faith. It followeth in the Apostle, Abraham gave God the glory, to wit, in believing that God wisheth well to man kind, and that he is a true God and almighty. For he giveth God his glory, which attributeth to God the properties of God, and doth not gainsay the word and promise of God. For John the Apostle saith: He that believeth not in God, maketh God a liar, Abraham therefore believed in God, and in believing gave God the glory. The Apostle Paul goeth forward and saith. He was thoroughly persuaded, or certified, that he which had promised was able also to perform. Paul used the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is all one as if you should say, being certified. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify fully to certify: whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an assured faith given unto us which is made by way of argument, or by the thing itself, And they call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we call a certification, as when a thing by persuasions is so beaten into our minds, that after that we never doubt any more. Therefore faith did certify Abraham, and with undoubted persuasions did bring him to the point, never to doubt, but that God was able to perform what he had promised: in faith therefore he stuck unmovably to the promise of God, being assuredly certified that he should obtain whatsoever God had promised. It is certain therefore, and plainly declared by the words of the Apostle, that true Faith is an undoubted persuasion in the mind of the believer: even so to have the thing as his belief is, and as he is said to have it in the express word of God. Whereby also we learn, that Faith is not Faith believeth not everithing what soever. the unstable and unadvised confidence of him which believeth every great and unpossible thing. For, faith is ruled and bond to the word of God, to the word of God, I say, rightly and truly understood. The godly and faithful therefore, do not by and by, out of the omnipotency of God, gather what they list, as though God therefore would do every thing because he can do all things, or that Faith should therefore believe every thing, because it is written: All things are possible to him that believeth. For, his Faith is therefore a great deal more, because that which he doth believe, is so set down and declared in the word of God, as he doth believe. Furthermore, where the Lord in the Gospel sayeth. All things are possible to him that believeth, we must not take that saying to be absolutely spoken, but to be joined to the word, will, and glory of God, and the safety of our Souls. For, all things which God in his word hath promised, all things which God will have, and lastly, all things which make to the glory of God and safeguard of our Souls, are possible to him that believeth. And for that cause, the Apostle both openly and plainly said: Whatsoever God hath promised, that same he is able also to perform. For whatsoever he hath not promised, and whatsoever pleaseth not his divine majesty, or is contrary to the will and express word of God, that cannot God do, not because he can not, but because he will not. God could make bread of stones, but we must not therefore believe that stones are bread, neither are they bread therefore, because God can do all things. This you shall understand better and more fully, where as a little hereafter I shall show unto you, that true faith strayeth not nor wavereth wandringly to and fro, but cleaveth close and sticketh fast to God and his word. In the mean season because we Examples ●f vndoub●ed says. have showed out of Paul's words by the example of Abraham, that faith is a substance and undoubted persuasion in the heart. And because many do stiffly stand in it, that man is not surely certain of his salvation, I will add a few examples out of the gospel, whereby they may plainly perceive that faith is a most sure ground, & settled opinion touching God and our salvation. And first verily the Centurion, of whom mention is made in the gospel, had conceived a steadfast hope that his servant should be healed of the Lord. For he understood how great and mighty things he promised to them that believe. He gathered also by the works of Christ, that it was an easy matter for him to restore his servant to health again. Therefore he cometh to the Lord, and among other talk saith. It is no reason that thou shouldst come under my roof, yea do but say the word and my servant shall be made whole. These words do testify, that in the heart and mind of the Centurion, there was a sure persuasion of most assured health, which by a certain comparison, he doth make manifest and more fully express. For I myself am a man under the authority of an other, and under me I have soldiers, and I say to one, go, and he goeth: and to an other, come, and he cometh: and to my servant do this, and he doth it. When the lord perceived this certification of his mind, by his words most full of faith, he crieth out, that in all Israel he hath not found so great faith. The same again in the gospel, speaketh notably of the woman's faith which was sorely plagued with the bloody flux. And that that faith was an undoubted persuasion in her heart once illuminated, we may thereby understand, because she (being first in deed stirred up by the works & words of the Lord) thought thus within herself, if I do but touch his garment I shall be whole. And therefore pressing through the thickest of the throng, cometh to the Lord But why heap I together many examples? doth not the only faith of the Chananitish, or Syrophenissian woman, declare more plainly than that it can be denied, how that faith is a most assured persuasion of things believed? For being overpassed, and as it were contemned of the Lord, she wavereth not in faith, but following him, and hearing also that the lord was sent to the lost sheep of the house of Israel, she goeth on to worship him. Moreover, being put back, & as it were touched with the foul reproach of dog, she goeth forward yet humbly to cast herself prostrate before the Lord, requesting to obtain the thing that she desired. She would not have persevered so stiffly, if faith had not been a certification in her believing mind and heart. Wherefore, the Lord moved with that faith of hers, cried: Woman, great is thy faith, be it done to thee even as thou wilt. It is manifest therefore, by all these testimonies of the holy Scripture, that Faith is a steadfast and undoubted persuasion in the mind and heart of the believer. This, being now brought to an end, ●herunto ●aith leaveth, and what the ●biect or foundation of faith 〈◊〉. let us see what it is whereupon man's faith doth lean, and also how we may clearly perceive, that faith is not a vain and unstable opinion (as a little before we were about to say) of any thing whatsoever conceived in the mind of man, but that it is tied up and contained within bounds, and as it were certain conditions. In the definition therefore of faith, we said that faith bendeth to Godward, and leaneth on his word. God therefore and the word of God, is the object or foundation of true faith. The thing whereon a man may lean safely, surely, and without all manner doubting, must needs be steadfast and altogether unmovable, which doth give health, which doth preserve, and which doth fill up or minister all fullness unto us. For this doth faith seek and request. But this is not else where then in god, On God alone therefore doth true faith bend and lean. God is everlasting, chiefly good, wise, just, mighty and true of word. And that doth he testify by his works and word. Wherefore in the Prophets he is called a strong and unmovable Rock, a castle, a brickwall, a tower, an invincible fortress, a treasure, & a well that never will be drawn dry. This everlasting God can do all things, knoweth all things, is present in all places, loveth mankind exceedingly, doth provide for all men, and also governeth or disposeth all things. faith therefore, which is a confidence of God's good will and of his aid in all necessities, and of the true salvation of mankind, bendeth on God alone, & cannot lean to any other creature, in whom the things are not that faith requireth. And even as God is true of word, and can not lie, so is his word true and deceiveth no man. In the word of God is expressed the will and mind of God: To the word of God therefore hath faith an eye, and layeth her ground upon God's word, touching which word the Lord in the Gospel said: Heaven and earth shall pass, but my word shall not pass. The word of God here is compared with the most excellent elements. Air and Water are feeble and unstable Elements: but Heaven, although it turn and move, doth keep yet a wondered and most steadfast course in moving, and steadfast are all things therein. The Earth is most stable and unmovable. Therefore if it be easier for these things to be loased, which can not be undone, then for the word of God to pass: it followeth that God's word in all points is most stable, unmovable, and not possible to be loased. If (saith the Lord in jeremy) you can undo the league that I have taken with the day, or the covenant that I have made with the night, so that it neither be day nor night at the appointed time, then may my covenant be of none effect, which I have made with David. But not the whole world laying all their strengths together, is able to make it day when it is once Night, nor 'cause the Day to break one hour sooner than the course of Heaven doth command. Therefore not all this world with all the power and pomp thereof, shall be able once to weaken or break, to change or abolish so much as one tittle in the word of God, and the truth of Gods word. Faith therefore, which rests upon a thing most firm or sure, can not choose but be an undoubted certification. And since God's word is the foundation of Faith, faith can not wander to and fro, and lean to every word whatsoever. For every opinion conceived without the word of God, or against God's word, cannot be called true faith. And for that cause S. Paul the Apostle of Christ would not ground the true or Christian faith upon any carnal props or opinions of men, but upon the truth and power of God. With his words will I conclude this place. faith (saith he) cometh of hearing, and hearing by the word of God. By the word of God, he says, and not by the word of man. Again to the Corinthians: My preaching (says he) was not in enticing words of man's wisdom, but in the showing forth of the spirit, and of power, that your faith should not be in the wisdom of man, but in the power of God. Whereby also we learn, that some there are, which against all reason require faith at our hands, that is, they would have us to believe that, which they are not able to show out of God's word, or that, which is clean contrary to the word of God. To the better declaring of this that I have said, availeth that short abridgement of God's word and of faith, which we in the definition of faith have closely knit up together. There are there rehearsed two chief Two chief ●●in●s of ●aith. ●oints of faith and of the word. And first of all that God in Christ doth freely promise' life and every good thing. For God, who is the object or mark and foundation of faith, being of his own proper nature everliving everlasting, & good, doth of himself from before all beginning, beget the son like to himself in all points, who because he is of the same substance with the father, is himself also by nature life and all goodness. And to the end he might communicate to us, his Sons and brethren, both life and all goodness, he become man, and being conversant very God and man among men, he testified that God the Father, through the Son, doth power himself wholly with all good things into the faithful, True fai●● seeketh a●● good things in 〈◊〉 through Christ. whom he quickeneth and filleth with all goodness, and last of all doth take them up to himself into the blessed place of everlasting life. And that he doth frankly and freely bestow this benefit, to the end that the glory of his grace may in all things be praised. This doth true faith believe, and hereunto belong no small part of the scriptures, which testify that God in Christ doth communicate to the faithful, life and all goodness. john the Apostle crieth out and saith: In the beginning was the word, and the word was with God, & God was the word. And the word become flesh, & dwelled among us. And we see the glory of God as the glory of the only begotten son of the Father, full of grace and truth. And of his fullness have all we received etc. For the Lord himself in the Gospel after Saint john, said: Verily I say unto you, whatsoever things the Father doth, the same also doth the Son. For even as the Father doth raise the dead to life and quickeneth them, so also doth the son quicken whom he will: for, neither judgeth the father any man, but hath committed all judgement to the son, that all men may honour the son even as they honour the father. He that honoureth not the son, the same honoureth not the father which hath sent him. Verily verily I say unto you, he that heareth my word, and believeth on him that sent me, hath life everlasting, and shall not come into judgement, but is escaped from death unto life. With these words of the Gospel, agreeth that saying of S. Paul. In Christ are laid up all the treasures of wisdom and knowledge. Because in him dwelleth all fullness of the godhead bodily, and ye in him are fullyfilled. But that these great benefits of God are freely bestowed upon the faithful, Paul that Vessel of election declareth in these words. Blessed be God, who hath choose us in Christ before the foundations of the world were laid, and hath predestinated us into the adoption of children through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, through whom we have redemption in his blood etc. And again. All have sinned and have need of God's glory, but are justified freely through his grace, by the redemption which is in Christ: And so forward. True faith therefore doth believe that life and every good thing doth freely come to it from God through Christ: which is the chief Article of our faith, as in the Articles of the belief is more largely laid forth. The second principal point of God's word and faith is, that in the word of ●rue faith believeth 〈◊〉 holy ●●riptures. God, there is set down all truth necessary to be believed: and that true faith doth believe all that is declared in the Scriptures. For, it telleth us that God is, what manner one he is, what Gods works are, what his judgements, his will, his commandments, his promises, & what his threatenings are, finally what soever is profitable or necessary to be believed, that doth God's word who lie set down unto us, and that doth true faith receive, believing all things that are written in the Law and the Prophets, in the Gospel and writings of the Apostles. But, whatsoever cannot be fetched or proved out of those writings or whatsoever is contrary unto them, that do the faithful not believe at all▪ For, the very nature of true faith is, not to believe that which squareth from the word of God. Whosoever therefore believeth not the fables and opinions of men, he alone believeth as he should: for he dependeth only upon the word of God, and so upon God himself, the only fountain of all truth. The matter, the argument and the whole sum of faith, is briefly set out unto us in the Articles of the Christian faith: whereof I will speak at another time. I have this hour declared unto you (decrely beloved, and reverend brethren in the Lord) the definition of faith, which to the end that I may surely fasten in every one's mind, and that all may understand what faith is, I repeat it here again, and therewithal conclude this Sermon. Faith is a gift of God, powered into man from Heave, whereby he is taught with an undoubted persuasion wholly to lean to God and his word, in which word, God in Christ doth freely promise' life and every good thing, and wherein all truth necessary to be believed is plainly declared. Let us all prey to God our father, through his only begotten Son our Lord jesus Christ, that he will vouchsafe from Heaven, to bestow true faith upon us all, that we by it knowing him a right, may at the last obtain life everlasting. Amen. That there is one only true Faith, and what the virtue thereof is. ¶ The fifth Sermon. Being cut of with the shortness of time, and detained by the excellency of the matter, I could not in my last sermon make an end of all that I had determined to speak touching Faith: now therefore, by the grace of the holy spirit I will add the rest of the argument which seemeth yet to be behind. Pray to the Lord, that that which by man's voice is brought to your ears, may by the finger of God be written in your hearts. True Faith is ignorant of all division, for there is saith the Apostle, Faith is ●ue alone. one Lord, one Faith, one Baptism, one God and Father of all. For, there remaineth from the beginning of the world even unto the end thereof, one and the same faith in all the elect of God. God is one and the same for ever, the only Well of all goodness, that can never be drawn dry. The truth of God, from the beginning of the world, is one and the same, set forth to men in the word of god. Therefore, the object and foundation of faith, that is God and the word of God, remain for ever one and the self same. In one and the self same faith with us have all the elect ever since the first creation of the world believed, that unto us through Christ all good things are freely given, and that all truth necessary to be believed is declared in the word of the Lord: wherefore, the faithful of the old world, have always set led their faith on God and his word: so that now without all doubt, there cannot be any more than one true faith. I know very well, that in the world 〈…〉 religions, but no more the● one true faith. there are soweb many and sundry faiths, that is to say, religions. For, there is the Indian faith, the jewish faith, the faith of the Mahometists, & the faith of the Georgians, & yet not withstanding there is but one true Christian faith, the abridgement whereof is contained in the articles of our belief, and is taught at the full in the sacred Scriptures of both the Testaments. I know also that there are sundry beliefs of men, resting upon sundry things, and believing that which is contrary to true faith: but yet nevertheless, there remains but one true belief in God and his word, (which is) an undoubted persuasion and confidence of things most true, and assuredly certain. This confidence doth grow with increase Faith do●● increase and decrease. in the minds of the faithful, & contrarily decreaseth again and utterly faileth. And for that cause the Apostles besought the lord saying: Lord increase our faith. And Paul the Apostle doth in his writings every where, wish to the faithful the increase of the spirit and faith. David also, before him prayed, saying: O God created a clean heart within me, and take not thy holy spirit from me. For he had seen how that from Saul, whom he succéeded in the kingdom, the good spirit of God was departed, and that in steed thereof the wicked spirit had entered into his mind which tormented him very pitifully. Here unto belongeth that saying in the gospel, To every one that hath shall be given, and from him that hath not shallbe taken away that which he hath not, or that he maketh no account of, and shallbe given to him that hath. Neither was it in vain, that the Lord said to Peter, I have prayed for thee Peter that thy faith fail not. For Paul speaketh of some in his time that made shipwreck of their own ●aith, and overthrew the faith of other. And to what end I pray you, do we daily hear the word of God, and make our humble petitions to the Lord, but because we look for increase of godliness, and request his aid to keep us that we fall not from true faith? verily Paul to the Thessalonians, saith: We pray earnestly day and night to see you personally, and to supply that which is wanting in your faith. And a little before, he said: For this cause I sent Timotheus, that I might be certified of your faith, lest by any means the tempter had tempted you, and so our labour had been of no effect. The same Apostle also in his epistle to the Ephesians, saith: Christ gave some Apostles, some Prophets, some Pastors and teachers to the restoring of the Saints unto the building of the body of Christ, until we all meet together in the unity of faith, and the acknowledging of the son of God, unto a perfect man, unto the measure of age of the fullness of Christ, so that now we be no longer children. Therefore so long as we live, we learn that our faith may be perfect, and if so be at any time it shall be weakened by temptations, that then it may be repaired, and again confirmed. And in this diversity (I mean) in this increase and weakness of faith, there is no partition or division, for the self same root and substance of faith doth always remain, although it be at sometime more, and at sometime less. In like manner, faith is not therefore General and particular faith changed nor cut in sunder▪ because one is called general faith, and another particular faith. For general faith is no other than that, which believeth that all the words of God are true, and that God hath a good will to mankind. Particular faith believeth nothing contrary to this, only that which is common to all, the faithful applieth particularly to himself, believing that God is not well minded toward others alone, but even unto him also. So then, it bringeth the whole into parts, and that which is general into particularities. For whereas by general faith he believeth that all the words of God are true: in the same sort by particular faith he doth believe that the soul is immortal, that our bodies rise again, that the faithful shall be saved, the unbelievers destroyed, and whatsoever else is of this sort taught to be believed in the word of God. Moreover, the disputation touching faith that is poured into us, and Faith inspired, and Faith got. faith that we ourselves get, touching formal faith, and faith without fashion, I believe to be beaten out of them which of themselves do bring these new disputations into the Church. True faith is obtained by no strength or merit of man, but is powered into him of God, as I declared in my last Sermon: and though man obtain it by hearkening unto the word of God, yet nevertheless, it is wholly impated to the grace of god. For unless this grace do work inwardly in the heart of the hearer, the preacher that laboureth out wardly doth bring no profit at al. We read in the third chapter of S. Augustins' book, De praedestinatione Sanctorum. That once he was in an error, because he thought that that faith, wherewith we believe in God, is not the gift of God, but that it was in us as of ourselves, and that by it we do obtain the gifts of God, whereby we may in this world live rightly and holily. But this he confuteth in that book at large and that substantially. So then, true faith which bendeth on God alone, and is directed by the word of God, is formal enough or sufficiently in fashion. Verily the form of faith 〈…〉 maul 〈…〉. is engraven in the heart of the faithful, by the holy Ghost. And although it be small and doth not grow up to the highest degree, yet notwithstanding, it is true faith having force in it as it were a grain of mustard seed. The thief that was crucified with our Lord, believed in the Lord jesus, and was saved, although the force of faith was strong in him but a very small season, and brought not forth any great store of the fruit of good works: finally, that faith of the thief was not any whit divers or contrary from the faith of Saint Peter and Saint Paul but was altogether the very same with there's, although their faith brought forth somewhat more abundantly the fruit of good works. Peter and Paul were frankly and freely justified, although they had many good works: freely was the thief justified, although his good works were very few or none at all. Let us hold therefore, that true faith is one alone, which notwithstanding doth increase & is augmented, and again, may decrease & be extinguished. There remains now for me to The power and effect of faith. declare, the virtue and effect of true faith. This hath the holy Apostle Paul done very excellently well, yea & that most absolutely too. But although in the eleventh chapter to the Hebrues he had said very much, he is compelled notwithstanding to confess that he can not reckon up all: therefore at this time I mean to rehearse a few virtues of faith, leaving the rest (dearly beloved) to be sought out and considered of yourselves, True faith before all things bringeth with it true knowledge and maketh Faith is the true knowledge that maketh men wise. us wise in deed. For by faith we know God, and judge aright of the judgements and works of God, of virtues and vices. The wisdom that it bringeth with it, is without doubt the true wisdom. Many men hope that they can attain to true wisdom by the study of Philosophy: but they are deceived as far as Heaven is broad. For Philosophy doth falsely judge, and faultily teach many things touching God, the works of God, the chief goodness, the end of good and evil, and touching things to be desired and eschewed. But the very same things are rightly and truly taught in the word of God, and understood and perceived by faith. faith therefore is the true wisdom, and maketh us wise in deed. For jeremy also saith. Behold they have cast away the word of the Lord, what wisdom therefore can there be left in them? The wisdom of Solomon, is worshipfully thought of throughout the whole compass of the world. And yet we read that the Lord in the Gospel after S. Math. uttered this sentence against the jews. The Queen of the South shall rise in judgement with this generation and shall condemn it, because she came from the ends of the world to hear the wisdom of Solomon: and behold there is one in this place greater than Solomon. Christ is preferred before Solomon, and the wisdom of Christ before the wisdom of Solomon. But it is well known that the wisdom of Christ the son of God can not be attained to without faith. faith therefore bringeth with it the most excellent wisdom. But herein, this wisdom of ours deserveth a singular praise, because they that desire it are not sent to foreign nations, with great cost & labour to learn it, as to the priests of Egypt, the Gymnosophists of India, the Philosophers of Greece, or to the Rabines of the jews. God hath dispersed the word of God throughout the whole world, so that now the word of faith is in the hearts of all the faithful. For Paul the Apostle saith. Thus says the justice that is of faith, say not in thy heart who shall descend into heaven? that is, to fetch Christ down from above. Or who shall descend into the deep? that is to bring Christ from the dead again. But what says he? The word is nigh unto thee even in thy heart: this same is the word of faith which we preach, for if thou confess with thy mouth the Lord jesus, and dost believe with thy heart that God hath raised him from the dead thou shalt be saved. Faith therefore doth not only make us wise but happy also, the Lord himself bearing witness thereunto & saying to his disciples. Happy are the eyes that see the things that you se. For I say unto you that many Prophets and Kings have desired to see the things that you se, and to hear the things that you hear and herded them not. We shall therefore find in faith, a How man may attain to ●he chief goodness most certain determination of the most notable question stirred in, since the beginning of the world, of learned & most excellent wits, which is: by what means a man may live, be happy, attain to the chief goodness, be joined to the chief goodness, & so be justified? There have been, yea & yet are, divers opinions touching this matter, contrary the one to the other. But we do briefly & truly affirm, that by true faith a man doth live, is happy, attaineth to the chief goodness, is conjoined to the chief goodness, & also justified: so the god dwelleth in us, & we in him, & that by faith we are both happy and blessed. What I pray you could have been spoken more excellently worthily or divinely, touching true faith? for se, faith quickeneth us, maketh us happy, joineth us to the chief goodness, so that he in us & we in him may live, & faith doth also fully justify us. But now it is best to hear the testimonies out of the scriptures. Faith maketh us happy. For to S. Pet. confessing the Lord Faith maketh happy. jesus by true faith it is said. Happy art thou Simon the son of jonas. Flesh and blood hath not revealed this to thee, but my father which is in heaven. S. Paul for the proof of faith bringeth in that sentence of David. Happy are they whose iniquities are forgiu●n & whose sins are covered. Blessed is the man to whom the Lord shall impute no sin. Faith quickeneth or maketh alive. Faith quickeneth Eor the just liveth by faith This doth Paul very often in his writings allege out of the prophets. The same Paul also says. The life which now I live in flesh, I live by faith in the son of god, who loved me and gave himself for me. Faith joineth us to the eternal & chief goodness, & so maketh us to Faith joineth to god. enjoy the chief goodness, that god may devil in us & we in God. For the Lord jesus himself in the Gospel says. He which eateth my flesh, & drinketh my blood dwelleth in me, & I in him. As the loving father sent me, so also I live by the father, & he that eateth me shall live by me. But to eat & drink the Lord is to believe in the Lord, the he hath given himself to death for us. Whereupon john the Apostle says. We have seen & do witness, that the father hath sent the son the saviour of the world. Whosoever shall confess that jesus is the son of God, God dwelleth in him and he in God. Wherefore also Paul said. I live now, not I, but Christ liveth in me. Moreover faith doth justify. Faith i●stifieth. But for because the treatise thereof can not be fitly and fully made an end of this hour, I mean to defer it till the next Sermon that shall be. At this present (dearly beloved) you must remember, that there is but one true faith, that is, the Christian faith. For although there be said to be many faiths, that is religions, yet notwithstanding there is only but one true and undoubted faith. And that doth increase and again decrease in some men. As for those in whom it is rightly and godly observed, in them it showeth forth sundry virtues. For it bringeth with it true wisdom, finally, it quickeneth and maketh us blessed and happy in deed. To God the father the author of all goodness, and of our felicity, be all praise and glory through jesus Christ our Lord, for ever and ever. Amen. That the faithful are justified by faith with out the law and works. ¶ The sixte Sermon. BEing ready here (dearly beloved) to speak unto you of faith, which without works doth justify them that believe, I call upon the Father, which is in heaven, through his only begotten son jesus Christ our Lord, beseeching him to open my mouth and lips to the setting forth of his praise, and to illuminate your hearts, that you acknowledging the great benefit of God, may become thankful for it and holy in deed. And first of all, I will speak certain justification. things chief necessary to this argument or treatise, touching this term of justification. The term of justifying, very usual and common among the Hebrues, and of a large signification, is not at this day so well understood of all men, as it aught to be. To justify, is as much to say as to quite from judgement, and from the denounced and uttered sentence of condemnation. It signifieth to remit offences, to cleanse, to sanctify▪ and to give utterance of life everlasting. For it is a law term belonging to courts where judgement is exercised. Imagine therefore, that man is set before the judgement seat of God, and that there he is pleaded guilty, to wit, that he is accused and convinced of heinous offences, and therefore sued to punishment or to the sentence of condemnation. Imagine also that the son of God maketh intercession, and cometh in as a mean, desiring that upon him may be laid the whole fault and punishment due unto us men, that he by his death may cleanse them and take them away, setting us free from death and giving us life everlasting. Imagine too, that God the most high and just judge, receiveth the offer, and translateth 〈◊〉 punishment together with the fault from us unto the neck of his son, making therewithal a statute, that whosoever believeth that the son of God suffered for the sins of the world, broke the power of death, and delivered us from damnation, should be cleansed from his sins, and made heir of life everlasting. Who therefore can be so dull of understanding, but may perceiu● that mankind is justified by faith. But that there may be no cause of doubt or darkness left in the mind of any man, that which I have already spoken generally, by the parable and similitude fetched from our common law. I will here particularly bring into certain parts confirming and manifestly proving every one of them severally, out of the holy Scriptures, so that even to the stoutest wits the power of faith and work of justification, may be most evident. And first I will show unto you that this term of justification, is taken in What it is ●o justify. this present treatise for the absolution and remission of sins, for sanctification and adoption into the number of the sons of God. In the xiij of the Acts, the Apostle Paul saith: Be it known unto you men and brethren, that through this Lord jesus Christ, is preached unto you the forgiveness of sins, and by him, all that believe are justified from all things, from which they could not be justified by the law of Moses. See, in Christ is preached unto us the forgiveness of sins, and he that believeth that, Christ preached, forgiveth sins, is also justified. It followeth therefore, that justification is the remission of sins. In the fifth Chapter to the Romans saith the same Apostle. Being justified by the blood of Christ, we shall be saved from wrath through him. But the blood of Christ washeth away sins. justification therefore is the washing away or forgiveness of sins. And again, in the same Chapter saith he more plainly, judgement entered by one offence unto condemnation, but the gift of many sins unto justification. He maketh justification the contrary to condemnation: therefore, justification is the absolution and delivery from condemnation. What say you to this moreover, that he doth plainly call justification a gift, that is, the forgiveness of sins. Hereunto also belong those words of his, Even as by the sin of one, condemnation came on all men: so by the righteousness of one, good came upon all men to the justification of life. Here again is the justification of life made the contrary of condemnation unto death set as a pain upon our heads, because of the transgression: justification of life therefore is an absolution from sins, a delivery from death, a quickening or translating from death to life. For in the fourth to the Romans, the same Apostle expoundeth justification by sanctification, and sanctification by the remission of sins. For entreating of faith, whereby we are justified, or which God imputeth to us for righteousness without works, he saith, Even as David also doth expound the blessedness of that man to whom the Lord imputeth righteousness without works, saying: Blessed are they whose iniquities are forgiven, and whose sins are covered. What could be more plainly spoken then this? For he doth evidently expound justification by sanctification, and sanctification by the remission of sins. Furthermore, what else is sanctification but the adoption whereby we are received into the grace and number of the sons of God? What is he therefore, that seeth not that in this treatise of Saint Paul, justification is taken for adoption? especially, since in the very same fourth Chapter to the Romans: he goeth about to prove, that an inheritance is due to faith, whereunto also he doth attribute justification. By all this it is made manifest, that the question of justification containeth nothing else, out the manner and reason of sanctification, that is to say, whereby and how men have their sins forgiven, and are received into the grace and number of the sons of God, and being justified are made heirs of the kingdom of God. And now, let us try whether that which we have said be taught in the ●hri●t hath 〈◊〉 on ●im self & 〈…〉 sins. Scriptures, the Christ before the judgement seat of God, when sentence of condemnation was to be pronounced against us for our offences, took our sins upon his own neck, and purged them by the sacrifice of his death upon the cross, and that God also laid upon Christ our fault and punishment, so that Christ alone is the only satisfaction & purging of the faithful. This doth the Apostle Paul teach most expressly, where he saith: Who shall lay any thing to the charge of Gods elect? It is God that justifieth. Who shall condemn? It is Christ that died yea rather it is he which is raised up, & is at the right hand of the father making intercession for us. And again he saith, Christ redeemed us from the curse of the law, while he was made the curse for us. For it is written, cursed be every one that hangs on the tree, that upon the Gentiles might come the blessing of Abraham through jesus Christ. etc. This did the Apostle teach out of the writings of Moses. And Moses in his books doth often times make mention, the the sins are laid upon the heads of the beasts which were sacrificed. But those sacrifices bore the type or figure of the death and sacrifice of Christ. Esaias also in his. 53. chapter says expressly, He verily hath taken on him our infirmities, and born our pains, He was wounded for our iniquities, and smitten for our sins. For the pain of our punishment was laid upon him, and with his stripes ar● we healed. We all went astray like sheep, every one turned his own way, but the Lord hath thrown upon him all our sins. And immediately after, He hath taken away the sins of the multitude, and made intercession for the transgressors. Then these words I think, nothing can be brought more to the matter, or more fit for our present purpose. To this alludeth Saint Peter when he saith, The Lord himself bore our sins in his body upon the cross, that we being dead to sin may live to righteousness, by the sign of whose stripes we are made whole. Hereunto aliuded S. john the forerunner of the Lord, when he said: Behold the Lamb of God that taketh away the sins of the world. Moreover the Apostle Paul beareth witness hereto saying: Him that knew not sin, he made sin for us, that we through him might be made the righteousness of God Also in his Epistle to the Colossians he saith, It pleased the father that in Christ all fullness should devil, and by him to reconcile all things unto himself, having set at peace through the blood of his cross by him, both things in earth and things in heaven. These I suppose, are testimonies sufficiently evident, to prove that upon Christ are laid our sins, with the curse or condemnation due unto our offences, and that Christ by his blood hath cleansed our sins, and by his death hath vanquished death, and the devil the author of death, and taken away the punishment due unto us. The 〈◊〉 & 〈◊〉 of since ●re take● away by Chri●● Yet because there be some, and those not a few, which deny that Christ by his death hath taken from us sinners, both fault and punishment, and that he become the only satisfaction of the whole world, I will therefore now allege certain other testimonies and repeat somewhat of that that I have before recited, thereby to make it manifest, that Christ the only satisfaction of the world, hath made satisfaction both for our salt and punishment. Esayas' verily witnessed, that both the fault of our offence and the punishment were taken away, when he saith: He bore our infirmities, and was wounded for our iniquities: finally the discipline of peace, that is, the discipline or chastising or punishment bringing peace, or the penalty of our correction, that is, the punishment due to us for our offences, was laid on his neck. Mark also what followeth: And with the blueness of his stripes are we healed. This doth evidently teach, that by the pain of Christ our punishment is taken a way. For look what pain penalty, punishment, or correction was due to us, and the same was laid on the Lord himself: and for that cause was the Lord wounded and received stripes. And with them he healed us. But he had not yet healed us at all, if we should yet look for wounds, stripes & strokes, that is to say, punishment for our sins. The death of Christ therefore is a The death ●f Christ a ●●ll satisfaction for ●ur sins full satisfaction for our sins. But what I pray you should Christ avail us, if yet we should be punished for our offences. Therefore when we say, that he did bear all our sins in his body upon the Cross, what else do we mean I pray you, but that the Lord by death, that was not due unto him, took from us God's vengeance, that it might not light on us to our punishment? Paul, as often as he maketh mention of our redemption made by Christ, is wont to name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which word he understandeth not, as the common sort do, redemption barely and simply, but the very price and satisfaction of redemption. Wherefore also he writeth, that Christ himself did give himself to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us: that is to say, the price wherewith captives are redeemed from their enemies in the war. For that which we do commonly call ransoms, the Greeks do name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when man for man and life for life is redeemed. But upon them that are thus ransomed and set at liberty, there is no punishment afterward laid, by reason of the translation thereof from one to another. Furthermore, this is the new covenant that God in his Christ hath made with us, that he will not remember our iniquities. But how could he chose but remember our iniquities, if he ceased not to punish them? So then, this remaineth not to be doubted of, that Christ our Lord is the full propitiation, satisfaction, oblation and sacrifice for the sins, I say for the punishment and the fault of all the world, yea and by himself alone: for in none other is any salvation: neither is there any other name given unto men whereby they must be saved. I deny not, but that because of How punishment is laid on us. discipline, chastisement and exercise, divers sorts of punishments are laid upon men's necks, and that they are diversly afflicted and vexed, because of their offences. But those afflictions, how so ever they be patiently suffered of the faithful, do not yet wash sins away, nor make satisfaction for misdeeds. S. Peter saith, Marvel not that you are tried by fire, which thing is done for your trial, as if any new thing should happen unto you: yea, rather rejoice herein that you are partakers of the afflictions of Christ, that in the revelation also of his glory, you may rejoice and be glad. This I say, is the end and use of afflictions. And by this means the glory of Christ endureth pure and uncorrupted. It remaineth now for me to prove God hath appointed ●●at he ●hat belee●eth should ●aue eternal life and be justified. out of the holy Scriptures, that God the father hath ordained that he whosoever doth believe in the only begotten son of God, shall be made partaker of Christ his righteousness, that is, shall be instified by him, be absolved from his sins, and be made heir of life everlasting. Esaias therefore says, In the acknowledging of him, or in his knowledge shall my righteous servant justify the multitude, whose sins he himself shall bear. But what else is the acknowledging or knowledge of Christ, but true faith? Moreover, the Lord jesus himself in the gospel after Saint john, saith: And as Moses lift up the Serpent in the wilderness, even so must the son of man be lift up, that whosoever believeth in him, should not perish but have life everlasting. There was none other remedy in the desert, against the envenomed bitings of the Serpents, but the contemplation or beholding of the Serpent lift up and hanged aloft. No plaster did cure them that were poisoned, no oblation made to God, not prayer itself offered to God, not any work, nor any way else: the only beholding of the Serpent made the poison harmless, that then had crept into all their limbs. In like manner, nothing at all doth save us from death but only faith in Christ. For by faith we behold and see Christ lifted up upon the stake of the Cross, as it is to be seen in the sixte Chapter of john. It followeth in the words of our saviour, God so loved the world, that he gave his only begotten son: that whosoever believeth should not perish, but have life everlasting. For god sent not his son into the world to condemn the world, but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not, is condemned already, because he believeth not in the name of the only begotten son of God. By these words now the third time is faith beaten into our heads, by which we are made partakers of the Son of God, of his life, salvation, redemption, and all good things beside. In the sixte Chapter of the Gospel after john, our Lord again saith: This is the will of the father which sent me, that every one that seethe the son, and believeth in him should have life everlasting, and I will raise him up at the last day. Nothing can be alleged to make more for our present argument then these words of his. For he saith plainly, that the will of God the father is, that we should believe in the son, and by this belief have our salvation. Whereupon john the Evangelist and Apostle in his Canonical Epistle dareth burst forth into these words: He that believeth not God, maketh him a liar, because he believed not the record that God gave of his son. And this is the record, that God hath given unto us eternal life, and this life is in his son. He that hath the son, hath life: and he that hath not the son of God, hath not life. Dearly beloved, note this. The eternal and unchangeable will of god is, that he will give eternal life unto the world. But he will give the life through Christ, who is naturally life itself, and can give life. The very same God also will that we obtain and have life in us, and that we have it no other ways then by faith. For the Apostle Paul taught, that Christ doth devil in our hearts by faith. Moreover, the Lord himself also witnesseth & says: He that eateth me shall live by me. But you know (dearly beloved) that to eat Christ is to believe in him. And therefore we knit up this place with these words of saint Peter. To this Christ do all the Prophets bear witness, that whosoever believeth in him, shall receive forgiveness of sins through his name. We have in these a most ample testimony of the whole sacred Scriptures. By these I have evidently enough delared, that God hath appointed, that whosoever doth believe in Christ, being cleansed from his sins, shallbe made heir of life everlasting. This will I make more evident Men are justified ●y faith ●lone. yet, by declaring how that faith alone that is, that faith for itself, and not for any works of ours doth justify the faithful. For itself I say, not in respect that it is in us a quality of the mind, or our own work in ourselves, but in respect that faith is the gift of God's grace, having in it a promise of righteousness and life: and in respect, that naturally of itself, it is a certain and undoubted persuasion resting upon God, and believing that God being pacified by Christ, hath through Christ bestowed life and all good things on us. Therefore faith for Christ, and by the grace and promise' of God doth justify: and so faith, that is that, which we believe and wherein our confidence is settled, God I say himself by the grace of god doth justify us through our redemption in Christ: so that now, our own works or merits have no place left to them at all, I mean, in justification. For otherwise good works have their place in the faithful, as we in place convenient do mean to show. For Paul the teacher of the gentiles, doth Christ compared with Adam. in the way of opposition compare Christ with Adam, and showeth, that of Adam and so of our own nature and strength, we have nothing but sin, the wrath of God, and death. And this doth he show under the name of Adam to the intent that no man should seek for righteousness and life in the flesh. And again, on the other side he declareth, that we by Christ have righteousness, the grace of God, life and the forgiveness of all our sins. In this opposition, he doth earnestly urge and often repeat this word, Of one, to no other end verily, but that we should understand, that faith alone doth justify. To the Galathians he doth very God's Testament. evidently use this kind of argument, To the last will and testament of a man, if it once be proved, no body doth add or take any thing away. Reason therefore doth rightly require that no man put to, or take away any thing from the testament of God. But this is the testament which god confirmed that his will is to bestow the blessing upon Abraham's seed, not in many, or by many, but through one. For he says not. And to the seeds, as though he spoke of many, but as speaking of one he says, And to thy seed, that is Christ. Therefore it is a detestable thing to augment or diminish any thing in this testament of God: Christ alone is the only saviour still: men can neither save themselves nor other. Again, in the same Epistle to the We are not justified by the works o● the Law● but by Faith Galathians he says, We know that man is not justified by the works of the law, but by faith in jesus Christ: in so much as no flesh shal● be justified by the works of the law. This is now the third time that Paul says, that men are not justified by the works of the law. In which clause he comprehendeth all manner of works of what sort soever. So then, no kind of works do justify. But what is it then that justifieth? Faith in Christ, and that verily alone. For what else can these words import, We know that man is not justified but by faith in Christ. For the force of these two speeches is all one, Faith alone doth justify: And, it is certain that we are not justified but by faith in jesus Christ. He addeth the example of the Apostles, And we have believed in jesus Christ, that we might be justified by saith in jesus Christ: and not by the works of the law. In like manner also, Peter argueth by an example in the Acts of the Apostles, and says: We believe that through the grace of our Lord jesus Christ we shall be saved, even as they. Acts. 15. Moreover, in the very same chapter Christ died not in vain to the Gala. he says: I despise not the grace of God: for if righteousness come of the law, than Christ is dead in vain. For if we in ourselves had had any thing whereby we might be saved, what needed the son of God to take our flesh, to suffer and to die? But for because the son of God being incarnate, did suffer and die, and died not in vain: therefore in our flesh there was nothing that could obtain salvation for mankind. Wherefore the only son of God is our Saviour for ever: and by true faith maketh us partakers of his salvation. Paul in the very beginning of his Epistle to the Rom. doth prove that all All men are sinners men are sinners, that in men there remains no strength for them to be saved by, and that the law of God itself, doth dig up the knowledge of offences, that is, doth apply them, bring them to light, and make them manifest, but doth not take them away, blot them out, or utterly extinguish them: and that therefore, God for his own goodness sake, to the end that the work that he hath made, should not altogether perish, doth justify the faithful freely by faith in jesus Christ. I will rehearse a few of the Apostles own words. The righteousness of God (says he) is declared without the law, being witnessed notwithstanding by the law and the Prophets, the righteousness of God, I say, cometh by faith in jesus Christ unto all, and upon all them that believe. For there is no difference. For all have sinned & have need of the glory of God: but are justified freely by his grace through the redemption that is in Christ jesus, whom God hath set forth to be a propitiation through faith in his blood. These words of the Apostle, I suppose, are most manifest to them that believe. He plucketh justification from our own merits & strength, and attributeth it to grace, whereby the son of God is given to the world, unto the punishment of the cross, that all they that believe that they are redeemed by the blood of the son of God, may be justified. Again the Apostle immediately after, addeth: Therefore we hold that man is justified by faith without the works of the law. Upon the neck of this again, he argueth thus. Is he the God of the jews God iu●●●fieth as 〈◊〉 the Gentiles as 〈◊〉 Jews by faith. only? Is he not also of the gentiles? Yes even of the Gentiles also. For it is one God that shall justify Circumcision by faith, and uncircumcision through faith. To be God, is nothing else but to be life & salvation. But God is the God of the Gentiles also, & not of the jews alone: therefore God is the life & salvation of the Gentiles. This life & salvation he doth communicate to us, not by the law or through circumcision: but by faith in Christ. Therefore faith alone doth justify. This may be proved by the example of Cornelius the Centurion, who as soon as S. Peter had preached unto him, and he once believed, was by and by justified, when as yet he had not received circumcision, or the law, when as yet he had not sacrificed, nor merited righteousness by any work that he did: For he was freely justified in faith through jesus Christ For Peter concluded his Sermon to him in these words. To this Christ do all the Prophets give witness, that through his name whosoever believeth in him shall receive remission of sins. After all this, the Apostle Paul bringeth in that notable and singular example By what means ●ur father ●braham, was justified. of our father Abraham, teaching by what means our father Abraham was justified. For this being once truly declared, it can not choose but be plain & manifest to every one, by what means God's will is to justify all men. For the sons can not be justified any other way then the father before them was justified. Abraham therefore was not justified by circumcision or receiving of the sacrament. For it is said that he was justified before he was circumcised. Afterwards was added the sign of circumcision, as the seal of the righteousness of faith, that is the sign or sealing, that all the seed of Abraham is justified by faith. The same our father Abraham was not justified by the law. For the law was. 430. years added to the promise, not to take away sin or to work justification, but to make sin appear, & to make us altogether empty, & when we are once made empty, to sand & as it were compel us to fly to Christ. Again, Abraham was not justified by his works. And yet, in that most excellent Patriarch are found to be good works, yea & those too good works of true faith, which are both notable and many in number, such and so many as you shall scarcely find in any other. Nevertheless yet the Apostle says. What shall we say then that Abraham our father as pertaining to the flesh, who I say is our father touching the flesh, did merit or found, for both those significations hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, if Abraham were justified by works, them hath he to boast, but not before God. For God is only just and he that only justifieth. All men are corrupt yea even Abraham is a sinner, and every man standeth in need of the glory of God. For which cause also the Prophet did plainly forbidden to boast in any thing but in the mercy of God. Wherefore, Abraham boasted not against God: he acknowledged himself to be a sinner, and that he was to be justified freely, and not for his own merit's sake. The Apostle goeth forth and saith. For what saith the Scripture. Abraham believed in God, and it was reckoned unto him for righteousness. Two things are here affirmed, first that Abraham believed in God, Secondly that that was imputed to him for righteousness. By this it followeth that Abraham was justified by faith, and not by works. And that doth the Apostle prove after this manner. To him that by works doth merit righteousness, righteousness is not imputed. But to Abraham is righteousness imputed: therefore he merited not righteousness by works. Again, To him verily that worketh not, but believeth, his faith is counted for righteousness. But Abraham believed in God, therefore his faith was reckoned for righteousness. In the same chapter, the same Apostle Neither is ●aith nor the promise of none effect. bringeth forth other arguments, altogether as strong as these, to prove that faith justifieth without works. If they (says he) which are of the law be heirs, then is faith but vain, and the promise' made of none effect. They are of the law which seek to be justified by the works of the law. But faith rests upon the mercy of God. What place then shall grace and the mercy of god have left unto them, if we by works do merit justification? What shall I need to believe that by the blood of Christ I shall be justified, if God by my works be at one with me again, who for my sins was angry with me? Finally salvation and righteousness are promised of God. But then the promise endeth, when our own merits begin to come in place. For the Apostle to the Galathians, saith: If the inheritance be of the law, then is it not now of the promise. But God gave the inheritance to Abraham by promise: therefore that the promise might remain stable, faith justifieth and not merits. Again, in the fourth Chapter to the Romans, he saith: Therefore by faith is the inheritance given, that it might be by grace, that the promise might be sure to all the seed, not to that only that is of the law, but to that also that is of the faith of Abraham. He rehearseth here two causes, for which he attributeth justification to faith, and not to works. The first is, that justification may be of free gift, and that the grace of ●ustification of free gift. God may be praised. The latter is, that the promise and salvation may remain steadfast, and that it may come upon the Gentiles also. But it should not be given to the Gentiles, if it were due only to the law and Circuncision, because the gentiles lack them both. Finally, the hope of our salvation, aught to be steadfastly established. But it should never be surely grounded, or safely preserved, if it were attributed to our own works or merits. For in them is always something wanting. But in God, and in the merit of the son of God can nothing be lacking. Therefore our salvation is surely confirmed, not to be doubted of, and assuredly certain, if that we seek for it by faith in the son of God, who is our righteousness and salvation. To all these I will yet add an other testimony out of saint Paul, which is in deed, both most evident and easy to be perceived. In his Epistle to the Ephestans, he saith: By grace are you saved through faith, and that not of yourselves, it is the gift of God, not of works, least any man should boast himself. For we are the workmanship of God, created in Christ jesus into good works, which God hath before ordained that we should walk in them. Moore than this I will not say, neither will I at large expound the words of Paul. For these testimonies are more clear than the noon day, and do most evidently testify, that we are justified by faith, and not by any works. But (reverend brethren in the Faith showeth forth and expresseth itself by good works. Lord) good works here come into no jeopardy to be little set by, because of this doctrine, which teacheth that faith alone doth justify. Thus did the Apostles of Christ teach, why then should not we teach so too. As for them that think this doctrine, whereby we do constantly affirm that faith alone without works doth justify, to be contrary to religion, let them blame the Apostles of Christ, & not found fault with us. Moreover, whereas Faith only justifieth. we say that the faithful are justified by faith alone, or else by faith without works, we do not say, as many think we do, that faith is post alone, or utterly destitute of good works. For where soever faith is, there also it showeth itself by good works: Because the righteous can not but work righteousness. But before he doth work righteousness, that is to say good works, he must of necessity be righteous: therefore the righteous doth not attain to righteousness that goeth before by works that follow after. Wherefore, that righteousness is attributed to grace. For the faithful are freely by grace justified in faith, according to that saying. The just shall live by his faith, and after that they are justified they begin to bring forth the works of righteousness. Therefore, in this discourse I mean not to overthrow good works, which have their due place and dignity in the Church among the faithful, before the face of God: but my mind is, by all the means I may, to prove that the grace of God, and increase of the son of God is overthrown and trod under foot, when we join our merits and works to the merit of Christ, and to faith: by which we take hold on Christ. For what can be more manifest than this saying of the blessed Apostle? If we be saved by grace, than not now works. For than grace is no more grace. But if we be saved by works, then is it now no grace, for the work is no more work. Rom●n. Wherefore these two, grace and merit or work, can not stand together. Therefore lest we should overthrow the grace of God, and wickedly deny the fruit of Christ his passion, we do attribute justification unto faith only, because that faith the attributeth it to the mere grace of God in the death of the Son of God. And yet for all this, we acknowledge Of good works. that we are created, according to the doctrine of Paul, unto good works, to those good works I say, which God hath before ordained, which he in his word hath appointed, and doth require us to walk in the same. In which although we walk and are become rich in good works, yet notwithstanding, we do not attribute to them our justification: but according to the doctrine of the Gospel, we humble ourselves under the hand of him that saith. So you also, when you have done all things that are commanded you, yet say, we are unprofitable servants: We have done no more than we aught to do. So then, as often as the godly doth read that our own works do justify us, that our own works are called righteousness, that unto our own works is given a reward and life everlasting, he doth not by and by swell with pride, nor yet forget the merit of Christ, but setting a godly and apt interpretation upon such like places, he doth consider that all things are of the grace of God, and that so great things are attributed to the works of men, because they are received into grace, and are now become the sons of God for Christ his sake: so that at the last, all things may be turned upon Christ himself, for whose sakes the godly know, that they and all there's are in favour, and accepted of God the Father. In this that I have said which is a little in deed in respect of the largeness of the matter, but sufficiently long enough in respect of one hours space appointed me to speak in, I have declared unto you (dearly beloved,) the great effect of faith, that is to say, that it justifieth the faithful, where by the way I have rather briefly touched, then at large discoursed upon the whole work of justification both profitable and necessary for all men to know. Now therefore I pass over this and come to the rest. True faith is the wellspring and Faith the ●oore of all good ●o●kes. root of all virtues, and good works, and first of all it satis●ieth the mind and desire of man, and maketh it quiet and joyful. For the Lord in the Gospel says. I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall not thirst at any time: For what can he desire more, which doth already feel that by true faith he possesseth the very son of God, in whom are all the heavenly treasures, and in whom is all fullness and grace? Our consciences are made clear and quiet, so soon as we perceive that by true faith Christ the Son of God, is altogether ours, that he hath appeased the father in our behalf, that he doth now stand in the presence of the father, and maketh intercession to him for us. And for that cause saith Paul. Being justified by saith we have peace with God through our Lord jesus Christ. Through the same Christ also by faith we have a free passage unto the Father. Wherefore we pray to the Father in his sons name, and at his hand we obtain all things that are available to our behoof. Very well therefore said the Apostle john. And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us. And if we know that he heareth us whatsoever we ask, we know also that we have the petitions that we requested at his hands. They that want faith, do neither pray to God, nor yet receive of him the things that are for their welfare. Moreover, faith maketh us acceptable to God, and doth command us to have an eye to the well using of God's good gifts. Faith causeth us not to Faith the victory 〈◊〉 all Christians. faint in tribulations: yea also by faith we overcome the world, the flesh, the Devil, and all adversities. As the Apostle john saith. For all that is born of God overcometh the world: And this is the victory that vanquisheth the world even your saith. Who is he that overcometh the world, but he that believeth that jesus is the Son of God? Paul saith. Some were racked, not caring by faith to be set at liberty, that they might obtain a better Resurrection. Other some were tried with mocks and stripes, with fetters and imprisonmentes, were stoned, were hewed in pieces, were slain with the edge of the sword: they wandered in sheeps skins and goats skins, comfortless, oppressed, afflicted, of whom the world was not worthy, wandering in deserts and mountains, and in the dens and caves of the earth. For the Lord himself in the Gospel said: This spoke I unto you, that you might have peace in me. In the world you have affliction, but be of good confidence I have overcome the world. faith therefore both shall be and is the force and strength of patience. Patience is the prop, uplifting and preservation of hope. Of faith springeth charity. Charity is the fulfilling of the law, which containeth in it the sum of all good works. But unless we have a true faith in God, there is no charity in us. Every one that loveth him that begat, saith john the apostle, loveth him also that is born of him. The hour is passed a good while since, and no man is able in many hours, so substantially as it requireth, to declare the whole effect of faith. You have heard (dearly beloved) that true faith is the justification of the Church or faithful of God, that it is I say the forgiveness of all sins, a receiving into the grace of God, a taking by adoption into the number of the Sons of God, an assured and blessed sanctification, and finally the wellspring of all good works. Let us therefore in true faith pray to God the father in the name of our Lord jesus Christ, that he will vouchsafe to fill our hearts with this true faith, that in this present world being joined to him in faith we may serve him as we aught, and after our departure out of this life, we may for ever live with him in whom we believe. To him be praise and glory for ever. Amen. Of the first Articles of the Christian faith contained in the Apostles Creed. ¶ The seventh Sermon. IN my two last sermons I entreated of true faith & the effects thereof, and among the rest in one place I said, that the Articles of the Christian faith are as it were a brief summary of true faith, now therefore I think it to be not beside the purpose, and part of my duty, to lay before you those twelve Articles of our belief. For they are the substance and matter of true faith, wherein faith is exercised: which because it is the ground of things hoped for, here is plainly and briefly declared in these Articles what things those are that are to be hoped for. But let no man at this present look for at my hand the busy and full discourse of the Articles of our faith: I will but briefly go through them touching only the most necessary points. They are in another place handled more at large by several parts. Pray you with me to the Lord that he will vouchsafe to show to us his ways, to guide and preserve us in them, to the glory of his own name, and the everlasting salvation of our souls. First I have to say somewhat touching the common name whereby the The Apostles 〈◊〉 articles of our faith are usually called the Symbol or creed of the Apostles. A Symbele is as much to say as a conferring together, or else a badge. The articles are called a conferring together because by the laying together of the Apostles doctrine they were made and written, to be a rule and an abridgement of the says preached by the Apostles, and received of the Catholic or universal Church. But what he was that first did thus dispose and writ these articles, it is not known nor left in writing of the holy Scriptures. Some there are that d●e attribute it to the Apostles themselves, and therefore do call it by the name of the Apostles creed. Saint Cyprian the Martyr in his exposition of the Apostles creed, saith: Our ancestors have a saying, that after the lords ascension, when by the coming of the holy ghost the fiery tongues sat upon every one of the Apostles, so that they spoke both divers and sundry languages, whereby there was no foreign nation nor barbarous tongue to which they seemed not sufficiently prepared, to pass by the way they had a commandment from the Lord, to go unto all nations to preach the word of God. When therefore they were in a readiness to depart, they laid down among themselves a platform of preaching for them all to follow, lest peradventure being severed one from another, they should preach divers things to them that were converted to the faith of Christ. Wherefore being there altogether and replenished with the holy ghost, they gathered one every one's several sentence and made that breviary (as I said) to be a pattern for all their preachings to be framed by, appointing it for a rule to be given to them that should believe. This saith Cyprian. But whether they were of the Apostles own making or not, or else that other the Apostles disciples made than, yet this is very well known, that the very doctrine of the Apostles is purely contained and taught in them. These twelve Articles are called also a badge, because by that sign as it were by a badge, true Christians are discerned from false. Now I will declare what order I will use in expounding them unto The partition of the Apostles Creed. you. This whole breviatie or abridgement of faith, may be divided into four parts, so that the three first parts may make manifest the mysteries of the three people in one godhead: and that the fourth may say forth the fruits of faith, that is to say, what good things we look for by faith, & what good things God bestoweth on them that put their trust in him. And yet this notwithstanding I will proceed herein, even orderly so, as the twelve Articles are placed or set down. The first article of Christian faith is this. I believe in God the father almighty, maker of heaven and earth. And this first Article of the creed containeth two especial points. For first we say generally, I believe in God. Then we descend particularly to the distinction of the people and add, The father almighty. For God is one in substance, and three in God is one in substance an● three in people. people. Wherefore understanding the unity of the substance, we say plainly, I believe in God. And again, keeping & not confounding the people we add, In the father almighty, In jesus Christ his only son: And in the holy Ghost. Let us therefore believe that God is one, not many, and pure in substance, but three in people, the Father, the Son, and the holy ghost. For in the law it is written. Hearken Israel, The Lord our God is one Lord. And again in the gospel we read that the Lord said. baptize them in the name of the father, of the son, and of the holy ghost. By the way this is singularly to be I believe in God, marked of us, that when we pray we say, Our father which art in Heaven, give us this day our daily bread: but that when we make Confession of our belief, we say not we believe, but I believe. For faith is required of every one of us, for every particular man to have, wythonte dissimulation in his heart, and without double meaning to profess it with his mouth. It was not enough for Abraham to have faith for all his seed. Neither will if avail thee any thing, for an other to believe, if thou thyself art without faith. For the Lord requireth faith of every particular man for himself. Wherefore so often as we confess our faith every one of us by himself doth say I believe. But what it is to brleeve I have declared already in my fourth Sermon. It followeth in the Confession. I believe in God. God is the object and foundation of our Faith, as he that is the everlasting and chief goodness, never weary, but always ready at our need. We therefore believe in God, that is to say we put our whole hope, all our safety, and ourselves wholly into his hands, as unto him that is able to preserve and bestow on us all things that are requisite for our behoof. Now it followeth that that God God is called a father. in whom we rest, and unto whose tuition we do all commit ourselves, is The Father almighty. Our God is therefore called Father, because from before all beginning he begat the son like to himself. For the Scripture calleth God, the father of our Lord jesus Christ. He, saith the Apostle, is the brightness of the glory of God, and the lively Image of the substance of the father: to whom he said, Thou art my son this day have I begotten thee. And again. I will be his father and he shallbe my son. Also God is called father in respect of the likeness that he hath with our earthly father, to wit because of our Creation, the favour, love, good will & carefulness, where with he is affected towards us. For God hath created us, God loveth us, God regardeth our affairs and is careful for us, yea and that more exceedingly too, than any earthly father is. For says David. Even as the father pitieth his children, so doth the Lord pity them that fear him, for he knoweth our estate, remembering that we are but dust. Esaias also in his 49. Cap. saith, Can a woman forget her own infant, and not pity and be fain over the son of her own womb? But admit she do forget, yet will not I forget thee. In this is declared Gods good will to us ward: and we confessing that God is our father, do also profess that God to us is both gentle, liberal and merciful, who wisheth us all things that are available to our health, and purposeth nothing to us ward, but that which is good and wholesome: and last of all that at his hand we receive, what good soever we have, either bodily or ghostly. God is called Almighty, because by God is called Almighty. his might he can do all things, because he is Lord of all things, and hath all things subject to his commandment. For the same cause also is he called the Lord of Hosts. Heaven, Earth, and whatsoever is therein, Stars, all Elements, Men, Angels, devils, all living Creatures, all things created, are in the power of the most high and everlasting God. What soever he commandeth that they do, nothing is able to withstand his will. What he will, that must of necessity be done: and also these things he useth even as his own will and pleasure is, and as his justice and man's salvation do require. first we confessed that God doth will us well, and now we acknowledge, that whatsoever he will that he is able to bring to pass. For we say that God is Almighty, that is, that there is nothing, but he can do it, which is profitable & necessary for us men, as he that is Lord of all, & our strong helper. But that God is our good father, ●od is the m●ker of heaven ●nd earth. liberal, gentle, merciful, strong, Almighty, Lord of all, and our defender and deliverer, it is to be seen by his wondered works. For he is the maker of heaven and earth. And in the making of Heaven and earth, he hath declared the great love that he beareth to mankind. For when as yet they were not, neither were able with deserts and good turns to provoke God to do them any good, than God first of his own mere and natural goodness, made heaven & earth, a most excellent and beautiful Palace, and gave it them to devil in, putting under man's dominion all the Creatures of this whole world. But how great power he showed in the making of all these things, it is evident by this, that He spoke the word and they were made, he commanded and they were created. Which if thou bring into parts and severally examine, what he made in those six days, in what order, with what beauty, to how great commodity of mankind, and finally how almost with no labour at all he brought them all forth, as it is at large written by Moses in the first of Genesis, thou shalt be compelled to be amazed at the goodwill and power of God. And yet by the way we must think the Creator of all things to be such an one, as by his son, that is, by his eternal wisdom, hath created all things both visible and invisible, yea and that of nothing too: and doth moreover at this very present sustain, nourish, rule and preserve all things by his everlasting spirit, without which every thing would presently fall to ruin and come to naught. We do herein therefore confess also the providence of our eternal God, and his exceeding wise government. And thus in this first part I have declared unto you that which is proper to the father. For he is a father, yea he is the father of our Lord jesus Christ, and our father also, being Lord of all things, maker of heaven & earth, governor and preserver of all things, by whom all things are, and in whom all things consist. Who from before all beginning begotten the eternal son, equal with the father, being of one substance, power and glory with the father, by whom also he made the world: From both them precéedeth the holy ghost, as David witnesseth and saith: By the word of the Lord the heavens were made, & by the breath of his mouth all the host thereof. Now followeth the second part, The second article of our belief wherein are contained all the mysteries of jesus Christ our Lord the son of God. For the second article of the Christian faith is thus word for word: And in jesus Christ his only son our Lord This article also comprehendeth two things. The first is, that we believe in the son of God: The second what the son of God is. For we confess that we believe, that is, that we put our whole hope and confidence of life and salvation, as well in the son as in the father. And therefore we say plainly, I believe in To believe in the Sonn● of God. jesus Christ: even as before we said, I believe in God. etc. For the Lord jesus himself in the 14. chapter of john, saith: Let not your heart be troubled: you believe in God, believe also in me. Again, This is the work of God, that you believe in him whom he hath sent. And again, This is eternal life, to know thee the true God only, and him whom thou hast sent Christ jesus. Moreover in the Gospel after S. john we read that the Lord speaking to the blind whose eyes he opened, said: Dost thou believe in the son of God? And that the blind having received his sight answered: Who is he Lord that I may believe in him? whereunto the Lord replied, Thou hast seen him, and he it is that talketh with thee. And that then again the blind said, I believe Lord, and there withal he worshipped him. Therefore let us also believe & worship, let us believe that jesus is the very son of God the father, being of one power with the father, although in person he differ from the father. Which David testifying, saith: The Lord said to my Lord, sit thou at my right hand etc. But if we declare at large, who the son of God is in whom we believe, Who the Son of God is. then must we note three things especially. The first is that he is called the Only Son. If he be the son, yea and that too the Son of God, then is his nature and substance, a divine nature and substance. For in this signification doth the Apostle call him: The brightness of the glory of the father, and the lively image of his substance. Consubstantial & coessential Very well therefore do the holy fathers say, that the Son is of the same substance and being, with the father. Whereunto belongeth that, that he is called the only son, and in The only Son. another place the only begotten and first begotten son. For we also are called sons, not by participation of nature, or likeness of substance, or naturally, but by adoption. And therefore the jews were not offended because he called himself the son of God, in that sense that all the faithful are called, and are the sons of God, but because they did perceive the he did more extol himself in saying the he is the natural Son of God, equal to God, & God himself. For thus we read in the fifth of john. Therefore the jews sought the more to kill jesus, not only because he had broken the Sabbath, but said also that God was his father, & made himself equal with God. Again, where the Lord in the tenth chapter said: I and my father are one, than the jews took up stones to stone him withal: But jesus answered. Many good works have I done unto you, for which of them do ye stone me? To which the jews replied: For thy good works sake we stone thee not, but for thy blasphemy, & because thou being a man makest thyself God. These are most evident testimonies of the natural Godhead of Christ, which whosoever believeth not, he hath not the father. For he that honoureth the son, honoureth the father: and he that is without the son hath not the father: and unless the son were God by Nature, he could not be the Saviour of the world. Now the second thing that is to be jesus. marked is that the name of the only begotten son of God is opened, and he is called jesus Christ. The name is expressly set down, the we may know who it is in whom we believe, jest peradventure we might be deceived in the person. It is jesus: which name was given unto him by God's appointment from heaven, even as also it was prefigured in Duke joshua, and in joshua, the high priest. The Angel in the Gospel after S. Matthew instructing joseph saith: Mary shall bring forth a son, and thou shalt call his name jesus. For he shall save his people from their sins. So then this son of God jesus is Christ. the saviour of the world, who forgiveth sins and setteth us free from all the power of our adversary the devil. Which verily he could not do, unless he were very God. He is also called Christ, which is all one as if you say, Anointed. The jews call him Messiah. Which word is a title proper to a kingdom or priesthood. For they of old were wont to anoint their kings & priests: they were anointed with external or figurative ointment or Oil. But very Christ was anointed with the very true ointment, that is, with the fullness of the holy ghost: as is to be seen in the first & third Chapters after S. john. Most properly therefore is this name Christ attributed to our Lord For first, he is both king and priest of the people of God. Then the holy Ghost is powered fully by all means and abundantly into jesus, from whom as it were by a lively fountain it floweth into all the members of Christ. For this is that Aaron, upon whose head the Oil was powered, which ran down to his beard, and the nethermost skirts of his garment. For of his fullness we have all received. The last thing that is to be noted now in this second Article is, the we call the Christ is our Lord son of God our Lord The son of God verily is for two causes properly called our Lord First in respect of the mystery of our redemption. For Christ is the Lord of all the elect, whom he hath delivered from the power and dominion of Satan, sin and death, and hath made them a people of his own getting for himself. This similitude is taken of Lords, which with their money buy slaves for their use, or else which in wars reserve captives, whom they might have slain, or which deliver men condemned from present death. So then by this, Lords are as it were deliverers, redéemers or saviours. Hereunto verily alludeth Paul where he saith. You are bought with a price, become not (therefore) the servants of men. And S. Peter says. You are redeemed not with gold and silver, but with the precious blood of the unspotted Lamb. Moreover Christ is called Lord in respect of his Divine power and nature, by which all things are in subjection to the son of God. And for because this word Lord is of a very ample signification, as that which containeth both the divine nature and maiestly, we see that the Apostles in their writings use it very willingly. Paul to the Corinthians saith. Although there be many Lords, yet have we but one Lord jesus Christ, by whom all things are, & we by him. Now the third Article of Christian The 3. Article of our b●lie● faith is this, Which was conceived by the holy Ghost: born of the Virgin Marie. In the second article we have confessed that we believe in jesus Christ the son of God our Lord: wherein we have as it were in a shadow confessed, that we believe assuredly, that God the father hath for us & our Salvation, given to the world his son, to be a Saviour and redeemer. For hitherto belong those names, jesus and Lord. Now therefore in this third Article I have to declare the manner and order how he came into the world: to wit, by Incarnation. This article containeth two things, The Conception of Christ, and his Nativity. Of both which I will orderly speak, after that I have briefly declared unto you the causes of the Lord his Incarnation. Men were in a miserable taking, The causes of the Lord his incarnation and all mankind should utterly have perished for sin, which we have all drawn from the first man Adam. For the reward of sin is death. And for that cause we that were to be cast into hell, could not enter into heaven, unless the son of God had descended, unto us, and becoming God with us Immanuel. had with himself drawn us into heaven. Therefore the chief cause of his incarnation is to be a mediator betwixt God and men, and by intercession to join or bring into one, than that were severed. For where a mediator A mediator. is, there also must needs be discord and parties. The parties are God and men. The cause of this discord is sin. Now the office of the Mediator, is to bring to agreement the parties disagréeing: which verily cannot be done, unless that sin the cause of this variance be taken clean away. But sin is neither cleansed nor taken away, except that blood be shed and death do follow. This witnesseth Paul in his 9 Chapter to the Hebrews. The mediator ought therefore to take on him our flesh and blood, that he might both dye & shed his blood. Furthermore it is needful that this Advocate or mediator be indifferently common to both the parties, whom he hath to reconcile: wherefore our Lord Christ aught to be very God and very man. If he had been God alone, then should he have been terrible to men, and have stood them in little steed. If he had been mere man, than could he not have had access to God which is a consuming fire: wherefore our Lord jesus Christ being both God and man, was a fit mediator for both the parties. Which thing the Apostle witnessing, saith: One God, and one mediator of God and men, the man Christ jesus, who gave himself the price of redemption for all. The same Apostle in the 2, and 9 Cap. to the Hebrews, speaketh many things belonging to this place. And in the second Chapter, rehearsing an other cause of Christ his incarnation, he says: It become him in allthings to be made likeunto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins. For in that he himself was tempted he is able to secure them that are tempted. another cause wherefore our Lord was incarnate, was, that he might instruct us men in all Godliness, and righteousness, & finally that he might be the light of the world, and an ensample of holy life. For Paul saith. The grace of God that bringeth salvation hath appeared unto us, teaching us to renounce ungodliness, and to live holily. To conclude, he therefore become one with us by the participation of nature, that is to say, it pleased him to be incarnate for this cause, that he might join us again to God, who for sin were separated from God, & receive us into the fellowship of himself, and all other his goodness beside. The next is for us to declare the T●e manner of 〈◊〉 his conception manner of his incarnation. This article of faith standeth on two members. The first is, He was conceived by the holy ghost. Albina we men, Christ excepted, ace conceived by the seed of man which of itself is unclean, and therefore we are born sinners, and, as Paul saith: We are born the sons of wrath. But the body of Christ, I say, our Lord was not conceived in the Virgin Marie by joseph, or by any seed of man, but by the holy ghost: not that the holy ghost was in place of the seed. For nothing is begotten of the spirit, but what is spiritual. Neither hath our Lord a fantastical, but a very true body, and of the same substance with us. So then our Lord was conceived in the womb of the Virgin by the holy ghost. For the holy ghost by his eternal power did bring to pass that, the virginity of the Virgin mother being uncorrupted, she, I say, being made with child, conceived of her own blood, and gave a pure and very human body to the son of God. As is declared at large by the Angel Gabriel in the first cap. after S. Luk. Of which place because I mean to speak else where more largely, I do now pass it over untouched. God himself straight ways after the very beginning of the world did foretell, that such should be the manner of that conception. For he said not, the seed of the man shall tread down the Serpent's head, but the seed of the woman. Moreover the Lord by the Prophets saith: I will raise up seed to David. But Moses law for the raising up of seed to the brother departed is well known. For if the brother died without issue of Children, his brother remaining alive, was compelled to marry the deceased brother's wife, and of her to beget children, which were called and counted not by the name of him that was living, but of the dead brother. Wherefore when there was not to be found amam of David's line, that was sufficiently meet to beget on the Virgin the son of God, the saviour of the world, God himself raiseth up seed to David, and by his holy spirit maketh the Virgin with child: who although she were not with child by a man of David's line, yet because she was a daughter of David's stock, and because, God so working, she of her own substance, gave substance to the son of God, this her child Christ both is and is called the son of David. What doth that argue moreover that David in the 110. Psalm, saith? In the mighty power of holiness the dew of thy birth is to thee of the womb of the morning. Or, the dew of thy birth is to thee of the womb of the morning in the mighty power of holiness. That is to say, By a certain mighty power of holiness, & marvelous means shalt thou be born. For thy birth shallbe like unto the engendering of the dew which cometh of the pure morning as it were a child born of the womb. For as in the day time the sun draweth out of the earth a vapour, which by reason of the smallness of the heat which draweth it upward, is by the coldness of the temperate night or evenings, drawn down again, and resolved into water. So God the is the Sun of righteousness, took blood of the earth, that is, of the body of the untouched Virgin Marie, and by a wonderful means, did holily and purely bring to pass, that of her unipotted womb should be born and conceived the most holy son of God. The causes why this conception of The causes why Christ hi● conception is pure. the son of God, in the womb of the holy Virgin is most pure, are these. He that is conceived in the womb of a Virgin is God: but God is a consuming fire which cannot take or suffer any uncleanness in itself. another cause is this, God came to cleanse our uncleanness, that is the uncleanness of us men, he himself verily ought to be exempt from all original spots, & in all points most holy, to the end that being the only unspotted Sacrifice offered up for the sins of all the world, he might clean take away all the sins of the world. For that which is itself defiled, cannot cleanse the thing that is defiled, but rather the spot or filthiness doth double his uncleanness, by the coming too of that other unclean thing. The second member of this third Of the birth of Christ. Article is, He was born of the Virgin Marie. The Lord was born of Marie his mother, and yet she a Virgin still. Hec is therefore very man which is born of Woman. Moreover his birth is pure. For he was born of the Virgin, so that together she was a mother, and yet a Virgin too. For Esaias saith, Behold a Virgin shall conceive and bring forth a son. A Virgin saith he shall do both, Conceive and bring forth, so that nevertheless she may remain a Virgin still. The birth therefore of the son of God is most pure. Also his birth is a true birth verily and in deed. For he taketh flesh of the substance & womb of the Virgin. In which signification also our Lord jesus Christ is called the son of David. He could not be called David's son, unless he had taken very human substance of Marie a maid or daughter of the stock of David. Which that the Apostle john might most properly signify and express, he saith: The Word was made flesh. And the Apostle Paul saith: He doth nowhere take on him the Angels, but the seed of Abraham. And in the same place again he affirmeth: That the Lord was made like to his brethren in all things sin excepted. To the Philippians he says: When he was equal with God, he made himself of no reputation, taking on him the form of a servant, and made in the likeness of men, and found in figure as a man. Again the Apostle john beareth witness & saith. Every spirit that confesseth that jesus Christ is come in the flesh, is of God, and every spirit which confesseth not that jesus Christ is come in the flesh, is not of God. Luke in his 2. Cap. hath at large set forth the manner of his Nativity. And I do mean elsewhere to speak of it at the full. Let us therefore confess that jesus Christ was conceived by the holy ghost, and born of the Virgin Marie. The fourth article of Christian faith The fourth Article of our belief is this: He suffered under Pontius Pilate, was crucified, dead & buried, he descended into hell. In this fourth article is declared the end, use & chief commodity of the Lord his incarnation. For he become man that he might suffer and dye, and by dying & suffering might redeem us from eternal death & the torments of hell, & make us (being once cleansed) heirs of life everlasting. For this is the end of the Lord his death, as I will by & by show you, and as Paul doth at large declare in the 9 chapter to the Hebrews. This article also is divided into his ●●●ist did 〈◊〉. parts. First we confess that our Lord suffered in very deed, & not fantastically to the appearance only, & that he suffered verily the calamities and miseries of this world, and after that again the torments of the slaughtermen, and death itself in most bitter pangs. He suffered therefore both in sold and body, yea and that too in many fashions. For Esaias saith: He is a man of sorrows, & hath felt calamities. He beareth our infirmities, and hath carried our sorrows. For the Lord himself also in the Gospel said. My soul is heavy even unto the death. But verily he suffered all this for us. For in him was neither sin, nor any cause else why he should suffer. Secondarily in this article is noted Christ sufered vn●er P●nti●s Pilate. the time, & Pontius Pilate the judge, under whom the Lord died, and redeemed the world from sin, death, the devil and hell. He suffered therefore in the Monarchy of the Romans, under the Emperor Tiberius, when as now according to the Prophecy of jacob father of Israel, the jewish people obeyed foreign kings, because there were no more kings or captains of the stock of juda, to have the rule over them. For he foretold that then the Messiah should come. What may be thought of that moreover that the Lord himself oftener than once in the Gospel did foreshow that he should be delivered into the hands of the Gentiles, and by them be put to death? In the third point of this article, we do expressly declare the manner of his death, For we add: He was crucified and died on the Cross. But the death of the Cross as it was most reproachful, so also was it most bitter or sharp to be suffered, yet took he that kind of death upon him, that he might make satisfaction for the world, and fulfil that, which from the beginning was prefigured, that he should be hanged on the tree. Isaac was laid on the pile of wood to be offered up in sacrifice. Moses also stuck the Serpent on the stake of wood, and lift it up to be beheld. And the Lord himself said: I, when I shallbe lift up from the earth will draw all men unto me. Finally he died on the Cross géevinge up his Ghost to God. For he died verily and in deed, as you shall straightway perceive. Where I have briefly to declare unto you, what the fruit of Christ his death is. First we were accursed because of sin: he therefore took our curse upon himself, being life up upon the Cross, to the end he might take our curse away, and that we might be blessed in him. Then also the heritage bequeathed to us by Will, could not come unto us, unless he which bequeathed it did dye. But God bequeathed it: who, that he might die, become man and died according to his human nature, to the end that we might receive the heritage of life. In an other place again Paul saith. Him that knew not sin, did God make sin for us, that we by him might be made the righteousness of God. Our Lord therefore become man, by the sacrifice of himself to make satisfaction for us, On whom, as it were upon a Goat for sin offering, when all the sins of the whole world were gathered together and laid, he by his death took away and purged them all: so that now the only sacrifice of Christ hath satisfied for the sins of the whole world. And this verily is the greatest commodity of Christ his death taught every where by the Apostles of Christ. Next after that also the death of Christ doth teach us patience, and the mortification of our flesh: yea Christ by the participation of himself doth by his Spirit work in us that sin may not reign in us. Touching which thing the Apostle Paul teacheth many things in the sixt Chapter to the Romans. The Lord in the Gospel saith: If any man will follow me, let him deny himself, and take up his Cross and follow me. These and a few more are the fruits of the Lord his passion, or the death of Christ. Fourthly in this Article is added: Our Lord was buried. He was buried. For our Lord died verily and in deed upon the Cross. The very truth of his death was proved by the Soldier, which thrust him through the side. After that he was taken down from the Cross, and laid in a Sepulchre. In the Gospel are expressed the names of them that buried him, joseph and Nicodemus. There is also showed the manner how they buried him. The fruit of this his burial, the Saviour himself hath taught in these words. Verily verily I say unto you, unless the seed of corn cast into the earth do dye, it remaineth alone. But if it die it bringeth forth much fruit. whereupon the Apostle exhorteth us to be buried with Christ in his death, that we may rise again in the newness of life, yea that we may live & reign with him for evermore. If therefore our bodies also be buried at any time, let us not therefore be troubled in mind. For the faithful are buried, that they may rise with Christ again. The fift part of this fourth article He descended into Hell. some do put severally by itself, for the fift article of our faith. I for my part do see no cause why it should be plucked from that that goeth before, nor why it should make by itself a peculiar article of our faith. The words are these: He descended into hell. touching this there are sundry opinions among the expositors of the holy Scriptures. Augustine in his book De fide & symbolo doth neither place these words in the rule of belief, nor yet expound them. Cyprian saith thus: It is to be known verily that in the Creed of the latin Church this is not added: He descended into hell, nor yet is this clause received in the Churches of the east: but yet the sense of that clause seemeth to be all one with that, where it is said: He was buried. This saith he. So then Cyprians opinion seemeth to be, that To descend into hell is nothing else but to be laid in the grave, according to that saying of jacob: Ye will bring my grey hears with sorrow to hell, or the grave. But there are some that think this assertion to be without lawful proof. For it is not likely that they would wrap a thing once already plainly spoken, immediately after in a darker kind of speech. Nay rather so often as two sentences are joined together that signify both one thing, the latter is always an exposition of the first. But in these two speeches, He was buried, and he descended into hell, the first is the plainer, and the latter the more intricate. Augustine in his 99 Epistle to Euodius, turmoyleth himself pitifully in this matter. To Dardanus de Dei praesentia, he writeth that the Lord went into hell, but that he felt no torment. We shall more agreeably to the truth seem to understand this article, if we shall think that the virtue of Christ his death, did flow even to them that were dead and profited them too: that is to say that all the patriarchs and holy men that died before the coming of Christ, were for the death of Christ preserved from death everlasting. As S. Peter also maketh mention, That the Lord went in the spirit, & preached unto the Spirits that were in prison. For verily they by the death of Christ were made to know the sentence of condemnation justly pronounced against them, because when they lived, they believed not with No, and them that were with him, in the Saviour that was to come. Or else otherwise by the lower parts or by hell, we understand not the place of punishment appointed for the wicked, but the faithful that are departed, even as all so by the higher parts we understand them that yet are remaining alive. Wherefore the soul of Christ descended into hell, that is to say, it was carried into Abraham's bosom, wherein all the faithful already departed, were gathered together. Therefore when he said to the thief that was crucified with him: This day shalt thou be with me in Paradise, he promised him the fellowship of life and of the blessed souls. Touching Abrahams bosom, our Lord spoke at large in the sixteenth Chapter of the Gospel after S. Luk. For whereas the Lord is said to have descended, that cometh to pass by the manner of speaking. For otherwise it is evident by Luke, that Abraham's bosom is a place severed a great way from hell, and placed up aloft. But to inquire or reason over curiously of these things, is rather the point of a curious fool, then of a godly minded man. We confess in this article that the Souls are immortal, and that they immediately after the bodily death, do pass to life, and that all the saints from the beginning of the world being sanctified by faith through Christ, do in Christ and by Christ, receive the inheritance of life everlasting. I would add to these the fift article, but that the hour is now already spent. We will therefore differre it unto the next Sermon. And now let us altogether pray to God our father which is in heaven, that he will vouchsafe by his spirit to inspire us with the true and quickening Faith, which is in the father and the son: in the father as the maker of all things: in the son as the saviour of the whole world, who therefore came down from heaven, and was incarnate in the womb of the most holy Virgin Marie, to the end he might be the mediator betwixt God and men, and reconcile or make them at one again betwixt themselves, and that he might have wherewithal to make an oblation to appease God's justice, and to purge our sins: which he bore on his body, yea which he took away, and made all the faithful, heirs of life everlasting. Let us now give praise to the grace of God, and thanks to the son of God. To whom alone all honour and glory is due for ever and ever. Amen. Of the latter articles of Christian faith, contained in the Apostles Creed. ¶ The eight Sermon. LEt us first of all pray to our God, that he will vouchsafe to grant us an happy, speedy, and very fruitful proceeding in the declaration of the other Articles of Christian belief. The fift Article of our belief is: The fift article of ou● belief. The third day he rose again from the dead. And this article verily of our belief is in a manner the chief of all the rest. Neither are the Apostles so busily occupied in declaring and confirming the other, as they are in this one. For it had not been enough, if our Lord had died only, The glorious resurrection of Christ. unless he had also risen from the dead again. For if he had not risen from the dead, but had remained still in death, who should have persuaded us men, that sin was purged by the death of Christ, that death was vanquished, Satan overcome, and Hell broken up for the faithful by the death of Christ? Yea verily we have foolish fellows that would never cease to blaspheme the very God, to make a mock of our hope, and to say: Tush who did ever return from the dead, to tell us whether there be a life in an other world after this or not, and what kind of life it is? Because therefore we cannot find find that any man did ever return from the dead, that is to be doubted of which these babblers do tattle touching the life of the world to come. That the Lord therefore might declare to the whole world, that after this life there is an other, and that the Soul dieth not with the body, but remaineth alive, he returned the third day alive again to his Disciples: and at that instant showed them that sin was purged, death disarmed, the devil vanquished, and hell destroyed. For the sting of death is sin. Or the reward of sin is death. The devil hath the power of Death, and shutteth in Hell for sins. Now therefore, in that Christ riseth alive again from the dead, Death could have no Dominion over him: and because Death by suffering the Lord to pass, is broken, It must needs follow that the Devil, and Hell, are vanquished by Christ. And lastlly that Sin, the strength and power of them all is purely purged. It is evident therefore, that the resurrection of our Lord jesus Christ doth as it were, certify and by seal assure us of our Salvation and Redemption, so that now we cannot any longer doubt of it. We confess therefore in this Article, that our Lord jesus Christ is risen again, and that he is risen again for our behoof, that is to say, that he hath wiped away our sins, and that for us he hath Conquered death, the devil and hell, according to the saying of the Apostle. God hath saved us, and hath called us with an holy calling, not according to our works, but according to his own purpose and favour, which was given unto us through jesus Christ before all beginning, but is declared openly now by the appearing of our Saviour jesus Christ, who hath verily put out death, & brought forth life, light, and immortality by the Gospel. There are many more like this in the 4. of his Epistle to the Romans, and in the 15. of his first to the Corinthians. For the Lord also in the Gospel after S. john saith: I am the resurrection and the life: he that believeth in me although he be dead shall live: and every one that liveth and believeth in me shall not die for ever. Now also let us throughlie consider every word of this article severally by itself. We confess the Lord, What a resurrection ●s. his resurrection. But a resurrection is to rise again. That rises which falls, The body of Christ fallen, therefore the body of Christ rises, yea it rises again: that is to say, the very same body of Christ which before it fallen did both live and stir, doth now rise again, it doth I say both live and stir again. For truly said Tertullian of the resurrection of the flesh, that this word Resurrection is not properly spoken of any thing, save of the which first fallen. For nothing can rise again but y● that fallen. For by rising again, because it fell, we say the resurrection is made. Because this syllable, Re, is never added, but when a thing is done again. Wherefore the women in the Gospel, when they went to anoint the body of the Lord, which hung upon the Cross, did hear the Angel of the Lord say. Why seek ye the living among the dead? he is not here but is risen etc. This history of the Lords resurrection is set forth in the 24. after Luke, and the 16. after Mark. Peter the Apostle also in the second of the Acts affirming the Lord's resurrection by the testimony of David, doth expressly show that the Lord is verily risen again. After this we say again, that he is risen out of, or from the dead. Which Out of from the dead. member doth express the truth, both of his death and resurrection. For the body or flesh dieth or is destroyed: but being dead is raised up again: this body therefore, or flesh, is raised up again: as though he that maketh confession of his belief should say, Our Lord died even in the very same condition of nature that other mortal men do die in, but he tarried not, nor yet stack fast among the dead. For the very same mortal flesh which he had taken unto him, and by dying had laid aside, he now taketh again immortally. As David had foretold before saying. Because thou shalt not leave my soul in hell, nor suffer thy holy one to see corruption. For Christ is the first begotten of them that rise again, in whom as in the head, there ought to be declared, He was crucified dead, taken down and laid ●● his gran● upon 〈◊〉 Friday, where his body ●ay▪ Saturday that is E●●er eue●, and one Sunday which is Easter day in the morning he rose again from death to life. in what sort the resurrection of all Christ his members, shallbe in the day of judgement. And we confess that this resurrection was made the third day, I mean the third day after his death. For upon the day of Preparation he is taken down from the Cross, & carried into a sepulchre, where his body rests the whole Sabbath day, and about the beginning of the first day of sabbothes, which I say, is the first day of the week, and among us at this day is called Sunday, in the morning he rose again from the dead. Whereas therefore in the twelfth Chap. of the Gospel after S. matthew we read that the Lord said: As jonas was three days and three nights, in the belly of the Whale: So shall the son of man be in the heart of the earth three days, and three nights: Yet notwithstanding in the sixteenth, and twentieth Chapters expounding himself, as having spoken that by Synecdoche he saith: I must go to Jerusalem, and suffer many things of the Scribes and elders, and be killed, and raised up again the third day. The sixt Article of our faith is: He The sixte article of our belief. ascended into Heaven, and sitteth at the right hand of God the father Almighty. That body which is of the same substance with our bodies, taken out of the Virgin Marie, and taken verily of the substance of the Virgin, which hung upon the Cross, and died, and was buried, and rose again, the very same body I say, ascended into the Heavens, & sitteth at the right hand of God the father. For after that by the space of 40. days our Lord had abundantly enough instructed his Disciples touching the truth of his resurrection and the kingdom of God, he was taken up into Heaven. By that ascension of his. he declareth to the whole compass of the earth, The glorious ascension of Christ. that he is Lord of all things, and that to him are subject all things that are in Heaven and in earth, that he is our strength, the power of the faithful, and he of whom they have to boast against the gates of Hell. For he ascending into Heaven hath lead Captivity captive, and by spoiling his enemies hath enriched his people, on whom he daily heapeth his spiritual gifts. For he sitteth above, that by powringe his virtue from thence into us, he may quicken us with the spiritual life, and deck us with sundry gifts and graces, and lastly defend the Church against all evils. For God is our Saviour, king and bishop. Whereupon when as once the Capernaites were offended, because the Lord had called himself the bread of life, that came down from Heaven to give life unto the World, He saith: Doth this offend you? What therefore if you shall see the son of man ascend thither where he was before? As if he should say, then verily you will gather by my quickening, resurrection, and glorious ascension into the Heavens, that I am the bread of Life brought down from Heaven, and now again taken up into the Heavens, there to remain the Saviour, life, and Lord of Heaven and earth. Moreover S. Peter the Apostle in the Acts saith: Let all the house of Israel know for a surety, that God hath made the same jesus whom ye have crucified Lord and Christ. The for● of Christ his ascension into heaven. Furthermore he did not only rise again from death, and come to his Disciples, but also ascended into Heaven as they béehelde and looked on him, to the end that we thereby might be assuredly certified of eternal salvation. For by ascending he prepared a place for us, he made ready the way, that is, he opened the very Heavens to the faithful. God hath placed in heaven the very humanity that he took of us: which is in deed a lively and unreprovable testimony, that all mankind shall at the last be translated into Heaven also. For the members must needs be made conformable to the head. Christ our head is risen again from the dead: therefore We his members shall also rise again. And even as a cloud took away the Lord from the sight of his Disciples: So shall we that believe be carried in the Clouds to meet the Lord, and shall whoal●e in Soul and body be, and for ever devil in Heaven with our head and Lord Christ jesus. And this doth john evidently teach him that readeth his fourteenth chapter where the Lord saith: I go to prepare a place for you, and will come again to you, and take you unto myself, that wheresoever I am, ye may also be. Paul the Apostle also witnesseth and saith: We that live and shallbe remaining in the coming of the Lord, shallbe carried in the Clouds together with them that are raised up from the dead to meet the Lord in the air. We confess therefore in this article, that jesus Christ being taken up into Heaven is Lord of all things, the king and bishop, the deliverer and Saviour of all the faithful in the whole world. We confess that in Christ and for Christ we believe the life everlasting, which we shall have in this body at the end of the world, and in soul so soon as we are once departed out of this world. But now by the way we must weigh the very words of this article. He ascended, we say. Who He ascended into ●eauen. ascended I pray you? He that was born of the Virgin Marie, that was crucified, dead and buried, that rose again from the dead: He (I say) ascended verily both body and soul. But whether ascended he? Into Heaven. Heaven in the Scriptures is not taken always in one signification. First it is put for the Firmament, and that large compass that is over our heads, wherein the birds fly too and fro, and in which the Stars are placed, that are called the furniture and host of Heaven. For saith David: God is clothed with light as with a Garment, he spreadeth forth the Heavens as it were a Courteyne. He saith also. I shall see thy Heavens, the work of thy fingers, and the Moon and Stars which thou haste laid. And again: Which covereth the Heaven with clouds, and prepareth rain for the earth. And again: The Heavens declare the glory of God, and the firmament showeth forth the works of his hands. Then also, Heaven is taken for the throne and habitation of God, And lastly for the place, seat, and receptacle of them that are saved, where God giveth himself to be seen and enjoyed of them that be his. For David witnessing again, saith. The Lord hath prepared his seat in Heaven. Whereupon the Lord in the Gospel saith: Swear not by Heaven for it is God's seat. And the Apostle Paul saith: We know if our earthly mansion of this tabernacle be destroyed, that we have a dwelling place for ever in Heaven, builded by God, not made by hands. And therefore in this signification Heaven is called the Kingdom of God, the kingdom of the father, joy, Happiness and felicity, Eternal life, Peace and Quietness. And although God in deed be not shut up in any place. For he saith: Heaven is my Seat, and Earth the footstool of my feet. Yet because the glory of God doth most of all shine in the Heavens, and because that in Heaven he giveth himself to be seen and enjoyed of them that are his, according to that saying: We shall see him even as he is. And again. No man shall see me saith the Lord and live, Therefore God is said to devil in Heaven. Moreover Christ our Lord touching his Divinity, is not shut up in any place: but according to his humanity once taken, which he drawn up into Heaven, he is in the very local place of Heaven, neither is he in the mean time here in earth and every where bodily, but being severed from us in body, remaineth in Heaven. For he ascendeth, which leaving that which is below, doth go to that above. Christ therefore leaving the earth, hath placed a seat for his body above all Heavens. Not that he is carried up beyond all Heavens, but because ascending up above all the Circles into the utmost and highest Heaven, he is taken (I say) into the place appointed for those that are saved. For Paul the Apostle speaking plainly enough to be understood saith: Our conversation is in Heaven, from whence we look for the Saviour to come etc. In the same manner also Luke the Evangelist saith: And blessing them he departed from them, and was carried into Heaven. But why do I make so much ado He sitteth at the right hand of God the father Almighty about expounding that which is most evidently declared in the very Creed by that which followeth. For the next is: He sitteth at the right hand of God the father Almighty. For by this we understand what kind of place Heaven is, and what our Lord doth in Heaven. It is not surely for our frailty over narrowly to seek out or discuss the secrets of Heaven, and yet it is not against Religion to inquire after that that is taught us in the Scriptures, and so perfectly to remember it as it is taught us. Our Lord is simply said to sit, and that too, to sit at the right hand of the Father Almighty. Let us therefore see what the right hand of the father is, and what it is to sit at the right hand of the father. The right hand of the Father in the Scripture hath two significations. The definition of gods right hand take here for the places name. first the right hand of God is the place appointed for them that are saved, and the everlasting felicity in Heaven. This did S. Augustine set down to be marked, long before us, who in the twenty and sixt Chapter of his book De Agone Christiano writeth. That the right hand of the Father, is the everlasting felicity given to the Saints: even as also the left hand is most rightly called the continual misery allotted to the ungodly: not so that by this means that I have said the right or left hand is to be understood in respect of God himself, but in respect of his Creatures capacity. And this did S. Augustine speak according to the Scriptures. For David saith: The path of Life shalt thou make known to me, the fullness of joys is in thy sight, and at thy right hand is gladness for ever. What else is this than if he had said, Thou shalt bring me into life, I say into the very Heavens, where I shallbe filled with joys, both by seeing and beholding thee, and also by enjoying thee. At thy right hand in eternal blessedness are joys everlasting. In the Gospel also we read, that the Sheep are placed by the judge at the right hand, and the Goats at the left. And when the right hand is taken in this sense, Then To sit doth signify to rest from all labours, To sit is to be at rest and enjoy felicity. and to live quietly and in happy state. For that saying of the Prophet is very well known: A man shall sit under his Vine. As if he should have said, all things shallbe at peace, in safety, and at quiet. So then this that I have said, is ment by the right hand of the father: and where we confess that the son doth sit at the right hand of the father Almighty, we do acknowledge that our Lord being delivered from all trouble and mortal infirmities, doth now in his humanity, both rest and rejoice in the very local place of Heaven, where we believe that both our souls and bodies shall be, and live for ever. For the Lord himself in the Gospel witnesseth, that in his father's house there are many mansions, which he goeth to prepare, that they mayè have a place, and although he did departed, yet that he would return to them again, and take them unto himself, that where he is, they also might be in the same place with him. Wherefore we believe that Christ is at rest in Heaven, where he hath prepared a place of rest for us also, to remain in joys everlasting. And for because our bodies shall not be every where in felicity, but in the only appointed place, therefore said S. Augustine truly, that Christ our Lord according to the measure of his very body is in some one place of Heaven. And S. Cyprian saith: To sit at the right hand of the father is the mystery of his flesh taken up into Heaven. Secondarily the right hand of God is put for the virtue, kingdom, protection, God's right hand the name of his power; and in this signification to sit is to reign deliverance, and power of God. For David saith: The Lords right hand is high, the Lords right hand doth mighty things. And Moses said: Thy right hand (O Lord) is magnified in power, thy right hand (O Lord) hath broken the enemy. And when the right Hand is put in this sense, then To sit doth signify to reign, to deliver, to use power, and do the office of a Prince. For saith David: The Lord said to my Lord, sit thou at my right hand, till I make thy enemies thy footstool. And the Prophet Zacharie saith: Behold the man, that is called the branch, he shall bud out of his place, and build the Temple of the Lord, and sit and rule upon his Throne, and be a priest upon his seat. In this sense the right hand of God is infinite and contained in no measure of place: & whereas we confess that our Lord doth sit at the right hand of the father, we do profess that the son is exalted above all things, having all things subject under himself, as Paul in his first Chapter to the Ephesians saith: and finally that the son being so exalted can do all thing, doth reign in the universal Church, doth deliver them that are his, doth make intercession to the father in heaven, and in the power of his godhead is present in all places. For therefore did the creed add almightiness to this setting of his, where it is said, He sitteth at the right hand of the father almighty. And in Saint Matthew the Lord saith, To me is given all might in heaven, and in earth, go therefore and bring all nations unto me. So then I suppose that briefly thus I have well declared what manner of place heaven is, to wit, a place of quietness, joy, and everlasting felicity, wherein the son of God doth sit, doth devil, and is in his humanity, as we also, that are the members of Christ, shall be in the very same place without all dolour and grief in joy for evermore. And although our Lord be delivered from all grievous business, yet we mean not that he sitteth idly leaning on his elbows. For he is a King, a Priest, and very God in the very temple of God: he can not choose therefore of his natural property and office but work salvation in the elect, and do all things, that lie God, a king, and Priest in hand to do. So then now we all know what our Lord doth as he sitteth in heaven. Neither is it any trouble to him at all to do and work that which he doth, for he worketh not of compulsion, but naturally and of his own accord. Thus and no otherwise did the ancient Saint Hierom of the ●ight hand of the father. interpreters of the holy Scriptures handle this Article of our belief. Some of whose testimonies I will here allege. Saint Jerome in his exposition of Paul's first Chapter to the Ephesians, saith: He hath declared the power of God by the similitude of a man: not because a seat is placed and God the father sitteth there on, having his son sitting there with him: but because we can not otherwise conceive how the son doth judge and reign, but by such words applied to our capacity. As therefore to be next to God, or to departed far from him is not to be understood according to the distance of places, but after men's merits, because the Saints are herded by him, but the sinners (of whom the Prophet saith, Behold they that get themselves from thee shall perish) are removed far enough for coming near him at all. Even so likewise to be either at the right or left hand of God is to be taken so, that the Saints are at his right hand & sinners at his left. As our saviour himself also in the Gospel affirming the same doth say, that at the right hand are the sheep, and the goats at the left. Moreover, this very word (to Sat,) doth argue the power of a kingdom, by which God is beneficial to them on whom he doth vouchsafe to sit, in so much as verily he doth rule them, and hath them always in his guiding, and doth turn to his own beck or government, the necks of them that before ran out of the way at random, and at liberty. Saint Augustine of the right hand of 〈◊〉 father. Saint Augustine in his book De Fide et Symbolo saith. We believe that he sitteth at the right hand of God the Father. Yet not so therefore as though we should think that God the Father is comprehended within the limits of a man's body: so that they that think of him should imagine that he hath both a right and a left side: And whereas it is said that the Father sitteth, we must not suppose that he doth sit with bended hams, least peradventure we fall into the same sacrilege for which the Apostle accurseth them that have changed the glory of the incorruptible God, into the similitude of a corruptible man. For a detestable thing it is to place God in such a likeness in a Christian Church: and much more wicked is it to place it in the heart, where the temple of God is verily and in deed, if it be cleansed from earthly desires and error. We must therefore understand, that at the right hand is as much to say as in greatest happiness, where righteousness and peace and gladness is: even as also the Goats are placed at the left hand, that is in misery for their iniquities to their pain and torment. Whereas God therefore is said to sit, thereby is not meant the placing of his limbs, but his judicial power, which his majesty never wanteth in bestowing worthy rewards on those that are worthy of them. And so forth. The blessed Bishop Fulgentius in ●●int Fulgentius. His humanity i● local, that is, ●●●teined i● space of ●lace, but ●●s Godhead incomprehensible as that that is every where, 〈…〉 not 〈◊〉 in any place. Saint vigilius. his second Book to King Trasimundus, saith: The Lord, to show that his humanity is local, sayeth to his Disciples, I ascend to my father and to your father, my God and your God. And by and by after declaring the in comprehensibilitie of his Godhead, he saith to his Disciples: Behold I am with you always even unto the end of the would. The blessed Martyr and Bishop of Trent Vigilius in his first book against heresies, saith: This was to go to the Father, and to departed from us, to take away out of this world the nature which he took of us. Thou seest therefore that it was proper to the same nature to be taken away, and to depart from us, according to the words of the Angels which said, This jesus who is taken up from you, shall come again even as you see him go into heaven. For see the miracle, See the mystery of both his properties: The Son of God in his humanity is departed from us: according to his divinity he says to us, Behold I am with you always even unto the end of the world. If he be with us how saith he? The time shall come when you shall desire to see one of the days of the son of man and you shall not see it. But both he is with us, and not with us. Because them, whom he hath left and departed from in his Godhead, he hath not left nor forsaken in his manhood. This saith he. The seventh Article of our faith is this. From thence he shall come to The seventh Article. Christ a judge. judge the quick and the dead. In the former Articles there is set forth and confessed the divine goodness, bountifulness and grace in Christ: now also shall be declared the divine justice, severity and vengeance that is in him. For there are two comings of our Lord jesus Christ. First he came basely in the flesh to be the redeemer and saviour of the world. At the second time he shall come gloriously to judgement to be a judge and revenger that will not be entreated against all vacant sinners and wicked doers. And he shall come out of heaven from the right hand of the Father in his visible and very human body, to be seen of all flesh, with the incomprehensible power of his Godhead, and being attended on by all the Angels. For the Lord himself in the Gospel saith: They shall see the son of man coming in the clouds of heaven with great power and glory, and he shall sand his angels with the great sound of a trump. etc. But now to judge To Iudg● what it 〈◊〉 is to sit in the tribunal seat, to hear and discuss matters, to take up strifes to determine and give sentence, & lastly to defend & deliver, & again to chastise & punish, & by that means to keep under & suppress injury and malice. We believe therefore that our Lord jesus Christ in that day shall deliver all the godly, & destroy all the wicked: according to the words of the Apostle who says, Our Lord shall be revealed from heaven with the Angels of his power, with a burning flame, and shall lay vengeance on them that have not known God: And again, the same just judge shall give a crown of righteousness to all them that love his coming. The manner of this judgement The picture of ●he last ●●dgement. the writings of the Evangelists & Apostles do tell us, shall be in this sort. When once the wickedness of this world shall come to the full, & that Antichrist shall have deceived the world, so that there is but little faith remaining, & that the wicked shall say peace & quietness, then shall a sudden destruction come. For our Lord the judge shall sand his Archangel, to blow the trump & to gather together from the four winds all flesh to judgement: by and by after shall the judge himself our Lord jesus Christ follow with all the host of heaven: & he shall descend out of heaven into the clouds: and sitting aloft in the clouds as in a judgement seat, shallbe easily seen of all flesh. For they that shall be then living at the day of judgement shall in a very prick of time be changed, & stand before the judge: and all the dead shall in a moment rise up again. Then shall the judge divide the sheep from the goats: and according to justice shall give judgement with the sheep & against the goats saying: Come you blessed. etc. And, Go you cursed. etc. Presently after shall follow execution. For the sheep shall by and by be caught up into the clouds to meet the Lord in the air, & shall ascend with him joyfully into heaven to the right hand of God the father, there to live for ever in glory & gladness. The bottom of the earth shall gape for the wicked, & shall suck them all up horribly, and sand them down to hell, there to be tormented for ever with Satan and his Angels. All this shall be done not by any long, troublesome, or change able process, as is used in our Courts of law, but even in the twinkling of an eye. For than shall all men's hearts be laid open & every man's own conscience shall accuse himself. This is more at large set out in Math. 24. &. 25 Wis. 3. &. 5. 1. Cor. 15. 2. Cor. 5. 1. The. 4 5. Rom. 2. 2. Pet. 3. etc. Now we do The quick and dead are judged simply confess that the quick and the dead shallbe judged. This do some expound of the godly & ungodly. But the Symbol or Creed, was ordained for the most simple of understanding. And simple things are fittest for to teach simple men. Therefore we say simply that the dead are all they, that from the beginning of the world even until the last day are departed out of this mortal life. And the living are they, which at that day shall be alive in this world. For the apostle says, Behold I tell you a mystery, we shall not all sleep, but we shall all be changed by the last trump in a moment of time and in the twinkling of an eye. For the trump shall sound, and the dead shall rise again incorruptible, and we shall be changed. And again in another place the same Apostle says. This I say unto you in the word of the Lord, that we, which shall live and be remaining at the coming of the Lord, shall not prevent them which are a sleep. Because the Lord himself shall come down out of heaven with a great noise, and the voice of an Archangel and the trump of God, and first shall the dead in Christ rise up again, then shall we which shall be a live & be remaining, be caught up together with them in the clouds into the air to meet the Lord: and so shall we be with the Lord for evermore. We confess therefore in this seventh The reward and punishment is most certain. Article that we believe there shall be an end of all things in this world, and that the felicity of the wicked shall not endure for ever. For we believe that God is a just God who hath given all judgement unto his Son, to repay to every one in that day according to his works, pains to the wicked that never shall be ended, and to the godly joys everlasting. And so in this Article we profess that we look for a deliverance, a ceasing from troubles, and the reward of life everlasting. For how should he destroy them that believe in him, his people, and his servants, who in the most true Gospel saith. Verily I say unto you that you▪ which have followed me in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit upon twelve seats judging the twelve tribes of Israel. There are most certain rewards and penalties appointed for the godly and ungodly in the word of truth. He can not lie that said to Esay, Say to the righteous that it shall go well with him, for he shall enjoy the fruit of his study. But woe be to the wicked, it shall be evil with him, for he shall be rewarded according to the works of his own hands. And thus much touching the second part of the creed. Now are we come to the third part. The eight Article of our belief is this, I believe in the holy Ghost. This the eighth article of our faith. third part of the creed containeth the property of the third person in the reverend Trinity. And we do rightly believe in the holy Ghost, as well as in the father and the son. For the holy Ghost is one God with the Father and the Son: and rightly is faith in the holy Ghost joined to faith in the Father and the Son. For by him the fruit of God's salvation fulfilled in the Son is sealed to us, and our sanctification and cleansing is bestowed on us, and derived from him to us by the holy Ghost. For the Apostle saith. God which anointed us, is he also which hath sealed us, and hath given the earnest of the spirit in our hearts. And again, You were in deed defiled with naughtiness but now you are cleansed and sanctified, and lastly justified through the name of the Lord jesus, and by the spirit of our God. The Father in deed doth sanctify too, but by the blood of jesus Christ, and poureth the same sanctification out of him into us by the holy Ghost: so that it is as it were the property of the holy Ghost to sanctify, whereupon he is called Holy or the sanctifier. Therefore so often as we hear the holy Ghost named, we must by and by think of the power in working, which the Scripture attributeth to him, and we must look after the benefits that from him do flow to us. For the power, operation, or action of the spirit is that, what so ever the grace of God doth work in us through the Son: so that of necessity we must believe in the holy Ghost. And in this eight Article we do profess, that we do verily believe that all the faithful are cleansed, washed, regenerated, sanctified, enlightened, and enriched of God with divers gifts of grace for Christ his sake, but yet through the holy Ghost. For without him there is no true sanctification: wherefore we aught not to attribute these gifts of grace to any other means: this glory belongeth to the holy Ghost only. Of whom I will more largely and fully discourse in my other Sermons. The hour is spent which warneth me to wrap up briefly and make an The father in Christ hath fully given us all heavenly treasures. end, therefore I exhort you all to have your faith religiously bend upon the Lord jesus: for him hath the heavenvly father sent to us, in him hath he wholly expressed and showed himself to us, and him doth the holy Ghost print in our hearts and keep in our minds. And in Christ is all man's salvation and every part thereof contained: wherefore we must beware that we derive it not from any thing else. It pleased the father (says the Apostle) that all fullness should devil in the Son, and in him to recapitulate and as it were to bring into a sum all points of salvation, that in him all the faithful may be fulfilled. For if salvation be sought, then even by his very name are we taught that salvation is in his power. For he is called jesus, that is a saviour. If we desire the holy spirit of God and his sundry gifts, we shall find them also in the anointing of Christ. For he is called Christ, the anointed I say, the holy of holies, and the sanctifier, or else the annoynter of us with his spirit. If any man have need of strength and might, of power and deliverance, well he hath to look for it in Christ his dominion. For Christ is Lord of all. In the same Christ we find redemption. For he hath redeemed us that were sold under Satan's yoke. In his conception we have purity, in his nativity we have sufferance. For he become like to us, that he might suffer grief as well as we. For in his passion we have forgiveness of sins, in his condemnation we have absolution, satisfaction in his offering or cleansing sacrifice, cleansing in his blood, and an universal reconciliation in his descending into hell. In his burial we have the mortification of our flesh, the newness of life, yea rather the immortality of the soul, and resurrection of our bodies in his glorious resurrection. We have also the inheritance of the heavenly kingdom, with the assured sealing thereof in his ascension and sitting at the right hand of the father. And there is he our mediator, priest and king, our safeguard and our head, our defender and most sure rest. From thence he poureth into us his holy spirit, the fullness of all good things: and doth communicate himself wholly to us, joining us unto himself with an indissoluble knot. From thence we do with confidence and joy look for him to be our judge, to be I say our patron and deliverer, which shall condemn and send down headlong into hell all our enemies with sathan: but shall take us and all the faith full of every age up into heaven with himself, there to sing a new song, and to rejoice in him for ever and ever. To him be glory for ever. Amen. Of the latter Articles of Christian faith contained in the Apostles Creed. ¶ The ninth Sermon. LEt us call to our Father in heaven through our Lord jesus Christ, that he will vouchsafe to pour his grace into us, that we may to our no small profit, dispatch and expound the last part of the Articles of Christian belief. The ninth Article of faith is this, The ninth article of ●ur belief, The holy Catholic Church, the communion of Saintes. After the confession of our belief in the holy Trinity, and in the mystery of the Son of God our Lord jesus Christ, and lastly in the holy Ghost the sanctifier and restoarer of all: now in the fourth part is reckoned up the fruit and power, the effect and end of faith, and what doth come to, and is bestowed on the faithful. There cometh to them communion of God and all Saints, sanctification, remission of sins, the resurrection of the flesh and life everlasting. Of which I will speak in order as they lie so far forth as the bountiful Lord shall give me ability. Now then here we have to rehearse out of the eight Article this word I believe, we must (I mean) say, I believe the holy Catholic Church. Some unlearned there are which hold opinion that in this point of our confession we should say, I believe in the ●ee must ●ot in our confession ●y I be●●eue in ●he church holy Church. The reason that leads them so to think is this, because they find written in the Constantinopolitan creed, And in the holy Ghost the Lord that giveth life, who proceedeth from the father and the son who together with the father & the son is to be worshipped and glorified, who spoke by the Prophets in one Catholic and apostolic Church. For these words they do so distinguish that as they do repeat out of the premises these words, I believe, and make this the sense, I believe in the holy Ghost the Lord: even so here again they do repeat these words, I believe, making this to be the sense, I believe in one Catholic and apostolic Church. But this is more than needeth, yea and against all godliness do they wrist these words of the creed. For this, In one Catholic and apostolic Church, is not referred to the Verb, I believe, but to the holy Ghost, because he spoke by the Prophets in one Catholic and apostolic Church. For our meaning is, and we confess that one and the same spirit did all things in both Testaments, contrary to the opinion of them which imagined that there were two spirits contrary one to the other. Moreover, Saint Cyprian in his Cyprian. exposition of the Apostles creed, says: He said not in the holy church, nor in the remission of sins, nor in the resurrection of the body. For if he had added the preposition, In, then had the force of those clauses been all one with the force of that that went before. For in those words wherein our belief touching the Godhead is set down we say, in God the Father, In jesus Christ his Son, & in the holy ghost: but in the rest where the speech is not of the Godhead, but touching the creatures or mysteries, the preposition In is not added, that we may say In the holy Church, but that the holy Church is to be believed not as we believe in God, but as a congregation gathered together to God, and that the forgiveness of sins is to be believed, not that we aught to believe in the forgiveness of sins: and that the resurrection of the flesh is to be believed, not that we aught to believe in the resurrection of the flesh. So then by this syllable, In, the Creator is discerned from the Creatures, and that that is Gods from that that is man's. This says Cyprian. S. Augustine in his book De Fide Augustine et Symbolo hath, I believe the holy Church, not I believe in the holy Church. There are alleged also his words in his epistle Ad Neophytos, touching consecration, Distinct. 4. ca 1. We said not that you had to believe in the Church as in God, but understand how we said, that you being conversant in the holy Catholic Church should believe in God. Much more evidently doth Paschasius Paschasius in the first Chap. of his first book De Spiritu Sancto say, We believe the Church as the mother of regeneration: we do not believe in the Church as the author of salvation. He that believeth in the Church, believeth in man. For man hath not his being of the Church, but the Church began by man. Leave of therefore this blasphemous persuasion to think that thou haste to believe in any worldly Creature: since thou mayst not believe neither in Angel nor Archangel. The unskilfulness of some have drawn and taken the preposition, In, from the sentence that goeth next before, and put it to that that followeth, adding thereto also too too shamelessly somewhat more then needed. This hath Paschasius in that book of his which Saint Gregory the great Bishop of Rome liked ●●int Gre●orie. very well of. What say you to that moreover that Thomas of Aquine reasoning of faith, ●homas ●quine. in the second book Part. 2. Artic. 9 quest. 1. saith? If we say, I believe in the holy Church, we must understand that our faith is referred to the holy Ghost which sanctifieth the Church: and so make the sense to be thus: I believe in the holy spirit that sanctifieth the Church. But it is better and according to the common use not to add at all the syllable, In, but simply to say the holy Catholic Church: even as also Pope Leo Pope Leo. saith. This hath Thomas. So now you have heard the opinions of the ancient Doctors of the Church, Cyprian, Augustine, Gregory, Paschasius, Pope Leo, and also of Thomas of Aquine which taught now in the later times. And (dearly beloved) you do understand by proofs taken out of the Canonical Scripture, that we must acknowledge and confess the holy Catholic Church, but not believe in the holy Catholic Church. And now we have to see what that is that is called the Church, and what is called the Catholic church. Ecclesia, which word we use for The Catholic Church. the Church is properly an assembly, it is I say where the people are called out or gathered together to hear somewhat touching the affairs of the common weal. In this present treatise it is the company, communion, congregation, multitude, or fellowship of all that profess the name of Christ. Catholic is as much to say as, this fellowship is universal, as that that is extended through all places and ages. For the Church of Christ is not restrained into any corner among the Donatists in Aphrica: it stretcheth out itself through the compass of the world and unto all ages, and doth contain all the faithful from the first Adam even unto the very last Saint that shall be remaining before the end of the world. This universal Church hath her particular churches, I mean the church of Adam and of the patriarchs, the Church of Moses and of the Prophets before the birth of Christ, the Christian Church which is so named of Christ himself, and the Apostolical Church gathered together by the Apostles doctrine in the name of Christ. And finally it containeth these particular Churches, as the Church of jerusalem, of Antioch, of Alexandria, of Rome, of Asia, of Aphrica, of Europe, of the East, of the West. etc. And yet all these Churches as it were members of one body under the only head Christ (for Christ alone is the head of his Church not only triumphant, but militant also) do make one only Catholic Church: in which there are not to be found either heresies or schismies: and for that cause is it called the true Church, to wit, of the The true Church. right and true opinion, judgement, faith and doctrine. For in the Church only is true faith, and without the Church of God is neither any truth, nor yet salvation. So then in this Article we confess that all the faithful dispersed through out the whole compass of the earth, and they also that at this time live in heaven, as many I say as are already saved, or shall even until the very end of the world be born to be saved, are one body, having got fellowship and participation with God and a mutual communion among themselves. And for because no man can be made one with God, unless he also be holy & pure, even as God is holy and pure, therefore we believe that the Church We believe the Church to be holy. is holy, that is, that it is sanctified by God the Father in the blood of the Son, and the gift of the holy Ghost. We have heard testimonies enough in the former Sermons. Therefore this one of Paul shall be sufficient which he writeth to the Ephesians. Christ loved the Church, and gave himself for it, to sanctify, and to cleanse it in the fountain of water through the word, to make it unto himself a glorious Church not having spot or wrinkle. etc. By which words we understand that the church is called undefiled & altogether clean, not in respect of itself, but because of Christ. For the Church of Christ is so far forth holy as that yet every day How the Church 〈◊〉 holy. it doth go forward in profiting, and is never perfect so long as it liveth on the earth. And yet notwithstanding the holiness of it is most absolutely perfect in Christ. Whereunto verily belongeth that notable saying of the Lord He that is washed, hath no need but to wash his feet only, for he is wholly clean. For the faithful are purely cleansed by Christ, who washeth them with his blood, but yet because the flesh doth strive with the spirit so long as life remains on the earth, therefore the godly have need with faith and the holy Ghost to wash and wipe their feet, that is, the relics and spots wherewith they are distained by their daily conversation in this world. But now whereunto belongeth this that is added? The communion The communion of 〈◊〉 of Saintes? These words are neither read in Cyprian, nor Augustine, nor yet by them expounded. Wherefore it is likely that they were added for the better understanding of that which went before: for that it might appear that the Catholic Church is the fellowship or company of the faithful he added The communion of Saintes, as if he should have said, which church is a communion of Saintes. Paul called them Saints, which for their faith are sanctified by the blood and spirit of God. Also this word Communion is very evident and comfortable. For first the meaning thereof is that betwixt God & us there is a Communion, that is a fellowship & participation, and so consequently a parting betwixt us of all good and heavenly things. And then also we understand, that we are fellows and partakers with all the Saintes, that are living either in heaven or on earth. For we are members of them under one head Christ. For the Apostle john says: That which we have seen and herded we declare unto you, that you also may have fellowship with us, and that your fellowship may be with the father, and his son jesus Christ. Hereunto appertaineth that trim similitude of the body & members under one head, which the Apostle Paul handleth at large in deed: but what is he that can worthily enough set forth the great goodness of God's gift & benefit, in that we are made fellow partners of God, with whom we are most nearly conjoined, and have a part in all his good & heavenly things? what can be more delightful to our ears, then to hear that all that Saints as well in heaven as in earth, are our brethren, and that we again are members, partners and fellows with them? Blessed be God which hath so liberally bestowed his blessing on us in Christ his son. To this place belongeth the discourse upon the Sacraments, of which, & of the Church, I mean at an other time more fully to entreat. This for the present time is sufficient. For this that I have said doth abundantly enough express & set out the fruit of faith in the father, the son, & the holy ghost, to wit that we have participation with God, and all the Saints, and that in this fellowship we are sanctified 〈◊〉 all filth or uncleanness, being cleansed and holy in Christ our Lord Now followeth the tenth article of The tenth article of our belief. our belief, which is: The forgiveness of sins. The second fruit or commodity of our belief in God the father, the son, and the holy ghost, is here set forth, that is the remission of sins, which, although it be contained in sanctification spoken of in the last article, is in this place notwithstanding, more lively expressed. Without the Church as it were without the ark of No is no salvation: but in that Church, I mean in that fellowship of Christ, & the saints is full forgiveness of all offences. That this may be the better understood I will divide it into some parts. First of all it is needful to acknowledge & confess that we are sinners, & The acknowledging and confessing of our sins. that by nature, and our own proper merits, we are the children of wrath & damnation. For S, john doth not in vain nor without a cause call every one a liar that says he hath no sin. And God which knoweth the hearts of men hath commanded us even till the last gasp to pray, saying: Forgive us our debts. Moreover, in the Gospel we have two excellent examples of men openly confessing their sins to God, the prodigal son, I say, and the Publican in S. Luk. Let us therefore think that we are all sinners, as Paul also taught: yea, as he hath evidently proved in the first Cap. to the Romans, & let us freely confess to God our sins with David in the 32. and 51. Psal. saying: My sin have I made known to thee, & mine iniquity I have not hide. I have said: I will confess mine unrighteousness against myself, & thou haste forgiven the iniquity of mine offence. Have mercy on me O God, according to thy great mercy. etc. The Psalm is known. Secondarily let us believe that all O●r sins ar● forgiven of god 〈◊〉 for ●ur own merits but for Christ his sake. these sins of ours are pardoned & forgiven of God, not for the acknowledging and confessing of our sins, but for the merit and blood of the son of God: not for our own works or merits, but for the truth and mercy or grace of God. For we do plainly profess, saying: I believe the forgiveness of sins: We say not, I buy, or by gifts do get, or by works obtain the forgiveness of sins, but I believe the forgiveness of sins. And the word remission or forgiveness doth signify a free pardoning, by a metaphor taken of creditors and debitours. For the creditor forgiveth the debitour, when he is not able to pay: therefore remission is a forgiving according to that saying of our Saviour in the Gospel: A certain lender had two debitours: & when they were not able to pay, he forgave them both. Hereunto belongeth that also in the lord's prayer: And forgive us our debts. For our debts are our sins, them do we request to be remitted, that is, to be forgiven us. In this sense also says S. Paul: To him that worketh is the reward reckoned not of grace but of due debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his says is counted for righteousness: Even as David describeth the blessedness of that man unto whom God imputeth righteousness without works, saying: Blessed are they whose unrighteousness are forgiven, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin. Wherefore in respect of us which have not wherewithal to repay, our sins are freely forgiven, but in respect of God's justice they are forgiven for the merit and satisfaction of Christ. Moreover it is not the sins of a All sins are forgiven. few men, of one or two ages, or a few & certain number of sins are forgiven only, but the sins of all men, of all ages, the whole multitude of sins, whatsoever is, & is called sin, whether it be original, or actual, or any other else, to be short all sins are forgiven us. Which we do hereby learn, because the only sacrifice of Christ is effectual enough to wash away all the offences of all sinners, which by faith come to the mercy seat of God's grace. And yet by this we do not teach men to sin, because the Lord hath long since made satisfaction for sins: but if any man do sin, we teach him to hope well and not to despair, but to flee to the throne of Grace. For there we say that Christ sitting at the right hand of the father, is that Lamb of God that taketh away the sins of the world. And in the Crade verily it is expressly said: I believe the forgiveness of sins, and not of sin. For when we say of sins, we acknowledge that God forgiveth all sins. For to let pass the proofs hereof out of the 3. and 5. of Paul to the Romans, those out of S. john the Apostle & Evangelist shallbe suffcient, who in his Epistle testifieth and says: The blood of jesus Christ cleanseth us from every sin. Lo, he says from every sin. He, I say, that says from every one, excepteth none, unless it be that which the Lord himself excepted, I mean the sin against the holy Ghost, for which the very same S. john forbiddeth us to pray. Again also he says: If we acknowledge our sins, God is faithful and just, to forgive us our sins and to cleanse us from all our unrighteousness. The Apostle thought it not enough to say barely, To forgive us our sins, but that he might declare the thing as it is in deed so plainly, that it might easily be understood, he addeth moreover this saying: And to cleanse us from all our unrighteousness. Lo, here he says again from all unrighteousness. And for because some caviller might peradventure, make this objection and say, This kind of doctrine maketh men sluggish & slow to amendment. For men under the pretence of God's grace will not cease to sin: therefore john in his 2. Chap. answereth their objection and says. Babes, these things writ I to you that ye sin not: and if any man sin, we have an advocate with the father jesus Christ the righteous. And he is the atonement for our sins: & not for our sins only, but also for the sins of all the world. Wherefore it is assuredly true that by the death of Christ all sins are forgiven them that believe. Moreover the Lord alone forgiveth God alone and not man forgiveth sins. sins. For it is the glory of God alone to forgive sins, and of unrighteous to make men righteous. Therefore whereas men are said to forgive sins, that is to be understood of their ministery and not of their power. The minister pronounceth to the people, that for Christ his sake their sins are forgiven: and in so saying he deceiveth them not: For God in deed forgiveth the sins of them that believe: according to that saying: Whose sins ye forgive they are forgiven them. And this is done so often as the word of the Gospel is preached, so that there be no need to feign that auricular confession and private absolution at the priests hand is necessary for the remission of sins. For as auricular confession was not in use among the Saints before the coming of Christ, so we read not that the Apostles herded private confession, or used private absolution in the Church of Christ. It is enough for us to confess our sins to God, who because he seethe our hearts, aught therefore most rightly to hear our confessions. It is enough if we, as S. james teacheth us, do one to another betwixt ourselves confess our faults and offences, and so after pardon asked: return into mutual favour again. It is enough for us to hear the Gospel, promising the forgiveness of our sins through Christ, if we believe. Let us therefore believe the forgiveness of sins, and pray to the Lord that he will vouchsafe to give and increase in us this same belief. These things were of old and in the Primitive Church effectual enough to obtain pardon and full remission of sins: and as they were, so are they undoubtedly, at this day sufficient too. Furthermore, the Lord doth so pardon How sins are forgiven. our sins, not that they should not be any more in us, nor leave their relics behind them as a sting in our flesh, but that they should not be imputed to us to our damnation. Concupiscence sticketh fast, and showeth itself in our flesh, striving still with the good spirit of God, even in the holy one's so long as life lastethon this earth. Here therefore we have need of long watching and much fasting, to draw from the flesh the nourishment of evil, and often prayers to call to God for aid, that we be not overcome of the evil. And if any man shall hap to fail for feebleness, and be subdued of temptation, let him not yield himself by lying still, to be caught in the devils net, let him rise up again by repentance, and run to Christ, believing that by the death of Christ this fall of his shallbe forgiven him. And so often shall he have recourse to him as he shallbe vanquished by concupiscence and sin. For to this end shoot all the exhortations of the Prophets and Apostles, calling on still to return to the Lord Finally, the Lord doth so forgive We make not satisfaction for punishment our sins, that he will never once remember them again. For so he foretold us by jere. in his 31. Ca H●e therefore doth not punish us. For he hath not only forgiven the fault, but also the punishment due for the sin. Now than whereas the Lord sometime doth whip us with his scourges, and whippeth us for our sins in deed: as the holy Scripture doth plainly declare, he doth it not to the intent that with our affliction we should make satisfaction for the sins we have committed: For than should the death of Christ be of none effect: but that Lord with whipping doth chastise us, & by whipping us doth let us understand, that he liketh not of the sins which we have committed, and he doth freely forgive: By whipping us also he maketh us examples to other lest they sin too, and cutteth from us all occasion of sinning, and by the Cross doth keep our patience in ure. This thus far, touching the forgievenesse of sins. Of which I have said somewhat in my sermon of faith that justifieth: and else where. The eleventh article is this. The The ele●enth article of our ●aith. resurrection of the flesh. These two articles, this and the twelfth shut up as briefly as may be the most excellent fruit of faith, and sum of all perfection, they wrap up I say, the end of faith in confessing life everlasting, & the full & perfect salvation of the whole men. For the whole man shallbe saved, as well in Soul as body. For as man by sin did perish both in body & soul, so aught he to be restored again both bodily and ghostly: and as he ought so was he by Christ restored again. The Soul of man verily is a spirit and dieth not at all: the body is earthly and therefore dieth and rotteth. For which cause many hold opinion that the bodies die, never to be made partakers of joy or pain in the world to come. But we in this article profess the contrary, acknowledging that those our bodies, and so that flesh of ours shall rise again, and enter into life everlasting. Of this word Resurrection or rising again, I have spoken in the exposition The resurrection of the flesh. of that Article, The third day he rose again from the dead. But now this word flesh doth a great deal more significantly express the resurrection of this flesh, then if we should say the resurrection of the body. Verily Cyprian says, that in some Churches of the east, this article was thus pronounced: I believe the resurrection of this flesh. And Augustine also in the tenth chap. of his book De fide & Symbolo, saith. We must without doubting believe that this visible, which is properly called flesh, shall rise again. The Apostle Paul doth seem, as it were, with his finger to point at this flesh, when he says: This corruptible must put on incorruption. When he says, This: he doth, as it were, put out his finger unto this flesh. This hath Augustine. Moreover Saint Jerome compelleth john, Eishoppe of Jerusalem openly to confess the resurrection of the flesh, not of the body only. Flesh says he hath one definition, and the body an other. All flesh is a body: but every body is not flesh. That is flesh properly, which is compact of blood, veins, bones and sinews. A body, although it be called flesh, yet sometime is said to be of like substance to the firmament or to the air, which is not subject to touching or seeing: and oftentimes too, may be both touched and seen. A Wall is a body, but it is not flesh. Thus much out of Jerome. Let us therefore believe that men's bodies which are taken of the earth, and which living men bear about, wherein they live and are, which also die, and turn into dust and ashes, That those bodies (I say) are quickened and live again. But thou demandest how this flesh being once resolved into dust Whether the same bodies that do putrify rise again. and ashes, and so into nothing, can rise again in the former shape and substance: as when it is torn with the teeth of beasts, or consumed to nothing with the flame of fire, and when in the grave there is to be found but a small and little quantity of dusty powder. I refer thee to the omnipotency of God, which the Apostle spoke of where he saith: Christ hath transformed this vile body of ours, to make it conformable to his glorious body, by the power wherein he can make all things subject to himself. Wherefore he that in the beginning, when as yet there was not a man in the world, could bring forth man out of the dust of the earth, although the same man be again resolved into that, out of which he was taken, I mean into earth, as the saying is, Dust thou art, and into dust shalt thou return again: Yet notwithstanding, the same God again at the end of the world, is able to raise man out of the earth. For the Lord in the Gospel says plainly: The hour shall come wherein all they that are in the graves, shall hear the voice of the son of God, and shall come forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgement. And now by faith we are thoroughly persuaded, As the Apostle saith: that he that hath promised is able also to per form. There are moreover lively examples of this matter, and most evident testimonies of the holy Scripture. jonas is swallowed up of the Whale in the Syrian sea, but the third day after he is cast up again alive upon the shore out of the beasts entrails, which is a token that the flesh shall verily rise again. Wherefore that is not hard to be believed, that in the Apocalypse is said, that The Sea casts up her dead. The force of fire had no force to hurt the three companions of Daniel, yea the rage of wild beasts (contrary to nature) abstained from biting Daniel himself: What marvel is it therefore, if at this day, neither the force of fire, nor rage of wield beasts, is able to resist the power of God being disposed to raise his creatures up again? Did not our Lord Christ raise up Lazarus when he had lyen three days in the grave, yea and stancke too, to life again? Did not he himself having once broken the tyranny of death, rise up again the third day from the dead? did he not rise again in the same substance of flesh, and form of body, wherein he hanged on the Cross, and being taken down from the cross was buried? Not without good cause do we look back to Christ, which is called the first begotten among the dead, so often as we think in what manner the resurrection of our flesh shall be. For the members shall rise again in the same order, that the head is risen up before them in: We verily shall not rise again the third day after our death, but in our manner and order shall we rise at the last day, yea and that too in the very same body wherein now we live. I will add a few testimonies to Testimonies of the true resurrection. prove the resurrection of our flesh. job confessing his faith touching the resurrection of the dead in his great weakness, affliction and sickness, saith: I know that my redeemer liveth, and that in the last day I shall rise out of the earth, and shallbe clad again with my skin, & in my flesh I shall see God: whom even I myself shall see, and my eyes shall behold and none other. This hope is laid up in my bosom. This testimony is so evident as that it needeth no larger an exposition. No less evident are those testimonies out of isaiah, Cap. 26. Ezech. 37. Psalm. 15. Matth. 22. john. 5. 6. 11. Throughout the Acts in every place is often repeated the resurrection of the dead. S. Paul in the 15. Chap. of his first Epistle to the Corrinthians, doth make a full discourse of this resurrection. In the fourth Chapter of his 2. Epistle he saith: We which live are always delivered to death, for jesus sake, that the life of jesus also might appear in our mortal flesh. See now what could be spoken more plainly, then that the life of Christ shallbe made to appear in this mortal flesh of ours? For by and by after he says: We know that he that raised up the Lord jesus, shall raise us up also by the means of jesus. And in the fifth Chapter again: We must all appear before the judgement seat of Christ (saith he) that enerye man may receive the works of his body, according to that he hath done, whether it be good or evil. Therefore these very bodies of ours shall rise again in the day of judgement. And now (dearly beloved) I have to declare unto you in what manner our bodies shall rise again, and of what sort they shallbe in the resurrection. In the shutting up and end of all In what sort our bodies shall rise again. ages or of this world, our Lord jesus Christ shall come to judgement with great majesty, and then whomsoever that day shall find alive, they shall in a moment of time be changed, and first (I say) shall all they, that died from the first Adam to the last that shall dye, rise up again, and in their own flesh stand among the living that are changed before the Tribunal seat of Christ, looking for that last pronounced sentence in judgement. This doth Paul set down in these words: Lo, I tell you a mystery, we shall not all verily sleep, but we shall all be changed in a moment of time, in the twinkling of an eye, at the sound of the last trump: For it shall sound, and the dead shall rise again incorruptibly, and we shallbe changed. For this corruptible must put on incorruption, and this mortal must put on immortality. Of what fashion our bodies shallbe in the resurrection. By this evident testimony of the Apostle, we may gather in what fashion our bodies shallbe in that resurrection: Verily our bodies shallbe none other in the resurrection then now they be, this only excepted, that they shallbe clean without all corruption, and corruptible affection. For the Apostle saith: The dead, shall rise again: And, we shallbe changed. And again pointing expressly and precisely to these very bodies which here we bear about, he saith: This corruptible, This mortal, Yea This body I say, and no other, as job also witnessed, shall rise again: and that shall rise again incorruptible, which was corruptible: that shall rise again immortal, which before the resurrection was mortal. So then this body of ours in the resurrection shallbe set free from all evil affections and passions, from all corruption: but the substance thereof shall not be brought to nought, it shall not be changed into a Spirit, it shall not lose the own and proper shape. And this body verily because of that purification and cleansing from those dregs, yea & rather because of these heavenly and divine gifts, is called both a spiritual body and also a glorious and purified body. A glorious body. For Paul in the third to the Philippians saith: Our conversation is in Heaven, from whence we look for the Saviour the Lord jesus Christ, who shall change our vile body that it may be made like unto his glorious body. See here, the Apostle calleth not our resurrection from the dead, a transubstantiation, or loss of the substance of our body, but a changing: then also showing what kind of body that changed body is, he calleth it a glorious body, not without all shape, and void of fashion, but augmented in glory: yea he setteth before us the very body of our Lord jesus Christ, where in he showeth us what fashion our bodies shall have being in glory. For in plain words he saith: He shall make our vile body like to his glorious body. Let us therefore see what kind of body our Lord had after his resurrection: it was neither turned into a Ghost, nor brought to nothing, nor yet not able to be known by the shape and figure: For showing them his hands and feet, that were easily known by the print of the nails wherewith he was crucified, he said: See, for I am even he, to wit, clad again with the same body wherein I hung upon the Cross. For speaking yet more plainly, and proving that that body of his was not a spiritual substance, he said: A spirit hath not flesh and bones as ye see that I have. He hath therefore a purified body, flesh and bones, and the very same members which he had when as yet his body was not purified. And for this cause, did the same Lord offer to Thomas his side, and the scars of his five wounds, to be felt and handled, to the end that we should not doubt but that his very body was raised up again. He did both eat and drink with his Disciples, as Peter in the Acts witnesseth before Cornelius, that all men might know that the very self same body, that died, rose from death again. Now although this body be comprehended within a certain limited place, not dispersed all over and euerie where, although it have a just quantity, figure or shape, and a just weight with the own kind and nature, yet notwithstanding it is free from every passion, corruption and infirmity. For the body of the Lord once raised up, was in the Garden, and not in the Sepulchre, when the women came to anoint it, it meeteth them by the way as they return from the Sepulchre, and offereth itself to be seen of Magdalene in the Garden: it goeth in company to Emaus, with the two Disciples that journeyed to Emaus: in the mean time while he was with them in body, he was not among the other disciples: when they twain are returned to the eleven, the Lord himself at evening is present with them: He goeth before his Disciples into Galilee: presently after he cometh into jury again, where his body was taken up from Mount Olivet into Heaven. All this doth prove the certain verity of Christ's his body. But because this body (although it be a true and very body, of the own proper kind, place, disposition, & of the own proper shape, and nature) is called a glorified and glorious body, I will say somewhat of that glory, which verily is incident to the true shape and substance of the body once raised up again. First glory in this sense is used for What a glorious ●●dy is a lightsomeness and shining brightness. For Paul saith, that the children of Israel for the glory of Moses countenance, could not behold with their eyes the face of Moses: so than a glorious body is a bright and shining body. A very good proof of this did our Lord show, even a little before his resurrection, when it pleased him to give to his Disciples a small taste of the glory to come, and for that cause took aside certain whom he had choose into the top of a certain hill, where he was transfigured before them, so that that the fashion of his countenance did shine as the Sun, and his clotheses were white and glistered as the light. The Lord verily, had still the same bodily substance, and the same members of the body, but they were transfigured. But it is manifest that that transfiguration was in the accidents: For light and brightness was added, so that the shape & substance of the countenance and body remaining as it was, the countenance and body did glister as the Sun, & the light. And although we read not that the body of the Lord did within those 40. days, wherein he showed himself alive again to his Disciples, make manifest and spread abroad the brightness which it had, and that by reason of the dispensation, whereby also he did eat with his disciples, not withstanding that clarified bodies need not food or nourishment at all: yet nevertheless his body shines now in Heaven as john in the first of the Apocalypse witnesseth, and the sacred Scriptures lay an assured hope before us, that even our bodies also shall in the resurrection be likewise clarified. For the Lord himself in the Gospel alleging the words of Daniel saith: Then shall the righteous shine as the Son in his father's kingdom. For this cause the glorious bodies are called also clarified of the clearness of that Heavenly brightness, wherewith they glister & are adorned. secondarily glory and vileness are made contraries. For Paul says: Glorious bodies rest free from vileness. He shall change our vile body, to make it in fashion like to his glorious body. In these words, Vileness and Glory, are set the one against the the other. Vileness comprehendeth the whole pack of miseries and infirmities, passions and affections, which for sin was laid upon the body. From all which our bodies are purged in the resurrection of life: so that then the glorious bodies are bodies drained from the dregs of all corruption, passions and infirmities, and clad with eternity, heavenly feeling and glory. For the Apostle saith: It is sown in corruption, it rises in incorruption: it is sown in dishonour, it rises in glory: it is sown in infirmity, it rises in power: it is sown a natural body, it rises a spiritual body. The gifts therefore of the glorious & clarified bodies are very great and many, as incorruption, glory, popower & the quickening spirit. For the Apostle himself showing what he meant by the natural & spiritual body, addeth this immediately & saith: There is a natural body, and there is a spiritual body: as it is written. The first man Adam was made a living Soul, and the last Adam was made a quickening spirit. And yet again more plainly he saith: Howbeit that is not first which is spiritual, but that which is natural, and then that which is spiritual. The first man is of the earth earthy: the second man is the Lord from heaven. As is the earthy, such are they that are earthy: & as is the heavenly, such are they also that are heavenly. And as we have born the image of the earthy, so shall we bear the image The natural and spiritual body. of the heavenly. So then Paul calleth that natural body an earthy body, which we have of our first father Adam, whose quickening is of the soul and by it doth live. And he calleth the spiritual body, an Heavenly body, which we have of Christ, and made to the likeness of the body of Christ, which although it be a very body in deed, and the flesh thereof be very flesh in deed, yet notwithstanding it is quickened and preserved by the spirit of Christ, and needeth not any power vegetative. Although therefore these very bodies & members which now we bear Flesh and ●●oud ●hal not be 〈◊〉 heaven shall after the resurrection be in Heaven, yet nevertheless because they are clarified and cleansed from all corruption, and feeling of the natural S●●su ani●●li. body, there shall not be verily any natural or corruptible sense or affection, nor use of the carnal body and members. Animalis. And this doth the Lord affirm against the Sadduces that dreamt of marriages in Heaven, or rather by that absurdity made a mock of the resurrection, where he saith: The sons of this world marry wives, and give in marriage: but they that shallbe thought worthy of that world and of the resurrection from the dead do neither marry wives, nor give in marriage: neither can they die any more. For they are equal to the Angels, and are that sons of God, assoon as they be the sons of resurrection. To which effect also Paul saith: Flesh and blood cannot inherit the kingdom of God. And lest peradventure any man should mistake his words, and think that he spoke of the substance of the flesh, he addeth immediately this for interpretation thereof, and saith, Neither shall corruption inherit incorruption. Wherefore flesh and blood, that is to say, the affections and lusts of the flesh, shall not be in the Elect that live in Heaven. For the joys of Heaven do differ a great deal from the joys of the earth, & are so far forth of an other condition, that they cannot admit such corrupt Creatures to be inheritors of them, & for that cause the corruptible bodies must first be purged from all corruption, & by that means purely clarified. The Turks therefore are deceived that look for earthly joys. Moreover the bodies of the wicked The bodies of th● wicked shall also rise again. shall also rise again. For Paul in the Acts saith: I believe all that is written in the Law and the Prophets, hoping in God that the resurrection of the dead, which they themselves look for also, shallbe both of the just and unjust. See here, the Apostle says of the unjust also. But in this resurrection there shall not be taken out of their bodies, the infirmity, corruption, dishonour and misery: for even then that very body rising again in dishonour, shall by the judgement and power of God be surely shut in dishonour, and corruption, and so be condemned for ever to bear endless torments, and in death and corruption shall neither dye nor yet corrupt: that even as on earth are found certain bodies that do endure even in the fire, so the cursed bodies of the wicked shall not be worn out nor broken with any torments what so ever, for every minute they shall receive new strength to suffer, and so by continual suffering shall abide their deserved punishments for ever and ever and without all end. For the Lord in the Gospel sayeth, They that have done evil shall rise again to the resurrection of damnation, that is, to an enduring and everlasting damnation. And Daniel before him said, And the multitude of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and perpetual contempt. And in the Gospel again, the Lord saith: Their worm dieth not, and their fire is not quenched. And the very same words used Esay before him in his. 66. Chapter. We must always therefore have that saying of the Lord in our hearts, Fear him that can destroy both the body and the soul in Hell. Thus much hitherto touching the resurrection of the flesh. The last Article of our belief, which with good luck shutteth up the rest, is The t●elfth article of our belief. this, And life everlasting. We have herded and understood that the souls of men are immortal, and that our bodies do rise again in the end of the world. We have confessed that this is our belief. It felloweth now in the latter end of the creed, whether it is, that the immortal soul, and body raised up again shall come. Therefore in our confession we say. And life everlasting, that is, I believe that I Life everlasting. shall have life, and live for ever both in body and soul. And that everlastingness verily is perpetual and hath no end, as a little before is proved out of the holy Scriptures. Moreover, the souls are made partakers of this eternal life immediately after they are departed out of the bodies, as the Lord himself witnesseth saying, He that believeth in the Son of God shall not come into judgement, but hath escaped from death to life. As for the bodies they are buried and do putrefy, and yet so notwithstanding, that they shall not be without life for ever. But they shall then at length be received into eternal life, when being raised up, they shall after the time of judgement be caught into the air, there to meet Christ that they may for ever be with the Lord For then do the souls return out of Heaven every one to his own body, that the whole, perfect & full man may live for ever both in soul and body. For the soul of Christ dying on the Cross did out of hand depart into Paradise, and the third day after returned to the body, which rose again and ascended into heaven. Even as therefore, eternal life came to the head Christ, so shall it also come to all and every member of Christ. Now, whereas Paul citing isaiah, saith: What the eye hath not seen, nor the ea●e heard, nor hath at any time come into the heart of man, that hath the Lord prepared for them that love him. I suppose verily if all were said touching eternal life, that might be spoken by all the men of all ages that ever were or shall be, yet that scarcely the very least part thereof hath or shall be thoroughly touched. For how so ever the Scripture doth with eloquent and figurative speeches, with allusions and hard Sentences most plainly show the shadow of that life, and those joys, yet notwithstanding, all that is little or nothing in comparison to speak of, until that day do come wherein we shall with unspeakable joy, behold God himself, the creator of all things in his glory, Christ our saviour in his Majesty, and finally all the blessed souls, Angels, patriarchs, Prophets, Apostles, Martyrs, our Fathers, all nations, all the h●ast of Heaven, and lastly the whole divine and heavenly glory. Most truly therefore said Aurelius Augustine, Lib. de Civitat. Dei. 22. Cap. 29. When it is demanded of me what the Saints shall do in that spiritual body? I answer not that which I now see, but that that I believe. I say therefore that they shall see God in that spiritual body. And again, If I should say the truth, I know not in what sort that action, quietness and rest shall be. For the peace of God doth pass all understanding. To be short, we shall see God face to face, we shall be filled with the company of God, and yet be never weary of him. And the face of God is not that The face of God. countenance that appeareth in us, but is a most delectable revealing and enjoying of God, which no mortal tongue can worthily declare. Go to then (dearly beloved brethren) let us believe and live, that when we shall depart from hence we may in very deed have trial of those unspeakable joys of the eternal life to come, which now we do believe. Hitherto have I throughout the four last Articles declared unto you the fruit and end of Christian faith. Faith leaneth upon one God the Father, the Son, and the holy Ghost, which sanctifieth the faithful, & purgeth and halloweth a Church to himself, which Church hath a communion with God and all Saints. All the offences of which Church God pardoneth and forgiveth. And doth preserve it both soul and body. For as the Saints Souls can not dye, so God raiseth up their bodies again, and maketh them glorious and everlasting, to the end that the whole man may for ever live in heaven, with the Lord: To whom be praise and glory world without end. Amen. Of the love of God and our Neighbour. ¶ The tenth Sermon. IT remains since I have in some sermons discoursed of true faith, that I do now also add one Sermon touching love towards God and our neighbour. For in my fourth Sermon I promised so soon as I should have done with the exposition of faith, that then I would speak of love toward God and our neighbour: because the exposition of the Scriptures aught not to go awry out of faith and charity, which are as it were the right and holy marks for it to draw unto. You, as hitherto you have done, so cease not yet to pray, that this wholesome doctrine may be by me taught as it should be, and by you received with much increase and profit. And first of all I will not curiously put any difference between Charity Love and c●antie. and Love. I will use them both in one and the same sense. S. Augustine De doctrina Christiana says. I call charity a motion of the mind to delight in God for his own sake, and to delight in himself and his neighbour for God's sake. And therefore I call love a gift given to man from Heaven, whereby with his heart he loveth God before and above all things, and his neighbour as himself. Love therefore Love from whence it is springeth from Heaven, from whence it is powered into our hearts. But it is enlarged and augmented partly by the remembrance and consideration of God's benefits, partly by often prayer, and also by the hearing & frequenting of the word of Christ. Which things themselves also are the gifts of the spirit. For the Apostle Paul says, The love of God is powered out into our hearts by the holy Ghost which is given us. For verily the love of God wherewith he loveth us, is the foundation & cause of our love wherewith we love him, and of both these jointly consists the love of our neighbour. For the Apostle says: We love him because he first loved us. And again, Every one that loveth him which begotten, loveth him also that is born of him. Hereby we gather again, that this Double charity. gift of love can not be divided or severed although it be double. For he that loveth God truly, hateth not his neighbour: and yet nevertheless this love, because of the double respect that it hath to God and our neighbour, standeth of two parts. And because of this double Charity, the tables of God's law are divided into twain: the first whereof containeth four commandments touching the love of God, the second comprehendeth six precepts touching the love of our neighbour. Of which I will speak in their own place. But at this time because the love of God and of our neighbour are twain, I will first speak of the love of God, and then of the love of our neighbour. In these two commandments, says the Lord, hung the law and the Prophets. With that which we call the love The le● of God. of God we love God entirely well, we cleave to God as the only, chief and eternal goodness, in him we do delight ourselves and are well pleased, and frame ourselves to his will and pleasure, having evermore a regard and desire of him that we love. With love we love God most heartily. But we do heartily love the things that are dear unto us, and the things that to us seem worthy to be desired, and we love them entirely in deed, not so much for our commodity, as for because we do desire to join, and as it were for ever to give and dedicated our selves whoalie to the thing that we so dearly love. So verily we desire for ever to be joined with God, & are in charity fast linked unto him: as the Apostle saith: God is charity, and he that dwelleth in charity dwelleth in God, and God in him. And that is the way whereby we cleave to God as to the only chief and eternal goodness, in whom also we are delighted, and that not a little. On him we rest thinking assuredly, that without him there is no good at all: and again, that in him there is to be found all manner of goodness. Wherefore our hearty love is set on no good thing but God: And in comparison of him whom we love, we do lightly loathe and tread under foot all things else that seem to be good in the whole world: yea verily the love of God in us doth overcome all By the love of God all evils are overcome. the evils which otherwise seem invincible. Let us hear Paul with a a vehement motion proclaiming this and saying: Who shall separate us from the love of God? shall tribulation? or anguish? or persecution? or hunger? or nakedness? or peril? or sword? (As it is written, For thy sake are we killed all day long, and are counted as sheep for the slaughter.) Nevertheless, in all these things we overcome through him that loved us. For I am sure that neither death, nor life, nor Angels, nor rule, nor power, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. Hitherto have I recited the words of Paul. The love of God worketh in us a The love ●f God fa●oneth us 〈◊〉 the will 〈◊〉 pleasure of ●od. will to frame ourselves wholly to the will and ordinances of him whom we do heartily love. Yea, it is pleasant and sweet to him that loveth God, to do the thing that he perceiveth is acceptable to God if it be done. He that loveth, doth in mind reverence him whom he loveth. His eye is never of him whom he loveth. He doth always and in all things wish for his darling whom he loveth. His only joy is as often as may be to talk with God, and again to hear the words of God speaking in the Scripture. For the Lord in the Gospel says: If any man love me he will keep my word, he that loveth me not, doth not keep my words. Again, Abide you in my love. If you keep my commandments, you shall abide in my love, even as I also have kept my Father's commandments and do abide in his love. And again, If any man love me, he will keep my word, and my father will love him, and we will come to him and make our dwelling in him. But now let us hear Moses the The manner how to love God. servant of God declaring and teaching us the way and manner how to love God, to wit, how great love aught to be in the elect. Thou shalt saith he, love the Lord thy God, with all thy heart, with all thy soul, and with all thy strength. The very same words in a manner did our Lord in the Gospel repeat, and said: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind. By this we understand that the greatest love that may be, is required at our hands to God ward: as that which challengeth man wholly how big so ever he be and all the parts of man as peculiar unto itself. In the mind is man's understanding. In the heart is the seat of his affections and will. The strength of man containeth all man's ability, as his very words, deeds, counsel, riches, and his whole substance. Finally, the soul is the life of man. And we verily are commanded to employ all these upon the love of God, when we are bidden to love God with all our soul, with all our strength, with our whole mind, and our whole heart. Nothing is overslipped, but all is contained in this. We are Gods wholly and altogether, let us altogether therefore and wholly love God. Let nothing in all the world be dearer to us then God, let us not spare for God's sake any thing of all that which we possess how dear to us or good soever it be, but let us forsake, spend, and give it for God's sake, and as the Lord by his word appointeth. For in doing so we love God before and above all things. We are also commanded to stick to God only & to embrace him alone. For to whom we do G●d alone to be loved. wholly own all that we have, to him is all the whole sincerely, simply and fully to be given. Here are they condemned, whosoever will not once love God and the world together. The Lord requireth the whole heart, the whole mind, the whole soul, and all the strength, finally he requireth all what soever we are, or have in possession: he leaveth nothing therefore for thee to bestow on other. By what right then will't thou give to the flesh, the devil, to other Gods or to the world the things that properly are Gods own? And God verily alone is the chiefest, eternal, greatest, mightiest, creator, deliverer, preserver, most gentle, most just, and best of all. He alone doth give, hath given, and is able to give to man all that is expedient for the safeguard of his body and soul. God alone doth minister to man ability to live well and blessedly: and therefore God deserveth to be loved alone, and that too before and above all other things. This love of God doth bless all the haps and chances of men, and turneth them to their profit, according to that saying, To them that love God all things work for the best This love of God also containeth this, that it suffereth us not to honour, worship, reverence, fear, or call upon any, neither to trust in, obey, or stick to any other, but to the one and only God, to whom all glory is due. But now before we speak of the Who is our neighbour. love of our neighbour, it is requisite that we first show who it is that is our neighbour, touching which I see some men to doubt and stick uncertainly. For some there are that t●ke their kinsfolks to be their neighbours. Other some there are that think that their benefactors are their neighbours, & judge them strangers that do them any harm. But our Lord jesus Christ telleth us, that every one, yea, though he be our enemy is nevertheless our neighbour, if he stand in need of our aid or counsel. For he imagineth that a jew, lighting among thieves and lying on the high way half dead, and covered with wounds and swelling dry blows, was not regarded of his own country men, a Levite, and a Priest that passed by him, but at last was taken up and healed by a Samaritane. Now there was a deadly enmity between the jews and the Samaritans: yet notwithstanding this Samaritane doth good to the jew because he saw that the case and necessity of the afflicted man did so require. Now therefore the Lord applying this to his own purpose demanded of him, that desired to learn who was his neighbour, and saith, which of these three seemeth to thee to have been this man's neighbour? He answered, He that showed mercy, Then said the Lord, Go thou and do the like. As if he should have said, like as the Samaritane judged even his enemy to be his neighbour, and dealt friendly with him when he stood in need of his friendship: so see that thou take every one that needeth thy help to be thy neighbour, and do him good. Aurelius Augustine therefore, according to the right sense of the scripture said, we take him to be our neighbour, to whom we show mercy when need requireth, or to whom we should show mercy, if at any time he should need. We Suitzers do most properly express it, when we call our neighbour, Den nachsten menschen, The 〈…〉 t●at is, any man without difference whosoever by hap shall light into our company. Moreover in our country speech we will call our neighbour, Der abenmensch, namlich ein ●ny one ●hat is a ●●an as well 〈◊〉 we. yeder der so will ein mensch ist als wir. Meaning thereby any man what soever whether he be our friend or enemy. Hereunto belongeth that saying of Lactantius in the eleventh Chapter of his sixte book. Why makest thou choice of people? why lookest thou so narrowly on the limbs? Thou must take him to be a man, whosoever beseecheth thee, therefore that he may think thee to be a man, Give to the blind, to the impotent, to the lame, to the comfortless, to whom unless thou be liberal, thou shalt dye undoubtedly. Again he says, If so be we will rightly be called by the name of men, then must we in any case keep the law of civil humanity. And what else I pray you is it to keep humanity but therefore to love a man because he is a man, and the very same that we ourselves are. The Lord in the Gospel verily speaking of the love of our neighbour says, Love your enemies, bless them that curse you, do good to them that hate you, pray for them that hurt you. And again, Give to every one that asketh of thee. And if you love them that love you, what thank is that to you. For sinners also love them of whom they are loved. So then every man who so ever standeth in need of our aid, both is, and is to be counted our neighbour. And yet all this notwithstanding An order ●nd mea●●re in 〈◊〉. there is no cause but that there aught to be an order, a measure and decent regard in love and well doing. For rightly said Saint Augustine in the 27. Chapter of his book De doctrina Christiana. No sinner in that he is a sinner is to be loved. And in the. 28. Chapter. All men are to be loved alike, but since thou canst not do good to all men, therefore thou must especially do good to them, to whom thou art as it were by lot more nearly joined by opportunity either of time, of place, or of any other thing what soever. And this did Paul before Augustine teach, where he saith: Who soever worketh not let him not eat. And again, While we have time let us work good to all men, but specially to them of the household of faith. And in another place he commands us not to bestow on others, & to lack ourselves at home. But rather he charges every one to have a godly care of his own house. The place is known in the fift Chapter of the first Epistle to Timothy. Now since I have declared who How our neighbour must be loved. is our neighbour, let us see also in what sort this neighbour of ours aught to be loved. Our neighbour must be loved simply without any coloured deceit, with the very self same love wherewith we love ourselves, or that wherewith Christ hath loved us. For in all things we must stand our neighbour in steed, and do him pleasure so far as the law of humanity shall be found to require. In this declaration there are four things more fully to be noted. first that love of our neighbour The love of our neighbour must be sincere. that is looked for at our hands aught to be so sincere as that it be without all manner guile, deceit and coloured craft. For there are many to be found, that have the skill to talk to their neighbours with sugared tongues, and to make a face as though they loved them, when as in deed they do utterly hate them, meaning nothing else but with fawning words to beguile them, that thereby they may work the things that they desire. Paul and john therefore, the Apostles of Christ go about earnestly to sever hypocrisy from love. For Paul says, Let not your love be feigned. Again, The end of the commandment is love of a pure heart, and a good conscience, and faith not feigned. On the other side, john crieth out saying: My babes let us not love in word nor in tongue, but in deed and in verity. Moreover, in this sincerity we contain a free willing & merry cheerfulness that nothing may seem to be done unwillingly or by compulsion. For Paul saith: Let every man do with a good purpose of mind, not of trouble or necessity. For God requireth a cheerful giver. Secondarily, it is to be looked for of We must love our neighbour as ourself. us that we should love our neighbour as ourselves. For the Lord hath said. love thy neighbour as thy sel●: that is, most entirely and as dearly as by any means thou mayst. For there is not any affection that is of more force or vehemency then self love is. Neither was it the Lord his mind that the love of our neighbour should be any whit lesser than the love that we bear to ourselves: but rather by this he gave us to understand that we aught to bestow on others as ardent love as may be, to wit, the very same affection that we bear to ourselves and our own estate, and that we aught to be ready to do good to other, or to keep them from harm with the same care, faith, and diligence, with the same zeal & goodwill, wherewith we provide for ourselves or our own safety. Whereupon the Lord in another place saith. What soever thou wouldst have done to thee self, that do thou to another. And what so ever thou wouldst not have done to thyself, do not thou the same to another. And herein doth the lord require two things at our hands, not to hurt, & to do good. For it is not enough not to hurt a man, but also to do him good, so much as lieth in us to do. For we ourselves desire not only to keep ourselves from hurt, but to do ourselves good also. But if so it be (dearly beloved) that We must love ou● neighbo●● as Chris●● hath love us. you do not yet sufficiently understand the manner how we aught to love our neighbour, then mark (I beseech you) the third part of my description of this love, where I said, That we aught to love our neighbour with that same love wherewith the Lord Christ loved us. For in the Gospel after S. john the Lord says. This is my commandment that you love one another, as I have loved you. So then here you have the manner of our love, we must love our neighbours as Christ hath loved us. But in what sort hath Christ loved us? Here again in the Gospel he saith. No man hath greater love than this that a man bestow his life for his friend. So then, such must the manner of our love toward our neighbour be, as that we shall not doubt to give our life for our neighbour. And i● so it be then▪ that for our neighbour's sake we own the loss of our life, there is nothing verily that we own him not, considering that to a man nothing is more dear than life. For sooner will he lose all that he hath them once to put his life in jeopardy. Whereupon the Apostle john crieth out, and saith: Hereby perceive we love, because he laid down his life for us: and we aught to lay down our lives for the brethren. This is easy to be understood by reason of the most evident example. Let us pray earnestly and continually to the Lor● stand by the word of God, lest peradventure the same Apostle condemn us who sayeth, Who so hath this worlds good and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? And now let us also declare that fourth How we aught to stand our neighbour in steed & last manner how we aught to stand our neighbour in steed, and how to do him good in showing our dutiful love and civil humanity. That hath the Lord already very finely set out, in the very same parable wherein he taught us who is our neighbour. For he hath briefly, and yet very evidently touched all the points of the love that we own to our neighbour. First the Samaritane at the sight of the wounded man, was moved with pity. There is therefore required of us a merciful motion of pity, so to regard other men's calamities as though they were our own: it is looked for at our hands, that we should be as sorrowful minded for another man's trouble, as he that feeleth the misery, according to that saying of the Apostle. Be mindful of them that are in bonds, as bond with them, and of them which suffer adversity, as though you yourselves also being in the body suffered adversity. Secondarily the Samaritane passeth not by, but cometh unto him, he doth not with sorrowful words wish health to the wounded, and so letting him lie, departed to dispatch his own affairs: For james the Apostle says. If a brother or sister be naked and destitute of daily food, and one of you say unto them, departed in peace, be you warmed and filled: and yet notwithstanding give them not those things that are needful to the body, what shall it profit? The Samaritane therefore conuneth unto him, setteth to his hand, and showeth the skill that he hath (which was not much iwis) to heal the silly mangled man. He doth not loathe and turn his face from the yllfavoured colour, bloody matter, corrupted filth and stench of his wounds, but bindeth them up himself, not letting them alone for another to do. He maketh not his excuse that he is no Physician: but doth what he can in that necessity, using such medicine as for the time present he had in a readiness, till more conveniently he might come by better. Wine and Oil he had taken with him when he began his journey, which in that necessity he doth use, and that not very inconveniently, because wine purgeth wounds and oil doth make them suppling. Moreover, whatsoever he hath that doth he employ to the silly man's behoof, and to do him ease doth even disease himself. For he alighteth from the back of the beast whereon he road, and maketh him to serve the maimed man's necessity. He also with his own hands lifteth up from the ground the man that was too weak to stand, and setteth him on the beast. And lastly he himself becometh his guide to lead the way, not suffering any other to take charge over him. For when as he could not readily bring him to his own house, yet did he convey him into a common Inn. Where again he spareth not for any cost or pains taking. For he himself taketh charge of the miserable man, because in common Inns sick folks, for the most part, are slenderly looked unto. But when his earnest business calleth on to make haste in his journey, he taketh out so much money as he doth think to be sufficient till his return, and giveth it to the Innkeeper. And not being therewithal content, he giveth to his host an especial charge of the sick man: and also bindeth himself for him, saying: whatsoever more than this, thou shalt lay out about things necessary for his recovery, thou shalt not lose one mite: For at my return, I will pay thee all again to the uttermost farthing. So then he promises to return, and therewithal declareth that he shall not be quiet, until he see him thoroughly healed of all his wounds. You have here (dearly beloved) in this the Lord his parable, a most goodly and absolute example of love. For the Samaritane doth liberally, and willingly employ his whole service upon his needy neighbour's necessity: We therefore own ourselves wholly and all that we have, to our neighbour's behoof, which if we bestow on him, then do we fulfil the duties of love and civil humanity. To this we will yet add some testimonies of the Scripture, that thereby The pith of Charity we may more fully understand the very innermost pith of love, if yet peradventure any thing may seem to be wanting in that, which hitherto I have alleged. Paul therefore writing to the Corinthians, saith: Love suffereth wrong and is courteous, love envieth not, love doth not frowardly, love swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not in iniquity, but rejoiceth in the truth, suffereth all things, believeth all things, hopeth all things, endureth all things. And again, the same Apostle in his Epistle to the Romans, says: Love striveth to go before in giving honour to other, love distributeth to the Saints necessity, is given to hospitality, speaketh well of her persecutors, and curseth not them that persecute her, love rejoiceth with them that do rejoice, and weary with them that weep, and applieth itself to the weaker sorts infirmity. And again, Own nothing to any man, but to love one another. For he that loveth another, hath fulfilled the law. For Love the fulfilling of the la● this, Thou shalt not commit adultery Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not lust: and if there be any other commandment, it is comprehended briefly in this saying: namely, Thou shalt love thy neighbour as thee self, Love worketh no ill to his neighbour, therefore the fulfilling of the law is love or charity. Hitherto also pertaineth the works Works of mercy of mercy, which as they flow out of love, so are they rehearsed of the Lord in the Gospel after Matthew, and are especially these that follow, To feed the hungry, To give drink to the thirsty, To harbour the harbourless and strangers, To cover or clothe the naked, To visit the sick, and to see and comfort imprisoned captives. Hereunto Lactantius lib. Institut. 6. cap. 12. hath an eye where he saith. The chiefest virtue is to keep hospitality, and to feed the poor: To redeem captives also, is a great and excellent work of righteousness: And as great a work of justice, is it to save and defend the fatherless & widows, the desolate & helpless, which the law of God doth every where command. It is also a part of the chiefest humanity, and a great good deed to take in hand to heal and cherish the sick, that have no body to help them. Finally, that last and greatest duty of piety, is the burial of strangers and of the poor. Thus much hitherto touching the duty of civil humanity, which true love showeth to his neighbour in necessity. But it is not enough (my brethren) An exhortation to Love, to understand how we aught to love our neighbour (though we aught often to repeat it) but rather we must love him exceedingly, and above that that I am able to say. Let us hear the Apostle, who with a wondered goodly grace of speech, with a most excellent, exquisite, & holy example of Christ doth exhort us all to the showing of charity to our neighbour, and saith: If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion & mercy, fulfil you my joy, that you be like minded, having the same love, being of one accord and mind, let nothing be done through strife or vain glory, but in meekness let every man esteem one the other better than himself, look you not every man on his own things, but every man also on the things of others. For let the same mind be in you that was in Christ jesus, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, taking on him the form of a servant, and made in the likeness of men, and found in figure as a man: he humbled himself, made obedient unto death, even the death of the cross. Wherefore God also hath lightly exalted him, and given him a name which is above every name, that in the name of jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess, that the Lord jesus Christ is the glory of God the father. To him alone be honour & power for ever & ever. Amen. The end of the first Decade of Sermons. The Second Decade of Sermons, written by Henry Bullinger. Of laws, and first of the law of Nature, then of the laws of men. ¶ The first Sermon. THE sum of all laws is the love of GOD, and our neighbour, of which and every part whereof because I have already spoken in my last Sermon, the next is that now also I make a particular discourse of laws, and every part and kind thereof. Let us therefore call to God who is the cause and beginning of laws, that he through our Lord jesus Christ will vouchsafe with his spirit always to direct us in the way of truth and righteousness. A heathen writer, no base author What law is. iwis, made this definition of law, that it is an especial reason placed in nature commanding what is to be done, and fordidding the contrary. And verily the law is nothing but a declaration of God's will, appointing what thou hast to do, and what thou oughtest to leave undone. The beginning and cause of laws is God himself, who is the fountain of all goodness, equity, truth, and righteousness. Therefore all good and just laws come from God himself, although they be, for the most part, published and brought to light by men. Touching the laws of men, we must have a peculiar consideration of them by themselves. For of laws, some are of The division of ●awes. God, some of Nature, & some of Men. As concerning God's law, I will speak of it in my second Sermon: at this present I will touch first the law of Nature, and then the law of Men. The law of Nature is an instruction The la● of nature of the conscience, and as it were a certain direction placed by God himself, in the minds and hearts of men, to teach them what they have to do, and what to eschew. And the conscience verily is the Conscience knowledge, judgement, and reason of a man, whereby every man in himself, and in his own mind being made privy to every thing that he either hath committed, or not committed, doth either condemn or else acquit himself. And this reason proceedeth from God, who both prompteth and writeth his judgements in the hearts and minds of men. Moreover, that which we call Nature, is the proper disposition or inclination Nature. of every thing. But the disposition of mankind being flatly corrupted by sin, as it is blind, so also is it in all points evil and naughty. It knoweth not God, it worshippeth not God, neither doth it love the neighbour, but rather is affected with self love toward itself, and seeketh still for the own advantage. For which cause the Apostle said: That we by nature are the children of wrath. Wherefore the law of nature, is not called the law of nature, because in the nature & disposition of man there is of, or by itself that reason of light exhorting to the best things, and that holy working: but for because God hath imprinted or engraven in our minds some knowledge, and certain general principles of religion, justice and goodness, which because they be grafted in us and born together with us, do therefore seem to be naturally in us. Let us hear the Apostle Paul, who beareth witness to this, & says: When the Gentiles which have not the law, do of nature the things contained in the law: they having not the law are a law unto themselves, which show the works of the law written in their hearts, their conscience bearing them witness, and their thoughts accusing one another, or excusing in that same day, when the Lord shall judge the secrets of men by jesus Christ according to my Gospel. By two arguments here doth the apostle very evidently prove, that the gentiles are sinners. For first of all, lest peradventure they might make this excuse, and say that they have no law, he showeth that they have a law, and that, because they transgress this law, they are become sinners. For although they had not the written law of Moses, yet notwithstanding they did by nature the things contained in the law. The office of the law is to disclose the will of God, and to teach thee what thou haste to do, and what to leave undone. This have they by nature, that is, this know they by the law of nature. For that which followeth maketh this more plain: They, when they have no law, are to themselves a law. That is, they have in themselves that which is written in the law. But in what sort have they it in themselves? This again is ma●e manifest by that which followeth. For they show the work of the law written in their hearts. But who is he that writeth in their hearts, but God alone who is the searcher of all hearts? And what I pray you writeth he there? The law of nature forsooth, the law I say itself, commanding good and forbidding evil, so that without the written law by the instruction of nature, that is, by the knowledge imprinted of God in nature, they may understand what is good, and what is evil, what is to be desired, and what is to be shunned. By these words of the Apostle, we do understand, that the law of nature is set against the written law of God, and that therefore it is called the law of nature, because it seemeth to be, as it were, placed or grafted in nature. We understand that the law of nature, not the written law, but that which is grafted in man hath the same office that the written law hath, I mean to direct men and to teach them, and also to discern betwixt good and evil, and to be able to judge of sin. We understand that the beginning of this law, is not of the corrupt disposition of mankind, but of God himself, who with his finger, writeth in our hearts, fasteneth in our nature, and planteth in us a rule to know justice, equity and goodness. Then also the Apostle maketh his second argument, whereby he proveth the Gentiles to be guilty of sin, and this argument he fetcheth from the witness bearing of their conscience. For the conscience being instructed by the law of nature, doth accuse and condemn the evil committed: because this conscience only and alone is in steed of a thousand witnesses. And again, it excuseth, that is, it absolveth and acquitteth them if nothing be committed contrary to the law. But although in this present life we do set light by the judgement of our conscience, yet verily we may not then despise or lightly pass over the consciences accusations, when the Lord shall come with justice and equity to judge the world. So then by all this it followeth, that all nations are sinners, whom unless the Son of God, the common and only Saviour and deliverer of all the world do cleanse from their offences, it can not be but that all nations must needs perish in their sins. But now we come again to the Two especial points of the law of nature. law of Nature, of which there are two points especially, for you to be put in mind of. The first is, Acknowledge God and worship him. The second is, Keep or maintain society & friendship among men. Touching the first, we have these words of Christ his Apostle: Whatsoever may be known of God, is manifest among them (to wit, among the Gentiles) for God hath showed it to them. For his invisible things being understood by his works, through the creation of the world are seen, that is, both his eternal power and Godhead, so that they are without excuse: because that when they known God (notwithstanding) they glorified him not as God, neither were thankful. etc. So then the Gentiles knew God, yea, they knew what so ever might The Gentiles known God. be known of God. But what teacher had they, or what master? They had God to their master. In what order taught he them, or out of what book? Not out of the written books of Moses, or the Prophets, but out of that great and large book of Nature. For the things that are not seen of God, in which sort are his everlasting eternity, his virtue, power, majesty, goodness and Godhead, those he would have to be esteemed of according to the visible things, that is, the things which he hath created. For God's eternal godhead is known by man's creation, by the continual moving of Heaven, and the perpetual course of rivers. For it must needs be, that he is most mighty which sustaineth all these things, which moveth, strengtheneth, and keepeth all things from decay, and which with his beck shakes the whole world. Finally, who doth not see the goodness of him which suffereth the Sun to rise upon the good and the evil? But to what intent revealeth he these things to the Gentiles? To the intent forsooth that they may acknowledge him to be God, that they may glorify and worship him as God, and be thankful to such a benefactor. When therefore they do not this, they are inexcusable and perish deservedly for their unbelief and unthankfulness sake. So than it is manifest, that the law of Nature doth expressly teach that there is a God, which is to be acknowledged, and reverently worshipped. Touching the latter of these two especial points, that is, for the preserving Friendship & societ●● of men t● be preserved. of friendship and society among men, the Lord in the Gospel saith: What so ever you would that men should do to you, do you the same to them. This sentence did Alexander Severus the Emperor turn and express thus: What soever thou wouldst not have done to thee self, that do not thou to another. Which saying he loved so well, that he commanded it to be written up in his Palace, and common houses of office. Moreover to that general law belong these that follow, Live honestly, Hurt not another, Give every man his own, Provide things necessary for life, and keep it from distress. But now because the law of The Law of nature answerable to the written Law. Nature is made opposite to the written law of God, it is requisite that it be answerable also to the law of God: let us therefore see what the wise men and law givers of the Gentiles have left in writing, to countervail the ten Commandments, and how far their writings are answerable to the law of God. Pythagoras in S. Cyrils' first book Contra julianum, writeth thus of God. God verily is one: and he too is not 1 Of God. as some do imagine, without the government of the world, but being wholly in every place of it, doth view all the generations in the whole compass thereof, and is himself the moderation of all ages, the light of his own virtues, the beginning of all works, the light in heaven, the father of all things, the life and quickening of all things, and lastly, the moving of all the circles. See here Pythagoras confesseth that there is but one God, who is the maker, preserver, and governor of all things, the father of all, and the light and life of all things. Zaleucus in the Preface of his laws writeth as followeth. It is necessary that all men, which inhabit any city or region what soever, be thoroughly persuaded that there are Gods: which is evident to be seen by the contemplation of heaven, and all the world, and by the goodly disposition and order of that that is therein. For it is not convenient to think that these are the works of Fortune or man's ability. Then also the Gods must be worshipped and honoured, as they that are the causes of all good things that are done to us by any manner of means. Every one therefore must do his best to have his mind purely cleansed from all evil. For God is not honoured of a wicked man, he is not worshipped withsumptuous cost, neither is he delighted with the sight of solemn tragedies as a wicked man is, but his delight is in virtue & in a mind that purposeth to do good works and righteousness. Wherefore every one must endeavour himself as much as he may, both to do well and will well, if he desire to have God to his friend. etc. Cicero in his second book De natura deorum, says: The best worshipping of the Gods and the most holy and pure religion is always to honour them with a pure, perfect, and uncorrupted mind and voice. Seneca also in his fift book Ad Lucil. saith. Our usual custom is to teach men how the Gods are to be worshipped. Let us give commandment that on holy days, no man set pearchers or taper light before the Gods, for they are much delighted with lights, as men half smouldered have pleasure in smoke. Let us forbidden these morning greetings, and solemn knelings at the Temple doors. This more than neding fiddle faddle smacks somewhat of ambition. He worshippeth god that knoweth god. Let us forbidden to bring napkins & rubbars to jupiter, & to hold a looking glass to juno. God seeketh not such service. Why so? Because he himself forsooth doth serve and supply all men's necessities. He is present every where, & at hand with all men. Let every man hear therefore how he aught to worship God as he should. He shall never verily be sufficiently clear from troublesome superstitions, unless he in his mind think of God as he should do, that is, that he hath all things, that he giveth all things, and that he bestoweth benefits freely, not looking for any recompense at all. What is the cause that the Gods do good? Their nature forsooth. He is deceived who so ever thinketh that they either will, or possibly can do harm: they can neither take wrong, nor yet do wrong. For to do harm and to suffer harm, are coupled together. The chiefest and most excellent nature of all, is the nature of them, which are themselves exempt from peril, and are not by nature hurtful to others. The first point of worship due to the Gods, is to believe that there are Gods: then to give them the majesty due unto them, and to ascribe to them their goodness, without the which their majesty is none at all. To confess that they are they that govern the world: that they rule all things as their own, that they do generally look to the safeguard of all mankind, and sometime to are careful for peculiar men. They neither do nor have any evil at all. But some they chastise, keep under, and punish sometime by whipping, in hope to make them good. Will't thou please the Gods and make them thy friends? Be good thyself them. He hath sufficiently worshipped them, whosoever hath imitated them in goodness. In these words of Seneca, although The Ethnics sentences are in some places ma●●●ed. notable in deed and agreeable to true religion, I find default notwithstanding of two things. The first is, because not so seldom as once he maketh mention of Gods, when as nevertheless, in an other place he doth frankly confess, that God is one in substance & no more. Neither dare I undertake for him that he spoke after the manner of the Scripture, which calleth God Elohim, as if you should say Gods, because of the mystery of the most reverend Trinity. And yet I know very well, that learned men of our religion, have go about to prove even by the testimonies of the Gentiles, that the Gentiles also did acknowledge the mystery of the Trinity. The second is that (for as much as I can see) Seneca with the other wise men of the Gentiles, doth not expressly set down, and teach the sound trust, and confidence that should be had in God. Moreover, there was not among the Romans any image of God in any 2 The Gentiles against idols. temple that they had for the space of. 170. years after Rome was builded. For Plutarch in the life of Numa Pompilius, saith. As for the decrees that Numa made touching Images of the immortal Gods, how like are they almost in every point to the doctrine of Pythagoras? Pythagoras' thought that that first beginning (he means God) is not subject to sense or any troublesome affection, but is an invisible and uncreated spirit. And on the other side, Numa forbade the Romans to think that the shape of God hath the likeness of a man, or else the figure or similitude of any living thing. Neither was there among them of the old time any painted or fashioned Image of God, but in the first. 170. years they builded Temples, and set up houses for service to be done in unto the Gods, but bodily similitudes they did not make even as if it were a detestable thing to liken the better unto the worse, and as though God could not otherwise be perceived, but by reason & knowledge only. The very same doth Marcus Varr● testify touching the Romans in the 31. chap. of Augustine's book De Civitate Dei. For he saith: That the Romans worshipped the Gods. 170. years without any Images at all: and going further he addeth this: Which if it had endured till now, the Gods verily should have been more purely reverenced. Neither doubteth he to conclude that place with these words, and to say: That they which first brought in Images among the people, diminished devout fear, & augmented foolish error in the Cities where they governed: Wisely iudgging thereby that the Gods may easily be despised under the fondness of imagined likenesses. etc. Now as concerning the name of God, how much the Gentiles did set 3 The name ●f God ●ighly esteemed. by it, it is evident to be seen by the great religion that they had in taking or giving an oath. There is extant to be seen a notable discourse of this in the 18. Cap. and the 7. book of Gellius: where among the rest this is to be found written. An oath among the Romans hath been had and kept holy and uncorrupted: which is declared by many laws and customs. And if so be that among the Gentiles any man should speak opprobriously against God, he was reputed faulty most sharply to be punished. Furthermore the Gentiles had their religion, their festival days, 4 The Gentiles, keeper's of religion. ceremonies, and priests of their religion. Melchizedech, and jethro were notable priests of the Gentiles. And although Paul doth flatly say, that the things which the Gentiles offered, were not offered to God but to devils: yet notwithstanding, because they had in reverence religion, and holy ceremonies, they did thereby declare that God had printed in the minds of men a familiar knowledge of reverence and religion, which afterward is corrupted by false doctrine and wrong opinions, touching God and his holy service. For the honouring of Parents and Magistrates, for the bringing up of 5 The honouring of parents. children, and touching the duty of children, there are excellent precepts and sentences of the wiser sort of Gentiles. Hierocles among his other writings, saith: If any man shall call his Parents, certain second, or earthly Gods, he shall not do amiss, considering that for the nigh affinity betwixt us, they aught to be (if it be lawful so to say) more to be honoured of us than the God's themselves. And it is necessary to be persuaded that we must with a continual readiness of mind do our endeavour, to repay the benefits received at their hands with the like again. And although we shall do very much for them, yet notwithstanding, all will be too little in comparison of that we aught to do. And so forth as followeth: For sooner will the time fail me, then that I can conveniently rehearse this and the like belonging hereunto out of heathen writers: neither did I purpose to reckon up all. Against murder, wrong, and injury, 6 Murder & adultery very severe laws have been made by the Gentiles. From them also came the law called Lex julia, against adultery and detestable buggery. They ordained excellent laws for the contracting & observing of Matrimony. And the word of truth doth expressly declare, that the Chananites were wiped away because of their incest in marriage and horrible lusts. levit. 8 Lycurgus also, Solon, and the Romans, did publish laws for the restraint of outrageous expenses in riotous people. And here, of purpose, I overpass that which is naturally engraffed in all men, the begetting (I mean) and nourishing of their issue and offspring. Against theft, deceit, and usury, for the lawful getting and possessing 8 Theft. of goods, for the distributing of riches, and for bargaining, the Gentiles have very commendable laws. That saying of Ausonius is notably known. If greedy gaping after gain to get another groat, Makes usury dispatch apace to cut the poor man's throat. All the Gentiles in their writings 9 Lies. False witnesses. do worthily commend the truth: and do by all means they can, cry out on, and condemn lying, slandering, and all such kind of knavery. The law of the twelve tables is that a false witness should be cast headlong down from the top of Tarpey. Charondas A hill in Rome. Cata●a a Town in Sicily. Catanaeus, among other excellent sayings of his own hath this also. Let every one (says he) love honesty and truth, and hate dishonesty and lying. For they are the marks whereby virtue is known from vice. We must therefore begin with children while as yet they are little one's, & enure ourselves to chastise them, if they delight to lie, and to make much of them for telling the truth, that thereby the best and fruitfullest branch of virtue may be graffed in every several mind, & so be turned as it were into their nature. The wiser sort of the Gentiles do utterly condemn concupiscence 10 Concupiscence. and evil affections: which the Poet in his satires blameth as the root of all mischief, where he says: From thence, almost, comes every cause of mischief, for no vice That reigns in man, so many times could frantic heads entice, To mingle poison privily to stop another's breath, Or else in armour openly to work his rivals death, As beastly raging lust hath done. So then by all this we may easily gather, that even in the Gentiles minds also were graven a certain knowledge of God and some precepts, whereby they knew what to desire, and what to eschew: which notwithstanding they did corrupt, and make somewhat misty with the evil affections and corrupt judgements of the flesh. For which cause God also beside the law of nature did ordain other means to declare his will, I mean, the lively tradition of the Fathers, the answers of Angels, the voices of Prophets, wonderful miracles, and written laws which he published by wise and very devout patriarchs. All these did God ordain to be a help to the law of nature. What soever therefore is to be found among the Gentiles agreeable to truth and honesty, that is to be referred to God the author of all goodness: and on the other side, whatsoever is contrary to the truth that must be attributed to the corrupt nature and evil affections of mankind. In all this that I have said, you have to note especially that here I speak of knowledge and not of ability. The knowledge of the law is after a sort manifest in the Gentiles, but the consent, the will, and ability to fulfil the law is weak and not easy to be found in them. Wherefore as we affirm that the understanding of the law must be inspired from heaven, so also we say that ability to fulfil the law must of necessity be given of God above. Nature without grace, is herein without force and effect. But Nature without grace of none effect whereas some of the Gentiles bear the name and praise of righteousness, as Melchizedech, job, jethro & other more, they have that not of their own ability, but of the grace of God: as by the history of job, we may evidently gather by probable arguments. Wherefore if any of the Gentiles be saved, then are they saved, not by the works of nature, or their own deserts, but by the mercy of God in our Lord jesus Christ. Moreover, the law of nature is not graffed of God in man, to the intent that it without grace and Christ should work man's salvation, but rather to teach us what is good and what is evil, thereby to convince us to be sinners, and without excuse before the Lord. Paul verily, proving that the Gentiles by the law of nature are guilty of sin, as well as the jews by Moses law, doth show that in Christ alone the son of God, is justification, life, and all good else. Thus far touching the law of nature. The laws of men (for my promise was, that in my second part I would ●awes of ●en. speak of them) are those which are by men ordained & published to the preservation of the common weal and Church of God. Touching these they are of divers kinds. For there are politic laws, there are ecclesiastical laws, and men's traditions. Politic ●awes of ●licie. laws are those which the magistrate according to the state of times places, and people, doth ordain for the preserving of public peace and civility. Of this sort there are an innumerable company of examples in the civil law and constitutions of the Emperors, especially of justinian. All which aught to come as near as may be to the laws of God and Nature, and not to be contrary to them, or to have any smack of impiety or cruel tyranny. To such laws Saint Peter willeth us to obey, where he saith: Submit yourselves unto all manner ordinance of man for the Lords sake, whether it be to the king, as having the pre-eminence, or unto rulers as they that are sent by him for the punishment of evil doers, but for the praise of them that do well. For although the Apostle by ordinances or men's constitutions doth inclusively mean the kings and magistrates themselves, as in the second clause of the sentence, he doth immediately declare, yet notwithstanding, he doth bid us therefore obey good laws and just, because by them the Magistrates support and rule the common weal. Moreover, just and honest politic laws are an help to love and tranquillity, do preserve fellowly society among men, do defend the good, bring inordinate people into better order, and lastly do not make a little only to the setting for ward of religion, but do also abrogate evil customs, and utterly banish unlawful mischiefs. Hereof we have examples in the deeds of Nabuchodonosor, Cyrus, Darius, Artaxerxes, and other Princes more. But touching the Magistrates power, his laws, and office, I will speak of them in an other place. Ecclesiastical laws are those Ecclesiastical La●● which being taken out of the word of God, and applied to the state of men, times and places, are received & have authority in the church among the people of God. I call these ecclesiastical laws and not traditions of men, because, being taken out of the holy scriptures, and not invented or brought to light by the wit of man, they are used of that Church which heareth the voice of the shepherd alone and knoweth not a strangers tongue. The congregation cometh together to hear the word of God, and unto common prayers, at Morning, at Evening, and at such appointed hours as are most convenient for every place and every people, and that the church holdeth as a law. The Church hath solemn prayer times, holy days, and fasting days, which it doth keep by certain laws. The Church at certain times, in a certain place, and appointed order, doth celebrated the Sacraments according to the laws and received custom of the Church. The Church baptizeth infants: it forbiddeth not women to come to the lords Supper: and that it holdeth as a law. The Church, by judges conveniently appointed, doth judge in causes of matrimony, and hath certain laws to direct them in such cases. But it deriveth these and all other like to these, out of the Scriptures, and doth for edification apply them to the estate of men, times, and places: so that in divers Churches you may see some diversity in deed, but no discord or repugnancy at all. Furthermore, Ecclesiastical laws have their measure & certain marks, beyond which they may not pass, to wit, that nothing be done or received contrary or differing in any jot from the word of God, sounding against charity and comeliness, either in little or much: that lastly this rule of the Apostle may be effectually observed. Let all things be done decently according unto order and to the edification of the Church. If therefore any man shall go about under a coloured Superstitious law●● pretence of ecclesiastical laws tobring in and pop into the mouths of the godly, any superstitious, busy, and unseemly traditions of men, which withal do differ from the Scriptures, their part shall be, first to try that deceit of there's by the rule of God's word, and then to reject it. There remain now the traditions of men, which have their beginning, Man's ●●●ditions. are made and invented of men at their own choice, of some foolish intent, or some fond affection of mankind, contrary or without the holy Scriptures, of which sort you shall find an infinite number of examples, I mean the sects, the dominion, and single life of spiritual men, the rites and sundry fashioned customs used in their Church. Touching all which the Lord in the Gospel, citing the Prophet isaiah, saith. Why transgress you the Lord's commandment for your own tradition? you hypocrites, rightly did Esaias prophesy of you, where he says. This people cometh nigh unto me with their mouth, and with their lips they honour me, but their heart is far from me: but they worship me in vain, teaching doctrines the precepts of men. The blessed Martyr Cyprian alluding to these words of Christ, Epistolarum lib. 1. epi. 8. says. It is corrupt, wicked and robbery to the glory of God, what soever is ordained by the giddy madness of men's heads, to the violating of God's disposition. Departed as far as may be from the infective contagiousness of such fellows, and seek by flight to shun their talk, as warily as an eating canker, or infecting pestilence, for the Lord forewarneth and telleth you that they are blind leaders of the blind. Paul also in his Epistle to Titus, saith: Rebuke them sharply, that they may be sound in the faith, not taking heed to jewish fables, and commandments of men, turning from the truth. I do of purpose here let pass the words of Paul in his second chapter to the Colossians, because the place is known of all men. I will not trouble you (dearly beved) with too large and busy an exposition hereof. For I suppose that this little that I have said touching the laws of nature and of men, I mean laws politic, Ecclesiastical, and mere traditions of men, are sufficient to the attentive and faithful hearers, who at their coming home, do more diligently think of every point by themselves, and also read the places of Scripture often cited by me, and devoutly expounded. The Lord for his mercy grant that we do never despise the admonitions of nature's law graffed in our hearts, nor yet be entangled in men's traditions, but that we in walking lawfully in upright politic laws and holy Ecclesiastical ordinances, may serve the Lord: To whom be all glory, honour and dominion, for ever and ever. Amen. Of God's law, and of the two first commandments of the first Table. ¶ The second Sermon. THE law of God openly published & What the Law of God is. proclaimed by the Lord our God himself, setteth down ordinary rules for us to know what we have to do, and what to leave undone, requiring obedience and threatening utter destruction to disobedient rebels. This law is divided into the Moral, Ceremonial, and judicial laws. All which parts and every point whereof Moses hath very exquisitely written, and diligently expounded. The Moral law is that which teacheth men manners, and layeth The moral law. down before us the shape of virtue, declaring therewithal how great righteousness, godliness, obedience, and perfectness God looketh for at the hands of us mortal men. The Ceremonial laws, are they which are The Ceremonial Law. given concerning the order of holy and Ecclesiastical rites and ceremonies, and also touching the ministers and things assigned to the ministery and other holy uses. Last of all, the judicial laws give rules concerning The judicial Law. matters to be judged of between man and man, for the preservation of public peace, equity, and civil honesty. Touching the two latter of these, I will speak of them in place convenient. At this time I mean to discourse upon the Moral law. First of all therefore, let no man The Law was, even before Moses time. think that before Moses time there was no law, and that the law was by Moses first of all published. For the self same especial points of the Moral law, which Moses setteth down in the ten Commandments, were very well known to the patriarchs even from the beginning of the world. For they worshipped the one ●rue God alone for their God, whom they reverenced, and called upon him. jacob took away with him the Syrian Idols of Laban out of his house, and hide them in Bethel under an oak or Terebinth tree which was nigh to Sichem. Abraham in taking an oath used always a reverend fear, and a spiced conscience, whereby it followeth that to him the name of the Lord was holy and not lightly taken. All the holy fathers did both diligently and devoutly solemnize and observe holy rites and sacrifices. Cham hath his father's curse, because he did unreverently behave himself toward his father. Cain is reproved for murdering his brother. No giveth commandment not to shed blood. joseph is highly commended for refusing to lie with another man's wife, I mean the wife of his master. Reuben is rebuked because he did with incest defile his father's bed. jacob was not angry without a cause with Laban his father in Law, when he suspected him of theft. All the Patriarches have utterly condemned liars & false witnesses, as well as evil lusts & concupiscence. Wherefore the patriarches ever from the beginning of the world even until Moses time, were not without the precepts of the ten commandments: although they had them not graven in tables, or written in parchments. For the Lord with his finger written them in their hearts, which the lively tradition of the fathers did exquisitely garnish & reverently teach. The law is every where the same, and the will of God is always one, because God is but one and is never changed. Nevertheless, the commandments were first of all set down in tables by God, who was the beginner and writer of them, and after that again, were written into books by Moses. Likewise also the old and holy The patriarchs before Moses had the Ceremonial and judicial Laws. patriarchs that were before Moses, did not want the ceremonial and judicial laws. For they had their Priests, I say their fathers of every kindred or household, they had their ceremonies, their altars, and sacrifices, they had their solemn assemblies, and purifications. They had their laws for succession in heritage, for the division and possession of goods, for bargaining and contracts, and for the punishing of evil doers. All which, Moses gathered together, into a certain number of decreed laws: setting down many things more plainly than they were before, and ordaining many things which the patriarchs were either altogether without, or else had used in another order. Of which sort were, the Tabernacle, the holy vessels, the Ark of the covenant, the table, the Candlestick, the Altar for burned offerings and for incense, the levitical Priesthood, the holy vestments, with the feasts and holy days: and what so ever else is like to this: all which verily are abrogated by Christ, as in place convenient I mean to declare. But for because manners can not consist if the The Mo●al Law endure● still. ten Commandments be broken, therefore the Moral law, although it have properly the name of a law, is notwithstanding not abrogated or broken. For the ten Commandments, are the very absolute and everlasting rule of true righteousness, and all virtues set down for all places, men and ages, to frame themselves by. For the sum of the ten Commandments is this: To show our love to God, and one love another: and this doth the Lord require at all times, and every where of all kind of men. Moreover, this is to be noted touching The majesty and dignity of ●he moral ●awe. the dignity of the Moral law contained in the ten Commandments, that whereas all the Ceremonial and judicial laws were revealed of God to Moses by the Angels, and by Moses to the people, and that again by Moses, at God's commandment, they were inserted into written books: yet notwithstanding the Moral law of the ton Commandments was not revealed by man, or any means of man, but by God himself at the Mount Sina, who there among other mighty and marvelous wonders, did openly in a public and innumerable assembly of men and Angels, rehearse them word for word, as they are now to be seen. Furthermore, they were written not by the hand of Moses, but with the finger of God in tables, not made of matter easy to be dissolved, but made of stone to endure for ever. Those tables also were kept as the most precious treasure in that Ark, which of the tables of the covenant (containing in them the chief articles of the eternal league) was named the Ark of the covenant. Which Ark again was laid up in the holy of holiest. All which circumstances 〈…〉 the ●●st holy 〈◊〉 in 〈…〉 of 〈◊〉. tend to nothing else, but to commend unto us the excellency of the. 10 Commandments, and to warn us to reverence that God which published this Moral law, as him that is the Lord of heaven and earth, and which at his own will and pleasure doth order the disposition of all the elements against disobedient rebels: these circumstances also do admonish us, that even now in our time also, we have to esteem of the ten Commandments, as of the dearest jewels to be found in all the world. For the holy relics the are remaining in the church of Christ, are the 10. Commandments, the Apostles Créed, the lords prayer, & lastly, the whole contents of the sacred Bible. Touching the proclamation or first edition of the. 10 Commandments, we have a wondered & large discourse of Moses, Exo. 19 & Deut. 4. &. 5. chap. Now the tables, Two Tables of God's law. wherinto the. 10. Commandments of God's law be disposed, are in number two. Whereof the first containeth. 4. Commandments, & the latter. 6. For the last commandment which some divide into twain, is in very deed but one alone and undivided. For first the Lord doth generally command & say, Thou shalt not covet: & then he descendeth particularly, & doth by enumeration reckon up that things that we must not covet, to wit, our neighbour's wife, his house, his lands, his cattle & his substance. Beside that too, this doth argue that it is so, because according to that Hebrew disposition, this commandment is altogether one whole verse not divided into twain. With this division of ours agree joseph. Antiqui. li. 6. ca 3. Origenes in Exod. Homelia. 8. Ambros. in. 6. cap. Epist add Ephe. But the master of sentences having divided this last commandment He putteth 3. in the first table and 7. in the last, whic● added together d● make up ten. into twain, doth therefore place in that first table. 3. commandments & no more. He did peradventure follow Augustine herein, who Questio. in Exo. 71. &. Epistola ad januarium. 119 doth also reckon up but three Commandments of the first table alone, which he did in respect of the mystical Trinity. And yet this notwithstanding he doth not overslip the commandment for abandoning and not worshipping of images: for undoubtedly, he had always in his mind those words of the Lord in the Gospel where he says: Verily I say unto you though heaven and earth do pass, one jot or title of the law shall not pass, till all be fulfilled. Whosoever therefore shall break one of the lest of these commandments and shall teach men so, he shall be called the lest in the kingdom of heaven. The same Augustine again, in Questionibus veteris et novi testamenti. lib. 1. cap. 7. maketh four commandments of the first table, and six of the second. And again, he differeth not much from the same order in his third book, Ad Bonifacium. etc. Now touching these Commandments, the Lord hath divided them What the two tables ●● the la● do contain. into two several orders or tables, because of the several difference of matters handled in either of them. For the first of the two appertaineth to God, the second unto man. The first teacheth us what we have to think concerning God, and the worship due unto him, that is, it teacheth us the perfect way to live uprightly and holily in the sight of God. The second is, the rule whereby we have to learn our duty toward our neighbour, which also teacheth us humanity, directing us in the way to live peaceaand civilly one with another. And in these two tables, are so nearly contained all and every duty looked for at men's hands, that there can not so much as one jot be added more by all the wise men of the world, concerning a godly life and civil behaviour, which is not contained in these ten commandments. The first commandment of the ten, hath the Lord himself expressly The first commandment. spoken in these very words that follow. I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage, thou shalt have none other Gods before me. This commandment standeth of two branches. The very first whereof also containeth divers matters. For first of all God doth simply offer himself to us, and prerisely set down what he will be to us ward, thereby declaring what he is to all men. Whereupon we again do gather what he on the other side doth look for at our hands, and what our duty is to him. Thirdly and last of all he addeth an evident proof of that, where he said that he is our God. In the beginning, he crieth out and saith: I am the Lord thy God. Wherein he declareth what he is, and what he will be unto all men. These words are like to the words of the covenant which God made with Abraham, and in Abraham with all faithful believers. I am, sayeth The 〈◊〉 is this, I am a 〈◊〉 God, 〈◊〉 the 〈◊〉 of all things. the Lord, a strong God, and I am Schaddai, as who should say, Saturnus a saturando, which is to fill. For God is the abundant fullness that satisfieth all men and all things, he is the everlasting well of all good things which never is drawn dry. And that doth jeremy declare at large in the second chapter of his prophesy. All which verily, God in effect comprehendeth in these few words: I am the Lord thy God. I, I say, which speak to thee from within the fire, I and none other. Here is expressly meant, the unity of God. We are here taught to acknowledge one God, and no more, to stick to one, and not to suffer our hearts fantastically to dream of many. I am thy Lord, I am thy God. He is a Lord, because he alone hath the rule over all creatures, all things are subject to him as to their Lord, all things do bend and obey him, if once he do but beck. He as Lord alone, doth govern and uphold all things that are. So then, in this one word is contained the wisdom of God, his virtue, his power and infinite majesty. Deus, which word we use for God, is (peradventure) derived of the Hebrew word, Daij, which signifieth sufficiency or full ability. For God alone of himself, is unto himself most perfect blessedness and absolute felicity: he is also sufficiently able to minister all things most abundantly to all them, that seek after him in truth sincerely, being of himself most liberally wealthy, to all that call upon his name. Therefore in this branch the sufficient and full ability, the liberality, the goodness and mercy of God are to be noted: but most especially in this that he saith, I am thy God, Thy God I say. For God is not good to himself alone, but even unto us also. He desireth to pour and bestow himself wholly, with all his goodness and gifts of grace, upon the faithful and sincere believers. He is no niggard, he is not envious, he rejoiceth and is glad to bestow and divide himself among us abundantly, and to our comfort, to fill us with the enjoying of himself at all times and seasons, but especially, in time of our necessity. And God verily saith expressly, Thy God, and not your God, that thereby every one of us may understand, that the eternal, most mighty, and holy God both is and will be the God and Lord of every particular man, that is, that he is and will be the keeper, deliverer, redeemer, the unmeasurable mountain, and bottomless sea of all good gifts of body and soul, to all them that either are, or else ever shall be. By this now in the second place ●hat this commandment requireth ofus, we have to gather, what the good and gracious Lord requireth again at our hands, and what our duty to him both is & aught to be. For this where he says, Thy God, betokeneth an evident relation. For if he will be mine, than I again of duty must be his. He will be my Lord and my God, therefore must I again of duty make account of, and worship him as my Lord and my God. Wherefore in this commandment there is required at our hands, that we do not only acknowledge the true God to be the true God, and so to stay there, but also that we do take and accounted him for our God, our Lord, our King, our Creator, our preserver, and our Father, and that we do attribute to him his properties, to wit, that he is one alone, the only fountain and giver of all good things, that he liveth, & is eternal, righteous, true, holy, happy, merciful, mighty, most excellent and chief of all. Let us therefore stick to him alone, let us obey him in all things, let us put our trust in him, let us call on him alone, let us repute him to be the giver of all good things, and crave all good gifts of him, let us thank him for all benefits whatsoever we receive, let us reverence him, and lastly, honour him in fear sincerely, in love most ardently, and in hope as constantly as may be. For hereunto belong those sentences in the books of Moses, and the holy Gospel. Thou shalt honour the Lord thy God, and him alone shalt thou serve. And again, Follow you the Lord your God, fear him, keep his commandments, hearken to his voice, serve him, and stick to him. The Lord himself also in the Psalm crieth out, and saith: Offer to the Lord the sacrifice of praise, and pay thy vows unto the highest. And call upon me in the day of trouble. etc. And now touching the demonstration The true God is our God. whereby he declareth that he hath been, is, and will be the God and Lord of us all, of our fathers, and of our children that come after us, the proof thereof is most evident by our delivery out of Egypt. Therein are contained all the virtues of God, his wisdom, his goodness, his righteousness, his truth, his power, and what not? He declareth that he is the Lord in heaven and in earth, in all elements and all creatures. His people the Israelites doth he graciously deliver, defend, with sundry gifts adorn, and mightily preserve, even in despite and maugre all the heads of the whole Egyptian kingdom. And on the other side, he doth by sundry means very terribly, yet notwithstanding justly punish the Egyptians, and last of all together with their king, he overwhelmeth them in the read sea. By this one miracle of the Lords, the Israelites might have gathered, as God is Almighty, and the mightiest of all, so also that he would be their God, as heretofore he had been the God of their Fathers. For by this wonder, he did declare what he was then, and of how great power and goodness he is even at this day among us, and also what he will be in all ages, even unto the end. To us that live in these days the deliverance which we have obtained by jesus Christ our Lord, is far more fresh in memorte, who hath not delivered us from the bondage of any Egyptian kingdom, nor from the tyranneus' hands of any earthly Pha●ao, but hath set us free from the power of darkness, of sin, death, and the devil. Whereby we gather, that as the eternal, true, excellent, high, and holy God is most mighty, so also he is our God, that he wisheth well to us, and that he careth for and loveth us according to that saying of the Apostle. Who spared not his own son but gave him for us all, how can it be, but that with him he will give us all things? Verily the mystery The mystery of our redition by Christ contained in the first commandment. of our redemption by our Lord jesus Christ, is very manifestly contained in the first precept of the ten Commandments. For it is evident the the Israelites free departure out of Egypt, was a type or figure of the delivery of the whole compass of the earth, and of all the kingdoms of the world, which should be wrought by Christ our Lord, who hath now already set all the world free from the bondage of sin and hell. But if any man doubt of this, let him diligently consider with himself the meaning of the Ceremony or Sacrament of that bodily deliverance, I mean the very Passeover. For what is he that knoweth not, that the paschal lamb did in a figure represent Christ our redeemer? Are Paul's words unknown, who saith: Christ our Passeover is offered up? Have not all the Apostles and john Baptist called our Lord, the Lamb of God which taketh away the sins of the world? The words of the prophet isaiah also in his. 52. Chap. are apparently known, where he compareth the delivery of Israel out of Egypt, with the redemption of all the world wrought by Christ from the slavery of sin. Wherefore in this first precept of the ten Commandments, is contained the mystery of Christ our Lord, and our salvation: So that as often as those words of God shall be recited in our ears, we aught not so much to set our eyes and minds upon the ancient delivery of Israel out of Egypt, as upon the new and latter redemption, which we have by Christ jesus, thereby to quicken our hope, and not to despair, but that the most excellent and mighty God, both is & will be our God, as heretofore he hath been there's. The latter branch of this first commandment Strange Gods are forbidden flatly forbiddeth us, and every one of us to have any strange Gods, that is, it taketh from us all extraordinary means, to seek the safeguard of our lives where the working finger of God is not, & whatsoever else may be either devilishly devised, or unadvisedly choose beside the very word of God. And therefore the Lord useth a most vehement or earnest kind of speaking. For saith he, Thou shalt not have any other Gods before me. See, he says, Thou shalt not have, & thou shalt not have before me, or before my face, or with me, or by me. We Germans say, Zu mir, oder nabend mir. Oder las; miches nit sahen for minen ougen. For so do fathers speak in their anger, when they do earnestly forbidden a wicked & heinous thing. See say they that thou do it not before mine eyes for me to see it. But now God is present every where, God seeth all things, yea, he beholdeth our hearts & hidden secrets of our hearts. We must not therefore in any case, either openly or privily have any strange Gods: that is, none of us must make account of any creature, either in heaven or earth as of our God: none of us must attribute gods properties to his creatures, nor yet the things which we of duty do own to God himself. The properties of God are these, to be all over, and every where, to see all, to know all, to be able to do all, to give life, to deliver and cleanse from sins, to save, preserve, to justify, to sanctify, and what so ever else is like to these. On the other side, our duty to him is, to reverence God, to call on God, to fear God, to worship God, to hope in God, to stick to God, to hear God, to believe God, and to obey God. The strange God therefore is that Strange gods wha● they are. which is not God properly and by nature, yea, it is what so ever we do make to ourselves to be our God, beside the very, living, and eternal God, wherein we trust, wherein we hope, whereon we call, which we do love and fear, whereon we scttle and fasten our minds, whereupon we do depend, whereof we make accounted as of our treasure, help and safeguard both in prosperity and our adversity. When Rahel asketh children of jacob, she hath this answer at his hand. Am I God which have made thee barren? And again, when joram king of Israel had by Naaman received letters from Benhadad king of Syria, requesting to cleanse the leprosy, he rent his clothes for anger, and cried out, saying: Am I God, that I can kill and restore to life again? Let God alone therefore be our God, that is, our life and safeguard, our help and refuge, our protection and deliverance, our hope and love, our fear, our dread, our trembling and all. These if we do attribute to others, and not to God alone, then shall we make other Gods to ourselves. Moreover, what so ever is not ordained by God himself, that is in the Scriptures many times called strange, or other. In that sense it is said, that strange fire was carried into the Labernacle, to wit, not that fire which God had commanded for to kindle. In the proverbs, she is called a strange woman, whose company the Lord hath not allowed thee to use. They therefore are strange Gods, whom we have made to ourselves to hung on, and to seek aid of, when God, notwithstanding, hath not appointed them to have the charge over us. Wherefore the very Saints themselves triumphant now in heaven with Christ our King, shall be reputed for strange Gods, the Saints themselves, I say, not in respect of themselves, but to us they shall be strange Gods in respect of us, which judge very fond of them, and bestow on them the honour due to God, in worshipping and calling upon them, as we should worship and call upon our tutors and defenders. The very devils Conjurers and witches. and devilish men shall be strange Gods, if we for fear shall stand in awe of them more than of God, to whom in deed our fear is due. The stars, the Planets, and signs in the firmament shall be strange Gods, if we being deceived with the Mathematicals shall wholly hung on them, and in all our doings evermore have regard to the impressions of the sky, directing every minute of our lives to the course of the stars. Likewise, if we shall honour and love money or men, with honour or love due unto God, then shall this money and men of ours be imputed to us for strange Gods. King Asa is blamed. 2. Paral. 7. for putting too much confidence in Physic and Physicians. Physic and Physicians therefore may be abused, and made strange Gods. The jews are rebuked by the Lord in Esay. cap. 30. for trusting too much in the Egyptians their confederates: Confederates therefore may be abused, and made strange Gods. But most of all are condemned here the leagues and covenants made with the devil by witchcraft, to have him at commandment. Those blessings also which of right, aught rather to be called cursings, I mean, superstitious exorcisms, or conjurations, are utterly to be rejected, wherein also this is blameworthy, that the name of the most high God is horribly abused and taken in vain. But what is he that can exactly reckon up every particular thing wherein this first commandment is transgressed, considering that in it is taught the perfect rule of godliness, which is the inward worship done to God, to wit, to acknowledge God, to believe him, to think rightly of him, to call upon him, to cleave unto him, and in all things to obey him? The second precept of the ten Commandments The second commandment of God. is, Thou shalt not make to thee self a graven Image, nor any likeness of those things, which are in heaven above, or in the earth beneath, or in the water under the earth: thou shalt not bow down to them, nor worship them: I am the Lord thy God, strong, and jealous, visiting the father's sins in the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands to them that love me, and keep my Commandments. In the first commandment, the Lord did teach and draw out before our eyes, the pattern of his inward worship and religion: now, here in the second he amendeth that which might be amiss in the outward rites and ceremonies. If we could have rightly judged of God, and have kept (as devouth as we should) the first Commandment, then should there have been no need of the second: but because God known our disposition & nature, he doth therefore expressly forbidden the thing that otherwise we would have done. For many there are which think, that God aught to be portrayed in some similitude or likeness, and to be worshipped with some bodily or visible reverence, in offering gold, silver, pearls, ivory, and precious things of price. Wherefore the general end The end of the commandment is to draw us from strange and foreign worshippings. of this commandment is, to draw them from those gross imaginations and carnal worshippings of God, who as he is an incomprehensible power, and an eternal spirit, so can he not be resembled to any corruptible similitude: he will be worshipped in spirit and holiness. Under the name of the Ivole or imagined likeness, is contained all the outward reverence done thereunto: when therefore the Idols are forbidden, together with them is also forbidden all outward honour irreligiously exhibited to the true and very God. For wheresoever an Idol is, there must the Idolaters set him up a pillar, place him in a seat, erect him an altar, and build him a temple. And all these again require keepers and overseers, Ministers or Priests, sacrifices and offerings, ceremonies, furnitures, holy days, cost and labour that will never be ended. In this sense did the Prophets say, that Idolatrous images were endless labours and infinite miseries. For after images are once received, there is no end or measure of expenses and toil. This doth experience teach to be true. Now to proceed, this commandment standeth of three several parts. God forbiddeth a graven Image, For first of all, God flatly forbiddeth to make a graven image or other kind of Idol: that is, God doth utterly forbidden to set up or hollow to him any image, of what shape or substance soever it be. For as God will not, so in deed he can not be expressly represented in any manner of likeness. Now, in this commandment are reckoned up, in a manner, all the similitudes of those things, whereunto we are wont in portraying, to liken our pictures. Thou shalt not, saith he, fashion like unto God any shape or figure of those things which are in heaven, which are I say above us. Above us are the celestial bodies, the Sun the Moon, the Planets, the Stars, and divers birds of sundry fashions. In all which figures and shapes, almost, no small number of the Gentiles did solemnly honour, and reverently worship the name of God. Thou shalt not liken unto God, says he, any shape or fashion of those things that are in the earth. In the earth are men, beasts, herbs, shrubs, trees, and such like. Now it is manifest that the Gentiles worshipped God under the likeness of men and beasts. Cornelius Tacitus writing of the Germans, saith: But by the greatness of the visible That is the Sun Moon & stars. celestial bodies, they do conjecture and verily think, that the Gods are neither enclosed in walls, nor yet in favour resembling men's visages, and therefore do they hollow woods and groves, calling that hidden mystery by the name of the Gods, which with outward eyes they see not, but with inward reverence alone. Lo here our ancestors worshipped God in the likeness of trees and woods: which nevertheless, men are forbidden here to do, even as also we are prohibited to worship our God in the likeness of any thing, that is in, or under the water. The Philistines worshipped God in the image of a fish. For Dagon their God bore the shape of a fish. Egypt honoured God in the similitude of Serpents. All which and many other, Paul knitteth up together in the first to the Romans, where he argueth against the Gentiles, and says: Their foolish heart was blinded: when they counted themselves wise they become fools, and turned the glory of the incorruptible God unto the likeness, not only of a mortal man, but also of birds, and of fourfooted beasts, and of creeping beasts. Against this madness is the first part of the law directly given. But now the cause why God will The cause why God will not be likened to any thing. not be represented in any visible or sensible image is this. God is a spirit, God is unmeasurable, incomprehensible, unspeakable, all over and every where, filling heaven and earth, eternal, living, giving life unto and preserving all things, and lastly of a glorious majesty exalted above the heavens. But what is he that can portray a spirit in any Image or substance? God is an incomprehensible power, quickening and preserving all and every thing. But David describing Images, saith: The Idols of the heathen are silver and gold, the works of men's hands. They have ears and hear not, noses have they and smell not. They have hands and handle not, feet have they and walk not, neither is there any voice in the throat of them. Wherefore if these be compared to God, how like I beseech you are they unto him? To go about therefore to express God in any visible likeness, is the next way to dishonour God, and to bring him into contempt. God's eye beholdeth all things, Idols see nothing. God's ears hear all things, Idols hear nothing. By God all things live, move, and are preserved: the Idols themselves neither live nor move, and unless they be upheld by the men that make them, they fall and are dashed in pieces. An Idol breatheth not: GOD giveth to other a breathing spirit. How then, and wherein are these twain alike? In substance, or in shape? If you say in substance, I answer, is God then of gold, of silver or of wood? If in shape, mine answer is, hath the invisible power of God then, put on visible and mortal members? How They were h●●tiques affirming that Go● hath members 〈◊〉 to mo●● men. greatly therefore did the Anthropomorphites offend herein? If then there be no similitude of God, how cometh it to pass (I beseech you) that Images and Idols be called the likeness and pictures of God? Among us, he that calleth another an Idol or an Image, doth seem to have spoken it too too despitefully in reproach of the other. For we know that Idols are counterfeits of men and not men in deed: and therefore do we call him an Image, that is a sot, a fool, a dolt, an idiot, and one that hath no wit, nor knoweth any more than he heareth of other. Why then henceforward should we any more call Images the likenesses of God? God is living: Images are monuments of dead men, as Solomon the author of the book of Wisdom saith. God is glorious, and heaven and earth are full of the glory of his majesty: but Idols are without all glory, and subject to the scoffs and mocks of men. Images are tokens of absent friends. But God is present always and every where. And the signs or tokens which God did of old ordain, and give to his people, were not simply the signs and Images of God, but tokens of God's presence, signifying that God who by nature is a spirit, and invisible, incomprehensible and unmeasurable, is present still among them. Such a token was the cloud, the smoke, the fire, and finally the very Ark of the covenant, which also the Cherubim did cover with their wings, signifying thereby, that no mortal man could look God in the face: and that therefore the soul, and the mind and spirit aught, by contemplation, to be lifted up into heaven there to behold him. For to Moses, who notwithstanding is said to have seen God face to face, it was said: Not man shall see me & live. When once we are deceased, then shall we see him as he is, according to the sayings of the blessed Evangelist john. So then, these I say are the causes why the Lord will not have himself represented or portrayed in any mattier or likeness. Hereunto now do appertain the places of Scripture, and testimonies of the men that are the chiefest pillars of true religion and godliness, of Moses, Esay, and Paul, Moses in Deut. saith: The Lord spoke unto you from the midst of the fire: and a voice of words you heard, but likeness see you none, but herded the voice only. Take good heed therefore unto yourselves as pertaining unto your souls (for you saw no manner of image in that day) lest you mar your selves by making you a graven image, the likeness of any manner of figure, whether it be the picture of man or woman: the likeness of any manner of beast that is on the earth: or the likeness of any manner of feathered foul that flieth in the air: or the likeness of any manner of worm that creepeth on the earth: or the likeness of any manner of fish that is in the waters beneath the earth. Yea, and least thou lift up thy eyes unto heaven, and when thou seest the Sun, the Moon, and the Stars, with all the host of heaven, thou shouldst begin to worship them and reverence them, and shouldst worship and serve the things, which the Lord thy God hath made to serve all nations under the whole heaven. Take heed therefore that you forget not the appointment of the Lord your God, which he hath made with you, and that you make you no graven Image, nor the likeness of any thing that the Lord thy God hath forbidden thee. This hath Moses thus far. Esaias also in his forty Chapter, saith: Behold all people (to wit, compared to God) are in comparison of him as a drop of a bucketfull, and are counted as a little dust sticking on the balance, and weighing nothing at all. Yea, the Isles are to him as a very little thing. Libanus is not sufficient to minister fire to his offering, and all the beasts thereof are not enough for one sacrifice. All people in comparison of God are reckoned as nothing, in respect of him they are less than nothing, and as that that is not. To whom then will you liken God? or what similitude will you set up to him? Shall the Carver make him an Image, and shall the goldsmith cover it with gold or cast it into a form of silver plates. Moreover, shall the poor man, that he may have somewhat to set up, choose a tree that is not ●otten, and seek out a cunning workman, to carve there out an Image that moveth not? Know you not this? herded you never of it? And again, It is he that sitteth upon the circle of the world, whose inhabitors are, in comparison of him, but as Grasshoppers. It is he that spreadeth out the heavens like a curtain, he stretcheth them out as a Tent to devil in: It is he that bringeth princes to nothing, and maketh the judges of the earth as though they were not. To whom now will ye liken me, and to whom shall I be like, saith the holy one. Lift up your eyes on high, and consider who hath made those things, which come out by so great heaps, and he calleth them all by their names. And so forth. Thus much out of Esaias. Moreover, Paul the Apostle of Christ, disputing at Athens of true religion, says: God that made the world, and all that therein is, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing since he himself giveth life and breath to all and every where, and hath made of one blood all nations of men, to devil on all the face of the earth, and hath determined the times before appointed, and also the limits of their habitation, that they should seek the Lord, if perhaps they might have fealte and found him: though he be not far from every one of us. For by him we live, and move, and have our being, as certain of your own Poets have said, For we are also his offspring. For as much then as we are the offspring of God, we aught not to think that the godhead is like to gold, or silver, or stone graven by Art or man's device. These testimonies are so evident, and do so plainly declare that which I purposed, that I need not for the further exposition of them to say any more. They were great causes therefore that moved S. Augustine precisely to pronounce it to be horrible Sacrilege, for any man to place in the Church the image of God the Father, sitting in a throne with bended hams. Because it is detestable for a man so much as to conceive such a likeness in his mind. His very words I have rehearsed in the eight Sermon of my first Decade, where I had occasion to speak of the right hand of the father, and to teach you what it is to sit at the father's right hand. Now touching other images also which men erect to creatures or to the All other images 〈◊〉 for bidd●● to be worshipped. heathen gods, they are no less forbidden than the pictures of God himself. For if we may not hollow an image to the true and very God, much less shall it be lawful for us to erect or consecrated an Idol to a strange or foreign God. Man in his mind doth choose himself a God, and of his own invention, deviseth a shape or figure for it, which lastly he frameth with the workmanship of his hands: so that it may truly be said that the mind conceiveth an Idol, and the hand doth bring it forth. But the Lord in the first commandment, forbade us to have any strange Gods. Now, he that neither hath, nor chooseth to himself any strange or foreign Gods, doth not in his imagination devise any shape for them, and so consequently erecteth no images. For he thinketh it a detestable thing, to make an image to the true and very God, he is persuaded that it is a wicked thing to choose himself a foreign God, and therefore he judgeth it to be most abominable to place the picture of a foreign God in the Church or Temple of the true and very God. And that is the cause that in the Church before Christ his time, we do not read that any images were erected to any Saints, whereof at that time there were a great number, (suppose) of patriarches, judges, Kings, Priests, Prophets, & whole troops of Martyrs, Matrons, & modest widows. The primitive Church also of Christ his Apostles had no images, either of Christ himself, or of other Saints set up in their places of public prayer, nor in their Churches. The deed of Epiphanius is very well known which he committed at Anablacha in Syria. It is written in Greek in an Epistle to john Bishop of jerusalem, and translated into Latin by S. Jerome: He rent the vail that hung in the Temple, bearing in it the image of Christ or some other Saint, testifying therewithal that it is against Christian religion, for the picture of a man, to hung in the Church of God▪ Saint Augustine in Catalogo haerese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh mention of one Marcelia a follower of Carpocrates his sect, which, worshipped the images of jesus, Paul Homer, and Pythagoras, with falling down prostrate before them, and offering incense unto them. Very well and wisely therefore, did Erasmus of Roterodame being deeply seen in the works of Ecclesiastical writers, when he had wittily spoken many things touching the use of images in Churches, at the last also add this, and say: There is no decree, not not so much as of men, which commands that images should be in Churches. For as it is more easy, so is it less perilous, to take all images quite and clean out of the Churches, then to be able to bring to pass that in keeping them still, measure should not be exceeded, nor superstition covertly cloaked. For admit that (as some say) the mind be clean from all superstition, yet notwithstanding, it is not without a show of superstition, for him that prayeth to fall down prostrate before a wooden Idol, to have his eyes steadfastly bend upon that alone, to speak to that, to kiss that, & not to pray at all but before an Idol. And this I add, that who so ever do imagine God to be any other than in deed he is, they contrary to this precept, do worship graven images. And again, in the same Catechism he sayeth: Even until the time of Hierom there were men of sound religion, which suffered not in the church any Image to stand, neither painted, nor graven, nor woven, not not so much as of Christ, because (as I suppose) of the Anthropomorphites, But afterward the use of Images by little and little crept up and came into the Churches. This hath Erasmus. Furthermore, for Christ our Lord No imag● must be made for Christ, and very God, though he have taken on him the nature of us men, yet that notwithstanding, there aught no Image to be erected. For he did not become man to that intent. But he drew up his humanity into heaven, and therewithal gave us a charge, that so often as we pray, we should lift up the eyes of our minds and bodies into heaven above. Moreover, being once ascended, he sent his spirit in steed of himself, unto the Church wherein he hath a spiritual kingdom, and needeth not any bodily or corruptible things. For he commanded that if we would bestow any thing on him or for his sake, we should bestow it on the poor, and not on his picture or image. And now, since without all controversy, our Christ is the very true God, and that the very true God doth forbidden to hollow to him any likeness of man, that is, to represent God in the shape of a man, it followeth consequently that to Christ no Image is to be dedicated, because he is the true and very God and life everlasting. In the second part of this commandment, How far 〈◊〉 it 〈◊〉 law 〈◊〉 to ●●ke Images. we are taught how far forth it is unlawful, for us to make any Image of God, or else of feigned Gods, and if so it be that any make or 'cause them to be made, how and after what sort then we aught to behave ourselves toward them. Images aught not in any case to be made for men to worship, or otherwise, to use as means or instruments to worship God in. But if so it happen, that any man make them to the intent to have them worshipped, then must the zealous and godly disposed, despise, neglect, not worship nor honour them, nor yet by any means be brought to do them service. For in this precept are two things set down especially to be noted. The first is, Thou shalt not bow down to them. To bow down, is to cap To Bow ●●wne, what it is. and to knee, to duck with the head, and bend the body, to fall down, to honour, to worship, and to reverence. The Saints of old did use to bow down (that is to bend the knee, to uncover the head, and to fall down) to the Magistrates, the Prophets, the Princes, and teachers of the people, and unto all sorts of reverend men. And that they did partly, by cause God had so commanded, who useth their ministery to common men's commodity: and partly again, by cause men are the lively Image of God himself. But deaf, dumb, and blind Idols are wood and stone, whereunto we are forbidden to bend or bow down, how so ever we are made to believe, that they do bear the likeness of God. The latter is, Thou shalt not worship them, or else, Thou shalt not do any service unto them. In this clause is forbidden all the outward and unlawful honour done to God, or to the Gods in the way of Religion, nay rather in the way of superstition, and devilish hallowing of Churches, relics, holy days, and such like trash and trumpery. For to serve, is to worship, to reverence, To serve what it 〈◊〉. to attribute some majesty and divine authority to that which we do worship, to have affiance in, to burn incense, to offer gifts, and to show ourselves dutifully serviceable to that which we worship. There is no man that knoweth not what it is to serve, and what is meant by service in matters of Religion. We are forbidden therefore to run in Pilgrimage to Idols, yea, though they be the Images of God himself. We are forbidden to do them any service, in offering gifts, or attributing unto them any one jot of God's pre-eminence, thereby to bind ourselves to maintain and uphold their unlawful honour, in mingling such superstitions with better points of true religion. This therefore considered Ideles teach no●. (since we may not attribute to Images any serviceable honour) I do not see how we can ascribe to them the office of teaching, admonishing, and exhorting, which are the offices and benefits of Gods holy spirit and word: For Abacuch the Prophet, of whose writings Paul did make no small account, hath left in writing words worth remembering. What profiteth (saith he) the image: for the maker of it hath made it an image and a te●cher of lies, though he that made it trusteth therein, when he maketh dumb Idols▪ Woe unto him that s●yth to the wood, awake, and to the s●n●el 〈◊〉 stone, arise, Should that teach● th●●● Behold, it is covered with gold, and silver, & there is no breath in it. But the Lord is in his holy temple, let all the earth keep silence before him. What could be said more plainly and agreeable to the truth? Images (saith he) are mere and very lies. But how can that teach the truth, which of itself is naught else but a lie. There is no moving, there is no life, there is no breath in a picture or Image. But the Lord sitteth in his holy temple, where he reigneth and teacheth by inspiration, and the preaching of his word the sum of godliness, and where he liveth for ever in the hearts of all his Saints and servants. Let therefore all the tongues in the whole world be stopped of them that go about to maintain and uphold superstitious Idolatry, against the true and living God. Now again in the third part of We have no cause to choose haunge Gods. this commauncement, the Lord doth briefly knit up the pithy handling of sundry things. For first he showeth that men have no just or lawful cause, in turning from God, either to make them strange Gods, or else to worship God, otherwise than they aught to do. I am (saith he) the Lord thy God, a strong God. If I be the Lord, then shouldst thou of duty serve me, honour me, obey me, and worship me, so as thou dost understand that I do, desire to be worshipped and honoured. If I be God, then am I of sufficient ability, to minister to all men what so ever they lack: What canst thou want therefore, that thou mayst not find in me? why than shouldst thou turn to strange Gods? Thou haste no cause at all, undoubtedly, to turn from me. I am, moreover, a strong God, a mighty, yea, an almighty God and Lord. Thou hast no cause to seek a mightier or wealthier prince than me, by him to be delivered out of my hands, and by his liberality to be farther enriched, than thou shalt be by my good gifts and blessings. For I am that true and eternal God, the invisible, and almighty Prince of the world, the true and only helper and deliverer, the liberal and bountiful giver of all good gifts or benefits. I am also thy Lord, and thy God. Those goods of mine are thine. For I am thy: yea, I am thy helper and deliverer, out of all adversities and afflictions. Thou art mine. I have created thee. I live in thee, I do preserve thee. Why then shouldst thou turn away from me, and seek after any strange God what so ever? What needest thou any more hereafter, to hunt after senseless Idols? Thou art the Church and Temple of God. Dost thou not feel and perceive within thyself, that I do devil in thee, and have thy heart in possession? And what I pray thee hath the Temple of God to do with godless Images? Then also he descendeth and doth God suffers not mate. very severely, yet notwithstanding justly, threaten extreme and terrible revengement. I am (saith he) a jealous God. This may be taken two ways very well, and not amiss. For first the sense may be thus, I will not have thee to seek any other Gods but me, neither will I have thee admit or receive any foreign or unlawful worshipping of me. The cause is, I am a jealous God, envious against my rival, not suffering mine equal, nor by any means abiding to have a mate. I alone will be loved, I alone will be worshipped, and that too, not after any other fashion, than I myself have appointed to be observed. For no man is so ignorant, but that he knoweth, how God in the Scripture doth by the parable of wedlock, figuratively set down the assurance and bond, wherein by faith we are bound to God, God is our husband & bridegroom: we are his wife & choose spouse. A chaste and faithful wife, giveth ear alone to her husband's voice, him alone she loveth, him alone she doth obey, & him excepted she loveth no man at al. Again on the other side, a shameless, faithless, adulteress, and whorish strumpet, not worthy to be called a wife, seemeth outwardly to stick and cleave to her husband, but privily she maketh her body common to many men, and loveth other more than her husband, and for the most part burneth on them, being cold enough to him ward. But God is a jealous God, and will be loved, and worshipped alone, without any partner to rob him thereof. That is spiritual adultery & whorehunting, when men do partly love and worship God, and yet notwithstanding, do therewithal give reverence to strange and other Gods. Against this faithless and double dealing, all the Prophets cry out most vehemently, with words that represent a tyrrannous and cruel revengement. For of all other sins that is most detestable. I would to God at this day so many were not persuaded that this kind of honour is the worship that God maketh most account of. Or else otherwise the sense of those words may be thus: I will not have thee to seek any other Gods but me, I will not have thee worship me according to thy own inventions. The cause is, I am a icalous God, that is, I am easy to be provoked, and will not suffer me self, and mine honour to be rejected, without due punishment for the contempt. And to this sense he seemeth to draw where he goeth forward, and doth at large expound how he is jealous: for I visit, saith he, the father's iniquity in the children unto the third and fourth generation of them that hate me. God therefore is a sharp revenger, and a just judge against them that follow after strange Gods, or serve God unlawfully or irreligiously, & also against all them that serve from the law of God. For he thundereth out this bitter punishment, especially against Idolaters, but therewithal inclusively he threateneth it to them, which break the rest of his commandments. For that which the Lord uttereth here, is generally spoken, and is of force and effect against all impiety and unrighteousness of all mankind. But for because God's case is far more excellent than man's, they therefore do more heinously offend which break the first table, than they that sin against the second: and thereby do deserve a far more grievous pain and heavy punishment. Now, whereas we see that the Lord How 〈◊〉 the father's sins 〈◊〉 the 〈◊〉. saith that he will visit, and by inquisition punish the sins of the fathers in the children, unto the third and fourth generation: we must not by and by think that God is unjust and punisheth another man's fault in afflicting the innocent, that is, in whipping him that did not offend: as the jews in Ezechiel did wickedly taunt and cavil with God, saying: The Fathers have eaten sour grapes, and the children's teeth are set on edge. But it is not so. For every man shall bear his own offences, neither shall the son bear or aby the father's sin, nor the father the sons iniquity. This doth the most true God very often and earnestly beat into our heads throughout Ezechiel, and the whole scripture beside. If therefore the children or childers children shall abide in the crooked steps of their fathers, and shall, as their fathers did, do service to Idols, and shall think that they shall be safe and remain unpunished, because they learned it of their fathers, even as their fathers also were Idolaters, and yet flourished in wealth and prosperity: then I say, I will punish the sin of the fathers in the children, that is, I will sharply revenge the sin, that the children have learned of the fathers, and wherein they stiffly stand and abide, being encouraged thereunto by their father's example and good fortune, although for the very same sin, I did not once touch their fathers before them. And for that cause is this expressly added, Of them that hate me. Hereof have we very many and very evident examples, in the books of Kings. The house of jeroboam is utterly destroyed, because jeroboam did erect in Israel Idolatry and superstition. Immediately after, the whole stock of King Baasa is clean cut off: and Achabs house is pulled up by the roots. At length, the Israelites are made slaves to serve the Assyrians. Solomon the most mighty, wealthy, wise, & happy king of juda, because of his Idolatry and strange superstition, is of a sudden, made a wretch of all other. There is none, unless he never read the holy Scriptures, but doth know what happened to his son Roboam, to joram the son of josaphat, to Achas, Manasses, jehoiachim & Zedechias, because of idolatry, & foreign worshipping of God. Let us therefore firmly hold and believe that the threatenings of God are true in effect, & God that is both a severe, and just revenger, and punisher of Idolaters, and wicked superstitious men, and finally, of all and every wicked act done by every man. Although God do sundry times seem to wicked men to slumber, and not to see them, yet notwithstanding, he doth awake when he thinks good, and payeth home the wicked for all their offences done and passed. Although he be long suffering, yet the righteous Lord doth not always neglect the godly and oppressed, neither doth he always wink at ungodliness, and let the wicked be unpunished for ever: But he giveth them time to repent in, which who soever do neglect, they do at length feel the greater pains and sharper punishment: according to the saying of the Apostle. What dost thou despise the riches of God's goodness, suffering, and gentleness, not knowing that God's goodness calleth thee to repentance? But according to thy hardness and heart that can not repent, thou heapest up to thee self wrath, against the day of wrath, wherein shall be made manifest the just judgement of God, who shall repay to every one according to his deeds. etc. Again, the bountiful Lord promises A most large promise is made to the godly worshippers of the Lord great and large rewards, to them that worship him, and steadfastly persevere in true godliness, and perfect religion. I am God, saith he, showing mercy, or giving bountifully unto thousands. Here note, that his mercy is greater than his vengeance. For where he is angry, there he punisheth unto the third and fourth generation: but where he is mercifully liberal, there he is bountiful unto many thousands. For of his goodness and benefits, there is no measure or end: & the mercy of God is far above all his works. Here yet again he addeth two things more, To them (says he) that love me & keep my commandments. Here, I say, he requireth two things at their hands that are his. The first is, That they love God, and make account of, and take him to be their God: which if they do, then shall there no room be left in the godly for strange or foreign Gods. The second is, that they obey God, and walk in his commandments: which if they do, then are all Idols and strange worshippings utterly at an end, then doth the Lord by his word, reign in the heart of every godly man, whom the bountiful Lord doth liberally bless, with all kind of blessings and good gifts. And this clause verily, doth especially belong to this commandment, but inclusively also, it is referred to all the rest, as by the very words of God we may easily gather. Let us hold, and verily think therefore, that the infinite and unspeakable benefits of God are prepared for them, that walk in the law of the Lord. Thus much had I to speak of these two commandments of the first table, which I can not now again recapitulate, because an hour and an half is already spent, and for that I hope that I have so orderly proceeded in every point, and taught every thing so evidently and plainly, that there is nothing which you do not very well perceive and understand. Let us now praise the Lord, and thank him for his goodness, for showing us his ways, and let us pray, that we walking rightly in them, may at the last, come to his eternal joys. Amen. Of the third precept of the ten Commandments, and of Swearing. ¶ The third Sermon. THE third Commandment of the The third commandment of God. first Table, is thus word for word. Thou shalt not take the name of the Lord thy God in vain. Because the Lord will not let him go unpunished, that taketh the name of the Lord his GOD in vain. In the second Commandment, the Lord did set down the worship that he would not have, that he misliked of, and did flatly forbidden, to wit, a worldly, earthly, and carnal kind of honour, a base and vile kind of worship, a service that is directly contrary to the spirit, nature and majesty of God, that is, to think that God will in shape resemble a man, or any other creature made of earth or corruptible stuff or matter, and then again to worship him under those shapes and figures, with corruptible things that were first ordained, and created for the use and behoof of men, and not of God. For God is an eternal spirit, which goeth all over and preserveth every thing, whom all the most excellent creatures of the whole world, if they were joined together in one, are not able to resemble, nor yet to represent the lest jot of excellency in the living God. God is so far from lacking any corruptible things, that he himself supplieth the want of all our necessities. It is a mere folly therefore to set up a percher, a taper, or a smoky torch before the maker and giver of light. It is a very toy to offer flesh of beasts to that eternal spirit, who in the Psalms saith: All the beasts of the woods are mine, and the cattle in a thousand hills, I know all birds upon the mountains, and in my power are all the beasts of the field, if I be hungry, I need not to tell thee, since the world is mine, and all that is therein. Now therefore in this third Commandment, the Lord doth very exquisitely, although very briefly, declare the manner h●w he will be worshipped, that is, in holy reverencing of his holy name. The names whereby god is called, are God, God's Majesty, God's truth, God's power, & God's justice. Now the charge of this commandment is, not to abuse the name of God, and not to use it in light and trifling matters: but to speak, to think and judge honourably, reverently, holily, and purely of God and godly things. But the pith and effect almost of the whole, lieth herein that he saith, the name of the Lord thy god, to wit, which is thy chief goodness & felicity, thy creator, thy redeemer, & thy tender father. Now note that the Lord doth not barely forbidden to use his name, but he charges not to use it lightly or in vain, that is, beyond necessary use or our behoof, and beside the honour and glory of God. Let us see therefore how we aught to sanctify the lords name, and how we may devoutly use the name of God, and last of all, so worship him, as he himself hath appointed us to do. first of all, we have to think of God, as of the chief felicity, and infinite 〈◊〉 the 〈…〉. treasure of all good things, who loveth us exceedingly with a fatherly affection, always wishing, and by all means desiring to have us men saved, and to come to the perfect knowledge of the very truth: whose judgements are true and just, whose works for their excellency are wonderful, and whose words are most true, and truth itself. Then must this holy name of God continually be called upon in prayers, need, and requests. By that alone, we must look to obtain whatsoever is needful for our bodies or souls. We must never cease to give thanks to that, for all the good benefits that we do or shall receive. For what good soever men have and enjoy, that have they not from else where, than from God the fountain and giver of all. This glory must ever be given to God. If we be nipped with any adversity, let us not by an by murmur against God's good pleasure, and his secret judgements, but rather suffering, and submitting ourselves under his mighty and fatherly hand, let us say with the Prophet David: It is good for me Lord that thou haste chastened me. Let not us appoint God what he shall do, but wholly & always submit ourselves to his good will and holy pleasure. Let us in all things give God the glory, in praising openly, and plainly professing his name and doctrine before Kings and Princes, yea, and in sight of all the world, so often as occasion shall be given, and the glory of God shall seem to require. Let us not be ashamed of God our father, of his truth and true religion. Let us not be ashamed of Christ our redeemer, nor yet of his cross. But let us be ashamed of errors, idolatry, of the world and vanity, of lies and iniquity. Let us holily, reverently, and devoutly, both speak and think of God, his works, and his word. Let the law of God be holy to us, let his Gospel be reverend in our eyes, & let the doctrine of the patriarchs, Prophets, and Apostles be esteemed of us, as that which came from God himself. Let us not take the name of the Lord our God into our mouths, unless it be in a matter of weight. Let us not blaspheme, curse, nor lie in the name of the Lord: Let us not use, nay, rather abuse the name or word of God in conjuring, juggling, or sorcery. For in these things, the name of God is most of all abused. Let us precisely and holily keep the oath which we have made by the name of the living and eternal God. Let us in all things tell truth and lie not, that when this world that will not see, shall be enforced to see so great a reverence and devotion in us to the name of our God, it may be compelled thereby to glorify our father which is in heaven. And this, verily, is the godly using of the lords name, and the religion wherein our God is very well pleased. Now note by the way, that there are sundry ways, whereby we abuse How the name of God is abused. the name of God, and first of all we abuse it as often as our hearts are with out all reverence to God himself, when we do unreverently, filthily, wickedly, and blasphemously speak of God, of his judgements, of his word and of his laws: when we do with scoffing allusions, apply God's words to light matters and trifles, by that means turning and drawing the Scriptures into a profane and unhonest meaning. Moreover, we do disgrace that name of the Lord our God, when we call not upon his name, but turn ourselves rather to, I know not what sort of Gods, to man's skill and succour, to things forbidden, to Idols, and conjurers, which we fall a doing then especially, when being wrapped in misery and calamities, either for our sins, or else because God will try us, we do presently begin to murntur against God, and to accuse his judgements, hardly abstaining from open blasphemy, in grudging to bear the things, that for our deserts we do worthily suffer. Here unto belongeth the abuse of beastly knaves, which do not stick to use the holy name of God in obtaining their filthy lusts, which they call love, and also the naughtiness of them, that thereby seek to find and recover the things that are lost, or else are stolen from them. We do vnhallowe the name of the Lord our God, when we give not to him all honour and glory. We shall peradventure do some good deed, there is perhaps in us something worthy to be praised: if we therefore shall challenge the praise thereof to ourselves, or at the least, shall pair out a piece of that glory for our own share, and give the rest to God, not referring it all and whole to God the author of all, then do we therein defile the name of God, which aught alone to be praised for ever and ever. Furthermore, if we deny the Lord, or blush at, and be ashamed of his holy Gospel, because of this wicked world and the naughty men therein: if also we do spot ourselves with a filthy and unclean life, which is to the slander of God's name, and the offence of our neighbour, then do we take the lords name in vain, yea, we abuse it to his dishonour and reproach. We do abuse the name of the Lord, if we take a solemn oath in a trifle or matter of no effect, or if we do not keep & perform the oath that we have sworn. In our daily talk, very often, and almost about godless matters, we mind: are wont to call and take to witness, the dreadful name of God, having learned it of an ill continuance and custom, or else being stirred up by some evil motion of our naughty mind: we have an innumerable sort of deep and terrible oaths, as wounds, blood, cross and Passion of the Lord, heaven, earth, Sacraments, every Saint in heaven, and all the devils of hell. Beside all this, we abuse the name of God also sundry and divers ways in telling of lies. The preacher or teacher of the Church lieth, when he crieth: Thus saith the Lord: whereas the Lord in deed saith nothing so. He maketh the name of God a cloak and a colour to hide his deceit, and doth beguile poor simple souls. The Magistrate crieth out: All power is of God: and so under the pretence of God's name, doth his subjects injury in playing the tyrant and not the Magistrate. The common people deceive one another, under the name of the Lord, in contracts and bargaining. And the sturdy rogue unworthy of alms, will not stick to stand and make God's name an idle occupation for to get a penny. But who can reckon up all the things wherein God's name is foully abused? we must all therefore have an eye that we defile not the name of God, but rather bless it and holily worship it. For it followeth in the words of The punishment of them that abuse God's ●ame. the Lord, what punishment abideth for them that so disgrace his name, Because saith he, the Lord will not let him go unpunished, that taketh his name in vain. And although this commination of the Lord is very horrible in deed, and of itself effectual enough to make the godly sort afraid to pollute the name of God, yet nevertheless, I will add one example or twain of them, whom the Lord hath punished for defiling his name. David crieth out, and saith: The unrighteous shall not stand in thy sight O Lord: thou hatest them that work iniquity: thou shalt destroy all them that speak lies. But how much more likely is it, that the Lord will destroy all them that speak blasphemy, and abuse his holy name? Saul verily because he called not upon the Lord in his extreme necessity, but asked counsel of the Pythonisse, was compelled to kill himself with his own hand, after he had seen his people down right slain by the philistines his enemies, and his sons lie dead in the mids of the people. Ananias lieth to the holy Ghost, and defileth the name of the Lord, and falling down soudainly dead to the ground, down he goeth with shame enough to the devil of hell. Sanherib blasphemeth the name of the eternal God before the walls of jerusalem, but anon after, he is for his labour bereft of his puissant army, and in his own God's temple, is shot through by his own sons. jehoiachim and Zedechias both Kings of juda, and blasphemers of God's name, are taken captives, & slain by Nabuchodonosor King of Babylon. Achab, jesebel, and the Priests of Baal are utterly wiped out by king jehu, because they under the colour of god and godliness, blasphemed the name of God, and persecuted the true religion. In the. 24. of Leviticus, he that blasphemed the name of god, was overwhelmed with stones to death. And therefore the Emperor justiman In Novellis constitu. 77. writing A pain 〈…〉 by 〈…〉. to the citizens of Constantinople, saith: Moreover, because besides unspeakable lusts, some men lash out cursings and oaths of God, thereby provoking him to anger, we therefore exhort them to abstain from cursings and oaths by his hair and head, and such other words like unto these. For if reproaches done unto men, are not left unrevenged, much more is he worthy to be punished, that stirreth God to anger with his villainy. And for such offences as these, do so many dearthes', erthquakes, & plagues come unto men. We therefore admonish them to abstain from those crimes, for who soever after this admonition of ours shall be found faulty therein, they shall first show themselves unworthy to be beloved of men, & after that to, suffer such punishment as the law shall appoint. For we have given in charge to the right honourable the Lieutenant of our royal city, to apprehended the guilty, and to punish them extremely: least peradventure at length for such sinner's contempt, and such heinous offences, not only this city, but also the whole common weal be justly destroyed by God's just vengeance. Thus much writeth he. Now by this we may gather, that not the lest part of our calamities at these days do happen unto us, because of our detestable cursings, and horrible blasphemies, which very few magistrates, or none almost at all, do go about to redress, or punish as they should do. The name of the living God is blasphemed, with passing deep and horrible oaths of all sorts, of all kinds, and all ages, so that I think verily, that from the beginning of the world ther never was such a blasphemous people, as are in this cursed age of ours. And therefore are we vexed with unspeakable and endless calamities. For God is true, & can not lie, which saith, that they shall not scape fcotfrée that take his name in vain. The men of our time do not only take it in vain, but do of malice also blasphemously defile it. I would to God the Magistrates would more sincerely set forth the worship of God among the people: or else, if this may not be obtained at their hands, yet then at least, that they would be no worse nor godless than Caiphas, who when he herded (as he thought) blasphemy against the name of God, did rend his clothes, and cry that the blasphemer was worthy to dye. For surely, unless our Christian Magistrates do become more sharp and severe against blaspheming villains, I do not see but that they must needs be a great deal worse than the wicked knave Caiphas. Undoubtedly, the Lord is true (as every one of you must severally think within yourselves) and he verily will punish in all men the defiling of his name, but much more the malicious blaspheming of the same. This very matter and place do now require, that I also speak Of an oath somewhat here of taking an oath, or swearing, which is done by calling and taking to witness of God's name. Now in the handling of this matter, many things are to be thought of and considered. For first of all I see that some there are, which doubt whether it be be lawful to take an oath or no: because Whether it be lawful to swear. in Matthew, the Lord hath said: You have herded what was said of old, Thou shalt not forswear thee self, but shalt perform thy oaths unto the Lord, but I say unto you, swear not at all. etc. But the Lord's mind in Matthew, was not to take clean away the true and ancient law, but to interpret it, and to bring it to a saunder sense, because it was before corrupted and marred by divers forged & counterfeit gloss of the Pharisees. For the people being taught by them, had evermore an eye to keep their mouths from perjury, but touching superfluous, unprofitable and needless oaths, they had no care at all, not thinking that it was amiss, to swear by Heaven and by Earth: wherefore the Lord expounding his father's law, saith: That all oaths generally are forbidden, to wit, those wherein the name of the Lord is taken in vain, and whereby we swear when there is no need at all. In the mean while, he neither condemned nor yet took clean away the solemn and lawful oath. Now there is great difference betwixt a solemn oath, and our daily oaths, which are nothing else but deep swearings, not only peerless, but also hurtful. But a solemn oath is both profitable & needful. The law of God and words of Christ, do not forbidden things profitable and needful, and therefore they condemn not a solemn and lawful oath. Yea in the law too, is permitted a solemn oath, where there is forbioden alone, the unprofitable using of the lords name. And Christ our lord came not to break the law, but to fulfil the law. And therefore he in Saint Matthew did not condemn an oath: unless a man should go about to prove, that the Son taught a doctrine clean contrary to the doctrine of his heavenly father, which is a blasphemy against the father and the son, not to be suffered. Moreover, God himself also sweareth, which undoubtedly he would not do, if an oath could not be taken without any sin. For after a long exposition of the law, he says: Be you holy, for I am holy, be you perfect, even as your heavenly father is perfect. We read also, that the holiest men of both the Testaments, by calling and taking to witness the name of God in matters of weight, did swear, and that they swore without any sin. An oath therefore in the law of Christ is not forbidden, and it is lawful for a Christian man both to exact, and also to take an oath. I rather verily do not see how that man is worthy to be called a Christian, which being lawfully required to swear, will seem to refuse it. But of this I have more fully disputed in another place against the Anabaptistes. Secondarily, we have to consider for what causes we aught to swear. In many common weals, it is an For what causes we aught to swear. usual and received custom to take an oath upon every light occasion, and for that cause, we see that an oath is lightly set by, and very little esteemed. For what is this, but to take the name of God in vain? Let Magistrates therefore learn and know that an oath aught not to be required, but in earnest affairs, as when it standeth for the glory of God, for the safety of our neighbour, and for the public weal We must mark therefore, when and why the people of God have sworn in the scriptures. Abraham swore when he made that league & confederacy with Abimelech. The people of God doth very often swear under their kings, in making a covenant with God, for the keeping of true religion. They of old time did clear themselves of heinous suspicions by taking of an oath. In Exodus we read. If any man shall give to his neighbour a beast to keep, and it shall dye, or be stoalne away, no man seeing it, then shall an oath by the Lord go betwixt them twain, that he hath not laid his hand on his neighbours thing: which 〈…〉 owner of the thing shall take & the other shall not restore it. For Paul in the 6. to the Hebrues, saith: Men verily swear by the greater, and an oath for confirmation, is to them an end of all strife. To this end therefore let Magistrates apply the use of an oath, and let them have an especial regard, in giving an oath to do it reverently: let the peers of the people keep inviolably that which they swear, and let them take heed, that they do not rashly require an oath of light headed fellows, let them not compare any thing, or think any thing to be equal to an oath, but let them reverently, and last of all, have their recourse to that, as to the utmost remedy to find out the truth, and therewithal, let them use sharp punishment against perjured people. But woe to the people's princes, if through their wicked negligence, an oath be not esteemed. For he, without doubt, will punish them sharply for it, who saith: By cause I will not suffer him to go unpunished, that taketh the lords name in vain. Thirdly, I will tell you what an oath is, and what it is to swears. An What an ●●the is. oath is the calling, or taking to witness of God's name, to confirm the truth of that we say. There is difference betwixt an oath, and that deep kind of swearing, whereby God is blasphemed & torn in pieces. There is difference too, betwirt an oath and those bitter speeches, where with we use to curse and ban our neighbours. They are not worthy doubtless to be called oaths. But for because this word juramentum is over largely used for any hind of oath, as well in the worse as better part, therefore the godly & lawful oaths, are wisely called by the name of jusiurandun. For by 〈…〉 ●hich signifieth the law we are admonished that that kind of oath is l●wf●ll and righteous. Now this taking of God's name to witness, hath joined to it a calling on, and a vowing ourselves to God's curse and vengeance. For this is the manner of an oath and order of swearing, I will say or do ●t truly, in deed, and without deceit, so God may help me. Therefore we put ourselves in danger of God's wrath and vengeance, unless we do truly and in deed, both speak and do the thing, that we promised to do or speak. A very deep and solemn promise making is this, than the which verily there is not a greater to be found in the world. Here also must be considered the circumstances and ceremonies Circumstances ceremonies is swear●●● in swearing. For our ancestors of old, were wont to lift their hand up unto heaven, and to swear by the name of the Lord The Lord our God dwelleth in heaven. We therefore do manifestly declare, that as in the judges eyes we lift our hand to heaven, even so in our minds we do ascend & swear in the presence & sight of God, yea, we give our hand, and plight our faith to God there, in taking an oath by the name of God. This ceremony used Abraham the singular friend of God, & father of the faithful, when he was wont to swear. I need not therefore to proceed any further, for to declare whether How 〈◊〉 aught 〈◊〉 swear we aught to swear by the name of god alone, or else by the names of saints, or else by laying the hand upon the holy Gospel? For it is manifest that the faithful must swear by the only eternal & most high god. Touching which thing we have most evident precepts, commanding us to swear by the name of the Lord, & again, forbidding us to swear by the names of strange Gods. Of the first sort are these. Thou shalt fear the Lord thy God, thou shalt serve him, and swear by his name. Deut. 6. &. 10. Chapter. Also the Lord himself in isaiah, saith: To me shall every knee bend, and by me shall every tongue swear. And again, in the. 65. chapter the same Prophet saith: He that will bless himself, shall bless in the lord, and he that will swear, shall swear by the true & very God. Of the latter sort too, are these testimonies of the holy Scriptures, Exod. 23. All that I have said keep you, and do you not once so much as think of the names of strange Gods, neither let them be herded out of your mouth. And joshua in the. 23. chapter, saith: When you shall come in among these nations, see that you swear not by the name of their Gods, and look that you neither worship nor yet bow down unto them. In the. 5. of jeremy the Lord saith. Thy sons have forsaken me, and sworn by other Gods which are no Gods in deed: I have filled them, and they have go a whoring. etc. Moreover the Prophet Sophonie bringeth in the Lord speaking and saying: I will cut off those that worship and swear by the Lord, and swear by Malchom, that is, by their king and defender. And no marvel though he do threaten destruction, to them that swear by the names of creatures. For an oath is An oath is ●he special ●onour ●one to God. the chief and especial honour done to God, which therefore can not be divided to other. For we swear by the highest, whom we believe to be the chiefest goodness, the giver of all good things, and the punishing revenger of every evil deed. But and if we swear by the names of other Gods, then verily shall we make them equal to God himself, 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 swear by the power and estate of Caesar. The story is to be seen in the fourth book and fifteen chapter of Eusebius. Fourthly we have to consider how The conditions of an holy oath. we aught to swear, and what the conditions of a just, a lawful and an honest oath are. jeremy therefore saith: Thou shalt swear, The Lord liveth, in truth, in judgement, ●nd righteousness. And the nations shall bless themselves in him, and in him shall they glory. There are therefore four conditions, of a just and a lawful oath. The first is, Thou shalt swear, The Lord liveth. Here now again is repeated that which hath so many times been beaten into our heads, that we aught to swear by the name of the living God. The pattern of our ancestors oath was this, The Lord liveth, as it is evident by the writings of the Prophets. Let us not swear therefore by any other but by God. The second condition is, Thou shalt swear in truth. So then, it is required, that not only the tongue, but also the mind should swear, least haply we say, The tongue in deed did swear, but the mind swore not at all. Let us be true and faithful therefore, without deceit or guile, let us not lie, nor go about with subtlety to shift off the oath that once we have made. We Germans express this well when we say, On all gfard. Or else, On gfard. That is, I will not use any double dealing, but will simply and in good faith perform that I promise'. There is an excellent pattern of a false and a deceitful oath in Auli Gellij lib. noct. Att. 7. cap. 18. The third condition is, Thou shalt swear in, or with judgement, that is, advisedly, with great discretion, not rashly, nor lightly, but with consideration of every thing and circumstance, in great necessity, and cases of public commodity. The fourth condition is, thou shalt swear in justice, or righteousness, least peradventure our oath be against right and equity, that is, least we sin against righteousness or justice, which attributeth that which is there's both to God and man, so that our oath do not directly tend against the love of God and our neighbour. Here (dearly beloved) you have herded me express in few words (which God himself hath also taught us) how we must swear, of what sort and fashion our lawful and allowable oaths aught to be, and under what conditions they are contained. But now if we shall swear against these conditions appointed us by God, then shall our oaths and swearings be altogether unlawful: and furthermore, if we shall go about to perform those unlawful and unalowable oaths, then shall we therewithal purchase and inincurre the heavy wrath of the revenging Lord Now in these days it is usually of custom demanded, whether we Whether wicked outhes must be performed. aught to keep or perform wicked or ungodly, unjust or evil vows, or oaths: as if for example, thy oath or vow should directly tend against God, against true religion, against the word of God, or the health of thy neighbour? I will here allege and rehearse the usual and accustomed answer, which notwithstanding, is very true, and grounded upon examples of holy Scriptures, as that that squareth not from the truth the narrow breadth of one small hair. The answer therefore is this: if any man shall swear against the faith and charity, so that the keeping of his oath may t●●d to the worse, than it is better for him to change his oath, then to fulfil it. Whereupon Saint Ambrose says, It is sometime contrary to a man's It is be●t to 〈◊〉 an ill 〈◊〉 duty to perform the oath, that he hath promised, as Herod did. Isidore also says, In evil promises break thy oath, in a naughty vow change thy purpose. The thing thou haste unadvisedly vowed, do not perform. The promise is wicked that is finished with mischief. And again, That oath must not be kept, whereby any evil is unwarely promised. As if for example, one should give his faith to an adulteress, to abide in naughtiness with her for ever: undoubtedly, it is more tolerable, not to keep promise, then to remain in whoredom still. Beda moreover says: If it shall happen that we at unawares shall with an oath promise' any thing, and that the keeping of that oath shall be the cause of further evil, then let us think it best upon better advice to change our oath without hurt to our conscience: and that it is better upon such a necessity for us to be forsworn, then for avoiding of perjury, to fall into another sin ten times worse than that. David swore by God, that he would kill the foolish fellow nabal, but at the first intercession that his wife Abigail wiser than himself did make, he ceased to threaten him, he sheathed his sword again, and did not find himself any whit grieved for breaking his hasty oath. Augustine also sayeth, Whereas David did not by shedding of blood perform his promise bond with an oath, therein his godliness was the greater. David swore rashly, but upon better and godly advice, he performed not the thing he had sworn. By this and the like it is declared that many oaths are not to be observed. Now he that sweareth so, doth sin: but in changing his oath, he doth very well. He that changeth not such an oath, committh a double sin, first for swearing as he aught not, and then for doing that he should not. Thus much hitherto have I rehearsed of other men's words, which all men verily acknowledge to be true, and so in deed. Now by this you do easily understand (dearly beloved) what you have to think of those monastical vows, and priests oaths, which promise' chastity, (not farther Monastial vows. iwis by their leave, than man's frail weakness will suffer them.) For it is better, saith the Apostle, to marry them to burn. And more commendable is it, not to perform those foolish, hurtful, and unpure promises, that drive them perforce to filthy uncleanness, then under the colour of keeping an oath truly, to lie and to live unchastely God wots. Fiftly and lastly, I have briefly to put you in mind, that you endeavour ●ow religiously we ●ught to ●epe our ●athes. yourselves, by all the means you may, devoutly to keep that which you swear: and therewithal in few words, to let you understand what reward is prepared for them, that do religiously and holily keep and observe the holy oath once solemnly taken. If we love God, if we desire to sanctify his name, if we take the true God for the very true God, and for our God, if we will have him to be gentle and merciful to us ward, and to be our present deliverer and aider at all assays, then will we have a most diligent care to swear with fear devoutly, and holily to keep and perform the oath that we devoutly make. But unless we do this, then terrible threatenings and sharp revengement of God's just judgement, are thundered from heaven against us transgressors. The very heathens shall rise up and condemn us in the day of judgement. For the Saguntines, the Numantines, and they of Petilia chose rather to die with fire and famine, then to break or violate their promise once bond with an oath. Moreover, the laws of all wise and civil Princes and people, do adjudge perjured people to dye the death. How great offences, how great corruptions, how great and many mischiefs, I pray you, do rise through perjuries? They entangle, trouble, disgrace, mar and overthrow the estates both civil and Ecclesiastical. Who so ever therefore doth love the common weal and safeguard of his country: who so ever doth love the Church and good estate thereof, he will above all things have an especial regard to keep religiously the promise of his oath. Now to those that holily A large reward promised to such as keep their Oaths. do keep their oaths, the Lord doth promise' a large reward. For jeremy saith: And the nations shall bless themselves in him, & in him shall they glory. As if he should say, If the people of juda shall swear holily and keep their oaths, then will the Lord pour out upon them so great felicity and abundant plenty of all good things that when as hereafter one shall bless or wish well to another, he shall say, The Lord show thee his blessing, as of old he did to the jews. And who socuer shall praise another, he shall say: That he is like to the Israelites. It is therefore assuredly certain, that they shall be enriched with all good things, and worthy of all manner praise, who so ever shall inviolably keep their oaths and promises. Let us endeavour ourselves my br●th●●n thren I beseech you, to sanctify the Lords name, and to add to this third commandment your earnest and continual prayers, saying as our Lord jesus hath taught us, O heavenly father, hallowed be thy name, or let thy name be holily worshipped. To him be glory for ever and ever. Amen. Of the fourth precept of the first table, that is, of the order and keeping of the Sabbath day. ¶ The fourth Sermon. THE fourth Commandment of the The 4. precept. first table, is word for word as followeth. Remember that thou keep holy the Sabbath day. Six days thou shalt labour and do all thy works, but on the seventh day is the Sabbath of the Lord thy God, in which thou shalt not do any manner of work, neither thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger which is within thy gates. Because in six days the Lord made heaven, and earth, the sea and all that is therein, and rested the seventh day, Therefore the Lord blessed the Sabbath day, and hallowed it. The order which the Lord useth The order of the Lord his commandments. in giving these commandments, is natural and very excellent. In the first precept, the Lord did teach us faith and love to God ward. In the second, he removed from us Idols, and all foreign kind of worship. In the third, he began to instruct us in the true and lawful worship of GOD: which worship standeth in the sanctifying of his holy name, for us to call thereon, and holily and freely to praise it, and to think and speak of it as religiously as he shall give us grace. The fourth Commandment teacheth us also the worship due to God, and the hallowing of his holy name, but yet it bendeth somewhat to the outward honour, although nevertheless, it frameth to the inward religion. For the Sabbath doth belong both to the inward and outward service of God. Let us see therefore what we The Sabbath. have to think, that the Sabbath is, how far forth the use thereof extendeth, and after what sort we have to worship our God, in observing the sabbath. Sabbath doth signify rest and ceasing from servile work. And this here I think worthy to be noted, that the Lord says not simply, Sanctify the Sabbath, but, Remember that thou keep holy the Sabbath day: meaning thereby, that the Sabbath was of old ordained, and given first of all, to the ancient fathers, and then again renewed by the Lord, and beaten into the memory of the people of Israel. But the sum of the whole Commandment is, Keep holy the Sabbath day. This sum doth the Lord by and by more largely amplify, by reckoning up the the very days, and particular rehearsing of the whole household, to whom the keeping of the Sabbath is given in charge. The Sabbath itself hath sundry significations. For first of all the scripture The Sabbath is spiritual. maketh mention of a certain spiritual and continual Sabbath. In this Sabbath we rest from servile work, in abstaining from sin, and doing our best, not to have our own will found in ourselves, or to work our own works, but in ceasing from these, to suffer God to work in us, and wholly to submit our bodies to the government of his good spirit. After this Sabbath followeth that eternal Sabbath and everlasting rest, of which isaiah in his. 58. and. 66. Chapters, speaketh very much, and Paul also in the fourth to the Hebrues. But God is truly worshipped, when we ceasing from evil, and obeying Gods holy spirit, do exercise ourselves in the study of good works. At this time I have no leisure, neither do I think that it is greatly profitable for me to reason as largely, or as exquisitely as I could, of the allegorical Sabbath, or spiritual rest. Let us rather (my brethren) in these our mortal bodies, do our endeavour with an unwearied good will of holiness, to sanctify the Sabbath, that pleaseth the Lord so well. Secondarily, the Sabbath is the The Sabaoth is the outward ●●stituti●n of religion. outward institution of our religion. For it pleased the Lord in this commandment, to teach us an outward religion and kind of worship, wherein he would have us all to be exercised. Now for because the worshipping of God can not be without a time: Therefore hath the Lord appointed a certain time wherein we should abstain from outward or bodily works, but so yet that we should have leisure to attend upon our spiritual business. For, for that cause is the outward rest commanded, that the spiritual work should not be hindered by the bodily business. Moreover, that spiritual labour among our fathers, was chief spent about four things, to wit, about public reading and expounding of the scriptures, and so consequently, about the hearing of the same, about public prayers and common petitions, about sacrifices, or the administration of the sacraments, and lastly, about the gathering of every man's benevolence. In these consisted the outward religion of the Sabbath. For the people kept holy day, and met together in holy assemblies: where the Prophets read to them the word of the Lord, expounding it, and instructing the hearers in the true religion. Then did the faithful jointly make their common prayers, and supplications, for all things necessary for their behoof. They praised the name of the Lord, and gave him thanks for all his good benefits bestowed upon them. Furthermore, they did offer sacrifices as the Lord commanded them, celebrating the mysteries and sacraments of Christ their redeemer, and keeping their faith exercised and in ure, they were joined in one with these sacraments, and also warned of their duty, which is to offer themselves a lively sacrifice to the Lord their God. Last, they did in the congregation liberally bestow the gifts of their good will, to the use of the Church. They gathered every man's benevolence, therewith to supply the Church's necessity, to maintain the ministers, and to relieve the poor and needy. These were the holy works of God, which while they (having their hearts instructed in faith and love) did fulfil, they did therein rightly sanctify the Sabbath, and the name of the Lord: that is, they did on the sabbath those kind works, which do both sanctify the name of God, become his worshippers, and also are the works in deed that are holy and pleasing in the sight of God. If any man require a substantial and evident example of the Sabbath or holy day, thus holily celebrated, he shall find it in the eight Chapter of the book of Nehemias'. For there the Priests do read and expound the word of God, they praise the name of the lord, they pray with the people, they offer sacrifice, they show their liberality, and do in all points behave themselves holily and devoutly as they should. Now lest any peradventure might make this objection and say, Ease brée ●●ere is 〈…〉 to abou● in. death vice. Or else, I must labour with my hands to get my living, lest I die with hunger, and my family perish: he answereth, The Lord alloweth thee time sufficient for thy labour, for thee to work in to get a living for thyself and thy household. For six days thou mayst work, but the seventh day doth the Lord challenge and require to be consecrated to him and his holy rest. Every week hath seven days: But of those seven the Lord requireth but one for himself: Who then can rightly complain, I beseech you, or say, that he hath injury done unto him? Moore time is allowed to work in, them to keep holy the Sabbath. And he that requireth to have this sabbath kept, is God the maker, the father & Lord of all mankind Furthermore, the Lord doth precisely command and give a charge to plant, ●he mais●●● of the 〈◊〉 must teach 〈◊〉 his fa●●lie the 〈…〉 the Sab●●th day. and bring in this holy rest, this discipline and outward worship, into the whole family of every several house. Whereby we gather, what the duty of a good householder is, to wit, to have a care to see all his family keep holy the sabbath day, that is, to do on the sabbath day those good works, which I have before rehearsed. And for because the Lord doth know that man's natural disposition is, where it hath the mastery, there for the most part to rule and reign over haufily and too too Prince like: therefore, lest peradventure the fathers or masters should deal too hardly or rigorously with their households, or hinder them in observing of the sabbath, he doth in express words & exquisite steps of enumeration, command them to allow their family, and every one in their family a resting time, to accomplish his holy service. He doth not exempt or except so much as the stranger. He will not suffer nor allow among them the example of such dulheads as say: Let faith and religion be free to all, let no man be compelled to any religion. For he commands to bind the stranger within the gates of God's people, that is, the stranger that dwelleth in their jurisdiction, to the holy observing of the sabbath day. Now this ease or rest Ease, or rest. is not commanded in respect of itself, (for Idleness always hath been found fault withal) but it is ordained for the aforesaid especial causes. God's pleasure is, that there should be a place and time reserved for religion: which time & place are not open to them that are busy about bodily and out ward works. He is not conversant in the congregation, he heareth not the word of God, he prayeth not with the church, neither is he partaker of the Sacraments, which at his masters commandment taketh a journey, or in the market selleth his wares, or in the barn doth threshe or winnow his corn, or in the field doth hedge or ditch, or doth stand at home beating the anvil, or else sitteth still sowing shoes or hosen. Faith therefore and religion bid thee to give rest to thy servants and family, yea, they command thee to egg and compel them, if they be slow to the holy and profitable work of the Lord. Moreover, the lords mind is, that they which labour should also refresh and recreate themselves. For things that lack a resting time, can never long endure. Wherefore the bountiful Lord, whose mind is to preserve his creatures, doth teach a way to keep them, and doth diligently provide, that his creatures be not too much afflicted, by the hard handling or covetousness of their owners. Moses in Deuterenomie addeth the pitiful affection of mercy, saying: Remember that once thou thee self wast a servant in the land of Egypt. Charity therefore and civil humanity do crave a measure to be kept, so that we do not with endless labours, overlade & weary our household servants. Moreover, it is manifest, that the goodman of the house by planting godliness in his family, doth not a little advance and set forward his private profit, and own commodity. For wicked servants are for the most part pickers, & deceitful, whereas on the other side the godly, are faithful, whom in his absence he may trust to govern his house. In the reckoning up of the household also is mention made of beasts and cattle, which is done, not so much because their owner is a man, & aught therefore to use them remissly & moderately, as for because beasies can not be laboured, without the working hand of men to guide them. So then men are drawn from the solemnizing of the sabbath day by helping their cattle: wherefore to the intent that they should not be drawn aside, we are here precisely commanded to allow our cattle that resting time. Last of all, that Lord doth add his own The Lo●● did ke●p the Sabbath day. example, whereby he teacheth us to keep holy the sabbath day. Because (says he) in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day. Therefore the Lord blessed the seventh day and hallowed it. The Lord our God wrought six days, in creating heaven and earth, the sea, & all that in them is, & the seventh day he rested, & ordained that to be an appointed time for us to rest in. On the seventh day, we must think of the works that God did in the six days, the children of God must call to remembrance what & how great benefits they have received that whole week, for which they must thank God, for which they must praise God, & by which they must learn God. We must then dedicated to him our whole body & soul, we must consecrated to him all our words & our deeds. As that day the Lord did rest from creating, but he ceasied not still to preserve: so we upon that day must rest from handy & bodily works, but we must not cease from that works of well doing & worshipping of god. Furthermore, that heavenvly rest was no prejudice at all to the things created: neither shall that holy day or sabbath spent in god's service be any let or hindrance to our affairs or business. For the Lord The Lord blessed the Sabbath day. blessed the sabbath day, & therefore shall he bless thee, & thy house, all thy affairs & business, if he shall see thee to have a care to sanctify his sabbath, that is, to do those works which he hath commanded to be done on the sabbath day. They therefore do err from the truth, as far as heaven is wide, whosoever do despise the religion & holy rest of the sabbath day, calling it an idle case, & do labour on the sabbath day, as they do on working days, under the pretence of care for their family and necessities sake. For all these things must we 〈…〉. apply to ourselves, and our churches. It is most sure, that to Christians the spiritual sabbath is given in charge, especially and above all things. Neither is it to be doubted, but that the good Lords will is, that even in our Churches at this day, as well as of the jews of old, there should be kept and appointed order in all things but especially in the exercising of outward religion. We know that the sabbath is ceremonial, so far forth as it is joined to sacrifices and other jewish ceremonies, and so far forth as it is tied to a certain time: but in respect that on the sabbath day, religion and true godliness are exercised and published, that a just and seemly order is kept in the Church, and that the love of our neighbour is thereby preserved, therein I say it is perpetual and not ceremonial. Even at this day verily we must ease and bear with our family, and even at this day we must instruct our family, in the true religion and fear of God. Christ our Lord did nowhere scatter abroad the holy congregations, but did as much as he could, gather them together. Now, as there aught to be an appointed place, so likewise must there be a prescribed time for the outward exercise of religion, and so consequently an holy rest. They of The Sun●●y. the primitive Church therefore did change the Sabbath day, lest peradventure, they should have seemed to have imitated the jews, and still to have retained their order and ceremonies: and made their assemblies and holy resting to be on the first day of Sabbothes, which john calleth Sunday, or the Lord's day, because of the Lords glorious resurrection upon that day. And although we do not in any part of the Apostles writings, found any mention made that this sunday, was commanded us to be kept holy, yet for because in this fourth precept of the first table, we are commanded to have a care of religion, and the exercising of outward godliness, it would be against all godliness and Christian charity, if we should deny to sanctify the Sunday: especially, since the outward worship of god can not consist without an appointed time and space of holy rest. I suppose also, that we aught to think the same of those few feasts and holy days, which we keep holy to Christ our Lord, in memory of his Nativity or Christ●●● day, newyears 〈◊〉 Good Friday, East●● day, As●●●sion day, 〈◊〉 day. Incarnation, of his Circumcision, of his Passion, of the Resurrection and Ascension of jesus Christ our Lord into heaven, and of his sending of the holy Ghost upon his Disciples. For Christian liberty is not a licentious power, and dissolving of godly Ecclesiastical ordinances, which advance and set forward the glory of God and love of our neighbour. But for because the Lord will have holy days to be solemnized and kept to himself alone, I do not therefore like of the festival days, that are held in honour of any creatures. This glory and worship is due to God alone. Paul saith: I would not that any man should judge you in part of an holy day or of the Sabbothes, which are a shadow of things to come. And again, You observe days, and months, and years, and times, I fear lest I have laboured in you in vain. And therefore we at this day, that are in the Church of Christ, have nothing to do with the jewish observation, we have only to wish & endeavour to have the Christian observation and exercise of Christian religion, to be freely kept & observed. And yet as the hallowing of the The sanctification of the christian Sabbath. jewish sabbath, so also the sanctifying or exercise of our Sunday, must be spent & occupied about four things, which aught to be found in the holy congregation of Christians, if their Sunday be truly sanctified and kept holy as it should be. first let all the godly Saints assemble themselves together in the congregation. Let there, in that congregation so assembled, be preached the word of God, let the Gospel there be read, that the hearers may learn thereby what they have to think of God, what the duty and office is, of them that worship God, and how they aught to sanctify the name of the Lord Then let there in that congregation be made prayers, and supplications, for all the necessities of all people. Let the Lord be praised for his goodness, and thanked for his unestimable benefits which he daily bestoweth. Then if time, occasion, and custom of the Church do so require, let the sacraments of the Church, be religiously ministered. For nothing is more required in this fourth commandment, than that we should holily observe, and devoutly exercise the Sacraments: and holy, lawful, profitable, and necessary rites and ceremonies of the Church. Last of all, let entire humanity and liberality, have a place in the Saint's assembly, let all learn to give alms privately, and relieve the poor daily, and to do it frankly and openly, so often as opporunitie of time and causes of need shall so require. And these are the duties wherein the lords sabbath is kept holy even in the church of Christians, and so much the rather, if to these be added an earnest good will, to do no evil all the day long. This discipline now must be brought 〈◊〉 office in and established by every householder of every householder. in all our several houses, with as great diligence as it was with the jews. Touching which thing, I have nothing to say here, since I have before so plainly handled this point, as that you perceive that it agreeth even to the Church of us that are Christians. This one thing I add more, that it is the duty of a Christian magistrate, or at leastwise of a good householder, to compel to amendment the brekers and contemners of God's sabbath and worship. The peers of Israel, and all the people of God, did Nun. 15. stone to death (as the Lord commanded them) the man that disobediently did gather sticks on the sabbath day. Why then should it not be lawful for a Christian Magistrate to punish by bodily imprisonment, by loss of goods, or by death, the despisers of religion, of the true and lawful worship done to God, and of the sabbath day? verily, though the foolish and undiscrete Magistrate, in this corrupted age do slackly look to his office and duty, yet notwithstanding, let every householder do his endeavour to keep his several family, from that ungodly naughtiness: let him punish them of his household, by such means as he lawfully may. For if any one householder devil among Idolaters, which neither have, nor yet desire, to have or frequent the Christian or lawful congregations, them may he in his own several house, gather a peculiar assembly to praise the Lord, as it is manifest that Lot did among the Sodomites, Abraham, Isaac, and jacob in the land of Chana●n, and in Egypt. But it is a heinous sin and a detestable schism, if the congregation be assembled, either in cities or villages, for thee then to seek out by-ways, to hide thyself & not to come there, but the abu●●s ●f the ●●●●●th day. to contemn the church of God and assembly of saints: as the anabaptists have taken a use to do. Here therefore I have to reckon up the abuses of the sabbath day, or that sins committed against this commandment. They transgress this commandment, that cease not from evil works, but abuse the sabbaths rest, to the provoking of fleshly pleasures. For they keep the sabbath to God, but work to the devil, in dicing, in drinking in dancing, & feeding their humours with the vanities of this world, whereby we are not only drawn from the company of the holy congregation, but do also defile our bodies, which we aught rather to sanctify and keep holy. They sin against this precept, which either exercise any handy occupation on the sabbath day, or else lie wrapped in bed and fast a sleep till the day be almost spent, not once thinking to make one of God's congregation. They offend in this precept, that awe their servants to work, and by appointing them to other business, do draw them from the worship of God, preferring other stinking things, before the honour due to God. And they above all other offend herein, which do not only, not keep holy the sabbath day them selves, but do also with their ungodly scoffs and evil examples, 'cause other to despise and set light by religion: when they do disdain and mock at the holy rites & ceremonies, at the ministery, ministers, sacred Churches, and godly exercises. And herein too, do both the goodmen and goodwives offend, if they be slack in their own houses to call upon, and to see their families keep holy the sabbath day. Who so ever do contemn the holiness of the sabbath day, they give a flat and evident testimony of their ungodliness, and light regard of God's mighty power. Furthermore, the Promises and threatening added to the Sabbath day. keeping or despising of the sabbath, doth always carry with it, either ample rewards, or terrible threats. For the proof whereof, I will recite unto you (dearly beloved) the words of jeremy in his. 17. cha. Thus hath the Lord said unto me, saith he, Go and stand under the gate of the sons of the people, through which the kings of juda go in and out, and under all the gates of jerusalem, and say unto them, Take heed for your lives that you carry no burden upon you on the Sabbath day, to bring it through the gates of jerusalem, and that you bear no burden out of your houses on the Sabbath day, look that you do no labour therein, but keep holy the Sabbath day, as I commanded your fathers. Howbeit they obeyed me not, neither hearkened they unto me, but were obstinate and stubborn, and would not receive my correction. Nevertheless, if you will hear me, says the Lord, and bear no burden through this gate upon the Sabbath, but hollow the sabbath, so that you do no work therein: then shall there go through the gates of this city, Kings and Princes, that shall sit upon the throne of David, they shall be carried upon chariots, & ride upon horses, both they and their Princes: there shall come men from the cities of juda, and the land of Benjamin which shall bring sacrifices and shall offer incense and thanksgiving, in the house of the Lord But if you will not be obedient unto me to hallow the sabbath, so that you will bear your burdens through the gates upon the sabbath day, them will I set fire upon the gates of jerusalem, which shall burn up the great houses thereof, & shall not be quenched. Very justly therefore did the devout Princes Leo and Anthemius, The Emperour●●aw for ●he kee●ing of ●he Sabaoth. writing to Arsemius their Lieutenant in these words give charge. That the holy days ordained in honour of the high God's majesty, should not be spent in any voluptuous pleasures, nor be unhallowed with troublesome exactions. We therefore do decree and ordain, that the Lords day or sunday, as it hath always been accounted well of, so it shall still be had in estimation, so that upon that day no office of the law shallbe executed, no man shall be summoned, no man arrested for suretyship, no man attached, no pleading shallbe herded, nor any judgement pronounced. etc. And by & by after again, Neither do we in giving this rest of the holy day, suffer any man to wallow in any kind of wanton pleasures at al. For on that day stage plays are not admitted, nor fencer's prizes, nor bear baitings: yea to, & if it hap that the solemnizing of our birth day fall upon the Sunday, then shall it be diferred till the next day after. And we have determined, that he shall sustain the loss of his dignity, and have his patrimony confiscate, whosoever shall on the Sabbath day, be present at any sight or play, or what sommoner soever of any judge whatsoever, shall under the pretence of any business, either public or private, do any thing to infringe the statutes in this law enacted And yet nevertheless, they that are Christians, do not forget the words of ●●e Sab●●●● made 〈◊〉 & 〈◊〉 man 〈◊〉 ●he ●●●both. Christ, in the Gospel where he says: The sabbath was made for man, and not man for the sabbath, and that the son of man too, is Lord of the sabbath. The godly do very well know, that God ordained the sabbath, for the preservation, and not for the destruction of mankind, and that therefore he doth dispense with us for the sabbath, as often as any urgent necessity, or saving of a man shall seem to require it. Touching which matter, our Saviour Christ himself hath fully satisfied the faithful, in ye.. 12. of Matthew, & ye.. 6. &. 13. chap. after S. Luke. In such things verily Christians may use their liberty, to occupy themselves in, on the sabbath day. Since the priests & Levites are held excused, which do in the temple openly both kill, flay, burn & boil beasts, in making their sacrifices, so that they are not thought to break that Sabbath day, because they may without offence to God, even on the sabbothes, dress & make ready the things serving to that outward worship of the Lord: so likewise may we on the sabbath dress & make ready meat & other necessaries, which our bodies cannot lack. We may also minister physic to the sick, visit the weak, & help the needy, that so we may preserve the creature of God. Herein did our saviour give us an example to follow, who did on that sabbath work the deeds of charity & mercy, we have more than one example of his to be seen in the Gospel, but especially in Luke. 6. &. 13. &. john the. 5. chap. If then on the sabbath day it be lawful to draw out of a pit a sheep or an ox in danger of drowning, why should it not be lawful likewise on that sabbath, to underset with props, a ruinous house that is ready to fall? why should it not be lawful on the sabbath day to gather in, & keep from spoiling the hay or corn, which by reason of unseasonable wether, hath lain too long abroad, & likely to be worse, if it stay any longer? The holy Emperor Constantine, writing to Elpidius, says: Let all judges in courts of law, & citizens of all occupations rest upon the Sunday, & keep it holy with reverence and devotion. But they that inhabit the country, may freely and at liberty To blow land on the Sabaoth day. attend on their tillage upon the sabbath day. For often times it falls out, that they can not upon an other day so commodiously sow their seed. or plant their vines, and so by letting pass the opportunity of a litletime, they may hap to lose the profit given of GOD for our provision. Thus saith the Emperor. Now we must consider that he doth not licence husbandmen, by all kind of toil, continually to defile the sabbath day. For of the countrymen as well as of the townsmen, are looked for due honour done to GOD, and the keeping of the fourth commandment: only this must be remembered, that liberty is granted in causes of necessity. But a godly mind and charity, shall be excellent dispensors and mistresses to lead us in such cases as these, least under the coloured pretence of liberty and necessity, we do deeds not to be born withal on the sabbath day, & exercise the works of greedy covetousness, and not of sincere holiness. And thus much had I to say, touching the second use of the sabbath day. Thirdly, the sabbath hath a very ●●d doth ●●●ctifie ●r make ●oly. ample or large signification. For it is a perpetual sign, that god alone is he that sanctifieth those that worship his name. For thus says the Lord to Moses: You shall keep my sabbothes, because it is a sign betwixt me and you to them that come after you, to know that I am the Lord, which sanctify you. And so forth, as it is to be seen in the. 31. of Exodus, and is again repeated in the. 20. of Ezechiel. And to this end doth the Lord mutually apply himself as is before said, in the declaration of the sabbothes second use and signification. For God doth by his holy spirit, sanctify his faithful folk and constant believers: which he declareth unto the Church, by the preaching of the Gospel, bearing witness thereunto, and sealing it with his Sacraments, so that he commandeth us with continual prayers, incessantly to crave of him that glorious sanctification. All which things, verily, are practised and put in ure, upon the sabbath days especially, to the intent that we may be sanctified of god, who is the only sanctifier of us all. Hitherto have I declared unto you (dearly beloved) as briefly as I could, the first table of God's commandments, wherein we have very exquisitely laid down before us, the worship due to the name of God. But for because they are not the children of God which know his mind, but they that do it, let us beseech our heavenly father, so to illuminate our minds that we may faithfully and in deed, worship our Lord and God, who is to be praised world without end. Amen. Of the fift precept of the second table, which is in order the fift of the ten Commandments, touching the honour due to parents. ¶ The fift Sermon. Now followeth the second table of God's law, which (by the good help of God's holy spirit) I will declare as briefly unto you, as I have already go through the first. And as the first contained the love of God, so doth the second teach us the charity due to our neighbour, instructing all men what they own every one to his neighbour, and how we may in this world live honestly, civilly, and in quiet peace among ourselves. For our good God would have us to live well and quietly. But we, that will not know how to live well, nor yet obey his good commandments, do with our sins and iniquities, never cease to heap upon our own pates, an infinite multitude of miserable calamities. This table containeth sire commandments, the first whereof is: Honour thy father The fifth precept. and thy mother, that thy days may be long in the land which the Lord thy God shall give thee. Very well and rightly doth the Lord begin the second table, with the honouring of our parents. For after our duty to God, the next is the reverend love that we own to our parents, of whom next after God we have our life, and by whom we are from our infancy, brought up with incredible care and exceeding great labour. Now the very order of nature doth require that the most excellent and dearest things should always have the first and chiefest place. And that this commandment may the more easily be understood, I mean to divide my treatise thereof into three parts. In the first whereof, I will declare what degrees and kinds of men are comprehended under the name of parents. Secondarily, I will search out what kind of honour that is, and how far it extendeth, which the Lord commandeth to give to our parents. And lastly, I will both touch the promise made to godly children, and thereupon conjecture & gather the punishment appointed for the ungodly and disobedient offspring. There is none so ignorant, ●hat is 〈◊〉 by 〈◊〉 name parents but knoweth what parents are. The Lord our God hath given us them for us to take of them our beginning of life, that they might nourish and bring us up, and that of rude & almost brutish things, they might make us ve●●e men. Greater are the good turns that parents do for their children, greater is the cost & labour that they bestow on them, & greater is the care, grief, & trouble which they take for them, than any man, how eloquent soever he be, is able to express. And here is not the name of the father only, but also the name of the mother in express words set down in the law, lest she peradventure should seem & be contemptible without any offence to God, because of the weakness of her frail sex. The godly & virtuous mothers, do feel & abide more pain & grief in the bearing bringing up, & nourishing of their children, than the fathers do. For no small cause therefore have we the name of the mother, precisely expressed in this commandment. We do also comprehend herein the grandfather and grandmother, the great grandsire & great grand-dame, & all other like to these. In the Our native Country. second place we do contain every man's country wherein he was born, which fed, fostered, adorned, & defended him. Thirdly, we take Princes and Magistrates Magisrates, or Rulers. into the name & title. For the Senators and Princes are in the holy scriptures, called the fathers and pastors of the people. Xenophon was persuaded, that a good Prince did differ nothing from a good father. Fourthly, there are to be reckoned under the name Guardians, or overseers of fatherless children, of parents those guardians, which are usually called overseers of fatherless children, or orphans. For they supply the place of departed parents, taking upon them the charge & defence of their children, whom they must (for that affection aught to be in them) bring up, defend, & advance even as they would do to their own, & those that they themselves did once beget. Among whom also we must make account of such masters and workmen as teach them an Art or occupation. For of them young men and striplings learn some honest science, for every one to get his living honestly, and by them they are taught good manners, being thereby, after a certain sort, out of rude unpolished stuff, made perfect seemly men. Fiftly, Ministers & pastour●●● the Church. the ministers, doctors, & pastors of the Churches, are taken for parents. whom Paul himself did call by the name of fathers, not so much for the care & love wherewith they are affected toward the disciples & sheep of Christ his flock, as for because we are by them through the gospel begotten in Christ. In the sixte place, we must think of our cousins and kinsfolks, brother & Cousins & 〈◊〉 sister, nephews and nieces, mother in law, and daughter in law, father in law and son in law, who are by alliance knit together, as the members of the body are fastened with sinews. Finally, in the last place, old folks & widows, fatherless children and impotent Aged per●●ns or old folks. weak people, must be reputed among our parents: whose cause and tuition, the Lord hath in more places than one, commended unto us. So then (my brethren) here you have heard who they be that in this first precept of the second table, we have to take for our parents, and who and how many are comprehended and commended to us under that name: and now shall you hear what honour we own to them, and what the honour is that we should attribute unto them. To honour, in the scriptures is diversly To honour what it is. taken, but in this treatise it signifieth to magnify, to worship, to esteem well, and to do reverence, as to a thing ordained by god: and also to acknowledge to love, and to give praise as for a benefit received at God's hand, and as for a thing given from heaven that is both holy, profitable, and necessary. To honour, is to be dutiful & to obey, & so to obey, as if it were to God himself, by whom we know that our obedience is commanded, and to whom we are sure that our service is acceptable. Otherwise we have not in any case to obey either our parents or magistrates, The honour of God 〈…〉 before. if they themselves shall do or else command us to do, the things that are wicked and unjust. For still the later commandments have a relation to those that went before. In the second commandment we learned, that God would visit the sins of the fathers in the children, & therefore children aught not to obey their parents, if they command any thing contrary to god, or prejudicial to his law. jonathan obeyed not his father Sauls commandment, who charged him to persecute David: and therefore is he worthily commended in the holy scriptures. The three companions of Daniel obeyed Nabuchodonosor in all that he said, they loved him, & reverenced him as a most mighty, puissant, & bountiful king, but so soon once as he charged them to fall to Idolatry, they set not a button by his commandment. And S. Peter, who taught us that honour & obedience that we own to our parents & magistrates, when he was commanded by the princes & fathers of the people, not to preach Christ crucified to the people any more, did answer them, that we aught to obey God more than men. But what need I thus to stand reckoning up this, when the Lord himself in one short sentence, hath knit up this, & all other like to this? If any man (says he) cometh to me, & hateth not his father & mother, his wife, his children, his brethren and sisters, yea, and his own life, he can not be my disciple. Furthermore, thou dost honour thy parents, when thou dost not contemptuously 〈◊〉 them, unthankfully neglect 〈…〉 think scorn of them, if peradventure they happen to fall into adversity. Thou honourest thy parents, when with thy help & counsel, thou aydest them in their old age & unwieldy crookednesie, when thou easest them in time of their need, or succourest them otherwise in any case else. For that in deed is the true and proper honour due to our parents, the Lord himself bearing witness thereunto in ye.. 15. of Mat. & concluding, that we aught to provide & have a care for our parents, to save & defend them, & wholly to give ourselves & hazard our lives in their behalf. And now that this that I have said may be more easily & evidently understood, I will confer & apply this honour to those. 7. several kinds of men, which we do comprehend under the name of parents, that thereby every one may see what and how much honour he aught to bestow upon his parents, his country, the magistrates therein, & those sorts of people that are afore named. Whereas The honour due to parents of duty we aught to honour our parents, that duty is paid if we do so worshipfully esteem of them as to think that they are given to us of God to the end that we should reverence, love, & always have an eye to them, although for nothing else, yet only for the lord's sake, who is and doth think himself despised, so long as we go on to contemn our parents, and to think vilely of them. Neither doth it make any matter to us, whether they be worthy or unworthy, whom the lord commandeth us to honour. For be they as they may be, yet notwithstanding, they did not without the providence of god, chance to be our parents, in respect of which parentage, the lawgiver himself will have them to be honoured. Whatsoever therefore children shall have occasion to speak to their parents, let it always savour of humble reverence & childely affection: and let them with such affection & reverence obey their parents. If they seem to us to be somewhat bitter & ungentle, yet let us wisely wink at it, & not seem to know it, by little & little still declining from the evil, which by force they seem to compel us unto, & let us so discreetly handle the matter, that we may give them as small occasion as may be to be offended at us. We have jonathas the son of Saul, to be an example to us of a godly & obedient child. He did with great grief & trouble of mind, behold his father's madness upon David, & wrongful dealing against himself, yet did he for the presit discreetly sustain & wisely dissemble it, finding occasion at another time and in a place convenient to tell him of it, he never aided his father in any conceived mischief, he clave always to the just man & righteous causes, he bewailed his father's stubborness, & sought not over boldly to resist him and strive against him, when he offered to deal by violent extremity with him, but saved himself by fléeing away, & yet for all this, he loved his father never the worse, but prayed still to God for his health & welfare, showing himself in all things an obedient son to his crabbed father. This verily is the duty of a godly son. This aught every one of us most diligently to follow in doing our duty and humble obeisance unto our parents, how froward or crooked soever they be. Let none give a rough answer stubbornly, yea, let none so much as mumble an answer or mutter against his parents Let none curse or speak evil of his father or mother, unless he will perforce seek the way & means, to make high & mighty Gods curse hung over & light upon his pate. If haply our parents be poor, if misshaped in limbs, or otherwise diseased with any infirmity, let none of us therefore in mockery flout at, or disdaynefully despise them. Let us not show ourselves unthankful to them, to whom for their good deeds to us ward, we are of duty bond for ever. Let us nourish, cheerish, and aid them in all their necessities: yea, let us wholly bestow ourselves and all that we have, to do them good withal. For all that we possess undoubtedly is there's: and all that we have, we enjoy by them, for if they were not, then should not we be: Let us here call to remembrance the charge that the Lord in Matthe we Math. 15. giveth us, touching this commandment. Let us consider what is meant by the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, to requited one good turn with another, and especially, to nourish and cheerish them, by whom thou thee self in thy youth, wast brought up and tendered. There is among the Gentiles a law extant worthy to be called the mistress of piety, whereby it is enacted, that the children should either nourish their parents, or else lie fast fettered in prison. This law many men do carelessly neglect, which the Stork alone among all lining creatures doth keep most precisely. For other creatures do hard and searcely know or look upon their parents, if peradventure they need their aid to nourish them, whereas the Stork doth mutually nourish The Stork he ensign of natural love. them being struc●en in age, and bear them on her shoulders, when for feebleness they cannot flee. There are to be seen among the The Gentiles sentences touching ho●●ur due ●o parents Gentiles, very religious and excellent sentences, touching the honour due unto parents. Isocrates saith. Show thee self such an one to thy parents, as thou wouldst wish to have thy children show themselves to thee. Ana●imenes said, He loveth his father exceedingly well, which doth his endeavour to make him joyful without any trouble at all. Plato also in his laws thinketh, That he hath a great treasure in his house, whosoever doth nourish at home in his house, his father or mother, or any of their parents in their impotent old age, and doth suppose that he needeth no other picture of any of the Gods to reverence in his house, because he should turneal his care and diligence to honour his parents. And again, in another place: Let us pay, saith he, to our parents, while they are alive, the oldest, first, and greatest debts, that we own them, for our being and bringing up. For every one must think, that all which he hath is there's, who did beget and bring him up, so that according to his ability, he must supply and minister to them, all that he doth possess: first of all, the external goods of fortune, then of the body, and lastly, those that do belong unto the mind, thereby restoring all that he borrowed, and recompensing them in their old age, for all their old cares and grief sustained for him. It is seemly also and requisite that even in words so long as we live, we should show reverence unto our parents. For after light and foolish words used to them, doth commonly come a terrible plague. For before every man doth Nemesis (the executrice of judgement) stand, and doth thoroughly think upon all their offences. We must therefore give place to our Parents, when they be angry without a cause, or do what they list, whether it be by word or deed, knowing always that the father is rightfully angry with his son, though he be angry for nothing else, but by cause he thinks that his son hath done to him the thing that he should not. Let us therefore erect to our parents, even when they be dead, monuments seemly for their estate while they were alive: which if we shall do, then shall we, undoubtedly, be worthily rewarded at the hands of the gods. Thus much hath Plato. Saint Jerome says: Pay to mothers the reverence that you own them, who serving you with the pain of their own The pains 〈◊〉 travails ●f Mothers in childbirth. wombs, do bear the weight of your bodies, and carrying about the infant unknown, do as it were become servants to them that shall be born. At that time the mother hungereth, not to the filling of her own belly, neither doth she alone digest and feed upon the meat that she eateth. With the mother's meat is the babe nourished that lieth within her, his members are fed with another bodies eating, so that the man that shall be, is filled with the morsels that the mother swalloweth. What should I rehearse the nourishment that they give to their children, and the sweet injuries of way ward infancy, that they take and put up by means of their little one's? Why should I speak of the meat digested of the mother, which coming from the other parts of her body into her paps, is turned there into milk and moisture, to fill the weak and tender jaws, with thin and liquid food for nourishment? By nature, the infants are compelled to take of their mothers, that which they drink, and when as yet their toothless gums are not able to bite, then do they with the labouring of their lips, draw that from their mother's breasts that they need not to chew. The mother's dug doth serve the child, and still attendeth upon the swathled babe, her hands to hold, and her back to bend, are ready still to dandle the sucklings limbs, that she loves full well God wots. The mother desireth often and earnestly to have her youngling grow, and wisheth full many a time to see him a man. For these so many and so great good deeds, aught the child, once come to age, to apply himself to do her service, with a good and ready mind and heart. Let nature's debt be paid, let them that follow have their due. Pay child that which thou owest, and show thy bound duty by all manner of service, what soever it be. Because no man is able to pay to his parents, so much as he oweth them. Thus far out of Jerome. Now touching the country, wherein every one is born and brought up, For the honouring of our Country every man doth well esteem of it, love it, and wish to advance it, every man doth deck it with his virtue and prowess, every one doth help it with all sorts of benefits, stoutly defending it, and valiantly fight for it, if need Fight in defence of our Country. be, to save it from violent robbers. What is (I pray you) more to be delighted in, than the good platform of a well ordered city, wherein there is (as one did say) the church well grounded, wherein God is rightly worshipped, and wherein the word of God in faith and charity is duly obeyed, so far forth as it pleaseth God to give the gift of grace? wherein also the Magistrate doth defend good discipline and upright laws, wherein the citizens are obedient and at unity among themselves, having their assemblies for true religion and matters of justice, wherein they use to have honest meetings in the Church, in the Court, and places of common exercise, wherein they apply themselves to virtue and the study of learning, seeking an honest living by such sciences as man's life hath need of, by tillage, by merchandise, and other handy occupations, wherein children are honestly trained up, parents recompensed for their pains, ●he poor maintained of a●mes, and strangers harboured in their distress. There are therefore in this common weal, virgins, married women, children, old men, matrons, widows, and fatherless children. If any (by the naughty disposition of nature) transgress the laws, they are worthily punished, the guiltless are defended, peace, justice, and civility doth flourish and is upheld. Now what is he that can abide to behold such a common weal, the country wherein he is born and bread up to be troubled, vexed, torn and pulled in pieces, either byseditious citizens or ferreine enemies. In civil seditions & foreign wars, all virtue and honesty is utterly overthrown, virgins defiled, matrons uncivilly dealt withal, old men derided, and religion destroyed. Wherefore the valiant captain joab, being ready to fight against the Syrians in defence of his country, speaketh to his brother Abisai, saying: If the Syrians be stronger than I, them shalt thou help me: but if the sons of Ammon be to strong for thee, then will I come and aid thee. Be courageous therefore, and let us fight lustily for our people and for the cities of our God. And let the Lord do the thing that is good in his own eyes. Moreover, judas Machabeus, a man among the Israelites worthily esteemed, and a famous warrior, being singularly affected toward his country, encouraging his soldiers and countrymen against their enemies, said: They come upon us wrongfully in hope of their force, to spoil & make havoc of us, with our wives and children, but we fight for our lives & liberty of our laws, and the Lord will destroy them before our faces. The people also among themselves exhorting one another, do cry out and say. Let us take this affliction from our people, and let us fight for our nation and our religion. Let not any man make an objection here, and say: Tush these are works pertaining to the law, which we that are in the church of Christ, have nothing to do withal. For the Apostle Paul speaking to the Hebrues, as concerning Christian faith doth say. These through faith did subdue kingdoms, wrought righteousness, Heb. 11 ●. Cor. 4 were valiant in fight, and turned to flight the armies of aliaunts. Now since our faith is all one, and the very same with there's, it is lawful for us as well as for them, in a rightful quarrel, by war to defend our country and religion, our virgins and old men, our wives and children, our liberty and possessions. They are flatly unnatural to their country and countrymen, and do transgress this fift commandment, whosoever do (under the pretence of religion) forsake their country afflicted with war, not endeavouring to deliver it from barbarous soldiers and foreign nations, even by offering their lives to the push and pike of present death, for the safeguard thereof. Saint john says: By this we know his love, by cause he gave his life for us, and we aught to 1. john. ● give our lives for the brethren. The hired soldiers, who fight unlawful battles for pay of wages, and sell their bodies for greediness of money, shall judge the men that leave their country in peril and danger. For the one put less of life and limbs in adventure for gain of a few odd crowns: whereas the other dainty fools and effeminate hearts, will not hazard the loss of a limb for their religion, magistrates, wives, children, and all their possessions. What I beseech you, shall those traitors to their country say in that day, wherein the Lord shall reward the lovers and the unnatural traitors of their country and countrymen, when before their eyes, they shall see the Gentiles to excel them in virtue and love to their country people? Publij Decii, the Father Lovers of their Country. and the son, gave their lives freely for the safeguard of the common weal, and died willingly for the love of their country. Codrus, the natural and loving king of the Athenians, when he understood by the Oracle of Apollo, that Athens could not be saved but by the king's death, and that therefore the enemies had given commandment that no man should wound the King, this Codrus laid aside his kinglike furniture, and clothing himself in base apparel, rushed into the thickest of his enemies, and found the means by egging to provoke one of them perforce to kill him. The two brethren called Phileni chose rather to lengthen their country with a mile of ground, then to prolong their lives with many days, and therefore did they suffer themselves to be buried alive. But what suffer we for the health and safeguard of our country? Hierocles saith. Our country is as it were a certain other God, and our first and chiefest parent. Wherefore he that first called our country by the name of Patria, did not unadvisedly give it that name, but called it so in respect of the thing which it was in deed: for Patria our country is derived of Pater a Father, & hath his ending or termination in the Feminine Gender, thereby declaring, that it taketh the name of both the Parents. And this reason doth covertly lead us to think that our country, which is but one, aught to be revereneed and loved as well as both our Parents, jointly knitting them together, to make them equal in honour. Furthermore, we must make our earnest prayer for the safeguard of We must pray for our Country. our country. Babylon was not the country of the jews, but yet for because the jews for their sins were banished by God to Babylon for the space of seventy years, Babylon was counted to them in steed of their country. And therefore says the Prophet jeremy. Build up houses, and devil therein, plant gardeines and eat the fruit thereof, marry wives, and beget sons and daughters, and give them in marriage, that they may get children. Seek the peace of that city to which I do carry you, and pray to the Lord for it, because your peace and safeguard is joined with the peace thereof. Chapter twenty and nine. Traitors to their country therefore sin exceedingly, whom the laws of the realm do command for their foul offence, to be hanged and quartered. Touching the Magistrate and his For the honour due to Magistrates. office, I nieane to speak of them in another place: so much as it is necessarily requisite for this present time, Saint Peter uttereth where he says: Fear God, honour the King. Let us therefore acknowledge and confess, that the Magistrates office is ordained of God for men's commodity, and that GOD by the Magistrate doth frankly bestow on us very many and great commodities. The peers do watch for the common people, if they do rightly discharge their office, not showing themselves to be detestable tyrants, they judge the people, they take up controversies, they keep justice in punishing the guilty, and defending innocentes, and lastly, they fight for the people. And for the excellency of their office, which is both the chiefest and the most necessary, God doth attribute to the Magistrate the use of his own name, and calleth the princes and Senators of the people, Gods, to the intent that they by the very name should be put in mind of their duty, and that the subjects might thereby learn to have them in reverence. God is just, good, righteous, and one which hath no respect of people. And such an one aught the good judge or Magistrate to be. Monks and hermits do praise their profession and solitary life, extolling it above the skies: but I think verily, that there is more true virtue in one politic man, who governeth the common weal, and doth his duty truly, than in many thousands of of Monks and hermits, who have not so much as one word expressed in the holy Scriptures, for the defence of their vocation and vowed order of living: yea, I am ashamed that I have compared the holy office of Magistrates with that kind of people, in whom there is nothing found worthy to be compared with them, in so much, as they flee from the labour and ordinance that God hath made profitable for their people and countrymen. Truly, if the Prince do faithfully discharge his office in the common weal, he heapeth up to himself a number of very good works, and praise that never shall be ended. Therefore the Magistrate must be obeyed, and all his good and upright laws. No sedition or conspiracies aught in any case to be moved against him. We must not curse or speak evil of the Magistrate. For God himself in his law doth charge us, saying: Thou shalt not speak evil of the Gods, nor curse the Prince of the people. If he chance at any time to sin, let us behave ourselves toward him, as to our father. Of whom I have spoken a little before. It happeneth often times, that Against seditious rebels. Magistrates have a good mind to promote Religion, to advance common justice, to defend the laws, and to favour honesty, and yet notwithstanding, they are troubled with their infirmities, yea, sometime with grievous offences: Howbeit, the people aught not therefore to despise them, & thrust them beside their dignity. David had his infirmities, albeit (otherwise) a very good Prince. By his adultery, he endamaged much his people & kingdom: and for to make his trouble the more, Absalon sinned grievously, & went about to put him beside his crown and kingdom. So likewise in other Princes, there are no small number of vices, which nevertheless neither move nor aught to move godly people to rebellious sedition, so long as justice is maintained, & good laws and public peace defended. We aught to pray earnestly and continually for the Magistrate's welfare. We must aid him with our help & counsel, so often as need shall serve & occasion be given. We must not deny him our riches or bodies to assist him with all. The Saints did gather their substance in common, to help the Magistrate, so often as public safeguard did so require. The Israelites of all ages, did always fight for their judges, for their Kings, & other Magistrates, & so did all other people upon good advice taken: and likewise on the other side, did the Princes fight for the people. I would therefore that those offices of godly naturalness were of force, and did flourish even at this day in all kingdoms, cities, and common weals. Let every nation give to his Magistrate that which by law, or by custom, or by necessity it oweth him. For Paul the Apostle saith: Give to every one that which you own, tribute to whom tribute belongeth, custom to whom custom, fear to whom fear, and honour to whom honour is due. Rom. 13. Now for because the guardians or The ho●our due 〈◊〉 Gardi●●ans and masters ●f occupations. overseers of Orphans, do supply the room of parents, and execute the offices of deceased parents to the children that remain, they do worthily deserve to have the reward that is due to parents, whether it be love, reverence, thanks, or obedience. The same also do I judge, touching workmen and masters of sciences, who for the fatherly affection, love, goodwill, faith and diligence showed to their scholar or apprentice, aught mutually of their scholars to be regarded as a master, to be reverenced, feared, & harkened unto as a loving father. But in these unhappaie days of ours, it is abominable to see the negligence of masters in teaching their scholars, and intolerable to behold the peevish rudeness of untoward scholars. Let masters therefore learn here to show ●●e office 〈◊〉 duty ●asters 〈◊〉 schol●●●. themselves to be fathers, not being otherwise affected toward their scholars, then toward their own children. Let them teach their apprentices their science or occupation, and train them up in manners, and all points of civility, with the very same care and diligence, that they use in bringing up their own. On the other side, let youths learn to break their natural engraffed rudeness, and to bridle their youthful lusts: let them learn to be humble and subject, to keep silence, to reverence, to fear, to love, and obey their masters. Let them always remember that their masters are given them of God, and therefore that God is despised in their contemned masters. Let them be diligent, earnest, and trusty in their work. Let them give their master's cause to perceive their earnest desire, and ready good will, that they bear to him, their occupation and principles of their science. Let every one think upon, and diligently practise in deed, the thing that their master teacheth by word of mouth. Let them not grudge to watch and take pains. Let not the masters be grieved, so often as they be asked how to do a thing, to show it readily in every point as it should be done. Unthankfulness and lack of diligence in the scholar, doth many times make the master unwilling and negligent to teach him. Observe this, and in the rest, fear God, and have an eye to sound religion. When thou art abroad, come not in company of blasphemous and riotous toss-pots, behave thyself honestly, provoke no man to anger, despise no man, speak ill by no man, desire peace & quietness, honour all men, and strive to do good to every one. When thou art at home, help forward thy masters commodity, do not endamage him nor his affairs, if any man either hurt, or doth go about to hinder him, give him warning of it betimes: seek to appease & hide as much as thou canst, all occasions of falling out and chide: what soever thou hearest at home, do not blab it abroad, and make no tales at home, of that that thou hearest abroad. Be silent, quiet, chaste, continent, temperant, trusty in deeds, true in words, and willing to do any honest and household business. Beware of them by whom evil suspicions and offences may chance to arise. Do not over boldly dally with thy masters wife or daughters, nor yet with his maidens, do not stand familiarly talking with them in sight, or secretly. Imagine thou, (as it is in deed,) that thy masters wife is thy mother, his daughters thy sisters: whom to defile it is a filthy and villainous offence. Let every young man be neat, not nasty, gentle, just, content with a mean diet, not licorishe lipped, nor deintic toothed. But why stay I hereabout so long? Let every young man be persuaded and keep in memory, that his duty is to keep himself chaste from filthy defilings, to obey and not to rule, to serve all men, to learn always, to speak very little, not to brag of any thing over arrogantly, not to answer tip for tap, but to suffer much, and wink thereat. For the honouring of Ministers of the Churches, which are the Pastors, The ho●our due ●o Ministers of the Churches. teachers, and fathers of christian people, many things are wont to be alleged by them, who covet rather to reign as Lords, than to serve as ministers in the Church of Christ. But we which are not of that aspiring mind, do acknowledge that they are given us by the Lord, and that the Lord by them doth speak to us. I speak here of those ministers which tell us not an headless tale of their own dreams, but preach to us the word of truth. For of them the Lord in the Gospel saith: He that heareth you heareth me: and he that despiseth you despiseth me. Wherefore the ministery is of the Lord, and through it he worketh our salvation. And therefore must we obey the ministers which do rightly execute their office and ministery, we must think well of them, we must love them, and continually pray for them. And since they so we to us their heavenly things, we must not donie them, the reaping of our bodily and temporal things. For 1. Cor. 5. Math. ●● the labourer is worthy of his reward. And since the Roman precedent among the jews did not deny it, but aided the Apostle Paul against the pretended murder and open wrong Act. 23. ●● 25. of the jewish nation, a Christian Magistrate verily aught not to deny his assistance and defence, to the godly ministers of Christ and the Churches. Hereunto belong the testimonies of Saint Paul, that may be alleged. In the last chapter of his first Epistle to the Thessalonians, he says: We beseech you brethren to know them which labour among you, and have the oversight of you in the Lord, and admonish you, that ye may have them in reputation through love for their work, and be at peace with them. Again, to the Hebrues he saith: Obey them that have the rule over you, and give place unto them: for they watch for your souls, as they that shall give account for them, that they may do it in joy and not in trembling: for that is profitable for you. For how many and great calamities have fallen upon kingdoms and peoples, for the contempt of God's word and his ministers? The 〈◊〉 temp●● the 〈…〉 Gods 〈◊〉 many examples can teach us, but that especially which in the last chapter of the second book of Chronicles, is set down in these words. The Lord God of their fathers, sent to them by his messengers, rising up betimes, and sending, for he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, and despised his words, and jested at his Prophets, until the wrath of God arose against his people, and till there was no remedy. Like unto this are the words of the Lord in the Gospel, where he saith: I send unto you Prophets and wise men, some of whom you shall scourge and kill, that all the righteous blood may light upon you, which hath been shed upon the earth from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar: and so forth: for the place is known to you all (dearly beloved) and is to be seen in the. 23. Chapter after S. Matthew. We must beware therefore in any case, that we do not despise God, who speaketh to us in his word, by his servants the Prophets. We own by the force of this commandment, all love, reverence, help, The honour due to our kinsfolks comfort, and humanity, to our kinsfolks and alliance. In this commandment are they condemned, that show themselves to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, men without all natural affection and friendly love to their own blood and kinsfolks. There is a certain natural affection, goodwill, love and pitiful mercy (which the Scripture calleth the bowels of mercy) in the father and mother toward their children, in brother toward brother, and in cousins toward their kinssolkes and friends of their alliance. We have notable examples hereof set down in the Scriptures, of Abraham's love toward his son Isaac, and of joseph's affection toward his father jacob, and his brethren, but èspecially toward Benjamin his brother by one mother. Mothers and daughters in law have a notable example to follow in Noemi and Ruth. Mothers and daughters in law (for the most part) do bear a deadly hate the one to the other, which is the cause of much mischief in the houses where they be. Let them learn therefore by this pretty example, how to behave themselves on both parts. Let the mother in law think the daughter in law to be her own daughter: and let the daughter in law honour and reverence her mother in law, even as if she were her own mother. Many things must be winked at on both sides, many things must be taken in good part, and many things put up with a quiet mind. Many things must be forgiven, and they must both have their ears stopped against tattling tale-bearers, and wrongful suspicions. Concord in every house is the greatest treasure that may be, and discord at home, is the most perilous and endless mischief that can be invented. Paul his words touching good turns, and honour to be given to our kinsfolks, are very well known, and extant to be seen in the fift Chapter of his first Epistle to Limothie. Last of all also, there is to be found in the word of God, a peculiar law For the honour due to old men. for the honouring of old men, which biddeth us to rise before the hoary and grey haired head. Old men therefore are to be honoured, whom we must worthily magnify, and in whom we must acknowledge the singular grace of God in giving them long life, and that by long and continual experience of all things, they have attained to much wit or wisdom whereby they are able to help us with their counsel. They therefore aught to be praised, that all may understand that grey hairs are a crown of glory. Moreover, if aged impotent people are driven into need, then must our abundance supply their necessity. To be short, we must not deny to old men any duty of humanity, wherewith we may pleasure them. In the same sort also there are here commended unto us, widows, orphans, wards, poor men, strangers, sick and miserable people. And for that cause did the devout and good men of old, bestow their goods liberally to the refreshing of old men, widows, fatherless children, and poor silly creatures. Those goods at Church goods. this day are called Church goods, or Ecclesiastical contributions: which undoubtedly are very well bestowed, if they be laid out on them for whom they were given. In the emperors constitutions, we may see that there were common houses and substance builded and appointed for all sorts of needy people. For there is mention made of houses for fatherless children, of Hospitals for old men, of spitals for beggars, of places for sick men, and nurseries for children. Among us at these days, there are Hospitals and Monasteries, very many whereof have several places appointed for orphans, old men, poor people, impotent creatures, sick people, and infants. They therefore do commit an unappeasable offence, whosoever bestow to other uses, the substance and places ordained for old and poor people, and lash out (they care not how prodigally in riot and lustiness) the alms bestowed upon poor silly souls. And now hitherto have I declared how our parents aught to be honoured, and they which are contained under the name of parents. There is now remaining the third The promise 〈◊〉 to those that worship 〈◊〉 parents, 〈◊〉 threatenings 〈…〉 their parents. and last part of our present treatise, wherein we have to see what God promises to them that honour their parents religiously, whereby we have to gather, what peril hangs over the heads of them, that wickedly neglect, and irreligiously despise their parents. The Lord in the law therefore saith: That thy days may be long in the land, which the Lord thy God shall give thee. The meaning of which saying is, Honour thy father & thy mother, that thou mayst for many days enjoy the possession of the land, which thou shalt have in testimony of my favour to thee ward. These words do properly belong to the jews: But very well and truly doth a godly minister of Christ writing upon this place, say: Because the whole earth is blessed to the faithful, we do nothing amiss, when we reckon this present life among the blessings of God. Wherefore this promise appertaineth as well to us as to the jews, because the prolonging of this present life, is a testimony of God's especial favour. He promises assuredly, to them that do religiously honour their parents, in what land soever they dwell, all kind of blessings, felicity, and store of temporal things, with a sweet prolonging of this present life. For Paul interpreting this in the fift Chapter of his Eipstle to the Ephesians, saith: That it may go well with thee, and that thou mayst live long upon the earth: Meaning any land whatsoever, and promising a Temporal blessing of the Lord. We therefore gather hereupon, that the contrary is threatened and set as a penalty upon the heads of those that disobediently despise their parents. By examples and other places of the scripture, this shall be made more manifest. Cham is cursed of his father No, for behaving himself unreverently toward him, even in his drunkenness. joseph is exalted to the chiefest dignity in Egypt, because from his childhood he honoured God, and reverenced his father jaacob. Solomon in the. 17. Chapter of his Proverbs, saith: Whosoever rewardeth evil for good, evil shall not departed from his house. Again, He that despitefully taunteth his father, and despiseth the old age of his mother, shall be confounded and left in reproach. The son that leaveth to keep the discipline of his father, shall think of talk of wickedness. Who so curseth his father or mother, his light shall be put out, and the balls of his eyes shall see naught but darkness. For they are monsters and no men, that are unnatural toward their parents, and especially they which do not only neglect and despise them, but also beat and uncourteously handle them. Such fellows doth the Lord command to be slain, as people unworthy to see the light, because they forget and will not acknowledge that by the means of their parents, they came into the world. He that curseth father or mother, saith the Lord, let him dye the death. And again, He that striketh his father or mother, let him dye the death. There is none of you which knoweth not the law, called Lex Pompeia, against such as kill their parents. It is not amiss here to hear what the Gentle writers say, touching this matter. Homer saith. He did not nourish as he should his aged parents dear, Therefore the Gods did from his youth cut off the iolliest year. And the ancient Poet Orpheus sayeth. God sits above, and seas the sons that do themselves apply To do their father's hests, and those that shamelessly deny Them to obey, and as he doth bless th'one with sundry gifts, So for to vex th'other, he doth devise a thousand drifts: For though despised parents die, yet do their ghosts remain, And are of force upon the earth to put their sons to pain. Moreover, the tragical Poet Euripides hath. To him, that while he lives doth love his parents to obey, Whether he live, or else do dye, God is a friend alway. And Menander the Comical Poet saith. The wretch is worse than mad that with his parents falls at odds, For wise men greatly reverence them and honour them as Gods. Virgil also among other horrible vices, which are punished in hell, with eternal and unspeakable pains, doth say. Here they that did their brethren hate while life on earth did last, Or beat their parents, etc. And immediately after, He did his country cell for gold, and made a tyrant King, For bribes he made & marred his country laws and every thing. And Horace in his Odes saith, It is a sweet and seemly thing in country's cause to dye. And Silius Italicus hath. Doubt not of this: forget it not, but keep it in thy mind. It is a detestable thing, to show thee self unkind Unto thy native country soil, for no such sin remains In hell to be tormented there, with utter endless pains, As that: so doth experience teach. These testimonies have I cited to this end & purpose, that by these (dearly beloved) you may gather the heinousness of this offence, which the very Gentiles themselves do so grievosly cry out against and utterly condemn. Cain slew his brother Abel, but thereby he got his reward, to be marked with a perpetual blot of ignominy and reproach. Semei did intolerably rail upon David his ordinary Magistrate, and therefore was he punished according to his deserts. Absalon rebelled unnaturally against his father David, but being wrapped by the hair to a tree, and hanging betwixt heaven and earth, he is horribly thrust through with a javelin. The Lord called them that slew the Prophets by the name of Adder's brood, and sons of the devil. As for them that have reproachfully dealt with old men, or troubled widows, they have not go unpunished. For the Lord in the law saith. Thou shalt not afflict the widows nor fatherless Exod. 22 children: But if you do go on to afflict them, they shall undoubtedly cry to me, and I will hear them: and my wrath shall wax hot, and I will slay you with the sword, & your wives shallbe widows, and your children fatherless. Thus much hitherto. Saint Paul alleging this law in his Epistle to the Ephesians, doth ●phes. 5 very aptly apply it to our learning and comfort. For he saith: Children obey your parents, for this is right, honour thy father and mother (which is the first commandment in promise) that thou mayst prospero and live long on earth. Fathers, provoke not your children to wrath, but bring them up in instruction and information of the Lord In these words he telleth the parents their duty, as well as the children. Three things he doth require at The d●tie of parents' to the● 〈◊〉. the hand of the parents, that is, to bring up their children, to instruct them, and to correct them. For it is the parents office to nourish, to feed, and bring them up, till they be grown to age, that being once dispatched from hanging on their parents any longer, they may get their livings with their own labour and travel. It is the parent's office to teach and instruct their children. That teaching or instructing consists in three things, in religion, in manners, and skill of an occupation. Now touching religion, it hath Children to be instructed relig●●● certain principles, rudiments I say and Catechisms to teach by: Secondarily, it hath the Scriptures setting out the word of God, with a full exposition of all things belonging to God: it hath also mysteries, holy signs and Sacraments to teach and to learn by. If the householder be conversant among a people which honoureth the true religion, and hath received the lawful worship of God, with true faithful and godly Ministers and teachers of Christ his Church, let him give charge and see that his children go to the holy congregation, there to be instructed in religion by the public preacher. Yet nevertheless, let the father at home examine his children, and know what they have learned by hearing the sermon. Let both the father and mother also at home privately do their endeavour to teach their children the. 10. commandments, the Apostles Créed, & the Lords prayer, and let them teach them a brief and ready rule out of the Scriptures, for the understanding of the sacraments. Let them often and many times 'cause them to repeat the Catechism, and beat into their heads such sentences as are most necessary to put them in memory of their faith and duty of Counsel & advise given to householders in captivity. life. But if so it be, that the householder have his dwelling with a people that persecuteth the Christian faith and doctrine, which hateth the true and lawful worship of God's name, & cannot abide the congregation & ministers of Christ: as it happeneth in the Turkish captivities, and troublesome persecutions of our days: then shall he take heed and keep himself from idolatry, neither shall he in his own person go, nor suffer his family to come to those ungodly assemblies, but shall rather in his own house at home instruct them in true religion, first in the Catechism, and then in deeper divinity. Moreover, so often as the case and necessity shall require, he must freely and openly profess Christ and his Gospel. For it is apparently evident by the Epistles of Paul and other histories, that such Churches were in private houses of great cities in the time of the Apostles, and thickest of those hot and ancient persecutions. Neither is it likely that the jews in their captivity at Babylon, although they lacked the outward use of sacrifices, were altogether without all worship of God. Although Daniel did not sacrifice, yet did he at certain hours in the day time, worship God in his own house. The house of Cornelius at Caesarea was the Church, wherein Peter preached in a very good and ecclesiastical assembly or congregation, and he, because joppes had no Church for him to pray in, went up to the higher part of the house to make his prayers there. Neither is it to be doubted but that the Eunuch of Queen Candaces' nobility, of whom mention is made in the Acts of the Apostles, did ordain a Church in Aethiopia. And let them be persuaded, which are without the public and lawful use of the Sacraments, that that shall not be imputed to their default, which is committed, not by them but by another's offence. For even in such a case can the Lord work well by his spirit, in the minds of his people. But whereas by the grace of God, liberty is given for the congregation to assemble, and to hear the free, sincere, and true preaching of the Gospel, and lastly, to celebrated the Sacraments, there must those private and domestical Churches be broken up and come to an end: not for because the house of a godly householder is not, nor remains still a Church, but for because the hearing of God's word, prayer, and the celebrating of the Sacraments, aught to be public and common to all the Saints. For those assemblies by stealth, which the Anabaptistes use, and all other sectaries, are both worthily and utterly condemned. And now let us hear the testimonies Precepts on the in●tructi●● of 〈…〉 & 〈◊〉. of Scripture, which command all householders to instruct holily their family in the true religion, and to declare to their children the meaning of the Sacraments. Moses in the sixte of Deuter. saith: Hear Israel the Lord our God is Lord only: Therefore shalt thou love the Lord thy God, with all thy heart, with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thy heart. And thou shalt show them unto thy children, and shalt talk of them when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thy eyes. And again, When thy son asketh thee in time to come, saying: what mean these testimonies, ordinances, and laws, which the Lord our God hath commanded us? Then thou shalt say unto thy son, we were Pharaoes' bondmen in Egypt, and the Lord brought us out with a mighty hand, and showed signs and mighty wonders before our eyes, and brought us out from thence and gave us all these precepts and statutes to do and to fear the Lord our God. Hereunto belongeth a great part of the. 78. Psalm. And in the. 13. of Exodus, the Lord doth say again: Sanctify to me all the first born, And when thy son shall ask thee in time to come, saying: what is this? Thou shalt say to him, The Lord slew all the first born of Egypt, and therefore I sacrifice unto the Lord all the males that open the matrice. Also in the. 12. Chapter, God, or Moses in God's name, expounding the mystery or sacrament of the Passeover, said: When your children ask you saying, what manner of service is this that you do? you shall say, It is the sacrifice of the Lords Passeover, which passed over the houses of the children of Israel. etc. These testimonies are sufficiently evident and need no further exposition. I will now therefore add to these the other things which parents have to teach their children. The chi●● must be taught manners. Let the father instruct his children in manners. We all from our birth are clownish & rude, & all children have unseemly and uncivil manners: which evil is made double as much by evil custom and clownish company. Let the parents therefore teach their children manners betimes, which may adorn them at home, and become them abroad. Let him instruct him, how to behave himself decently in his going, and gesture of his body, how in the Church, how in the market, how at the table, how in men's companies, and in all other places of company. There are excellent pretty books set out for that purpose, so that I need not stand to discuss to you the particularities thereof. Lastly, let the father place his children Childr●● must 〈◊〉 an occupation. with expert and cunning workmen, to teach them some handy craft whereby to get their living another day. But first, he must make trial of their wits, to see whereunto every one is best apt, and wherein he doth most delight. For, cunning will never be come by, where good will is wanting in him that must learn it. If thou hast any fit for learning, thou shalt do a good and godly deed, to train them up to the ministery of the church, or some other office that standeth by learning. But of all other, those parents are to be found fault withal, that bring up their children in lazy idleness. For although there be left unto them huge heaps of treasure, yet in three or four odd hours, all may be wasted and come to naught. Whereunto then shall your dainty idle Gentleman trust, what shall he do, when there is nothing left but his bore carcase that is a lump of clay not good for any thing? The inhabiters of Massilia would not admit any into the number of citizens, but such as had learned an occupation to live by. For to a city there is no greater a plague, than an unprofitable citizen. But who I pray you may be thought to be a worse citizen than he, that being accustomed to ease, and delicateness, and of a sudden by some mishap, or else by prodigal riotousness being deprived of them both, and driven to extreme poverty, is compelled, perforce to seek out unlawful shifts to get more wealth again? Furthermore they of old had a Proverb worthy to be remembered of us at this time, Every land maintaineth Arte. By this sentence they meant that learning and science, is the surest preparation for every journey. For they cannot be taken away by thieves, but whether soever thou goest, they bear thee company, and are no burden for thee to bear. If therefore mishap do spoil thy children of the wealth that thou leavest them, if thou hast taught them an occupation, it is enough for them to live by. King's are deprived of their princelike dignity, and put beside their exceeding riches, so that it is no marvel though kings inferiors be spoiled of their wealth, & banished their countries. Dionysius of Syracuse is reported for his tyranny to have been thrust beside his seat. But having lost his kingdom he departed to Corinth, where he set up a school, & taught children their Grammar and Music, whereby in that necessity he got his living. He had been hard bestead verily, & in a miserable taking, if he had never learned any thing, but had settled his hope upon dignity and riches, vain hope had been his destruction. For he had died in extreme beggary. Thus much touching the bringing up of children in learning, or knowledge of some occupation. I have in that which is behind, to speak somewhat touching the correction Of correction. of those that are contained under the name of children. This correction consists partly in words, and partly in stripes. In both, there must be had a middlemeane and measure, that nothing be done outrageously. Let not the admonition, that is given in words, be bitterer than the fault deserves. Let it nip for the time present, but being passed, let it bespoken off no more. Continual chiding breeds contempt. Thou shalt find some children also, with whom gentle dealing will somewhat prevail. And unless thou do sometime praise them, & speak well of that which they do, although peradventure, not so well done as thou wouldst require, thou shalt perceive that ●●ter desperation will take away hope and courage clean from them. I think it not good with too heavy a burden to over awe such children as are willing to bear. Stripes must not be bestowed but for some great offence, and that too, not in the father's anger but moderately, not to mar but to amend them. Let the parents always remember that golden saying of S. Paul: Fathers provoke not your children to anger. For the best wits are hurt by too much rigorousness. Solomon, where he speaketh of moderate correction, saith: The rod and correction giveth wisdom, but the child that runneth at random bringeth his mother to shame. Again, chastise thy son and thou shalt be at quiet, and he shall bring pleasure unto thy soul. These words of his do utterly condemn the father's cockering, & the mother's pampering, which is the marring Cockering of children. of very many children. For the parents offend God as much in to much cockering their children, as they do in over much punishing of them. Heli in the scriptures is ill reported of for doting over his children, he himself dieth miserably, & bringeth the shameless wicked knaves his sons, to a shameful ending. What is to be thought of that moreover that in the 21. of Deut. the parents themselves are commanded to bring their disobedient children before the judge, & there, by complaint to sue them to death? By this example, which may otherwise seem to be somewhat to sharp, it pleased God to put other men in remembrance to keep their children in awe & obedience. For God is a god of salvation & not of destruction, so that when disobedient rebels & godless people perish through their own default, he turneth that destruction of there's to the safeguard of his obedient servants. Let parents therefore always remember this saying in the gospel: It is not the will of your heavenvly father that one of these little one's should perish. Whosoever offendeth such an one, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Now touching the duty of children I The duty of children. have spoken of it before in that place where I taught how & after what sort parents aught to be honoured. Paul as it were in one word knitteth up much matter and says: Children obey your parents in the Lord He telleth the reason why. For that (says he) is righteous. And again he addeth the cause saying, For God hath commanded it. Let children therefore consider & think upon the nightly watchings, & continual labour that their parents took in bringing them up, and let them learn to be thankful for it, & content with their present estate: when their parents instruct them, let them learn attentively, and show themselves like to godly jacob, rather than to godless Esau. Let them learn to accustom themselves to good & honest manners. Let them willingly learn the art or occupation whereunto they are set. Let them yield & submit themselves to their parent's correction. Let them not stir up or provoke their parents to anger. Let them choose to learn wit and obey their parents of their own mind & accord, rather than to be driven to it by beating and brawling. If parents at their departure leave little behind them for their children to inherit let not the good children therefore speak ill by the dead. If thy father hath taught thee any art or occupation, he leaveth for thee a sufficient inheritance. thriftiness also & moderate spending, is a very great revenue. If thy father hath well and honestly taught thee good manners, and trained thee up in the true wisdom & perfect religion, then hath he bequeathed thee a patrimony sufficient for to maintain thee. For what else are exceeding great riches left to a fool or irreligious fellow, but a sword in a mad man's hand? Thou art left wealthy enough by thy father's legacy, if that thou art godly, painful, heedful & honest. For goods got by the sweat of our own brows, do for the most part continued longer, & prospero better with us, than those which other leave unto us. We have again (dearly beloved) spent an hour and an half in handling this matter touching the honour due unto parents, I have stayed you longer than of right I should have done, but you shall impute it to the love and good will I bear to the matter. I am not ignorant how necessary this argument is, almost to all men: and therefore stick I the longer upon it. For I endeavour me self not only to teach you things profitable and necessary, but also to beat them into your memories so much as I may, to the end that you never forget them. God grant you all a fruitful increase of his holy word, which is the seed that is sown in your hearts. Let us pray. etc. ¶ Of the second precept of the second table, which is in order the sixt of the x. Commandments. Thou shalt not kill. And of the Magistrate. ¶ The sixte Sermon. Justice & innocency are very well joined to the higher power and magistrates authority, and in this 6. precept both public & private peace & tranquillity are hedged in & enclosed against open tumults and secret discords. And since the life of man is the most excellent thing in the world, whereupon all other things, of how great price soever they be, do wait and attend, and finally since the body of man is more worth than all other gifts whatsoever, the very natural order doth seem to require, that the 6. commandment should be placed next. which god himself hath plainly expressed in these few words: thou shalt not kill. For in this precept, justice & innocency The sixt ●●●cept. are commanded & commended unto us, wherein also it is provided, that no man hurt an others life or body: & so in this precept charge is given to every one to maintain peace & quietness. Now here are to be observed the steps the lead to murder, wherein we must consider the kinds & causes of hurting What is ●●●bidden 〈◊〉 this cō●aunde●●nt. & annoying. For the Lord doth not simply forbidden murder, but all things else whereon murder doth consist: all egging on therefore and provoking to anger is utterly forbidden, slanderous taunts & brawling speeches are flatly prohibited, strife, wrath, & envy are plainly commanded to be suppressed. And in this sense we have Christ our Lord himself interpreting this law, where in the gospel after Matth. he says: You have herd it said of old, thou shalt not kill, whosoever killeth shallbe in danger of judgement. But I say unto you that whosoever is angry with his brother unadvisedly, shallbe in danger of judgement. And whosoever shall say unto his brother Racha, shallbe in danger of a counsel: But whosoever shall say, Thou fool, shallbe in danger of hell fire. Thou seest here therefore, the anger, slander, brawling, & all other tokens of a mind moved to utter ill words, are flatly forbidden. What then must thou do? Thou must forsooth come into charity again with him whom thou hast offended, thou must lay aside all wrath & envy, unless thou hadst rather have all the honour that thou dost to God be imputed for sin unto thee, & that peradventure thou wouldest choose rather utterly to be condemned. For our Lord goeth on in the Gospel & says: If therefore thou bring thy gift unto the Altar, and there remember'st that thy brother have any thing against thee, leave there thy gift before the altar (he speaketh to them, who as then had their temple standing, their altar remaining, and burned offerings in use, we at this day have an other manner of worshipping God) and go thy way, first be reconciled to thy brother, & then come and offer thy gift. And again, Agreed with thy adversary quickly while thou art in the way with him, lest at any time the adversary deliver thee to the judge, & the judge deliver thee to the minister, & thou be cast into prison. Verily I say unto thee thou shalt not departed from thence, until thou hast paid the utmost farthing. But forbecause so few of us obey this sound and whoalsome doctrine of the Lords, thereby it cometh to pass that so many great & troublesome tumults happen among men. For small is the substance of them that obey the word of god, but great is the rest & quietness of their consciences. And what pleasure I pray you, do infinite riches bring to man, since with them a man can not likely be without troublesome cares of mind, great turmoils, & lack of a quiet life. This law therefore which tendeth to no other end, but to teach man the way to lead a sweet and pleasant life, doth wholly take from the mind of man such immoderate affections as anger and envy are, two the most pestilent evils that reigns among men. As concerning anger I mean not at this present to speak over busily, even as also I have determined to be brief touching envy. Of anger many men Of Anger have uttered many profitable sentences. And yet there is an holy kind of anger which the scripture disalloweth not, so that unless a man be angry in that sort, he shall never be a good & godly man. For a good man hath a zeal of God, and in the godly zeal he is angry at the iniquity and naughtiness of mankind: whereof there are many examples to be seen in the Scriptures: and this anger doth stomach the sin committed, rather than the person who doth commit the sin. For the good servant of God hateth nothing in the wicked man's person but his very sin: so that if the wicked cease once to sin, he will leave to hate or be angry therewithal any longer. This anger is utterly condemned then, when it springeth of evil and corrupt affections, when no just cause is given, but that he which is offended doth in his anger either fulfil his affection, or else hurt or determine to hurt him with whom he is angry. A great evil it is, & a fruit which when it is sown doth yield & bring forth one mischief upon an others neck. And therefore doth the Apostle of Christ counsel all men not to give any place to anger: and if so be it happen that it enter into our minds & stick there a while, yet that we suffer it not to catch fast hold or take deep root therein, Be angry (says he) & sin not. Let not the son set upon your anger, & give no place to the devil. For this is the Apostles meaning, If so it happen that you be angry, yet sin not, that is, yet bridle your anger. Neither doth the Apostle bid us to be angry, but willeth us not to let our anger to continued long, nor to break out to the working of injury. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word Paul useth) signifieth anger in deed, but yet more rightly the stirring or provoking to anger, so that thereby we have to understand, that to him which is by injury provoked to anger, although he be somewhat grieved & touched at the quick, that grief aught to be but of short continuance: neither must we in any case suffer our adversary the devil, to fasten his foot in our hearts, who doth through anger by little and little, creep into our minds, & by continual wrath doth work out envy, by which he doth captivate & pervert the whole man, with all his senses words and works. For, Envy is anger grown into custom Of 〈◊〉 by long continuance, which doth for the most part vex, burn, and envy, more than the party which is envied: Although the envious doth never cease to devise mischief against the man whom he doth envy. It is an endless evil which doth not admit any remedy to take it away. And therefore did the Gentiles bait & canvas it too and fro with wonderful pretty quipps and pithy sentences: Some of which I will not be ashamed here to rehearse, to the intent that sergeant Christians addicted to envy, may be ashamed of it, if peradventure they will learn to blush, when they find themselves touched by Heathens & Paynims. Virgil saith, In heart where envies seed takes root, there grows a poisoned grain, Which dries & drink from every limb the blood of every vain, And sucks & soaks the marrow bones until they feeble wax, (Such is th'envenomed poisons force) and yet no bone it cracks. And therefore says Horace. The Sicil tyrant's never found, a more tormenting hell, Than Envy was, etc. Silius Italicus crieth out. Ill-favoured Envy, ugly hag, and dogged end Of mortal men, that never couldst abide to lend One word to praise praisewoorthy deeds, but sweltst to see Small things increase, & low things grow to high degree. Ovid speaking of Envy describeth it thus. Within did devilish Envy sit, and eat the flesh of snakes, To feed the humour of her vice, with such kind loathly cates: With face of tallowcaked hew, & body lean like death, With squint eyes turned nine sundry ways, with rusty stinking teeth. Her bitter breast was overspread, with gaide as green as grass, Her tongue that ceased not to say ill, with venom poisoned was: She never laughed, unless it wear when grief made others weep, And fretting care within her heart, did keep her eyes from sleep. She seas and pines away to see the good success and state, Of men that prospero on the earth: and so her deadly hate Is to herself a deadly plague. Whereas she goes she mars the corn that grows upon the ground, She makes on trees that blossoms bore, there can no fruit be found, And with her breath she doth infect, whole houses realms & towns. Since therefore that envy is so great an evil, and that the Lord commandeth to keep ourselves from it, therein doth appear the Lords goodness to us ward, and thereby we may gather how good & profitable his law is, which tendeth and is given to none other end, but to set us at liberty from so great a mischief. And here by the way, we do perceive that our fault and not the waywardness of God is the cause, whi● many in this world are never at peace and quietness, but are exceedingly vexed with continual torments. For as they cease not to envy the estate of other, so with their anger they disquiet more than themselves, and do at last duly abye and worthily suffer the deserved punishment of their wicked deeds. And this law doth not only forbidden All hurting is forbidden. and restrain the motions and evil affections of the mind by wrath, anger and envy, but doth also give commandment against all manner hurt that rises by them. harm and hurt is done by sundry means, by beating, by violent thrusting, by over throwing, by pulling, and troubling, although in doing so, thou dost not wound thy neighbour. But thy sin is the greater, if thou givest him a wound after what sort soever, either with weapon, or by any means else. And again thou sinnest yet more grievously, if thou dost quite cut off, or otherwise break any limb of his body, if thou puttest out his eyes, or dashest a tooth out of his head. So then the better that the limb is that thou cuttest off, or puttest out of joint, the greater is thy sin, and more grievous thy offence. From whence without doubt the law called The Law of like for like. Lex talionis took the beginning, which commandeth to cut off the hand of him, which did cut off an others hand: and to pluck out the eye of him, which did put out an other man's eye. Now also the manner of kill The man●●rs of kill. must not be overpassed. The Lord saith: Thou shalt not kill. We kill divers ways: either we ourselves do the deed, or else we use the help of other to strike the stroke, it is done either privily or openly. And in this sort again there are very many fashions. For we commit murder sometime by holding our peace, sometime by dissembling, by giving ill counsel, by consenting, by aiding, or egging forward to evil. An other peradventure would not do the thing that he doth, but because he seeth that thou hartenest him on, but because he knoweth he shall please thee thereby, and because he perceiveth that thy help upholdeth him. Although therefore that thou with thy own hand strike not the stroke, yet the murder that an other committeth by thy setting on, shallbe imputed to thee aswell as if thou thyself hadst killed the man. And no marvel, since john the Apostle and evangelist, calleth hatred manslaughter. Moreover, here are to be touched The ●a●ses of m●●der. the causes of murder, or doing of mischief. For hereupon standeth and from hence cometh the mischievous deed and foul offence. Murder is committed, and the neighbour endamaged either unwittingly, or else upon pretended malice. It is done unwittingly, whereas, when a man purposeth an other thing, by ill hap, or as I should rather say, by the providence of God, murder doth ensue. As for example, when my mind is to discharge a gun against a Buck meaning to kill the beast, by hap I strike a man, who unawares to me was in the same wood cutting timber: or else when as upon simplicity I give my friend a draft of poison, where mine intent was to have given him a medicine to recover his health. For such chances as these hath the Lord in the Law, and among all nations, prepared Sainctuaries for men to flee Sanctuaries. too, as places of refuge. Murders proceed of pretended malice, when I being blinded with private greediness do go about to take from an other man that which is his, and for resistance do kill him if he yield it not to me. Of that sort are many wars and fought battles now a days, and of that sort are robberies & murders committed by the high ways side. That also is pretended murder, when I, for injury that an other man doth me, do revenge me self by kill him. Or else when I being mad with anger, or overcome with wine, do murder the man, whom otherwise if I were not in that ill-favoured taking, I would make much off and love very heartily. But now how foul and detestable an offence murder is, that proceedeth How great an offence murder is. of malice, I think it expedient for me to declare to you, and you to mark in this that followeth. For the consideration thereof being thoroughly scanned, must needs undoubtedly work so in the hearts of men, that fewer murders shallbe committed, and that every one shall endeavour himself the more by suppressing anger, to preserve mankind, who is the holy similitude of God himself. The very deed of murder itself fighteth directly and disobediently against the eternal God, who is the life and salvation of the world. For murder destroyeth the very image of God. Because man is created to the similitude and likeness of God. If a man should of purpose deface the image of the King or Prince set up at their commandment, he should be accused of treason committed: in how great danger is he then that doth destroy a man, which is the reasonable, lively and very picture of God himself. We read that Theodosius the Emperor did determine to destroy a great number of the Citizens of Antioch, for none other cause, but for overthrowing that Image that was set up, for the honour of Placilla Augusta: But thereunto is added, that one Macedonius an Eremite came to the emperors messengers & said: O my friends, go say to the Emperor, Thou art not an Emperor only but also a man. Do not thou cruelly destroy the image of God. Thou anger'st thy maker when thou killest his image. Consider with thee self that thou art soa●ie for an image of brass. Now it is evident to all men what difference there is, betwixt a thing that is dead, and that which hath life, and a reasonable soul. Moreover it is an easy matter in steed of one brazen image to set up more: but it is unpossible to restore one hair to them that once are slain. Finally murder is clean contrary to the nature of man. For man chéerisheth himself, and flesh destroyeth not itself, but preserveth and nourisheth itself so much as it may. But all we men as many as live, are of one lump, and of the same substantial flesh: to kill a man therefore is against man's nature. Furthermore all men are the children of one father, of one stock, & of the same progeny: murder therefore is directly against civil humanity, and is a plague that reigns among men. And doth not the Lord our redeemer also, require charity of all men, which must so abound, that we may not stick to die for our neighbour? To kill our neighbour therefore is flatly repugnant to Christian religion. And take this by the way too, that the blood of man shed by murder, crieth out of the earth to heaven for revengement. For to Cain, when he had slain his brother, it was said: The voice of thy brother's blood crieth out of the earth, and is come up to me. For bloodshed verily polluteth and maketh the ground accursed whereon it is shed, and is not cleansed again nor easily appeased, until it do also 〈◊〉 the guilty blood of them, which spilled before the guiltless blood of innocentes. Lastly murder's procure & mark the conutters thereof with endless spots of reproachful infamy, and that which is worst of all, it bringeth unto them everlasting damnation. Wherefore Solomon in his proverbs, saith: My son if sinners entice thee, consent not unto them. If they say, Come with us, we will lay wait for blood: & will lurk privily for the innocent without a cause. We will swallow them up like the grave quick and whole, as those that go down into the pit. We shall found all manner of costly riches, and fill our houses with the prey. Cast in thy lot among us: we will all have one purse: My son walk not thou with them, but rather pull back thy foot from their ways. For their feet run to evil, and are hasty to shed blood. Now David saith that The bloodthirsty man, and the hypocrite, are abominable to the Lord From this law is exempted the Magistrate ordained by God, whom The magistrate may kill. God commandeth to use authority and to kill, threatening to punish him most sharply, if he neglect to kill the men whom God commandeth to be killed. This sixt commandment of the Law therefore, doth flatly forbidden upon private authority to kill any man. But the magistrate killeth at God's commandment, when he putteth to death those which are by law condemned for their offences, or when in defence of his people he doth justly and necessarily arm himself to the battle. And yet the magistrates may offend in these two points two sundry ways. For either they do by law, that is, under the coloured pretence of law s●ay the guiltless, to satisfy their own lust, hatred or covetousness: As we read that jesabel slay the just man Naboth with the lord's Prophets. Or else by peevish pity and foolish clemency do let them escape skotte free, whom the Lord commanded them to kill: as Saul & Achab are reported to have sinned in letting go the bloody kings whom God commanded to be slain. And Solomon in the 17. of his proverbs doth testify, that the Lord doth as greatly hate the magistrate that acquitteth a wicked person, as him that condemneth an innocent man. The magistrates also in making or else repelling war do offend two ways in this sort. For either they do unjustly themselves make war upon other men, and entangle their people therein: Or else they suffer foreign enemies to rob and spoil the people committed to their charge, & do not with such force, as they may, keep off and defend that open wrong and manifest injury. Both these offences are of sundry sorts, and therewithal so great that they can hardly be purged. Thou readest therefore that the holy kings of Israel did never make war upon any body, unless the Lord commanded them. And they again fought for their people, & suffered them not to be led away captive as miserable bondslaves. For so did the blessed Patriarch Abraham follow upon & pursue those four kings, nay rather cutthroat robbers of the East, and recovered by force of arms Lot, Lot's substance, and the people of Sodom that were carried away. And such wars as these, are taken in hand, either for the recovery, or else for the confirmation of peace: so that the magistrates that make war in such a cause, are rightly and in deed the children of God, because they are peacemakers. For all peace makers are the children of God. And now this place and argument do require that I speak somewhat ●hat the 〈◊〉 is. touching the office or authority of the magistrate: which (by God's help) I will assay to do, not that I mean or can allege all that may be said thereof, but that which shall seem most properly to declare the meaning of it, and is most necessary for this present treatise. Magistratus (which word we use for the room wherein the magistrate ●●gistra●●●, what 〈◊〉. is) doth take the name A magistris populi designandis, of assigning the masters, guiders, and captains of the people. That room & place is called by the name of power or authority, by reason of the power that is given to it of God. It is called by the name of Domination for the dominion that the Lord doth grant it upon that earth. They are called Princes that have that Dominion: for they have a pre-eminence above the people. They are called consuls of Counseling: And kings of Commanding, ruling, and governing the people: So than the Magistracy (that I may henceforward use this word for the magistrates power and place) is an office, and an action in the executing of the same. Aristotle defineth the magistrate to be a keeper of the laws. Plutarch, in that book wherein he showeth that learning is required to be in a king, among other things saith: Princes are the ministers of god for the oversight and safeguard of mortal men, to the end that they may partly distribute, and partly keep, the good things that he doth liberally give, and frankly bestow upon them. The Magistracy, by the Scriptures, may be defined to be a divine ordinance or action, whereby the good being defended by the Princes 〈◊〉, and the evil suppressed by the same authority, godliness, justice, honesty, peace, and tranquillity both public and private are safely preserved. Whereby we gather, that to govern a common weal, and to execute the office of a magistrate, is a worship and service to God himself: God verily is delighted therein. For the office of a magistrate is a thing most excellent, and abounding with all good works, as in my former sermon I have declared. Now there are three kinds of Magistracies Three kinds of Magistracies. or governments of common weals, the Monarchy, the Aristocracy, and the democracy. We may call the Monarchy a kingdom wherein Monarchy. one alone doth by just and upright laws rule all things, and causes in the common weal. For if that justice & equity be once neglected, & that this One do against all right and reason rule all the roast, then is he a Tyrant, Tyranny. and his power is Tyranny, that is to say wrong and injury, which is a disease of that troubled kingdom, and a vice that is, as it were, set ●●posite to be the destruction of that common weal. The Aristocracy is the superior power Aristocracy. of a few Peers, where a certain number of holy and upright men are choose to be the guides and rulers of the people. And this did first begin by the fall of Tyranny. For when men perceived how dangerous it was to commit the rule of their whole state into one man's hand, they altered the order, and gave the charge thereof to an appointed number of choose men, who did excel the common sort in power & authority. But if these chief or head men use evil means to come to authority, and neglecting the common weal, do hunt after their own advantage, then is their government not to be called an Aristocracy, but oligarchy. an oligarchy, that is, the violent lust of a few, and not the good and upright government of choose Peers. So then these few violent rulers are the contrary to the estate where upright headmen have the pre-eminence. The democracy may be called a common democracy. weal, wherein all the people together bear the whole sway, and absolute authority. And this democracy began first by the fall of the oligarchy. For when the people see that their head men did abuse their power, & waxed violent rulers, they displaced them, and kept the authority to themselves, meaning that every man should freely give his voice in matters touching the commonweal. This kind of government breaketh out commonly into outrageous tumults, I mean, into seditions and conspiracies: for no man will suffer himself to be corrected, while every man will challenge to himself full & absolute authority to do what he lusteth, because for sooth he is one and a member ●● the people, in whose hands the whole authority doth consist. Now touching the excellency of these fourms or kinds of government, it maketh not greatly to my purpose to dispute which aught to be preferred before other. Many have preferred the Monarchy before the rest: but therewithal they added: If he which holdeth the Monarchy be a good and A proverb 〈…〉 it is 〈◊〉 ●or a sub●●cte to speak against his 〈…〉: In 〈…〉, it 〈…〉 wit● Saints. upright Prince. Which nevertheless is rare to be found. They also which were of that opinion, did themselves live under Princes in Monarchies. But it is dangerous to speak against jupiter. Among many kings of juda and Israel thou shalt find a very few good, or at lest wise tolerable & indifferent Princes, whereby we may perceive that the Lord did not in vain by the mouth of Samuel, persuade his people to keep their Aristocracy, and to be ruled by their priests and elders, as God by Moses and jethro the wisest in the world, had ordained long before. And yet none can deny but that great perils and infinite discommodities are in the Aristocracy, but far more many in the democracy. But such is the condition of mortal men in this corruptible flesh, that nothing among them is absolutely and on every side happy, & therefore that seemeth to them to be most excellent, which, although it be not altogether without inconveniences & some kind of vices, doth nevertheless in comparison of other, bring fewer perils and lesser annoyance. But how The 〈…〉 must 〈…〉 soever the case doth ●●and, the Apostles of Christ do command us to obey the magistrate, whether he be king, or senate of choose men. For Paul in his Epistle to Titus sayeth: Warn them to Titus. be subject to rule & power, and to obey magistrates. For to the Romans he says: Let every soul be subject to the higher powers: For no power is but of god: & those powers that are, are or deined by god. Again to Tim. he says I exhort you that prayers be made for kings, & for all that are in authority. If therefore any man live in a Monarchy, let him obey the king: if in a cemmon weal of what title soever, let him be ruled by the Consuls, Tribunes, headmen & elders of the people. For we aught rather to obey the ordinance of God, than over euriously to dispute of the kinds of governments, which is the better or worse than other. And in all cases truly, the magistrate is very necessary and cannot The 〈…〉 & th● beginning. be missing among men, yea, he is so necessary that without the magistrates help, the state of men can hardly prospero nor easily stand. Neither dost thou read that the state and commonweal of the Israelites was ever at any time in greater danger and peril of undoing, than it was in the middle time betwixt Samson and Heli, when they were governed by no magistrates, but did every man what he thought good himself. For all men even from their birth are blindly led with self love, and therefore they seek their own advantage, nothing pleaseth them but what they do themselves, they utterly mislike the deeds and words of other men, yea such is our fond affection and opinionative sense, that how evil soever our causes are, yet we will not stick to face them out with a card of ten, and to colour them with law and equity. He that will stand in denial hereof, did never consider man's disposition. The people of Israel at their delivery out of Egypt see wondered signs, they were marvelously fed from heaven in the desert, & did every day behold new miracles. But yet harken (my brethren) & consider what Moses, the meekest and gentillest man that ever was doth say, touching this holy people, this people of God, whom God had choose to be a peculiar people unto himself. How shall I alone (saith he to the people) bear your trouble, your burden, and the strifes that are among you? What may be thought of that moreover, that in the most sure fellowship of the ancient and apostolic Church, yea in those very vessels, which were regenerate, the wrangling disposition of flesh did show itself? For the Greeks murmured against the Hebrues, because their widows in the daily ministery, were little regarded. The Corinthians also go to law before Heathen judges, and therefore doth Paul very sharply rebuke them, and charges them to appoint honest judges among themselves to take up matters betwixt them that were at variance Let no man therefore make this objection and say, that the old people of Israel were a carnal people and not regenerate. For we see that even in the regenerate, the roliques of flesh remain, which ever and anon, when occasion is offered, do show forth themselves, & trouble the quiet state of every thing. For I will not now say that the greater sort of men do rather follow the flesh, than the spirit. And for that cause, God, who loveth man, who keepeth and preserveth civility, peace, & human society, hath prepared and applied a medicine against those grievous diseases of men, he hath appointed the magistrate, I say, to step betwixt them that strive with the authority of law & equity, to judge and discuss matters betwixt them that are at variance, to bridle & suppress wrong and affections, and lastly to save the guiltless & innocents. Whosoever subverteth this ordinance of God, till such time as men do leave their wayward disposition, he bringeth utter confusion to every state, and aideth wrongful dealers and violent robbers to oppress and root out the best sort of people. By this verily The Magistrate ordained by God for the good of of men. which hitherto we have alleged it is manifestly apparent that the magistrate is ordained by God for the safeguard of the good, & punishment of the evil, I mean for the good and quiet state of mortal men. Wherefore we read that from the beginning, there have been magistrates in the world. Hereunto do appertain these testimonies of the holy Scripture. Moses in the Law calleth, The judges, Gods, and this judgement, says he, is Gods. From whence also josaphat borrowed that saying which he spoke to the judges, where he saith: See what you do: For you judge not to man, but to the Lord, which is with you in the causes which you judge: let the fear of God therefore be in your hearts. S. Peter saith: That we must obey the magistrates for the Lords sake, by whom he is ordained to the praise of the good, and terrifying of the evil. And Paul the teacher of the Gentiles says: There is no power but of God, and the powers that are, are ordained by God: and whosoever resisteth the power, resisteth the ordinance of God: and he that resisteth, shall receive to himself damnation. For rulers are not fearful to them that do well, but to the evil. For he is the minister of God, revenger of wrath on him that doth evil. The magistrate therefore is of God, his office is good, holy, pleasing God, just, profitable, and necessary for men, and the rulers which do rightly execute their office, are the friends and worshippers of God, they are his elect instruments, by whom he worketh man's health and safeguard. We have examples hereof in Adam, all the patriarchs, our father No, joseph, Moses, joshua, Gedeon, Samuel, David, josaphat, Ezechias, josias, Daniel, & many other after the time of Christ, who rightly executed the office of magistrates. Now many there are which will have the magistrate to be of two sorts, to wit, either good or bad. The good A good Magistrate and a bad. magistrate is he, who being lawfully ordained, doth lawfully execute his office & duty. The evil magistrate is he, which when he hath by evil means got the authority, doth turn & dispose it as he himself lusteth. And hereupon, the question is wont to be demanded: Whether an evil, that is, a tyrannical magistrate be of God Wheth●● an 〈…〉 be of 〈…〉. or no? To this I answer, that God is the author of good and not of evil: For God by nature is good, and all his purposes are good, being directed to the health and preservation, not to the destruction, of us men. Therefore the good and healthful ordaining of the magistrate without all doubt is of god himself, who is the author of all goodness. But here it is requisite that we make a difference betwixt the office which is the good ordinance of God, & the evil person that doth not rightly execute that good office. If therefore in the magistrate evil be found, and not the good for which he was ordained, that cometh of other causes, and the fault thereof is in the men and people which neglect God, and corrupt the ordinance of God, & not in God, nor in his ordinance: for either the evil Prince seduced by the devil corrupteth the ways of God, and by his own fault and naughtiness transgresseth God's ordinance, so far, that he doth worthily deserve the name of devilish power, and not divine authority. We have an example hereof in the magistrate of jerusalem. For although he were able to refer the beginning of his power by degrees unto Moses, and so unto God himself who did ordain it, yet for because he taketh the Saviour in the garden and bindeth him, to his servants it is said, You are come out as it were to a thief with swords and staves, When I was daily with you in the temple, you stretched not forth your hands against me. But this is even your hour and the power of darkness. Lo here he calleth the ordinary magistrate the power of the devil when he abus●th his power. What could be more evidently spoken? But here you must mark, that the reproach was in the person, and not in the office. Likewise also the Roman Empire was ordained by God, as by the visions of Daniel it is clearly evident. And yet when Nero not without God's ordinance bore the sway in the Empire, whatsoever he did as king and Emperor, contrary to the office of a good king, that did he not of God, but of the devil. For whereas he hung up & beheaded the Apostles of Christ, moving a bloody persecution against the Church, that sprung not from elsewhere, than from the devil the father of murder. So then verily we aught not at any time to defend the tyrannical power, and say that it is of God. For tyranny is not a divine, but a devilish kind of government, and tyrants themselves are properly the servants of the devil, and not of God. Or else otherwise some people do deserve by their wicked deeds to have, not a king, but a tyrant. So then the people's sin is an other cause that evil magistrates are found in common weals. In the mean while the king is of the Lord, & sometime he makes an hypocrite reign. Wherefore the evil magistrate is of God, even as also seditions, wars, plagues, hail, frost, and other miseries of mankind come from the Lord, as punishment of sin and wickedness, which the Lord hath appointed to be executed, as he himself saith: I will give them children to be their kings, and infants shall rule them: because their tongue and heart hath been against the Lord Likewise the Lord stirred up the cruel kings of Assyria and Babylon against his City, and own peculiar people, whose living was not agreeable to their profession. But now how and after what sort subjects aught to be affected toward How the oppressed must behave themselves under tyrannical princes. such hard, cruel, and tyrannical Princes, we learn partly by the example of David, and partly by the doctrine of jeremy and the Apostles. David was not ignorant what kind of man Saul was, a wicked & merciless fellow, yet notwithstanding he fled to escape his hands: and when he had occasion given him once or twice to kill him, he slew him not, but spared the tyrant and reverenced him, as though he had been his father. jeremias prayed for joachim & Zedechias wicked kings both, and obeyed them until they came to matters flatly contrary to God's religion. For where I spoke touching the honour due to parents, there did I by the scriptures prove that we aught not to obey the wicked commandments of godless magistrates. Because it is not permitted to magistrates to ordain or appoint any thing contrary to God's law, or the law of Nature. Now the Acts of the Apostles teach us in what sort the Apostles did behave themselves in dealing with tyrannical magistrates. Let them therefore that are vexed with tyrants, and oppressed with wicked magistrates, take this advice to follow in that perplexity. First let them call to remembrance, and consider what and how great their sins of idolatry and uncleanness are, which have already deserved the revenging anger of their jealous God: and then let them think that God will not withdraw his scourge, unless he see that they redress their corrupt manners, and evil religion. So then first they must go about and bring to pass a full reformation of matters in religion, & perfect amendment of manners amiss. Then must they pray continually that God will vouchsafe to pull and draw his oppressed people out of the mire of mischief wherein they stick fast. For that counsel did the Lord himself in the 18. after Luke, give to those that are oppressed, promising therewithal assured aid and present delivery. But what & how the oppressed must pray, there are examples extant in the 9 of Daniel, and in the 18. Chapter of the Acts of the Apostles. Let them also whose minds are vexed, call to remembrance the sayings of Peter and Paul the chief of the Apostles. The Lord (saith Peter) knoweth how to deliver his from temptation as he delivered Lot. Paul says, God is faithful, & will not suffer his to be tempted ●. Cor. 10. ●. Pet. 2. above their strength, yea he will turn their temptations unto the best. Let them call to mind the captivity of Israel, wherein God's people were detained at Babylon, by the space of 70. years: and therewithal let them think upon the goodly comfort of the captives which isaiah hath expressed from his 40. chapter unto his 49. Let us persuade ourselves that God is good, merciful, and omnipotent, so that he can when he will, at ease deliver us. He hath many ways and means to set us at liberty. Let us have a regard only that our impenitent, filthy, and wicked life, do not pronoke the Lord to augment and prolong the tyrants cruelty. The Lord is able upon the sudden, to change the hearts of Princes (for the hearts of kings are in the hands of the Lord, as the rivers of water, to turn them which way he will) and to make them, which have been hitherto most cruelly set against us, to be our friends and favourable to us: and them, which have heretofore most blouddilie persecuted the true religion, to embrace the same most ardently, and with a burning zeal to promote it so far as they may. We have evident examples hereof in the books of the kings of Esdras, and Nehemias', and in the volume of Daniels Prophecy. Nabuchodonosor whose purpose was to toast with fire and utterly to destroy the martyrs of God for true religion, was immediately after compelled to praise God, because he saw the martyrs preserved, and he himself doth by Edicts given out, publicly proclaim and set forth the only true God, and his true religion. Darius the son of Assuerus, suffereth Daniel to be cast into the lions den: but straightway he draweth him cut again, and shutteth up Daniels enemies in the same d●nne, to be torn in pieces by the famished beasts. Cyrus' the puissant king of Persia, advanceth true religion: Darius son of Hystaspes whose surname was Artaxerxes, did by all means possible aid and set forward the godly intent of God's people, in building up again their city & temple. Let us not doubt therefore of God's aid & helping hand. For God sometime doth utterly destroy, and sometime he chasteneth untoward tyrants, with some horrible and sudden disease: as it is evident that it happened to Antiochus, Herod the great, & to his nephew Herod Agrippa, to Maxentius also, and other enemies of God, and tyrants over men. Sometime he stirreth up noble captains and valiant men to displace tyrants, & set God's people at liberty: as we see many examples thereof in the books of judges & kings. But lest any man do fall to abuse those examples, let him consider their calling by God. Which calling if he have not or else do prevent, he is so far from doing good in kill the tyrant, that it is to be feared, lest he 〈◊〉 of ●●antes. do make the evil double so much as it was before. Thus much hitherto. Now I return to that which by my digression, remaineth yet unspoken of. Here I have to speak somewhat touching the election of magistrates: The elec●ion of 〈◊〉. and first to whom the choice and ordering of the magistrate doth belong: secondarily, whom and what kind of men it is best to choose to be magistrates: Who ●●ght to choose them. and lastly the manner and order of consecrating those which once are choose. Touching the election of magistrates, to whom that office should belong, not one & certain rule can be prescribed. For in some places that whole commonalty doth choose their peers. In other places the Peers do choose the magistrates. And in other places Princes come to it by succession and birth. In discussing which of these orders should be the best, it were but folly to make much ado. For to every kingdom & every city is worthily left their country fashion, unless it be altogether too too corrupt, & not to be born withal. But where Princes come to it by birth, there earnest prayer must be made to the Lord, that he will grant them to be good. Now for the good election of magistrates, What ●inde of 〈◊〉 ●●ght to ●● chosen ●● be Magistrates, ●● the description 〈◊〉 a good 〈◊〉. the Lord himself declareth whom and what kind of men he will have to be choose, in these very words. Look over all the people, consider them diligently, and choose from among them men of courage, such as fear God, speakers of truth, and haters of covetousness, & make them rulers over thousands, rulers of hundreds, rulers of fifties, and rulers of tens, to judge the people at all seasons. Four things the Lord requireth in a good governor. First that he be a man of courage, of strength or force, that is, which hath ability to do the thing whereunto he is appointed. That ability consists in mind rather than in body. For it is required that he be not a fool, but wise & skilful in that which he hath to do: because the office of a captain is to know how to set his army in order of battle, rather than to fight himself, as also the duty of a Surveyor of works, is to know how buildings must be erected, rather than to work himself, or as a Chariot man aught rather to know how to guide his Cart in driving, than to draw it himself. And therewithal too, there is demanded a boldness of stomach to dare to do the thing, that he already knoweth: For constancy and sufferance, are very needful in every captain. In the second place that is set down, which in deed is the first, Let him fear God, let him be religious, and not superstitious. No idolater preserveth the common weal, but rather destroyeth it, and a wicked man defendeth not truth and true Religion, The Magistrate must be sound in religion. but persecuteth and driveth them out of his jurisdiction. Let this magistrate of ours therefore be of the right Religion, sound in faith, believing the word of GOD, and knowing that God is present among men, and doth repay to whom he list according to their deserts. And for that cause justinian the Emperor in Novellis Constitutionib. 109. doth freely confess that all his help is of God, and that therefore it is convenient that the making of all laws should depend upon him alone. Immediately after he says: It is known very well to all men that they in whose hands the Empire was before it came to us, and especially that Leo of worthy memory, and the most sacred prince justine our father, did in their constitutions flatly forbidden all heretics to be admitted soldiers in any warfare, or dealers in matters concerning the common weal, that the less occasion might be given by receiving them into the fellowship of war or handling of public affairs, for any to think, that they corrupt the members of Gods holy Catholic and apostolic Church. And this decree do we establish. Thus says the Emperor. And the godly man verily prayeth to God and receiveth wisdom at the Lords hand. And where the Princes are Gods friends and have often conference with God, there is hope that those common weals shall prospero and flourish. But on the other side there must needs be feared an unhappy end of that common weal where the enemies of God have the pre-eminence. Thirdly there is required of him which must be choose and called to be magistrate, that he be true in word and deed, so that he be not found to be an hypocrite, a liar, a deceiver, a turnecoate, nor one which out of one mouth, doth blow both hot and cold: but faithful, simple, a plain dealer, and blameless. He must not be more liberal in promising than in performing. He must not be one that setteth light by an oath, not a false swearer, nor a perjured man. Fourthly because many that are in office desire riches, & ●éeke to increase their wealth by bribes, the Lord removeth such from the magistracy, & forbiddeth good magistrates to be covetous: Yea he doth expressly charge them to hate and abhor it. As he doth also in an other place, not only forbidden them to take bribes, but also command them to shake off and rid their hands of all rewards. Covetousness and greedy desire of bribes, are the very plagues that choke good magistrates. By covetous men and takers of bribes, law, judgement, liberty, justice, and the country itself is set to sale and sold to the devil for money. And now, though in this place the Lord hath named only the most pestilent mischief of all other, yet there is no doubt but that he doth inclusively debar all other vices and evils of that sort, commanding them to be strange and far off from the good magistrate and godly governor. Those vices are Pride, Envy, Anger, Dicing, Surfeiting, Drunkenness, Whoredom, Adultery, and whatsoever else is like to these. This place is made more manifest by conferring it with other places Deut. ●. in the law of God. Moses in Deuteronomie, saith to the people: Bring men of wisdom, of understanding, and of an honest life, according to your Tribes. Three things here again doth the wise man Moses require in them that are to be appointed magistrates in his common weal. First (saith he) let them be wise. But the beginning of wisdom is the fear of the Lord Let them therefore be ordained magistrates, that are friends to God and true religion, let them be wise, and not foolish idiots. secondarily they must be men of understanding, that is, men of experience, who by long and continual exercise in handling of matters, are able at the first brunt to deal in all cases according to the law. Lastly they must be men of honest report, whose life and sound conversation are by their deeds perfectly tried and sufficiently witnessed off unto the people: and finally they must be such as may bear authority and not be despised as rascal and vile knaves. In the book of Numbers also Moses Num. 27. says: Let the God of the spirits of all flesh, set a man over the congregation, which may go in and out before them, & lead them in and out that the Congregation of the Lord be not as sheep without a shepherd. By these words of the holy Prophet we learn who are to be choose, & how they are to be choose into the office of magistrates. Moses prayed to the Lord for a fit and a convenient man: and we therefore must pray to God, who searcheth all men's hearts, that he will vouchsafe to sand such men to be our magistrates, as are meet for that room & calling. The outward show doth many times deceive us, and we judge him to be a good and godly man, who is in deed a notable hypocrite. God alone doth know the mind, we must beseech him therefore that he suffer us not in our choice to err, or chose amiss. Let him be thought the best and meetest for that purpose, who is instructed with the holy spirit of God. Furthermore he that is appointed to that office, must still be the first & the last, and always at one end in all matters of weight & public affairs. Some unprofitable and idle drones there are, that drive other forward, & after the first onset do themselves take their ease. And some wicked fellows there are which will appoint other what to do, but will themselves do nothing of that which by right belongs to their office. The guide of the people must be a man of choice elected to be magistrate, whose care is day and night, to have an eye that the flock of the Lord be not scattered, endangered, nor utterly destroyed. And thus have I hitherto told you what kind of men they aught to be, to whom the charge is to be committed over the Lord's people. Last of all touching the manner of The manner of consecrating Magistrates. consecrating magistrates, sundry cities and countries have sundry customs. Let every country freely retain their own usual order. I for my part think best of that manner of consecrating, wherein sumptuous pomp is little or none, but what reason and decency seem to allow. The best and most profitable way is in consecrating them that are once choose, to use a certain moderate ceremony, and that too, in the face of all the people, that every one may know, who they be that are the fathers of the people, to whom they own honour, whom they aught to obey, and for whose health and welfare they aught to pray. The people of God had a certain prescribed ceremony, which we read that they used in consecrating their kings and magistrates: and it is certain that it was profitably, and for good causes first invented, and then commanded by God himself. The rest that is yet behind to be spoken touching the magistrate, I mean to defer until tomorrow. And now to end with thanckisgeving, let us praise the Lord etc. ¶ Of the office of the Magistrate, whether the care of religion appertain to him or no: and whether he may make laws and ordinances in cases of Religion. ¶ The seventh Sermon. THE first and greatest thing that chiefly aught to be in a magistrate, is easily perceived by the declaration of his office and duty. In my yesterdays sermon I showed you what the magistrate is, how many kinds of magistrates there are, of whom the magistrate had his beginning, for what causes he was ordained, the manner and order how to choose peers, and what kind of men should be called to be magistrates. To this let us now add what the office and duty ●● a magistrate properly is. The whole office of a magistrate seemeth to consist in these 3. points. To The Magistrate's 〈◊〉. Order, to judge, and to Punish. Of every one whereof, I mean to speak severally in order as they lie. The ordinance of the magistrate is a decree made by him for maintaining of religion, honesty, justice, & public peace: and it consists on ij. points, in ordering rightly matters of religion, and making good laws for the preservation of honesty, justice, & common peace. But before I come to the determining and ordering of religion, I will briefly and in few words, handle their question, which demand, whether the care of religion do appertain to the magistrate, as part of his office or no? For I see many that are of opinion, that the care and ordering of religion doth belong to Bishops alone, and that kings, princes, & senators aught not to meddle therewith. But the catholic verity teacheth Whether ●e care of religion belong ●o the Magistrate. that the care of religion doth especially belong to the magistrate, and that it is not in his power only, but his office & duty also to dispose and advance religion. For among them of old, their kings were priests, I mean masters and overseers of religion. Melchisedech that holy & wise Prince of the Chananitish people, who bore the type or figure of Christ our Lord, is wenderfullie commended in the holy Scriptures: Now he was both king and priest together. Moreover in the book of Numbers, to joshua newly ordained and lately consecrated, are the laws belonging to religion given up & delivered. The kings of juda also, and the elect people of God, have for the well ordering of religion (as I will by examples anon declare unto you) obtained very great praise: and again as many as were slack in looking to religion, are noted with the mark of perpetual reproach. Who is ignorant the the magistrates especial care aught to be to keep the common weal in safeguard & prosperity? which undoubtedly he cannot do, unless he provide to have the word of God preached to his people, and 'cause them to be taught the true worship of God, by that means making himself as it were the minister of true religion. In Leviticus and Deuteronomie Leui●●●. Deut. 2●. the Lord doth largely set down the good prepared for men that are religious, and zealous in deed, & reckoneth up on the other side, the evil appointed for the contemners of true religion. But the good magistrate is commanded to retain and keep prosperity among his people, and to repel all kind of adversity. Let us hear also what the wise man Solomon says in his proverbs: Godliness and truth preserve the king, and in godliness his seat is held up. When the just are multiplied, the people rejoice, and when the wicked ruleth, the people lamenteth. The king by judgement stablisheth his dominion, but a tyrant overthroweth it. When the wicked increase, iniquity is multiplied, & the just shall see their decay. Where the word of God is not preached the people decay, but happy is he that keepeth the law. Whereby we gather that they, which would not have the care of religion to appertain to princes, do seek and bring in the confusion of all things, the dissolution of princes, and their people, & lastly the neglecting & oppression of the poor. Furthermore the Lord commandeth the magistrate to make trial of doctrines, and to kill those that do stubbornly teach against the scriptures & draw the people from the true God. The place is to be seen in the 13, of Deut. God also forbade the magistrate to plant groves or erect images: as is to be seen in the 17. of Deut. And by those particularities he did insinuate things general, forbidding to ordain, to nourish, & set forth superstition or idolatry, wherefore he commanded to advance true religion: & so consequently it followeth that the care of religion belongeth to the magistrate. What may be thought of that moreover, that the most excellent princes and friends of God, among God's people, did challenge to themselves the care of religion as belonging to themselves, in so much that they exercised & took the charge thereof, even as if they had been ministers of the holy things? joshua in the mount Hebal caused an altar to be builded, and fulfilled all the worship of God, as it was commanded of God by the mouth of Moses. David in bringing in and bestowing the ark of God in his place, & in ordering the worship of God, was so diligent, that it is wonder to tell. So likewise was Solomon David's son. Neither do I think that any man knoweth not how much Abia, josaphat, Ezechias, and josias, laboured in the reformation of religion, which in their times was corrupted and utterly defaced. The very heathen kings and princes are praised, because when they known the truth, they gave out edicts for the confirmation of true religion against blasphemous mouths. Nabuchodonosor the Chaldean, the most mighty Monarch of all the world, than who I doubt whether any more great and mighty did reign in the world, publisheth a decree that he should be torn in pieces, & his house made a jakes, whosoever spoke reproachfully against the true God which made both heaven and earth. The place is extant in the third Chapter of Daniels prophecy. Darius Medus the son of Assuerus king Cyrus his uncle, says: I have decreed that all men in the whole dominion of my kingdom do fear the God ofDaniel: as is to be seen in the sixte of Daniel. Cyrus' king of Persia loseth the jews from bondage, and giveth them in charge to repair the temple, and restore their holy rites again. Darius Persa the son of Hystaspes says: I have decreed for every man which changeth any thing of my determination touching the reparation of the temple, and the restoring of the worship of god, that a beam be taken out of his house, & set up, and he hanged thereon, and his house to be made a jakes. The very same Darius again who was also called Artaxerxes says: Whosoever will not do the law of thy God (Esdras) and the law of the king, let judgement strait way pass upon him, either to death, or to utter rooting out, or to confiscation of his goods, or imprisonment. All this we found in the book of Esdras. The men, which are persuaded that An answer to an objection. the care and ordering of religion doth belong to bishops alone, do make an objection, and say, that these examples which I have alleged, do nothing appertain to us which are Christians: because they are examples of the jewish people. To whom mine answer is. The men of this opinion aught to prove that the Lord jesus & his Apostles, did translate the care of religion from the magistrate unto bishops alone: which they shall never be able to do: But we on the other side will briefly show that these ancient princes of God's people, joshua, David, and the rest were Christians verily & in deed, and that therefore the examples, which are derived from them & applied to Christian princes, both are and aught to be of force and effect among us at this day. I will in the end add also the prophecy of the Prophet isaiah, whereby it may appear that even now also kings have in the Church at this day the same office, that those ancient kings had in that Congregation which they call the jewish Church. There is no doubt but that they aught to be accounted true Christians, which being anointed with the spirit of Christ, do believe in Christ, and are in the Sacraments made partakers of Christ. For Christ (if you interpret the very word) is as much to say, as anointed. Christians therefore according to the Etymology of their name are anointed. That anointing 1. john. 2 according to the Apostles interpretation is the spirit of God, or the gift of the holy ghost. But S. Peter testifieth that the spirit of Christ was in the kings & Prophets. And Paul affirmeth flatly that we have the very same spirit of faith, that they of old had. And doth moreover communicate our Sacraments with them, where he says that they were baptized under the cloud, and that they all drank of the spiritual rock that followed them, which rock was Christ. Since then the case is so, the examples truly which are derived from the words and works of those ancient kings for the confirmation of faith and charity, both are and aught to be of force with us. And yet I know that every thing doth not consequently follow upon the gathering of examples. But here we have for the making good of our argument, an evident prophecy of isaiah, who foretelleth that kings & princes after the times of Christ, and the revealing of the Gospel, should have a diligent care of the Church, & should by that means become the feeders and nourices of the faithful. Now it is evident what it is to feed & to nourish: for it is all one as if he should have said, that they s●ould be the fathers & mothers of the Church. But he could not have said that rightly, if the care of religion did not belong to Princes, but to Bishops alone. The words of isaiah are these: Behold I will stretch out my hand unto the Gentiles, isaiah. 4●. and set up my token to the people, & they shall bring thee thy sons in their laps, and thy daughters on their shoulders. And kings shallbe thy nourcing fathers, & Queens thy nurcing mothers, they shall fall before thee with their faces flat upon the earth, and lick up the dust of thy feet etc. Shall not we say, that all this is fully performed in some Christian princes? Among whom the first was the holy Emperor Constantine, Const●●tine the great. who by calling a general counsel, did determine to establish true & sincere doctrine in the Church of Christ, with a settled purpose utterly to root out all false and heretical fantasies and opinions. And when the bishops did not go rightly to work by the true rule and touchstone of the Gospel and of charity, he blamed them, upbraiding them with tyrannical cruelty, and declaring therewithal what peace the Lord had granted by his means to the Churches. Adding moreover that it were a detestable thing, if the bishops forgetting to thank God for his gift of peace, should go on among themselves to bait one an other with mutual reproaches & taunting libels, thereby giving occasion of delight and laughter to wicked idolaters: when as of duty they aught rather to handle and treat of matters of religion. For (saith he) the books of the Evangelists, Apostles, and Oracles of the ancient Prophets, are they which must instruct us to the understanding of God's holy law. Let us expel therefore this quarreling strife, and think upon the questions proposed to resolve them by the words of Scripture inspired from above. After him again, the holy Emperors Gratian Valentinian & Theodose Gratian, Valentinian & Theodosius, make a decree, and give out the edict in these very words: We will and command all people that are subject to our gracious Empire, to be of that religion, which the very religion taught & conveyed from Peter till now doth declare, that the holy Apostle Peter did teach to the Romans. And so forward. By this (dearly beloved) you perceive how kings and Princes, among the people of the new Testament, have been the foster fathers and nourices of the Church. being persuaded that the care of religion, did first of all and especially belong to themselves. The second objection that they make Osias the Leper. is the leprosy of Osias king of juda, which he gatt by challenging to himself the office of the Priest, while he presumed to burn incense on the incense altar. They object the Lords commandment, who bad joshua stand before Eleazar the Priest, and gave the king in charge to receive the book of the law at the Levites hands. But our disputation tendeth not to that confounding of the offices and duties of the magistrate, and ministers of the The several offices of the Magistrates & of the ministers must not be confounded. Church, as that we would have the king to preach, to baptise, and to minister the Lords supper: or the priest on the other side to sit in the judgement seat, and give judgement against a murderer, or by pronouncing sentence to take up matters in strife. The Church of Christ hath, and retaineth several and distinguished offices, and God is the God of order, and not of confusion. Hereunto tendeth our discourse by demonstration to prove to all men that the magistrate of duty aught to have care of religion, either in ruin to restore it, or in soundness to preserve it, and still to see that it proceed according to the rule of the word of the Lord For to that end was the law of God given into the kings hands by the priests, that he should not be ignorant of Gods will touching matters Ecclesiastical and political, by which law he had to govern the whole estate of all his realm. joshua the captain of God's people is set before Eleazar in deed, but yet he hath authority to command the priests, and being a politic governor is joined as it were in one body with the ecclesiastical ministers. The politic magistrate is commanded to give ear to the ecclesiastical ruler, and the ecclesiastical minister must obey the politic governor in all things which the law commandeth. So then the magistrate is not made subject by God to the priests as to Lords, but as to the ministers of the Lord, the subjection & duty which they own, is to the lord himself and to his law, to which the priests themselves also aught to be obedient, as well as the Princes. If the lips of the priest err from the truth and speak not the word of God, there is no cause why any of the common sort, much less the Prince, should either harken unto, or in one title reverence the priest. The lips of the priest (saith Malachi) keep knowledge, & they seek the Law at his mouth: because he is the messenger of the lord of hosts. To refuse to hear such priests, is to repel God himself. Such priests as these the godly princes of Israel did always aid and assist, false priests they did disgrade, those which neglected their offices they rebuked sharply, and made decrees for the executing and right administering of every office. Of Solomon we read, that he put Princes have done and dealt in religion Abiathar beside the priesthood of the Lord (that he might fulfil the word of the Lord which he spoke of Heli in Silo) and made Zadok priest in Abiathars' steed. In the second book of 2. Parali. 8. Chronicles, it is said: And Solomon set the sorts of priests to their offices as David his father had ordered them, and the Levites in their watches, for to praise & minister before the priests day by day, as their course did require. In the same book again joiada the priest doth in deed anoint joas king, but nevertheless the king doth call the priest, & give him a commandment to gather money to repair the temple. Moreover that religious and excellent Prince Ezechias, called the priests and Levites, and said unto them: Be you sanctified and sanctify you the house of the Lord our God, and suffer no uncleanness to remain in the sanctuary. My sons be not slack now, because the Lord hath choose you to minister unto himself. He did also appoint singars in the house of the Lord, and those that should play on musical instruments in the Lord's temple. Furthermore king Ezechias ordained sundry companies of priests and Levites, according to their sundry offices, every one according to his own ministery. What may be said of that too, that even he did divide to the priests their portions and stipends throughout the priesthood? The same king gave charge to all the people, to ●éepe holy that feast of Passeover, writing to them all such letters as priests are wont to writ, to put them in mind of religion and hearty repentance. And after all this, there is added: And the king wrought that which was good, right, and just before the Lord his God. When Princes therefore do order religion according to the word of God, they do the thing that pleaseth the Lord This and the like is spoken again by the godly Prince josias. Who therefore will hereafter say, that the care of religion belongeth unto bishops alone? The Christian Emperors following the example of the ancient kings as of their fathers, did with great Prince's have 〈…〉 relig●●● care provide for the state of true religion in the Church of Christ. Arcadius & Honorius did determine, that so often as matters of religion were called in question, the bishops should be summoned to assemble a counsel. And before them again, the emperors Gratian, Valentinian, and Theodosius, established a law wherein they declared to the world, what faith and religion they would have all men to receive and retain, to wit the faith and doctrine of S. Peter. In which edict also they proclaimed all them to be heretics, which thought or taught the contrary: allowing them alone to be called catholics, which did persevere in S. Peter's faith. By this we gather that the proper office of the priests, is to determine of religion by proofs out of the word of God, & that the prince's duty is to a●de the priests, in advancement and defence of true religion. But if it happen at any time, that the priests be slack in doing their duty, then is it the prince's office by compulsion, to enforce the priests to live orderly according to their profession, and to determine in religion according to the word of God. The Emperor justinian, in Novellis Constitut. 3. writing to Epiphanius Archbishop of Constantinople, says: We have (most reverend Patriarch) assigned to your holiness the disposition of all things that are honest, seemly, and agreeable to the rule of the holy scriptures, touching the apointing & ordering of sacred bishops & reverend clerk. And in the 7. Constitution he says: We give charge and commandment that no bishop have licence to cell, or make away any immovables, whether it be in houses or lands belonging to the Churches. Again in the 57 Constitution, he forbiddeth to celebrated the holy mysteries in private houses. He addeth the penalty and says: For the houses wherein it is done shallbe confiscate and sold for money, which shallbe brought into the emperors Exchequer. In the 67 Constitution, he charges all bishops not to be absent from their Churches: but if they be absent, he willeth that they should receive no commodity or stipend of the provincial stewards, but that their revenue should be employed on the Church's necessities. In the 123. constitution the lieutenants of every province are commanded to assemble a counsel for the use and defence of ecclesiastical laws, if the bishops be slack to look thereunto. And immediately after he says: We do utterly forbidden all bishops, prelate's and clerks, of what degree soever, to play at tables, to keep company with dice-players, to be lookers on upon gamesters, or to run to gaze upon May games or pageants. I do not allege all this as Canonical Scriptures, but as proofs to declare that Princes in the primative church had power, official authority, and a usual custom, granted by God (as isaiah did prophecy) and derived from the examples of ancient kings, to command bishops, and to determine of Religion in the Church of Christ. As for them which object the churches Ecclesiastical privileges. privilege, let them know that it is not permitted to any prince, nor any mortal man, to grant privileges contrary to the express commandments and very truth of god's word. S. Paul affirmed that he had power given him to edify but not to destroy. I am the briefer, because I will not stand to prove that they are unworthy of indifferent privileges which are not such as priests and Christ his ministers should be, but are soldiers rather and wicked knaves, full of all kind of mischief. Among other things in the Canon Law Distinct. 40, we find this written. See to yourselves, brethren, how you sit upon the seat: for the seat maketh not the priest, but the priest the seat: the place sanctifieth not the man, but the man the place. Every priest is not a holy man, but every holy man is a priest. He that sitteth well upon the seat, receiveth the honour of the seat: but he that sitteth ill upon the seat, doth injury unto the seat. Therefore an evil priest getteth blame by his priest hood, and not any dignity. And thus much thus far touching this matter. Since now that I have declared unto you (dearly beloved) that the care of religion doth belong to the magistrate too, and not to the bishops alone, & that the magistrate may make laws also in cases of religion, it is requisite that I inquire what kind of laws those are that the magistrates may make in matters of religion. There is no cause why the king or magistrate should suppose that power What laws the magistrate aught to appoint concerning religion. is given to him to make new laws touching God, the worship of God, or his holy mysteries: or to appoint a new kind of true justice and goodness. For as every magistrate is ordained of God, and is God's minister, so must he be ruled by God, and be obedient to God's holy word and commandment, having evermore an eye unto that, and depending still upon that alone. The scripture which is the word of God, doth abundantly enough set down all that which is proper to true religion: yea the Lord doth flatly forbid to add too, or take any thing from his holy word? The magistrate therefore maketh no new laws touching God, and the honour to be given to God, but doth religiously receive and keep, doth put in ure and publish those ancient laws in that kingdom which God hath allotted him unto. For hereunto appertaineth the giving of the book of God's law unto the kings of Israel, that they might learn thereby the way to do the things which they of duty aught to see done. To joshua the Lord doth say: See that thou dost observe & do according to all the law that Moses my servant commanded thee. Thou shalt not turn from it, either to the right hand or to the left. Neither shall the book of this law departed out of thy mouth, but occupy thy mind therein day and night, that thou mayst observe and do according to all that is written therein. For than thou shalt make thy way prosperous, and then thou shalt do wisely. Devout and holy Princes therefore did do their faithful & diligent endeavour to 'cause the word of God to be preached to the people, to retain and preserve among the people the laws, ceremonies and statutes of god, yea they did their best to spread it to all men as far as they could, and as place and time required, to apply it holily to the states & people: on the other side they were not slack to banish & drive away false doctrine, profane worshippings of God, & blasphemies of his name, but settled themselves utterly to overthrow and root it out for ever. In this sort (I say) godly magistrates, did make and ordain devout laws for the maintenance of religion. In this sort they bore a godly and devout care for matters of religion. The cities which the Levites had to possess, were of old their schools of 〈◊〉 Israel. Now joshua did appoint those cities for studies sake, and the cause of godliness. King Ezechias was no less careful for the sure payment and revenue of the ministers stipends, than he was for the restoring and renewing of every office. For honour and advancement maketh learning to flourish: when need and necessity is driven to seek out sundry shifts: beggary setteth religion to sale, much more the invented lies of men's own mouths. josaphat sendeth Senators and other officers with the priests and teachers through all his kingdom. For his desire was by all means possible to have God's word preached with authority and a certain majesty, and being preached to have it defended and put in ure to the bringing forth of good works. King josias doth together with idolatry and profane worshippings of God, destroy the false priests that were to be found: setting up in their stéeds the true teachers of God's word, and restoring again sincere religion: even as also king joas (having rebuked the Levites) did repair the decayed buildings of the holy temple. I am not able to run through all the Scriptures, and rehearse all the examples in them expressed: let the Godly Prince or magistrate learn by these few, what and how he aught to determine touching laws for religion. ●●●isers of new fan 〈◊〉 worship's are ●●arsed of God. On the other side Ahia the Silonite says to jeroboam. Thus says the Lord: Thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And if thou hearken unto all that I command thee, and will't walk in my ways, and do that is right in my sight, that thou keep my statutes and my commandments, as David my servant did, then will I be with thee, & build thee a sure house. But the wretch despised those large promises, and rejecting God's word, his temple at jerusalem, and his lawful worship, refusing also the Levites, he made him priests of the dregs and rascal sort of people, he built himself new temples, which he decked, nay rather disgraced with images and idols, ordaining and offering sacrifices not taught in God's word, by that means inventing a certain new kind of worshipping god, and a new manner of religion. And although his desire was to seem to be willing to worship God, yet is he by God condemned for a wicked man. Hearken I pray, the sentence of the Lord, which he denounceth against him: Thou hast done evil (says Ahia as the Lord had taught him) above all that were before thee. For thou hast go and made the other Gods, and molten images, to provoke me, and hast cast me behind thy back. Therefore I will bring evil upon the house of jeroboam, and will root out from jeroboam even him that pisseth against the brickwall, and him that is in prisonn and forsaken in Israel, and will take away the remnant of the house of jeroboam, as one carrieth away dung till all be go. And all these things were fulfilled according to the saying of the Lord as the Scripture witnesseth in these words: When Baasa was king, he smote all the house of jeroboam, and left nothing that breathed, of that that was jeroboams. But the very same king being nothing the better or wiser by an others mishap, & miserable example of his predecessor, sticketh not to continued, to teach the people, to publish and defend the strange and foreign religion, contrary to the word of God, which jeroboam had begun. But what followed thereupon? Forsooth the Lord by the preaching of Hanani the Prophet doth say unto him: Forasmuch as I exalted the out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of jeroboam, and hast made my people Israel to sin, to anger me with their sins, behold I will root out the posterity of Baasa, and the posterity of his house, and will make thy house like the house of jeroboam. Which was performed (as the scripture says) by Sim●● captain of the host of Israel. For he destroyed king Hela the son of Baasa when he was drunken, and all his posterity. Amri succeeded in the kingdom who was the father of Achab that mischesous cutthroat, whom the Syrians sieve in fight a battle. A●ter him reigned his sons Ochosias and joram. But when they left the religion taught in the word of God, to follow the new tradition of king jeroboam, and had thereunto added the worshipping of the shameful idol Baal, they were utterly (at last) destroyed by the means of jehu a very just, although a rigorous prince. The offspring of Amri reigned about the space of 40. years, not without the shedding of much innocent blood, but it was at last destroyed, when that measure of iniquity was fulfilled, & was utterly plucked up at the roots by the just judgement of Almighty God. Let all Princes and magistrates therefore learn by these wonderful and terrible examples, to take heed to themselves how they devise any new religion, or altar the lawful & ancient manner of worshipping, which God himself hath ordained already. Our faithful Lord is our good God, who hath fully, simply, and absolutely set down in his word his true religion & lawful kind of worship, which he hath taught all m●n to keep alone & for evermore: Let all men therefore cleave fast unto it, and let them die in defence thereof that mean to live eternally. They are punished from above whosoever do add too, or take away any thing from the religion and kind of worship first ordained and appointed of God. Mark this you great men and Princes of authority. For the keeping or not héeping of true religion, is the root from whence abundant fruit of felicity, or else utter unhappiness doth spring and bud out. He therefore that hath ears to hear let him hear. Let no man suffer himself to be seduced and carried away, with any coloured intent, how goodly to the eye secuer it be, which is in deed a mere vanity and detestable iniquity. To God obedience is much more acceptable than sacrifices are. Neither do the decrees of the highest need any whit at all our fond additions. Here followeth now the second part of the magistrates ordinance, which 〈…〉. consists in making good laws for the preservation of honesty, justice, and public peace. Which is likewise accomplished in good and upright laws. But some there are who think it mere tyranny, to lay laws on free men's backs, as it were a yoke upon necks not used to labour: supposing that every one aught rather to be left to his own will and discretion. The Apostle in deed did say: The law is not given for the just, but for the unjust. But the cause, why the law is not given to the just, is, because he is just: For the just worketh justice, and doth of his own accord the thing which the law exacteth of every mortal man. Wherefore, the law is not troublesome to the just man, because it is agreeable to the mind and thoughts of upright livers, who do embrace it with all their hearts. But the unjust desireth nothing more than to live as he iusteth, he is not conformable in any point to the law, and therefore must he by the law be kept under, and bridled from marring himself and hurting other. So then, since to good men the laws are no troublesome burden, but an acceptable pleasure, which are also necessary for the unjust, as ordained for the bridling of lawless and unruly people, it followeth consequently that they are good and profitable for all men, and not to be rejected of any man. What may be said of that moreover, that God himself, who did foresee the disposition of us men, what we would be, and hath still favoured the true liberty, which he desired always to have preserved among his people, as one that ever meant them good, and never did ordain the thing that should turn to their hindrance or discommodity, that God himself (I say) was their lawgiver, and hath not suffered any age at any time to live as people without all law? Yea too, those common weals have been happy always, that have admitted laws, and submitted themselves to be governed by laws: When as contrarily those kingdoms have of all other been most miserable, and torn in pieces by civil dissensions & foreign enemies, which having banished upright laws, did strive to maintain their own kind of freedom, their uncomptrolled dealing, and licentious liberty, that is, their beastly lust and uncivil rudeness. Good laws therefore are for the health and preservation of the people, and necessary for the peace and safeguard of common weals and kingdoms. Wherefore it is a wonder to see the folly of ●ome Christians, since the very Heathens have given so honest report of laws and lawgivers. They took their lawgivers for Gods, confessing thereby that good laws are the gift of God. But the gift of God cannot be superfluous and unprofitable. Plutarch called laws the life of cities. Demosthenes did expressly confess that laws are the gifts of God. Cicero named laws the bonds of the city (because without laws it is loosed & dispersed) the foundation of liberty, and the wellspring of justice and perfect honesty. For laws undoubtedly are the strongest sinews of the common weal, & life of the magistrates: so that neither the magistrates can without the laws conveniently live and rule the weal public, nor the laws without the magistrates show forth their strength and lively force. The magistrate therefore is the living The Magistrate 〈◊〉 a law endued wit● life. law, and the law is the dumb magistrate. By executing and applying the law, the law is made to live and speak. Which those Princes do not consider that are wont to say, Wir sinned das racht: we are the right, we are the law. For they suppose that they at their pleasure may command what they list, and that all men by and by must take it for law. But that kind of ruling without all doubt is extreme tyranny. The saying of the Poet is very well known, which representeth the very words of a tyrant. I say it, and it shallbe so, my lust shallbe the law. The Prince in deed is the living law, if his mind obey the written laws, and square not from the law of nature. Power and authority therefore is subject unto laws. For unless the Prince in his heart agreed with the law, in his breast do writ the law, and in his words and deeds express the law, he is not worthy to be called a good man, much less a Prince. Again, a good Prince and magistrate hath power over the Law, & is master of the laws, not that they may turn, put out, undo, make and unmake them as they list at their pleasure, but because he may put them in practice among the people, apply them to the necessity of the state, and attemper their interpretation to the meaning of the maker. They therefore are deceived as far as heaven is wide, which think To put too, and take from ●awes. for a few privileges of Emperors & kings, granted to the magistrate to add, diminish, or change some point of the law, that therefore they may utterly abolish good laws, and live against all law and seemliness. For as no Emperors or kings are permitted to grant any privileges contrary to justice, goodness, and honesty: so if they do grant any such privilege, it aught not to be received or taken of good subjects for a good turn or benefit, but to be counted rather, (as it is in deed) their utter destruction and clean overthrow. Among all men at all times and of all ages, the meaning & substance of the laws touching honesty, justice, & public peace is kept unviolable, if change be made it is in circumstances, and the law is interpreted as the case requireth, according to justice and a good end. The law saith: Let no man kill an other: let him that killeth an other be killed himself. That law remaineth for ever unchangeable, neither is it lawful for any man at any time, to put it out or wipe it away. And yet the rigour of the law may be diminished, and the law itself favourably interpreted: as for example. If a man kill one, whom he loveth entirely well, and kill him by chance, & not of set purpose, or pretended malice, so that when he hath done he is soarie for it at the very heart, & would (if it were possible) buy his life again with what soever he hath to give for it: in such a case the killer aught not to be killed, and therein the magistrate may dispense with the rigour of the law, An other beareth a deadly and continual grudge to one, whom he killeth, and goeth about to colour the matter under the pretence of hap & misfortune. For he sought occasion, that he might for himself have a show of chauncemedley. In such a case as this, the magistrate cannot change any jot of the law, but must needs kill him whom the meaning of the law commandeth to kill. I could allege more examples like unto these, but my care is of purpose somuch as I may, not to be too tedious unto you with too a long a discourse. By this that I have spoken it is abundantly evident, that laws are good and not to be broken, & how far forth they do admit the Prince's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Prince's moderation, interpretation, limitation or dispensation, lest peradventure that old and accustomed Proverb be rightly applied unto them: Law with extremity, is extreme injury. hitherto I have declared that laws are good, profitable, necessary, Wh●● mann●● laws mag 〈…〉 aught use. and not to be broken: it remains now to tell what and what kind of laws the magistrate aught most chiefly to use for the ordering and maintaining of honesty, justice & public peace according to his office. Some there are whose opinion is, that the magistrate aught not to use any written laws, but that he should rather give sentence as he thought best according to natural equity, as the circumstances Written ●●wes are ●eedfull. of place, time, people, and cases do seem to require. Other some there are that do their endeavour to thrust into all kingdoms and common weals, the judicial laws of Moses. And some there are which having once rejected the law of Moses, will have no judgement given in law, but what is derived out of the laws of heathen Princes. But since they that have the pre-eminence and magistrates authority, are men either good or bad: and since that even in the best men, courtousnes, anger, hatred, favour, grief, fear, and other affections are rife to be found, to whom I pray you have they committed the common weal, which rejecting all written statutes and certain laws, would have every man that is a magistrate to give judgement as he himself thinketh best? Have they not committed their common weal to the rule of a beast? But what shall I say then of evil men that are in authority, since in the best men thnges are so amiss? As good were a kingdom subject to the furies of hell, as bond to the judgements of naughty men. But we will (say they) have them give judgement according to the equity of nature's law, and not after the lust of their corrupt affection. Mine answer is to that, that they will give judgement as affection leadeth them without controlment, and say that they judged by natural equity. They cannot, they will say, judge otherwise, nor otherwise understand the pith of the matter. They think that best which they have determined: and nothing is done contrary to conscience: and thou for thy labour shalt be called Coram nobis for daring found fault with their sentence in judgement. And so shall the just man perish, barbarous affections shall have the upper hand, and naughty men rule all the roast. Yea and admit we grant all men are good that are called to be magistrates, yet diversity of opinions that will rise in giving of judgement, will stir up among them endless brawls and continual troubles. If all things therefore be well considered, the best way by a great deal is to put written laws in ure. Let us learn this by the example of our eternal, wise, excellent, and mighty God, who gave to the jews his peculiar people such laws as at his commandment were set down in writing. The magistrate hath otherwise business enough to judge, that is, to apply, and confer the causes with the laws, to see how far and wherein they agree or disagree, and to judge who hath offended against the law, and who have not transgressed the law. Now it is to be marked that in Moses judicial law, there are many things proper and peculiar to the jewish Nation, and so ordained according to the state of the place, time, and people, that if we should go about to thrust on and apply them to all other nations, we should seem to show ourselves more than half mad. And to what end should we bring The law of Moses is not to be in forced upon kingdom: & countries. back and set up again among the people of God, the offscourings of the heathen, that were cast out a great while ago? The Apostles of our lord jesus Christ did bind or burden no man with the laws of Moses, they never condemned good laws of the heathens, nor commended to any man naughty laws of the Gentiles, but left the laws, with the use and free choice of them, for the Saints to use as they thought good. But therewithal they ceased not most diligently to beat into all menns heads, the fear of God, faith, charity, justice and temperance, because they known that they in whose hearts those virtues were settled, can either easily make good laws themselves, or pick and choose out the best of those which other men make. For it maketh no matter whether the magistrate pick out of Moses jewish laws, or out of the alloweable laws of the heathen, sufficient laws for him and his countrymen, or else do keep still the old and accustomed laws, which have before been used in his country, so that he have an eye to cut off such wicked, unjust, and lawless laws, as are found to be thrust in among the better sort. For I suppose that upright magistrates aught to take off curiosity, A proverb used when one will make them blind that were before him, & disannul that, which wise men have allowed. and new invented novelties. Seeldom, (says the Proverb) is the crows eye picked out without troublesome stirs: and curious men's new laws are for the most part worse than the old, that are broken by them and utterly abolished. Furthermore all laws are given for ordering of religion or outward worship of God, or else for the outward conversation of life, and civil behaviour. Touching the laws of religion I have spoken of them before. For Civil laws, what manner of laws they be, civil and politic laws I add thus much and say, that those seem to be the best laws, which according to the circumstance of every place, person, state and time, do come nearest unto the precepts of the ten commandments, and the rule of charity, not having in them any spot of iniquity, licentious liberty, or shameless dishonesty. Let them moreover be brief and short, not stretched out beyond measure, and wrapped in with many expositions: let them have a full respect to the matter whereto they are directed, and not be frivolous and of no effect. Now mark, that politic laws do for the most part consist in three especial and principal points, honesty, justice, and peace. Let laws Laws of honesty therefore tend to this end, that discipline and honesty may be planted and maintained in the common weal, and that no unseemly, licentious, and filthy act be therein committed. Let law forbid all uncleanness, wantonness, lightness, sensuality, and riottousnesse, in apparel, in building, in bibbing, and banqueting. Let wedlock be commanded by law to be kept holy. Let stews and brothel houses be banished the Realm. Let adulteries, whoredoms, rapes, and incestes be put to exile. Let moderate feastings be allowed and admitted. Let thriftiness be used, which is the greatest revenue that a man can enjoy. Briefly, whatsoever is contrary to honesty and séemelines, let it by law be driven out and rejected. Let justice by 〈…〉 laws be strongly fortified. Let it by laws be provided, that neither citizen nor forrenner be hurt or hindered in fame, in goods, in body, or life. Let upright laws be made for the obtaining of legacies and inheritaunces, for the performing of contracts & bargains, for covenants & agréements, for suretieshipps, for buying and selling, for weights and measures, for leasses and things let to hire, for lending and borrowing, for pawns in mortgage, for use, commodity, and usury of money. Let order be taken for maintenance of peace between the father and his children, betwixt man and wife, betwixt the master and the servant, and to be short, that every man may have his own. For my meaning is, not here to reckon up particularly every several point and title of the law. lastly, means must be made by ●awes of 〈◊〉 and ●●nimitie giving of laws, that peace may be established, whereby every man may enjoy his own. All violent robberies and injuries must be expelled, privy grudges, and close conspiracies must not be thought off. And war must be quieted by wisdom, or else undertaken and finished with manly fortitude. But that we may have such a magistrate and such a life, the Apostle commanded us, earnestly to pray, where he says: I exhort you that first of all prayers, supplications, intercessions, and giving of thanks be made for all men, for kings and for all that are in authority, that we may live a quiet and peaceable life in all godliness and honesty. I am now again compelled to end my Sermon before the matter be finished. That which remaineth, I will add tomorrow. Make you your earnest prayers, with your minds lift up into heaven. etc. (⸫) ¶ Of judgement and the office of the judge: That Christians are not forbidden to judge. Of revengement and punishment. Whether it be lawful for a magistrate to kill the guilty. Wherefore, when, how, and what the magistrate must punish. Whether he may punish offenders in Religion or no. ¶ The eight Sermon. I SPOKE yesterday, (dearly beloved) of the magistrates ordinance, there are yet behind, other two parts of his office and duty, that is, judgement, and Punishment: of both which, by the help of God, I mean to speak, as briefly as may be: give ye atttentive ear, and pray ye to the Lord, to give me grace to speak the truth. judgement is taken in divers What ●●●gement significations, but in this present treatise it importeth the sentence of judges brought in betwixt men at variance, which sentence is derived out of the laws according to right and equity, as the case put forth of the parties required, and is pronounced to the intent to take up the strife betwixt them at variance, and to give to every man his own. For at Sessions or Assizes, parties appear and sue one an other, for some inheritance or possession, which either party affirmeth to be his by law, laying for themselves whatsoever they can, to prove and show what right and title they have to the thing. All which the judges do diligently hear and perfectly note, than they confer the one with the other & lay them with the law, lastly they pronounce sentence, whereby they give the possession to the one party, and take it from the other. The like reason is also in other cases and matters. And this is judgement, yea this, (I say) is the execution of justice. But this kind of quieting and setting parties at one, is very mild in comparison of revengement and punishment, which is not executed with words and sentences, but with swords and bitter stripes. And good cause why it should be so, since there be divers causes, whereof some cannot be ended but with the sword, and some more gentilie with judgement in words. But herein consists the health and safeguard of the kingdom or common weal. Judgement and punishment therefore judgement & punishment pertain to the Magistrate, as depending upon his office. are in the magistrate the most excellent offices, although peradventure they seem to be somewhat hard and cruel. But unless this which seemeth to be cruelty be put in ure, all ages, states and sexes shall feel the smart of crueler things, and that which is most cruel in deed. For it is not cruelty but rather just severity, which (as the Lord commandeth) is put in ure for the safeguard of the guiltless, and preservation of peace, within the realm and common weal. Put case there were a common weal well furnished with most absolute laws, for politic manners and matters of religion: suppose also that in the same common weal there were no magistrate to execute and as it were to father those laws, by his authority to bring and reduce all the deeds and sayings of men to the trial of those laws: and that therefore every man breaketh forth to what kind of life he list himself, and doth what he will, tell me I pray you what good do those written laws to the men of the country? Believe me forsooth not one halfpenny worth of good. The best part therefore of the magistrates duty, consists in upright judgement & punishing revengement. And those two points require a man of courage and Princely stomach: whom the Lord in his law deseribeth lively, and telleth what kind of man he would have him to be, and what the office is whereto he is called: which description I will rehearse & expound, because therein the judges person is chiefly touched. Moses at the Lords commandment says to the judges: Hear the The 〈◊〉 Iudge●●●fice is ●●scribe●. cause of your brethren, and judge righteously betwixt every man and his brother, and the stranger that is with him. You shall have no respect of any person in judgement, but you shall hear the small as well as the great: you shall not fear the face of any man for the judgement is the Lords: The holy Prophet in these words toucheth two things chiefly. He declareth what the judges office is: and what vices or diseases do infect the judge that he cannot fulfil his office as he aught to do. Now touching the office of a good judge, the first point thereof is that 〈…〉 he repel no man, but hear every one, the small, the great, the Citizen, the stranger, the known, and unknown. And he must hear the parties willingly, diligently, and attentively. Herein there is admitted no sluggishness of the judge, nor a mind busied about other matters. judgement before the matter be decided, is utterly excluded, because it carrieth away the mind of the judge before the matter is known. The thing itself crieth out, that the matter must first be herded and well understood, before the magistrate proceed to judgement. And the common proverb says: Let the other party be herded too. Herie wisely said that judge, which told one that made a complaint: That with the one ear he herded him, & kept the other ear for him upon whom the complaint was made. Herein we contline the perfect knowledge of the judge, and say that he must not make too much haste in cases unknown, since he must judge them by the thing itself, and not by the parties secret tales, and privy accusations. secondarily, let him judge, (says he) yea let him judge uprightly. To 〈◊〉 judge 〈◊〉 iudg● 〈◊〉. judge is to determine and pronounce truly and justly, according to the laws, what is good, what is evil, what is right, and what is wrong. We Swissers say: Vrteilen oder ertetlen oder richten, As if one should say, to distinguish a thing throughlie considered, and to plain and make straight a crooked thing. Parties blinded with affections make straight things crocked, which the judge by applying the rule of equity and law doth straighten again: So that to judge, is to straighten and to make plain. Moreover to judge is by defending and punishing, to keep in liberty. The magistrate doth judge therefore, when he defendeth the innocent, and bridleth the hurtful person: But he must judge justly, that is according to justice, and agreeably to the laws, which give to every man that that is his. The judge doth judge unjustly, when of a corrupt mind he pronounceth sentence contrary to all law and equity. Now therefore we have to consider the vices which usually are wont to reign in judges. The vices that are in judges be The faults of judges. many, and the diseases of their minds are sundry: but two especial diseases there are and chief of all the rest. The one of these two vices, which so infecteth the minds of judges, that they cannot execute their office as they should, is the accepting of faces, or respect Respect of People of persons, that is, when the judge in giving judgement hath not his eye set upon the things themselves, or upon the causes or circumstances of the causes, as they are in déde, but hath a regard, either of dignity, excellency, humility, poverty, kindred, men of honours letters, or some such like scuffe. The Lord excludeth this evil and says: Ye shall judge justly, ye shall have▪ no respect of any person in judgement. Ye shall hear the small aswell as the great. The other disease of these twain is Vehement affection. fear, a very vehement affection of the mind, which disturbeth the very best and most excellent counsels, and choketh up Virtue before it come to light. Under fear we do contain hope also, I mean, of commodity, and so by that means by fear we understand the corruption of bribes. The judge that stands in fear to lose his life or goods, or is afraid to displease a noble man, or is loathe to lose the common people's good will: he also that taketh bribes, or is in hope to be rewarded at one of the parties hands, doth pervert equity, and advance iniquity. The Lord says therefore, ye shall not fear any mortal man: ye shall not look for any reward at any man's hand. He addeth the reason why: Because the matter is not yours, neither were ye called to do your own business, but the judgement is the Lords. The will and law of God therefore must be respected: For God is able to defend just judges from the unjust hatred of any, whatsoever they be, and against all wrong and open violence. Moreover where it is said that the judgement is the Lords, thereby are the judges warned, that they aught to imitate the example of the most high God. But what, and of what sort that example of God is, the same Mo●es in the first of Deuteronomie expresseth and says: GOD doth accept neither person nor giste, he doth justice for the fatherless and The good judge ought to have God be●ore him for a pat●rne to follow, 2. P●●al. 9 widow: and loveth the stranger to give him meat and clothing, and therefore shall ye love the stranger. And so must godly judges do in the judgement which is Gods. josasaphat, without all doubt a very godly Prince, speaking to them whom he had made judges, did say: Take heed what ye do: For ye execute not the judgements of man, but of God, which is with you in judgement. Let therefore the fear of the Lord be upon you, and take heed, and be diligent. For there is no unrighteousness with the Lord our God, that he should have any respect of people, or take any reward. To these I will yet add a few places of the holy Scripture more, which shall partly make manifest those that went before, and partly expound and more plainly express the office of the judge. In Deuteronomie we read: The judges shall judge the people, with equity and justice. Thou shalt not pervert judgement, nor have respect of persons, nor take a reward. For a reward doth blind the eyes of the wise, and perverteth the words of the righteous. Thou shalt do judgement with justice, that thou mayst live and possess the Landlord Again in Exodus we find: Thou shalt not follow a multitude to do evil, neither shalt thou speak in a matter of justice according to the greater number for to pervert judgement. Exod●● Neither shalt thou esteem a poor man in his cause: keep thee far from false matters, and the innocent and righteous see thou slay not, for I will not justify the wicked. Thou shalt take no rewards, for rewards blind the seeing, and pervert the words of the righteous. In Leviticus also, we have Leui●●● this: Ye shall do no unrighteousness in judgement, thou shalt not favour the person of the poor, nor honour the mighty, but in righteousness shalt thou judge thy neighbour. Again: Ye shall do no unrighteousness in judgement, in metyarde, in weight, or in measure. True balances, true weights, a true Epha, and a true Hin shall ye have. I am the Lord your God, etc. I suppose verily, and am thus persuaded, that in these few words of the Lord our God, are comprehended all that which profound Philosophers, and Laweyers of great learning, do scarcely absolve in infinite books, and volumes of many leaves. Beside all this the most holy Prophet 〈◊〉 jeremy crieth to the king, and says: Keep equity and righteousness, deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless, or the widow, and shed no innocent blood. Thus much touching the office of judges. But in the eyes of some men, this judgements are ●ot abrogated a●ong christians. our discourse may seem vain and fruitless: unless we do also refute their objections, whereby they endeavour to prove, that pleadinges and law matters are at an end, because the Lord in the Gospel says: To him that will sue thee at the law and take away thy coat, let him have thy cloak also. And again, While thou art yet with thy adversary upon the way, agreed with him quickly, lest he deliver thee to the tormentor. They add moreover the strifes in the law, which S. Paul the Apostle in the s●●te Chapter of his Epistle to the Corinthians, doth flatly condemn. To all which objections mine answer is this. As the doctrine of the Evangelists and Apostles doth not abrogate the private ordering of particular houses, so doth it not condemn or disannul the public government of common weals. The Lord in the Gospel after S. Luke, chideth with, and repelleth the young man who desired him to speak to his brother, for an equal division of the inheritance betwixt them: He blamed him, not for because he thinketh ill of him that claimeth an equal division, or that part of the inheritance that is his by right, but because he thought that it was not his duty, but the judges office to deal in such cases. The words of our Saviour in that place, are these: Who hath appointed me a judge between you, and a divider of land and inheritance? And again, as we read in the Gospel. If any man will sue thee at the law, and take away thy coat, give him thy cloak also: So on the other side against this doing of injury there is nothing more busily handled and required in all the evangelical doctrine, than charity and welldoinge: But a good deed is done in nothing more than in judgement and justice. Since therefore that judgement was invented for the practicing and preserving of justice and upright dealing: it is manifest that to judge in matters of controversy, is not forbidden isaiah. 1. in the Gospel. The notable Prophets of the Lord, isaiah and Zacharie, cry out and say: Cease to do evil, learn to do good, seek after judgement, help the oppressed, Zach. 7. and plead the cause of the fatherless and widow. Execute true judgement, show mercy and loving kindness every man to his brother. Do the widow, the fatherless, the stranger, and poor no wrong. They sin therefore that go on to hinder judgement, and to thrust judges beside their Seats: For as they pull away from the true God no small part of his worship, so do they open a wide gate to wrong, robbery, and oppression of the poor. The Lord (I grant) commanded that, which our adversaries have alleged, meaning there by to settle quietness among his people: but because the malice of men is invincible, and the long suffering of silly Souls, makes wicked knaves more mischievous, therefore the Lord hath not forbidden nor condemned the moderate use of judgements in law. Moreover we read in the Acts of the Apostles, that Paul did oftener than once, use the benefit of judgement, not for money or goods, but for his life, which he endeavoured to save and defend from them that lay in wait to kill him. Neither consented he to the unjust judgement of Festus the Precedent, but appealed to Caesar: and yet we know that Paul did not offend therein against the doctrine of the Gospel of Christ. The same Paul in his Epistle to the Corinthians, did not absolutely condemn the Corinthians for going to law about things belonging to their living, but because they sued and troubled one an other, before Heathen judges. It is good and seemly without doubt, to suffer wrong with a patiented mind: but because it pleaseth the Lord to ordain judgement to be a mean of help and secure to them that are oppressed with injury, he sinneth not at all that seeks to keep himself from wrong, not by private revengement, but by the upright sentence of judges in law. And therefore did the Apostle command the Corinthians, to choose out to themselu●s among the faithful, such judges as might take up temporal matters in controversy betwixt them that fallen at variance. Thus have I declared unto you, Of revengement t●ken by the Magistrate. the second part of the magistrates office which consists in judgement, I will now therefore descend to the exposition of the third and last part, which comprehendeth revengement and punishment. For the magistrate by his office beareth the sword: and therefore is he commanded by God to take revengement for the wrong done to the good, and to punish the evil. For the Sword is God's vengeance The sword. or instrument, wherewith he strikes the stroke to revenge himself upon his enemies for the injury done unto him: and is in the scripture generally taken for vengeance and punishment. The Lord in jeremy crieth out and says: I call a sword upon all the dwellers upon earth. Again in Ezechiel: The sword is sharp and ready trimmed to kill the sacrifice. And again: I will give my sword into the hands of the king of Babel. The kings of Egypt were of their people called pharao's, as who should say: Revengers. But the sword in the magistrates hand, is to be put unto two uses: For either he punisheth offenders therewith for doing other men injury, and for other ill deeds: Or else he doth in war therewith repel the violence of foreign enemies abroad, or repress the rebellions of seditious and contentious Citizens at home. But here again an other objection is cast in our way by them, which whet●●● 〈◊〉 be 〈◊〉 to kil● 〈◊〉 puni●●●●fende●. say, that according to the doctrine of the Gospel, no man aught either to kill or to be killed▪ because the Lord hath said: Resist not the evil. And again to Peter: Put up thy sword into thy sheath. Every one that taketh the sword doth perish by the sword. Mine answer to this is, that throughout all the Scripture, private revengement is utterly forbidden, but that that is done openly by authority of the public magistrate is never found fault withal. But that was private and extraordinary vengeance that the Apostle Peter was about to have taken, considering that he was called to be a Preacher of the word of God, not to be a judge, a captain, or a man of war. And against private and extraordinary revengement is that sentence rightly pronounced, Every one that taketh the sword, shall perish by the sword. But that public vengeance, and the ordinary use of the sword, is not prohibited by God in the Church of Christ, I prove by this testimony of the holy Apostle. Paul, in the 12. to the Romans hath taught, what and how much the perfectness of the Gospel requireth of us, and among the rest thus he says: Dear beloved revenge not yourselves, but rather give place unto wrath. For it is written, vengeance is mine, and I will repay. But because this might be argued against, and this objection cast in his way: Than, by this means the long suffering of Christians shall minister matter enough to murder and manslaughter: he doth therefore immediately after in the next Chapter add: The magistrate is the minister of God to thy wealth, to terrify the evil doers. For he beareth not the sword in vain. For he is God's minister, revenger of wrath to him that doth evil. We gather therefore by this doctrine of the Apostle, that every one of us must let God alone with taking of vengeance, & that no man is allowed to revenge himself by his own private authority. But public revengement wrought by the ordinary magistrate, is no where forbidden. For that God which said to us, Vengeance is mine I will repay, doth grant to the magistrate authority to exercise and put that vengeance in ure, which he doth claim as due to himself. So that the magistrates duty is, to punish with the sword, the wrongful dealings of wicked men, in the name and at the commandment of God himself. Therefore when the magistrate punisheth, then doth God himself, to whom all vengeance belongeth, punish by the magistrate, who for that cause is called by the name of God. Moreover it is written: Thou shalt not suffer a witch to live. Again: A wise king will scatter the wicked, and turn the wheel upon them. And again: He that justifieth the wicked, and he that condemneth the just, they are both abominable in the sight of the Lord Foolish pity. Neither do we lack examples, to prove that some have incurred the heavy wrath and displeasure of the Lord for their foolish pity in sparing them, whom the Lord commanded to strike with the sword. I speak of Saul and Achab. Again on the other side, there are innumerable examples of most excellent Princes which testify & bear witness of the praise that they deserved for punishing of lewd & wicked offenders. For the Prince sinneth not, nor is blameworthy any whit at all, which killeth or otherwise punisheth the guilty and ungracious man: and for that cause we find in the law so often repeated: His blood be upon himself. But if the blood of the guilty be not shed, then that is imputed as a fault, and laid to the magistrates charge, because he neglecting his office, hath pardoned them that were not worthy to be forgieven, and by letting them go, hath left the innocent unrevenged. For he is made partaker of the injury done, & shedding of the innocents blood, which he leaveth unrevenged, by letting the murderer go untouched, on whose neck the Lord gave charge to let the sword fall. The just severity of the upright magistrate in punishing Severity is not cruelty. naughty men, is not (as it is falsely judged) extreme cruelty. But overthwart and peevish pity, that spareth offenders, which are not worthy to live among men, is utter and mere cruelty in deed. For when the magistrate letteth them go unpunished and at ease, which with their naughty deeds have deserved death, he doth thereby first of all give occasion and courage to like offenders, to go on and increase in their mischievous wickedness. For they see their own faults born with all in other men. secondarily the men that are not as yet altogether drowned in the mire of wickedness, but are every hour● tempted and provoked to naughtiness, will at the last leave to have scruple of conscience, and give their consent to yield to mischief. For they see that mischievous merchants are gentellie dealt withal. Lastly offenders set free without any punishment do for the most part become little better: yea they become twice worse than they were before, and the increase of his sin shall at length compel thee to kill him for many murders, whom thou wouldst not kill for the murder of one, whereby thou mightest have saved many guiltless men, whom that cutthroat since his first pardon, hath villaynously slain. They therefore sand wolves and bears among the common people, that let such rakehells escape unpunished. Since now that I have declared the For what cause's God commanded to kill offenders. right use of the sword, & proved that the magistrate hath power to revenge men's injuries, and to kill heinous offenders, let us go on to consider what the causes be, for which God commandeth to punish transgressors, let us see also when they aught to be punished, and lastly what kinds of punishment or penalties the magistrate must use. The especial causes for which the Lord doth openly command to punish offenders, are for the most part these that follow. The Lord resisteth force with force, & worketh the safeguard and salvation of men, he revengeth them that suffer wrong, and restoreth again whatsoever may be restored. He declareth his justice also, which rewardeth every one according to his deeds. And therefore he wipeth out reproachful deeds, with a reproachful death. He putteth offenders in mind of their crime, and therewithal for the most part doth give them sense of repentance unto salvation. For if the wicked do acknowledge his fault, & repent himself of his ill deed, and believe in Christ with all his heart, his sin is forgiven him & be is saved: as we have an evident example in the thief that was crucified, Luke●. whose punishment was an occasion of his salvation. But from the other this salvation was far off, because he did not believe in Christ, and would not be warned by the pain, that he felt for his offence, to repent for his sins, and to call to God for mercy. Furthermore by public judgement and open execution all other men may take example to learn to beware of like offences, unless they will suffer like horror of torments. But let not the magistrate execute Wh●●● mag●●● oug●● 〈◊〉 pu●●●●● end●●. any man, until he know first perfectly whether he, that is to be punished, hath deserved that punishment, that the judges determine, and whether God hath commanded to punish that offence, that is, whether by God's law that is condemned, which is to be punished. The truth thereof shallbe manifestly known either by the proper and free confession of the man accused, or by the probable testimonies brought in and gathered against the de●endant, or by conferring the laws with the offences of him that is to be punished. So than the magistrate may not punish virtue, true religion, nor good, honest, & godly men. For he is ordained of God to terrify, not the good, but offenders. Now touching the manner and fashion of punishment I think it not best The ●indes of punishment. over curiously to dispute. Let every nation or city retain still their penalties and order of punishing, unless peradventure their country custom smack somewhat of rigour & extreme cruelty. For no wise man denieth but that the kind of punishment must be tempered according to the rule of justice & equity. The kinds of punishment Dimin●tio ●●pitis, ● kind of ●●dgement ●hereby ●●e is put ●●t of the ●●ings pro●●ction or ●ondem●ed to ●ondage. are exile or banishment, bondage, loss of goods, imprisonment & fetters, scourges, marks with burning irons, loss of limbs, & lastly death itself, by kill with the sword, by burning, hanging, drowning, & other such means as every nation useth of custom. Neither is the scripture without a pitiful beadrowe of miserable torments. For in the book of Esdras we read: And who soever will not do the law of thy god (Esdras) and the law of the king, let judgement straightways pass upon him, whether it be to death, or banishment, or loss of goods, or imprisonment. This do I add not unadvisedly because of them the are of opinion, that such torments aught not so much as once to be named among christian people. But measure and discretion must be ●●cretion 〈◊〉 clemency of ●●e judge. used of the judges in punishing offenders, so the heinous faults may be plagued with grievous punishment, lesser crimes may be nipped with smaller penalties, and the smallest & light offences punished more lightly. That sentence in God's law aught to be remembered: According to the fault so shall the punishment be. Where also the judge must have a consideration of his clemency & pity. Oftentimes the kind and age excuseth the party accused. The circumstances being rightly weighed do sometime excuse the deeds, that otherwise are of themselves not all of the best. The judge also must inquire after, & diligently consider the former life of the man accused, for which, if it fall out to have been good and honest, than doth he deserve some favour and mercy, unless the offence, for which be is troubled, be so heinous that it can admit no sparkle of pity. But godliness or the fear of god, with pouring out of prayers unto the Lord, and a diligent and lawful examination of the deed or word, that is, of the fault committed, is the best rule for the judge to follow in choosing his time when to use pity, and when to deal with extreme rigour. For otherwise decent clemency is most praise worthy before God and men. I have showed you (déerlie beloved) that the magistrate both may, and of What is to be punished in offenders. duty aught to punish offenders, then for what causes the Lord will have them to be punished, and lastly how, when, & how much they are to be punished. It remaineth now for me to declare wherefore and for what offences, they are to be punished. Which I mean to lay down in one word and briefly too. All words and deeds which are contrary to the laws of God and the magistrate, that is, all things that are done mischiefouslie against the laws, are to be punished: but laws are made either for religion or politic government: and politic government consists in honesty, justice, and peace. Therefore the magistrate must punish and keep under all them which do disturb, afflict, trouble, destroy or overthrow honesty, justice, public peace or private tranquillity betwixt man & man. Let him punish dishonesty, ribaldry, filthy lust, whoredom, fornication, adultery, incest, sodomy, riotousness, drunkenness, gluttony, covetousness, cozening, cutting usury, treason, murder, slaughter of parents, sedition, and whatsoever is like to these. The law of the Lord published by the ministery of Moses, doth in the 18. and 20. of Leviticus reckon up a beadrowe, long enough of such offences as are to be punished. And lest perhaps any man may think, that at this day, that which Moses hath rehearsed, is utterly abolished, let him give ear to S. Paul who says: To the just the law is not given, but to the unjust, and to sinners, to unholy and unclean, to murderers of fathers, and murderers of mothers, to manslears, to whoremongers, to them that defile themselves with mankind, to manstealers, to liars, to perjured men, and if there be any other thing contrary to sound doctrine. But Apostates, idolaters, blasphemers, here tiques, false teachers, and mockers at religion, do offend against the laws of religion, (and therefore aught they to be punished by the magistrates authority.) But the question hath been and is Whether ●●e Magistrate may 〈◊〉 for ●he breach 〈◊〉 religion. yet at this day in controversy, whether it be lawful sore a magistrate to punish any man in his jurisdiction for the contempt of religion, or blaspheming of the same? The Manichees and donatists were of opinion, that no man aught to be compelled, much less to be killed for any religion, but that every man aught to be left to his own mind and judgement. And yet the Scripture doth expressly command the magistrate not to spare false Prophets: yea, rebels against God, are commanded by holy laws and judges to be killed without mercy. The places are extant to be seen in the holy Scriptures, the one in the 13. of Deut. the other in the 17. of the same book. In Exodus this same is set down for a rule: Whosoever sacrificeth to any God, but to the Lord alone, let him be rooted out. In Leviticus the blasphemer is slain, & everwhelmed with stones. In the book of Numbers the man is slain that did vnhallow the Sabbath day. And how many I pray you, did God's revenging sword destroy of that calvish people that did erect and worship the calf in the wilderness? Helias at mount Carmel killed whole hundreds of false Prophets in a solemn set and appointed Sacrifice. Eliseus at the Lords commandment, anointed jehu king, to the end that he might root out the house of Achab, and kill at once all Baal's priests. joiada the priest slew Athalia. And good king josias destroyed together the wicked & stubborn priests of all high places. S. Augustine Tractatu in joan. 11. disputing against the Donatists, doth prove by the example of Nabuchodonosor, that Christian Princes do justly punish the Donatists, for despising Christ and his evangelical doctrine. Among other things he says: If king Nabuchodonosor did glorify God for delivering three children out of the fy●e, yea and glorified him so much, that he made a decree throughout his kingdom for his honour and worship: why should not the kings of our days be moved so to do, which see not three children saved from the flame alone, but themselves also delivered from the fire of hell, when they behold Christ, by whom they are delivered, burned up in Christian men, and when to a Christian they hear it said: Say thou that thou art no Christian? This they will do, and yet this they will not suffer. For mark what they do, and see what they suffer. They kill souls: they are afflicted in body. They kill other eternally, and do complain that they themselves do suffer a temporal death. Thus much hath Augustine. In that new testament we have most evident examples of Peter & Paul Christ his greatest Apostles. The one whereof s●ue Ananias and Saphyra, for their lying hypocrisy and feigned religion. The other struck Elymas the Sorcerer blind & bereft him of his eyes. Neither is there one hairs difference to choose, whether a man be killed with a sword or with a word. For to kill is to kill by what means, or with what instrument soever it be done. God wrought that by his Apostles: and doth the like by the magistrate also. For vengeance is Gods, who giveth it to the magistrate and chief men to be put in ure and execution, upon wicked offenders. There are to be seen many laws made by holy Christian princes for the state of religion, which give an especial charge to kill idolaters, apostates, heretics, and godless people. I will recite unto you (dearly beloved) one law among many, made by the holy Emperor Constantine the great. For in an epistle, entitled ad Taurum P. P. he says: It pleaseth us that in all places & throughout every city, the temples be out of hand shut up, and liberty denied to wicked men to have access thither to commit idolatry. We will also and command all men to be restrained from making of sacrifice. And if so be it happen that they offend herein, our pleasure is that they be slain with the sword, and the slain man's goods to be confiscate. And we have decreed, that the rulers of the provinces shall suffer like punishment, if they neglect to punish the offenders. The very same almost do Theodosius and Valentinianus by proclaimed edicts, command In Codice Theodosiano tit. 2. And Valentinianus and Martianus in Codice justiniano tit. 11. lib. 1. lastly without all controversy, adulterers, murderers, rebels, deceivers, and blasphemers, are rightly punished and not against religion. Wherefore it followeth consequently, that false Prophets and heretics, are by good right slain. For they are deceivers, blasphemers and manquellers. But in the execution of this punishment, What moderation must be had in punishing. there must a great consideratibe had and observed. First of the people: then of the errors: and lastly of the penalties. For in people there is great diversity: because there are some standard bearers, and heady grand captains, which are stout, hypocrites, and full of tongue, & therefore the aptest for to seduce, who falling headlong without amendment to their own destruction, do with themselves draw other into danger. They must by all means be bridled and kept under as plagues to the Church, lest like a canker they spread all over. Again there are some silly seduced souls made fools by other men, which err not of malice, nor stubborn stomach, but do repent and amend in time. These the magistrate must not straightway condemn, but pray to the Lord and bear with their error, and teach them in the spirit of gentleness, until they be brought to a better mind. Moreover in erroneous doctrines, some are more intolerable than other some are. Some there be so wicked & blasphemous, that they are unworthy to be herded, much less to be done. Some there are, which do directly and openly tend to the overthrow of the common weal, unless they be in time appensed and resisted. But those crimes that are brought in and accused, aught first to be by the Scripture and manifest truth convinced to be such, as they are said to be. When the truth is known, and manifest proofs of scripture alleged, then is it lawful most sharply to punish those blasphemers of God, and overthrowers of the Church and common weal. But a light and easier penalty must be set on the heads of them, whose offence consists in light and smaller errors. For some do err so, that by their error God is not blasphemed, that Church not subverted, nor the common weal in any danger at all. Where, by the way, every one must think of that saying of the Apostle: Bear you one an others burden. And again: The weak in faith receive ye, not to the doubtfulness of questions. Furthermore in punishment and penalties, there is a great difference. They that err stubbornly, and do their endeavour to draw in and keep other men in their errors, blasphemers, troublers, and subverters of Churches, may by law be put to death. But it followeth not thereupon that every one which erreth must therefore by and by suffer loss of his life. The things that by threats and faultfinding may be remedied and amended, must not be punished with sharper correction. A mean in every thing is always the best. There is a penalty by payment of money. There are prisons for them to be shut up into, which are corrupted with the poison of false doctrine and lack of belief, lest peradventure they infect others with their contagious disease. There are also other means to punish the body whereby to keep them under that err from the truth, to keep them from marring those that are sound, and to preserve them selves that they perish not utterly, but that through repentance they may fall to amendment. But the fear of God, justice, and the judges wisdom shall by the circumstances make him perceive how he aught to punish the naughty doctrine, and stubborn rebellion of malicious seducers, and how to bear with the foolish light belief of silly seduced men grounded upon simplicity and not envenomed rancour. Earnest and diligent admonition is given to late, when the fault is already Admonition before punishment committed, and is so detestable that it aught straight way to be plagued with the sword: Let the magistrate therefore always have an eye to admonish them in time that are to be warned to take heed of a fault. For earnest admonitions are earnestly commended to men in authority to use to their subjects, when they begin to work any broil. Moreover godly and wise magistrates, have many times pardoned unwitting offenders, whom they see ready to repent upon giving of warning. The Lord in the Gospel biddeth us admonish a sinner, then if he repent, to pardon his fault, but if he reject a fair warning once given him, then to punish him so much the sharper. And joshua before he made open war to be proclaimed upon the children of Reuben, did first by embassage command them to dig down the altar which they seemed to have made contrary to the law of the Lord The Emperor justinian also granted pardon to them which repented, and turned to a sounder opinion, Constitut. 109. Moreover josias did not utterly kill all them that were wrapped in error and idolatry, but those especially that were incurable, and would not recant: the magistrate therefore must wisely moderate the matter, and be very circumspect in punishing offenders. I cannot here wink at and smylie Objections answered. pass over the objections, that some men make against that which hitherto I have said touching punishment, to wit: That the Apostle Paul hath not commanded to kill or punish an heretic after the first and second admonition, but to avoid him. Again, That faith is the gift of God which cannot be given or engraffed in any man by rigour of the sword. Also, That no man is to be compelled. He that constreineth, may make an hypocrite, but a devout and; ealous man he cannot make. And lastly, That the Apostles required no aid of kings either to maintain, or set out the religion of Christ, or else to punish blasphemous railers, and enemies of God's word. To all this I answer thus. Paul, when he writ his Epistle to Titus, did writ to an Apostle, in that Epistle therefore he instructeth an Apostle, how to behave himself according to his duty toward an heretic passed all recovery. If he had written to Sergius Paulus or any lieutenant, he would undoubtedly have taught him his office. For the same Paul standing before Sergius Paulus, than Prince of Cyprus, did by his deeds declare unto him the duty of a magistrate. For first he did not only most sharply rebuke the false Prophet Elymas, then forsake his company, eschew & shun him, as the Apostle john did Cerinthus, but struck him also with bodily blindness. I grant and confess that faith Faith is the gift of God. is God's gift in the heart of man, which GOD alone doth search and know: but men are judged by their words and deeds: Admit therefore that the erroneous opinion of the mind may not be punished, yet notwithstanding wicked and infective profession and doctrine, must in no wise be suffered. Verily no man doth in this world punish profane and wicked thoughts of the mind: but if those thoughts break forth into blasphemous words, then are those blaspheming tongues to be punished of good Princes: and yet by this I say not that godliness lieth in the magistrate to give and bestow. justice is the very gift of GOD, which none but God doth give to men. But who is so foolish as to gather thereupon, that unjust men, robbers, murderers, and witches are not to be punished, because the magistrate by punishment cannot bestow righteousness, upon unrighteous people? We must therefore make a difference betwixt faith, as it is the gift of God in the heart of man, and as it is the outward profession uttered and declared before the face of men. For while false faith doth lurk and lie hid within the heart, and infecteth none but the unbeliever, so long the unbelieving infidel cannot be punished: but if this false and forged faith, that so lay hid, do once break forth to blasphemy, to the open tearing of God, and the infecting of his neighbours, then must that blasphemer and seducer be by and by plucked under, and kept from creeping to further annoyance. Not to suppress such a fellow as this, is to put a sword in a mad man's hand, to kill unwise and weakelie men. Faith is the gift of God, but where he bestoweth faith, he useth means to give it by: those means he will not have us to neglect. An householder knoweth that faith is the gift of God, and yet notwithstanding he instructeth his children in the word of truth, he charges them to go to Church, to pray for faith, and to learn it at the preachers mouth. A good father would think much, yea he would not think well of it, if his son should say: Father I pray you teach me not, send me not so much to Church, and beat me not if I be not there: For faith is the gift of God, which whipping cannot bring me too. Then what man can quietly abide to hear that faith is the gift of God, and that therefore no man aught for faith, that is, for the corruption of faith and open blasphemy, to suffer any punishment? And yet Petilian in the 83. chapter of S. Augustine's 2. book Contra Petiliani Whether it be lawful to compel one to faith. literas crieth out, & says: God forbidden and far be it from our conscience, to compel any man to our religion. Shall we therefore go on to speak the words of heretics? or to say, that the Lord God in the Scriptures hath planted hypocrisy, where with threats & punishment he hath driven men to goodness? David says: It is good for me Lord that thou hast chastised me. And jeremy says: Thou hast chastised me, (O Lord) and I am chastised like an untamed heffar. But if no man aught to be compelled to goodness, to what intent doth Solomon (the wisest of all men) so many times command to chastise children? He that spareth the rod hateth the child. Says he: Thou in deed dost strike him, but with the rod thou deliverest his soul from death. Daily experience, and the disposition of men do plainly teach, that in men there are most vehement affections, which, unless they be remedied and bridled betimes, do both destroy them in whom they be, and other men too, who at that first might easily with light punishment have been preserved. Men in their madness despise compulsion and chastising punishment, but when they come to themselves again, and see from how great evils they are delivered by those that compelled them, than they rejoice, that to their health they were chastised, & praise the compulsion which before they despised. Let us hear what Augustine doth think and teach hereof, whose experience in this matter was very much. In his 48. Epist. ad Vincentium contra Donatistas' de vi coercendis haereticis, he writeth thus. My opinion sometime was, that no man aught by force to be compelled to the unity of Christ, that we aught to deal by words, fight in disputations, and overcome with reason, lest peradventure we should have those to counterfeit themselves to be catholics, whom we known to be open heretics. But this opinion of mine, was not confuted with the words of my gainsayers, but with the examples of those which showed the contrary. For first, mine own city (Hippone) was objected against me: which, when as sometime it held wholly with Donatus, was by the fear of the imperial laws, converted to the Catholic unity: and at this day we see it so greatly to detest the naughtiness of your her●ticall stomachs, that it is thought verily that your heresy was never within it. And many more places by name were reckoned up unto me, that by the effect of the thing itself, I might confess, that in such a case as this, that may be rightly understood where it is written: Give a wise man occasion and he willbe the wiser. And again, not every one that spareth, is a friend: nor every one that striketh is an enemy. Better are the stripes of a friend, than the voluntary kisses of an enemy. It is better to love with severity, than to deceive with lenity. He that bindeth a frenzy man, and waketh him that is sick of the lethargy, doth trouble them both, & yet he loveth them both. Who can love us more than God himself doth? and yet as he teacheth us mildly, so he ceaseth not to terrify us to our health. thinkest thou that no man aught to be compelled to righteousness, when thou readest that the goodman of the house said to his servants: Whomsoever ye find, compel them to come in? When thou readest that he, that was first called Saul and afterward Paul, was constrained by the violent force of Christ, which compelled him to know and keep fast the truth of the Gospel? And the same Augustine again, In Epist ad Bonifacium comitem 59 says: Where is that now that they were wont to cry and say, that it is at every one's free choice to believe or not to believe? Whom did Christ constrain? whom did he compel? Lo here they have the Apostle Paul for an example, let them confess in him that Christ first compelled him, than taught him: first struck him and afterward comforted him. And it is wonderful, how he, which by the punishment of his body was compelled to the Gospel, did after his entering in, labour more in the Gospel, than all they that were called by word alone: and whom the greater fear compelled to charity, his charity once perfect, did cast out all fear. Why then should not the Church therefore compel her lost children to return, since the lost children have compelled other to their destruction? Again in the same epistle, the same The Apostles required no ●ide of the magistrate, for the maintenance of religion against the adversaries of the same. Augustine says: Whereas some which would not have upright laws ordained against their ungodliness, do say: that the Apostles did never require any such things of the kings of the earth, they do not consider that that was an other time (not like to this) & that all things are done in their due time and season. For what Emperor did at that time believe in Christ to serve him by making laws in defence of religion against ungodliness? When as yet that Prophecy was in fulfilling: Why did the heathen rage, and the people imagine a vain thing? The kings of the earth stood up, and the rulers took counsel against God and against his Christ. For as yet that was not begun which followeth in the Psalm, where it is said: And now understand you kings, and be you learned you that judge the earth, serve him in fear and rejoice in trembling. But how do kings serve God in fear, but by forbidding & punishing with devout severity, those things, which are done against God's commandments? For in that he is a man, he serveth him one way: but in that he is a king, he serveth him an other way. Because in that he is a man, he serveth him by living faithfully: but in that he is a king, he serveth him by establishing convenient laws to command that which is just, and to forbidden the contrary. As Ezechias served him by destroying the groves and temples of idols, and those high places that were erected against the Lord's commandment. As josias served him by doing the like. As the king of Niniveh served him by compelling the whole city to please and appease the anger of the Lord As Darius served him by giving the idol into Daniells power to be broken in pieces, and by casting his enemies in among the Lions. As Nabuch odonosor served him by a terrible proclamation, which forbade all men within his Dominion, to blaspheme the true and very God. In this therefore should kings serve God, in that that they are kings, by doing those things which none can do but kings. Wherefore when as in the Apostles times, the kings did not as yet serve the Lord, but imagined a vain thing against the Lord and against his Christ, that the Prophet's sayings might be fulfilled, there could not as then (I say) any laws be made to forbidden ungodliness, but counsel be rather taken to put ungodliness in practice. For so the course of times did turn, that both the jews should kill the Preachers of Christ, thinking that thereby they did God good service: & that the Gentiles also should fret and rage's against the Christians, and make the Martyr's constancy overcome the flames of fire. But afterward when that began to be fulfilled which is written: And all the kings of the earth shall worship him, all nations shall serve him, what man that were well in his wits would say to kings: Tush take ye no care how or by whom the Church of your Lord is defended or defaced within your kingdom: let it not trouble you to mark who will be honest, & who dishonest within your Dominion. For since God hath given man free will, why should adultery be punished, and sacrilege left untouched? Is it a lighter matter for the Soul to break promise with God, than a woman with a man? Or forbecause those things which are not committed by contempt but by ignorance of religion are to be more mildly punished, are they therefore to be utterly neglected? It is better, who doubteth? for men to be brought to the worshipping of God by teaching, rather than for to be compelled to it by fear or grief of punishment. But because these are the better, they which are not such, are not therefore to be neglected. For it hath profited many men (as we see by experience) first to have been compelled with fear and grief, that afterward they might either be taught, or follow that in deed which they had learned in words. hitherto I have rehearsed the words of S. Augustine's answer to the objections of them, which are of opinion that by no law disobedient rebels, seduced people, and deceivers, aught to be punished in cases of religion. I see my hope doth fail me, wherein I thought, that I could have been able in this Sermon to have made an end of all that I had to say touching the magistrate: But I perceive that here I must stay, unless I should go on (dearly beloved) and be too tedious unto you all. I mean to morrow therefore to add the rest that is yet behind. Make you your humble prayers unto the Lord upon your knees and then departed in peace. (⸪) ¶ Of war, whether it be lawful for a magistrate to make war. What the Scripture teacheth touching war. Whether a Christian man may bear the office of a magistrate. And of the duty of subjects. ¶ The ninth Sermon. TO the right of the sword, which God hath given to the Magistrate, doth war belong: For in my last Sermon I taught you, that the use of the sword in the magistrates hand, is two fold or of two sorts. For either he punisheth offenders there with: Or else repelleth the enemy that spoileth or would spoil his people, or cutteth off the rebellious purposes of his own seditious citizens. But many make a doubt, whether ●hether 〈◊〉 law●●l for a Magistrate ●o make 〈◊〉. it be lawful for a magistrate to make war or no. And it is marvel to see them as blind as bitells in a matter of itself as plain as may be. For if the magistrate doth by God's law punish offenders, thieves, and harmful people, and that it maketh no matter whether they be few or many in number (as I declared in my yesterdays sermon:) even by the same law may he persecute, repel, and kill rebellious people, seditious citizens and barbarous soldiers, who under the pretence of war do attempt that openly, which thieves and robbers are wont to do privily. The Prophet (I confess) did among other things prophecy of us Christians, and say: They shall turn their sword into spades, and their javelins into scythes. For Christians have peace with all men, and do altogether abstain from armour. For every one doth that to an other which he would wish to have done to himself. But forbecause all are not so minded, but that many unruly people, wicked thieves, and oppressors of the poor do live and dwell among honest and good meaning men, as wild beasts among harmless creatures, therefore God from heaven hath given the sword into the magistrates hand, to be a defence for harmless people against unruly cut throats. But we read not in any place, that we are forbidden to suppress and kill wolves, wild boars, bears, and such other beasts that do annoy and pray upon men or cattle: What let then should there be why we should not by lawful war begun in a good quarrel, repel the unjust injury of violent robbers, since thieves, robbers, barbarous soldiers and seditious citizens, do differ little or nothing from wild beasts? The Scripture verily doth not vouchsafe to call them by any other names, than by the names of beasts. Hereunto consenteth the common fence of nature: and herewithal agreeth the doctrine of faith and religion. If it be possible, (says the Apostle) as much as lieth in you, live quietly with all men, not revenging yourselves. See here, as much as lieth in you (says ●ée,) and, if it be possible. Otherwise he addeth immediately after, The magistrate beareth not the sword in vain. He means, for them that trouble all things & do annoyed the men which do desire to live at peace. And this is confirmed by the examples of the most holy and excellent men that have been in the world, which have taken war in hand for the defence of their country and harmless countrymen: as I have already declared out of S. Paul's Epistle to the Hebrues, when as in the exposition of the fift precept, I showed what honour every man doth own to his country. I will add to these some reasons of S. Augustine uttered contra Faustum Manichaeum lib. 22. cap. 75. Neither let him (says he) marvel or be astonished at the wars made by Moses, for because even in them too, he followed God's commandment, not like a tyrant, but like an obedient servant. Neither did God rage with cruelty when he commanded those wars, but justly paid home them that deserved it, and terrified those that were worthy of it. For what is blame worthy in war? Is it to be blamed, that they do die which once must die, that they which live may rule in peace? To find fault with that, is rather a cowardly touch, than the part of a religious Christian. Desire to hurt, cruelty in revenging, an unappeased stomach, brutenesse in rebelling, greediness to rule, and whatsoever else is like to these, are the things that in war are worthy to be blamed, & by right of law to be sharply punished. Against the violence of injurious enemies, at the commandment either of God himself, or any other lawful power, even good men are wont to take war in hand, since their state in the world is such, that politic order doth justly bind the magistrate in such a case to command it, and the subjects to obey it. Otherwise john when the soldiers came to him to be baptised saying: And what shall we do? would have answered them and said, Cast off your armour, forsake your soldiers life, strike, wound, or kill no body. But because he known, that while they did so as soldiers in the war, they were not manquellers but ministers of the law, not revengers of their own injuries, but defenders of the common weal, he said unto them: Strike no man, do no man injury: be content with your wages. But because the Manichees have of use blasphemed or spoken against john, let them hear the Lord jesus Christ himself, commanding to give to Caesar that stipend, which john did say the soldier should be content withal. Give (says he) to Caesar, that which is Caesar's, and to God the things that do belong to God. For to this end is tribute paid, that the soldier in the war may have his pay out of hand, for his pain. Very well therefore, when the Centurion said: And I am a man set under power, having soldiers under me: and I say to one go and he goeth, and to an other come and he cometh, and to my servant do this and he doth it, did the Lord commend his faith, and not command him to forsake his souldiershippe. hitherto also appertaineth that which followeth in the same 75. chapter and 76. next after. But I do of purpose willingly bear somewhat with you, not meaning by overlong rehearsing of too many sentences to be tedious unto you. Thus hitherto I have showed 〈…〉 you that it is lawful for the magistrate for to make war. Where by the way also we gather, that the subjects do lawfully without any offence to God, take armour to batteile, when they take it in hand at the magistrates bidding. But if the magistrates purpose be, to kill the guiltless, I declared in my former sermons, that then his people aught not to obey his wicked commandments. Let the magistrate therefore have an eye to himself, that he abuse not his lawful authority. And although the magistrate be licenced to make war for just and necessary causes, yet notwithstanding war is a thing most full of peril, and draweth with War a thing full of peril & danger. itself an endless troop of mischievous evils. By war the just judgement of God doth plague the men, whom his fatherly warning could never move: but among them many times too, the guiltless feel the whip. In war for the most part, soldiers misuse themselves, and thereby incur Gods heavy displeasure: there is no evil in all the world that war upholdeth not. By war both scarcity of every thing, and dearth do arise: For high ways are stopped, corn upon the ground is trodden down and marrde, whole villages burnt, provision goeth to wrack, handicrafts are unoccupied, merchandise do cease, and all do perish both rich and poor. The valiant strong men are flame in the battle, the cowardly sort run away for their lives to hide their heads, reserving themselves to be tormented with more exquisite and terrible kinds of cruel punishments: For wicked knaves are promoted to dignity, and bear the sway, which abuse mankind like savage beasts. Hands are wrounge on every side: widows and children cry out and lament: the wealth that hath been carefully gathered to help in want to come, is spoiled and stolen away: cities are razed, virgins and unmariageable maidens are shamefully deflowered, all honesty is utterly violated, old men are handled unreverently, laws are not exercised, religion and learning are nothing set by, godless knaves and cut threats have the dominion: and therefore in the scriptures War is the scourg of God. war is called the scourge of God. For with war he plagueth incurable idolaters, and those which stubbornly contemn his word: for that was the cause why the city of Ie●usalem with the whole nation of the jews was utterly destroyed: Because they known not the day of their visitation (as the Lord in the Gospel says) but went on to kill the Lords Apostles, bringing on upon their own necks the shedding of all the blood, from the righteous Abel unto Zacharias. For murder, idolatry, incest, and detestable riot, we read that the Chananites were razed out and cut off. The Moabites as isaiah witnesseth, were quite overthrown, for cruelty, inhumanity, and contempt of the poor. The men of Niniveh did by war unjustly vex other nations, making havoc of all, to fill their greedy desire: and therefore says the Prophet Nahum, other men measured to them with the same measure, that they had measured to other before. Micheas in his sixt chapter affirmeth flatly, that God sendeth war upon unjust men for their covetousness & false deceit. In jeremy, arrogancy and pride: in isaiah, riot and drunkenness are said to be the causes of war: but the evil and misery that war bringeth with it, sticketh so fast to common weals and kingdoms where it once hath hold, that it cannot be removed, taken away or shaken off at our will and pleasure by any worldly wisdom, by any league makinges, with any wealth, by any fortifications, by any power or manhood, as it is to be seen in the Prophet Abdias. Our sincere turning to God alone, is the only way to remedy it: as jeremy testifieth in his fift Chapter. Now this turning to the Lord consists in free acknowledging, and frank confession of our sins, in true faith for remission of sins through the grace of God and merit of Christ jesus. secondarily it consists in hatred and renouncing of all unrighteousness, in love of justice, innocency, charity, & all other virtues: and last of all in earnest prayers and continual supplications. Again thou mayst see perhaps War for profit. that some by war have no small commodity, profit, and unestimable riches with very little loss or no damage at all. Such was the war which the Israelites had with the Chanaanites, under their captain joshua. But I would not that gaping after gain should draw any man They that have the juster quarrel, are overcome of the unjust. from right and equity. And many times the magistrates suppose that their quarrel is good, and that of right they ought to make war on others, and punish offenders, when as notwithstanding the righteous God by that occasion draweth them on into peril, that their sins may be punished by the men in whom they did purpose to have punished some grievous crime. We have evident examples hereof in the Scriptures. The eleven tribes of Israel in a good quarrel made war on the Beniamites, purposing to revenge the detestable crime that a few wicked knaves had horribly committed, wherein the whole tribe bore them out and upheld them, being partners thereby of their heinous offence. But twice the Israelites were put to the worse and the wicked Beniamites had the upper hand in the battle. In the time of Heli the Israelites minded to drive the tyrannous rule of the idolatrous Philistines out of their country, but they are slain, the ark of God is taken, and carried into the cities of their idolatrous enemies. Likewise that excellent Prince josias is overthrown and slain by the Chaldeis, because the Lord had purposed to punish & bring evil upon the whole people of Israel, which he would not have so holy a Prince his servant, to see with his eyes to his sorrow and grief. Whereby we have to gather that the truth of religion is not to be esteemed by the victory or overthrow of any people, so that that religion should be true and right, whose favourers have the upper hand, and that again be false and untrue, whose professors and maintainers are put to the worse: For we must distinguish betwixt religion, and the men or persons that keep that religion, which do for other causes suffer the Lords visitation. But all this admonisheth us, that the magistrate hath need of the great fear of God before his eyes both in making and repelling wars, least while he goeth about to avoid the smoulthering coasepitte he hap to fall into the scalding lime kill, or lest while he supposeth to ease his shoulders of one evil, he doth by the way whereby he sought ease, heap up either more, or far greater evils. Prince's therefore must precisely look into, and thoroughly examine the causes of wars before they begin or take them in hand. The The 〈◊〉 of 〈◊〉 causes are many and of many sorts, but the chief are these that follow. For either the magistrate is compelled to send aid, and raise the siege of his enemy, which doth enuironne thee garrisons that he hath appointed for the defence of some of his cities: because it were an offence, and part of parricide to forsake and give over against oath and honesty, his cities and garrisons that are in extremity. Or else the magistrate of duty is compelled to make war upon men which are incurable, whom the very judgement of the Lord condemneth and biddeth to kill without pity or mercy. Such were the wars as Moses had with the Madianites, and joshua with the Amalechites. Of that sort are the wars wherein such men are oppressed as of invincible malice will both perish themselves, and draw other to destruction as well as themselves, with those also which rejecting all justice and equity, do stubbornly go on to persist in their naughtiness. Such were the Beniamites which were destroyed by sword and fire of the other eleven tribes. Such are at this day those arrogant and seditious rebels, as trouble common weals and kingdoms, as of old, Absalon was in Israel, and Seba the son of Bochri: of whom mention is made in the second book of Samuel. Hereunto appertoyne the wars 〈…〉 in hand 〈◊〉 the 〈◊〉 of 〈◊〉. that are taken in hand for the defence of true religion against idolaters and enemies of the true and Catholic faith. They err that are of opinion that no wars may be made in defence of religion. The Lord in deed blamed Peter for striking with the sword, because he was an Apostle, but thereby notwithstanding he bad not the magistrate to be negligent in looking to religion, neither forbade he him to defend and maintain the pureness of faith. For if it be lawful for the magistrate to defend with the sword, the things of account, of which sort are liberty, wealth, chastity, and his subjects bodies, why should he not defend and revenge the things of greater account, and those which are of greatest weight? But there is nothing of more and greater weight than sincere & true religion is. There is moreover a manifest and flat commandment of God touching this matter, to be seen in Deuteronomium. For the Lord commandeth that every city (within the jurisdiction of every magistrate) which departeth from God and the worship of God, should be set on with warriors, and utterly razed, if it revolted not from idolatry betimes. The place is extant in the 13. of Deut. But if the magistrate be commanded to punish Apostates by war, then is it lawful for him by war to defend the Church in danger to be drawn by any barbarous Prince from true religion unto false idolatry. joshua would by war have suppressed the Rubenits with their confederates for building an altar against God's commandment. judas Machabeus fought for the people of God against the people & soldiers of king Autiochus, who purposed to tread down the jewish religion, which at that time was the true worship of God, and perforce to make all men receive and profess, his heathenish superstition. Likewise also Paul commended greatly those jewish captains or judges, which by faith withstood and turned away foreign enemies invasions. And Paul himself did war in Cyprus against Elymas the false prophet and stroke him with blindness: he addeth the reason why he stroke him blind, which he fetcheth from the keeping of religion, and says: Ceassest thou not to pervert the right ways of the Lord? etc. Act. 13. For the same Paul again 40. men do lie in wait, supposing if he were once made away, that a good part of the preaching of the Gospel would then come to an end, and that thereby the jewish religion (which notwithstanding was utterly false) should have been set up and maintained for truth. But Paul was not negligent to remedy this case, neither turned he the other cheek to have that strike too, Since he asked 〈◊〉 of heathens, he would a great deal sooner have 〈…〉 ●t at the hands of Christian Magistrates ●f a● then there had been● any. but earnestly and humbly requireth delivery and defence, which he requested, not of a Christian magistrate (when as yet there was none) but of a Roman Centurion: neither did he once gainsay him, when he saw that he choase out 400. footmen, and 70. horsemen, whom he placed in order of battle ray, to conduct him safely from Hierusal●m to Antipatridis: and by that means was Paul the vessel of election, preserved by an armed band of Italian soldiers. Of the Armenians whom Mariminus the Emperor did tyrannously oppress, Eusebius in the 9 book and S. cap of his ecclesiastical history says: The people of Armenia having been long time both profitable and friends to the people of Rome, being at length compelled by Maximinus Caesar, to change the use of Christian religion (whereunto the whole nation was most holily bend) into the worship of idols, and to honour devils in steed of God, of friends become enemies, and of fellows adversaries, and preparing by force of arms to defend themselves against his wicked edicts, do of their own accord make war upon him, and put him often to much trouble and business. Thus says he. It is lawful therefore for the magistrate to defend 〈◊〉 people and su●iect●s against idola●●ra, and by 〈…〉 and 〈…〉 to this there is an other cause why the magistrate may take war in hand. For either some barbarous enemy invadeth the people committed to thy charge, tearing and spoiling them most cruelly, like a wolf in a flock of sheep, when as notwithstanding thou didst not first provoke him thereunto by injury, but also after his causeless beginning thou hast offered equal conditions of peace to be made. In such a case as this the magistrate is commanded to stand forth like a Lion, and to defend his subjects against the open wrong of merciless ●utthroates. So did Moses, when he fought against Arad, Sehon and Og, kings of the Amorites. So did josaphat when he fought against the Ammonites, and inhabitants of mount S●ir. So did David, when he withstood the war made on him by the Syrians. Or else the magistrate doth aid his confederates (for the magistrate may make league with the nations about him, so that thereby nothing be done against the word of God) when by tyrants they be wrongfully oppressed. For so did joshua deliver the Cabaonites from the siege of their enemies, and Saul the men of jabes Galaad, fight for them against Nahas a Prince full of tyranny. In such cases as these magistrates and Princes do lawfully make war, and their soldiers and subjects do rightly obey them, yea they do with great glory die a happy death, that die in so just a quarrel, as for the defence of religion, of the laws of God, of his country, wife, and children. They therefore that enter into warrfare to sustain the troublesome The 〈…〉 of 〈…〉 toil of battle, must not set their minds upon gain or pleasure, wherein they look, when peril is passed to lie ●●ill and wallow: but justice, public peace, defence of truth and innocency must be the mark for them all to shoot at: to the intent, when the wicked are vanquished, the victory obtained, and the enemies put to flight, slain out of hand, or brought to better order, that then religion may flourish, judgement & justice may be exercised, the Church upheld, the ceremonies, rites, ordinances, and discipline thereof maintained, study and learning cherished, the poor provided for, widows and children defended and cared for, the all sorts may live in quiet peace, that old men in reverence, maidens in chastity, and matrons in honesty may serve God, praise God, and worship God without fear or danger. This was the mark, whereto our father's Abraham, Moses, joshua, David and other valiant men of famous memory, did direct the eyes of their bodies and minds, upon this only their hearts were settled, so often as they warred and went to batteile against ungodly tyrants in defence of the Church and common weal. To whom and to all other valiant and godly soldiers eternal praise is duly given of all the Church and faithful saints. But to fearful and cowardly soldiers, to wicked, covetous, and blaspheming warrious, to riotous knaves, and unconstant traitors, by whose cowardice, gluttony, lust, and unnatural treason, excellent kingdoms do come to naught, and flourishing common weals are quite overthrown, is reproach and infamy worthily due: for God himself hath cursed such knaves for evermore. Therefore it is not lawful to make 〈…〉. any war, unless it be against open enemies, and wicked men that are incurable. The wars are unjust that men do make upon their own fellows, against innocent people, or people in whom there is hope of amendment. Those wars also are unjust, that are not begun by lawful means for matters of weight. All things must first be assayed, before it come to be tried out by battle. Other men's territories must not be desired: the liberty of other people or thy own subjects must not be repressed: thou must not follow any affection which may withdraw or seduce thy mind, of which sort are desire of rule, covetousness, greediness of gifts, envy, & other affections like unto these. War is to common weals a remedy in deed, but perilous and dangerous, even as launcinge, or cutting is to the me●●ers. The hand is poisoned, and the arm in danger to be envenomed too, whereby the whole man perhaps may be cast away: but yet thou cuttest not of thy hand, until, when thou hast tried all other medicines, thou dost plainly perceive that no other means can remedy the soar but cutting off alone. Likewise when all helps fail, then at the last let war béeginne, so yet nevertheless, that the Prince do remember to béeginne with war, before all help and hope of recovery be utterly passed. For the word of God is so far off from finding fault with war begun The word of God hath made laws of war●e. upon a just quarrel, that it doth both make laws of war, and showeth a number of examples of upright wars, of wise and worthy warriors. The laws of war are recited in the 20. Chapter of Deuteronomie, both profitable and necessary, and there withalso evident that they need no words of mine to expound them. Moreover in every place of the scripture, these laws of war are still bidden to be kept. First of all the chief and uppermost place must be given to religion in every camp and garrison. For the Lord himself hath appointed priests and ministers of true religion to attend and serve in wars. secondarily let upright laws be of force in camps abroad, as well as in cities at home: let soldiers live honestly, instly, and rightly as order and discipline are wont to require, when as they are in the city at home. For that saying cometh not of God but of the devil which is commonly spread abroad: Let laws in war, be huisht and still. Thirdly, let him that is choose to be guide and general of the war, be godly, 〈◊〉 holy, valiant, wise and fortunate, as among them of old, were joshua, David, judas Machabeus, Constantine, Theodosius, and many more. To all this there must be added a choose band of tried men: For choice of soldiers must be made, unless perhaps the army do consist in a troup of dastards and unskilful men, of perjured and blaspheming knaves, of cut-throats and rakehells, of drunkards, and gluttons, and a beastly drove of filthy swine. Victory consists not in the multitude of men, but in the grace of God and a choose band. The proverb is common which says: Where a multitude is, there is confusion. Great and innumerable armies are a let to themselves very greatly: as we do learn by daily experience and as examples of every age do testify to us. Moreover loiterers in camps are always reproved. Let the Christian soldier therefore be idle at no time, let him ever be busy and still doing some thing, let him The description 〈◊〉 a christian soldier. be courageous, faithful to his country, ready to take pains, obedient to his Captains, fit to take time when occasion is offered, and evermore occupied in warlike discipline: no effeminate misksoppe, but of manly stomach: not cruel and merciless, but severe and pitiful, as time requireth. What he may preserve, that let him not destroy. But above all things let him not forget or think scorn, both in peril and out of peril evermore to make his prayers and supplications to God his saviour. In God's name let him begin all things, without God let him attempt nothing: In adversity and when he hath the overthrow, let not his courage quail, nor his heart and hope for sake him: in prosperity let him not be puffed up with pride and arrogancy, but let him give the thanks to God, and use the conquest like a merciful victor: let him whoalie depend upon Gods helping hand, and desire nothing rather than the defence of the common weal, laws, religion, justice, and guiltless people. Many I know will marvel to see me require at the hands of a soldier the things that seem to be enough, as the common saying is, to be looked for of a right good and godly man: as though in deed that none could be soldiers but irreligious and naughty men. Soldiers I confess are for the most part such kind of fellows: but what fruit I pray you reap we at this day of so cevill seed? The Turks overrun and spoil us, we are to all th' heathen a jesting stock to laugh at, kingdoms decay and are made subject to devilish Mahometism, and every day we are wrapped in more miseries than other. But what kind of soldiers they of old were, which went 〈…〉 to the war from out of the Church or congregation of the Christians, we may easilte gather, even by that one history worthy the remembrance, Christians ●ere in ●imes past. which Tertullian to Scapula setteth down thus: Marcus Aurelius also in his wars with the Germans, by the prayers which Christian soldiers made unto God, obtained showers of rain in that great drought. At what time have not droughts been turned away by our prayers and fastings? The La●ine copy ●ath, Et 〈◊〉 solus ●●tens, by which I ●●inke he ●●●ant the emperor Then the people crying out for joy to the God of Gods, and the Emperor himself under the name of jupiter, confessed the wondered working of our God. Thus much Tertullian. But Eusebius in his Ecclesiastical history, hath more largely and fully set down the same history, and says: Histories report that Marcus Aurelius brother to Antoninus Caesar, making war upon the Germans and Sarmatians, when his army was in danger to be lost with drought, being at his wits end because he known not what way to seek for remedy in that distress, did at the last, light upon a certain legion wherein Christian soldiers were, whose prayers God herded, when they (as the manner of our men is) had upon their knees cried out unto him, so that on a sudden when no man looked for it, with the powringe down of sufficient showers the thirst of the army that then was in danger, for which the Christians had made supplications, was presently quenched: but their enemies that hoovered there to have been their destruction, were strike and scattered with thunder and fire in lightning from heaven: Which deed is reported by heathen Historiographers: but that it was obtained at the prayers of our men they do not report: for with them the other miracles which are done by our men, have no place of credit. But among our men Tertullian maketh mention hereof, and among the Greeks Apollinaris, whoalso affirmeth that for the miracle of that notable deed, that Legio Fulmiuca. legions name was changed by the Emperor and called the legion of thunder. Tertullian addeth that the letters of Marcus the Emperor are yet to be had, wherein the full and manifest truth of this matter is plainly declared. hitherto Eusebius: Whereby we gather that Christian soldiers of old, were not only given to prayer, but to justice also, and holiness of living. For who knoweth not that james the Apostle said? The earnest prayer of a righteous man availeth much. Elias was a man under infirmities even as we are, and he prayed in his prayer & the heavens gave rain, & the earth brought forth her fruit. It is most evident therefore that soldiers of old, were very godly and religious men. Dure soldiers at these days, because they are far from religion, yea because they are enemies to true religion, do in steed of victory suffer overthrows abroad, and loss, and destruction of their cities at home. And worthily do common weals suffer such plagues, for trusting somuch in such wicked soldiers: For to trust in them, is all one, as if they should put confidence in the very devils, whom these soldiers do (for the most part) exceed in all kind of filthiness, uncleanness, cruelty and villainy. But now the word of God doth set Examples of war and Captains out of the Scripture. before our eyes an innumerable sort of examples almost, of holy and upright wars, and of excellent kings and captains. Abraham our father setting forward with a very small army, pursueth the four most puissant kings or robbers of the world, he overthroweth and putteth them to flight, and having recovered his people, and restored to them their substance again, he giveth the thanks to God as to the author of that unlikely victory. Moses and joshua destroyed about 39 kings, they punished severely the unspeakable wickedness of all those nations, and planted the people committed to their charge, in the land which god had promised to give them. The judges of the people of Israel had notable wars against the Heathens and infidels, whereby they broke the tyranny of those wicked men, unlawfully usurped among God's people, restoaring them again to their liberty and religion. The Prophet Samuel is here to be numbered among the notable Captains of God's people. jonathas saul's son, was a worthy captain, and a singular example of a godly man. Than David none was more excellent or worthy to be praised. In war he vanquished the Philistines, the Idumits, the Syrians, and a good part of the east beside, by war he revenged injuries, by war he maintained his liberty, and kept God's people from a number of mischiefs: and yet notwithstanding, he that warred thus, is said to be a man according to God's hearts desire, and the father of our Lord jesus Christ touching his flesh or his humanity. In David's posterity thou mayest find many excellent warriors and valiant Captains, Abia, Asa, josaphat, Amasia, Ofia, Ezechias and other more. Among these judas Machabeus hath not the last nor least place of all, who fought very stoutly for the law, religion, and people of God, and died at the last in the midst of the battle, in defence of religion and his country quarrel. I will not add to these the examples of Constantine, Gratian, Theodosius, and other more that were excellent in feats of war. Of these and other writeth S. Augustine in the end of his fi●t book De civitate Dei, and Orosius very largely in the 7. book of his history unto the end of the 28. Cap. This is sufficient for godly magistrates. hitherto have I discoursed of war to be made by the magistrate, and the use of the sword in the magistrates hand, touching which I gave some notes by the way in that sermon, wherein I expounded the fift commandment. This being thus ended I have now to prove that Christian men may bear A 〈…〉 may 〈…〉 the office of a magistrate, which treatise I mean therefore to take in hand, because our mad headed Anabaptistes, and some other builders of A devised 〈…〉. common weal, by gainsaying that which hitherto we have alleged do go about to prove that a Christian may not bear the office of a magistrate: their reason is, because Christians (as they say) may not strive in law, nor kill any man, nor recover by war things violently taken away, nor revenge any injury that is done unto them. And although these causes of there's be answered every one in his fit and several place, yet will I briefly gather here together, a few substantial arguments, by which a politic and Christian man may understand, contrary to the madness and dreams of the Anabaptistes, if he be called to bear rule and authority, that then he both may, and of duty aught, to serve the Lord his God, in taking upon him and executing the office of a magistrate. For whereas they feign that the doctrine of the Gospel doth utterly cut off all kind of defence, and whatsoever else belongeth to the defence of Christian men's goods and bodies, that is nothing so, and they are deceived as far as heaven is wide: for the truth doth teach us clean contrary. For whatsoever things are ordained by God for a means of men's safe guard, and good estate, they are so far from misbecoming and being unseemly for a Christian man, if he use them and apply himself unto them, that if he refuse and neglect them, he cannot rightly be called a true Christian. For the first and greatest care of every Christian is, by all means that he may to set forward and maintain that health and safeguard of all sorts of men. But the magistrate is not ordained by any man, but by god himself for the health and wealth of all mankind, as it is expressly witnessed by the Prophets and Apostles, but by Paul especially in the 13. to the Rome who then cannot thereby perceive that a Christian may praiseworthilie execute a magistrates office? Furthermore no man will deny, I know, that a Christian man's faith is, not in words only, but in deeds also to give a proof of justice and mercy, by all means to care for public peace and tranquillity, to do judgement with justice, to defend the fatherless, widows, and children, and to deliver poor oppressed people. Neither doth he contemn, flee from, nor reject, occasion, places, and means by which he may put those good works in ure. And therefore a Christian refuseth not the place or office of a magistrate. For the magistrates office is to do judgement with justice, and to provide for public peace. Moreover, it is undoubtedly true, (as before we have declared) that Moses, Samuel, joshua, and David, are not excluded from the name of Christianity: but since they were in authority and bore the names of magistrates, what let is there, I pray you, why a true Christian man may not bear that office of a magistrate in his common weal? What may be thought of this moreover, that in the new Testament, certain notable men are well reported off, who, when they were in authority, were not put beside their offices, because they were Christians and of a sound religion? touching joseph of Arimathea thus we read in Luke: And behold there was a man named joseph, a counsellor (Mark says, a noble Senator) who was a Honestus Senator. good man & a just, the same had not consented to the counsel and deed of them, which was of Arimathea a city of the jews, which waited also for the kingdom of God. Mark here I beseech you how notable a testimony this man hath here. joseph is a counsellor or Senator, yea and that more is, a noble senator too: he sat in the Senate, and among those judges which did condemn our saviour christ, but because he consented not to their deed and judgement, he is acquitted as guiltless of that horrible murder. The same is said to have been a good man and a just, and of the number of them that look for the kingdom of God, that is of the number of those, which of Christ are called Christians, and yet nevertheless he was a counsellor or senator, and that too in the City of jerusalem. A Christian therefore may lawfully bear the office of a magistrate. Hereunto belong the examples of the Aethiopian treasurer, Acts 8. of Cornelius the Centurion, Acts 10. and of Erastus the Chamberlain of Corinth. Rom. 16. 2. Tim. 4 But our desire is, to have the Anabaptistes prove and declare out of the Scriptures, that which they object here, in saying, that these men being once converted to that faith, did straightway put off their robes of estate, and lay aside their magistrates sword. For we have a little before by the words of S. Augustine upon john Baptist's answer (who did himself also preach the Gospel) already proved, that the soldiers that were baptized, were not put beside their office, nor commanded by john to give over armour, and cease to be soldiers. They object again, that the Lord The Lord conveyeth himself away, whil● the people would have made him a King. conveyed himself privily away when the people were minded to have made him a king: which (say they) he would not have done, but because by his example he would commend humility to all Christian people, and as it were thereby to command them, not to suffer the charge to rule any common weal to be laid on their necks. They add moreover these sayings of the Lord: My kingdom is not of this world. Again: Kings of nations have dominion over them, but you shall not be so. But they understand not that the cause why the Lord conveyed himself away, was for the fond purpose of the foolish people, which went about by making him a king, not to do the will of God, but being blinded with affections to seek to bring those things to pass, that were for the ease and filling of their bellies. For in so much as he had fed them miraculously a little before, therefore they thought that he would be a king for their purpose, who was able to give his subjects meat, without any cost or labour at all. Furthermore, our Lord came not to reign on the earth after the manner of this world, as that jews imagined, and as Pilate feared: who dreamt that Messiah should reign as Solomon did: and for that cause the Lord doth rightly say: My kingdom My kingdom 〈◊〉 not of 〈◊〉 world. is not of this world. For he is ascended into heaven, and sitteth at the right-hand of his father, having subdued all kings to himself, and all the world beside, wherein he reigneth by his word and his spirit, and which he shall come to judge in the end of the world. And although Christ denieth that his kingdom is of this world, yet notwithstanding he never denied that kings and Princes should come out of the world into the Church, to serve the Lord therein, not as men alone, but as kings and men of authority. But kings cannot otherwise serve the Lord as kings, but by doing the things, for which they are called kings: And unless that Christians, when they are once made kings, should continued in their office and govern kingdoms according to the rule and laws of Christ, how (I beseech you) should Christ be called king of kings, and Lord of Lords? Therefore when he said: Kings of nations have dominion over them, but so shall not you be, he spoke to his Apostles, who stroave among themselves for the chief and highest dignity: as if he should have said: Princes which have dominion in the world, are not by my doctrine displaced of their seats, nor put beside their thrones: for the magistrates authority is of force still in the world, and in the Church also. The king or magistrate shall reign: But so shall not ye: ye shall 〈…〉 not reign, ye shall not be Princes, but teachers of the world, and ministers of the Churches. Thus briefly I have answered to the Anabaptistes objections, which in other places also I have many times confuted somewhat more largely. By this, that here I have said, I think I have sufficiently proved, that a Christian man cannot only, but aught of duty also to take upon him the office of a magistrate, if it be lawfully offered unto him. Now before I make an end of the Of the 〈◊〉 of ●●biects discourse of this place, I will briefly add what the duty of subjects is, and what every man doth own to his magistrate. First of all, the subjects duty is to esteem honestly, reverently, and honourably, not vilely nor disdainfully of their magistrates or Princes. Let them reverence and honour them as the deputies and ministers of the eternal God. Let them abroad also give them the honour that is usually accustomed in every kingdom and country. It is a foul thing for subjects to behave themselves undecently towards their Lords and men of authority. But a false, a light, or ill opinion once conceived, breedeth a contempt of the things and people, touching whom that opinion is once taken up. Some evident testimonies of Scripture therefore must be gathered and graffed in every man's heart, that thereby a just estimation and worthy authority of magistrates and officers may be bread and brought up in all people's minds. Here by the way let Princes and magistrates take heed to themselves, that by a spotted and unseemly life, they make not themselves contemptible and laughing stocks, and so by their own default lose all their authority among the common people. The Lord our God verily voucheth safe to attribute his own name to the Princes and magistrates of the people, and to call them gods. Exod. 21. Psalm. 82. The Apostles called them the deputies and ministers of God. ●. Peter. 2. Rom. 13. But who will not think well of gods, and them which are the deputies and ministers of god, by whom God worketh the wealth of the people? He that despiseth him that is sonte, despiseth him that sendeth. He that honoureth the deputy seemeth to give more honour to him that appointed the deputy, than to him that is the deputy. Moreover Solomon in the 16. of his proverbs says: Prophecy is in the lips of the king, therefore his heart shall not go wrong in judgement. And in the 8. of that Preacher: I must keep the king's commandment, because of the oath that I have made to God for the same. Again, proverbs 24. My son fear thou the Lord and the king, and keep no company with them that slide back from the fear of them. For their destruction shall rise soudeinly. And Paul said: Whosoever resisteth the power, resisteth the ordinance of God, but they that resist, shall receive judgement to themselves. Of this sort I have rehearsed certain testimonies in the exposition of the fift precept. secondarily, let subjects pray for their Princes and magistrates, that that Lord may give them wisdom, knowledge, fortitude, temperance, justice, upright severity, clemency, and all other requisite virtues, and that he will vouchsafe to lead them in his ways, and to preserve them from all evil: that we may live under them in this world in peace & honesty: This doth Paul require at the hands of subjects, in the second Chapter of his first Epistle to Timothe, and jeremy in the twenty & ninth of his prophecy, I have in an other place recited their ve●ie words, therefore at this time I let them pass. The minds of many men are herein very slow and careless, and that is the cause many times whi● they feel the things that willingly they would not, and bear the burdens with grief enough, that other wise they should not: and worthily too. For if they would but do their duty willingly, in praying for their magistrate earnestly, their case undoubtedly would be far better than it is. But how fervent a desire they in the Primitive Church had to pray for their magistrate, we may gather even by these words of Tertullian in the 30. chapter of his Apology, We pray always (says he) for all Emperors, desiring God to give them long life, a sure reign, a safe house, valiant armies, faithful counsellors, honest subjects, a quiet world, and whatsoever else a man or Emperor may desire. Let the people also obey the good & Obedienc● to Magistrates Laws. upright laws of their princes or magistrates: yea let subjects obey them holily, reverently, and with a devout mind, not obeying their laws as the laws of men, but as the laws of the ministers and deputies of God himself: for Peter biddeth us obey them for the Lord: and Paul says: We must not obey them for anger only, but for conscience sake also: that is, we must not obey the magistrate only for fear, lest our contempt and disobedience do breed our punishment, but we must obey him, lest we sin against God himself, and so our own conscience do argue our wickedness. But in the fift commandment, I proved by testimonies and examples out of the scriptures, that we ought not to obey godless magistrates, so often as they command any wicked thing which is flatly contrary to the word of God. The Apostles and faithful men of the primitive Church, did choose rather to be shut up in prison, to be sent in exile, to be spoilt of their substance, to be cast to wild beasts, to be killed with the sword, to be burned with fire, and to be strangled, than to obey any wicked commandments. That blessed martyr, bishop Polycarpus answered the Roman Proconsul, and said: We are taught to give to Princes and to the powers that are of God, such honour as is not contrary to true religion. And S. john Chrysostom said to Gaina, It is not lawful for a godly Emperor to assay any thing contrary to God's commandments. lastly, l●t subjects pay tribute to their magistrates, yea let them, if necessity so require, not stick to bestow their bodies and lives, for the preservation of their magistrate and country, as I have already taught you in the fift commandment. The Lord in the Gospel doth simply say: Give to God that which belongeth to God, & to Caesar that which belongeth to Caesar. They therefore are worthily blamed, that pinch, grudge at, or defraud the magistrate of any part of his tribute. tars and tributes are due to the magistrates, as the hire of his labour, & as it were the sinews of public tranquillity and common weal. For, who goeth to warfare of his own proper cost? Every man liveth by that labour wherein he is occupied: The Prince taketh pains in governing the common weal, and preserving it in peace: he neglecteth his own private and household business, whereby he should live, and provide things necessary for himself and his family, by looking and attending on his country's affairs: it were against reason therefore but that he should be fed and maintained upon the public treasure and cost of his country. It is requisite also, that kingdoms 〈…〉 or ●●●sure. and common weals be sufficiently furnished with money and substance, to help in distress, either of war, famine, fire, and other miseries: or else to the setting up again of men fallen into poverty, or putting away of greater calamities. I say nothing now touching the keeping in reparation of common buildings, as the city walls, bulwarckes, trenches, ditches, gates, bridges, high ways, wells, conduits, judgement halls, and market places, with many more of the same sort. There are also certain common people, as sergeants, watch men, and such like, which are to be nourished and maintained of the common cost and treasury. And unless that money be still at hand and in readiness, there can no kingdom nor any common weal stand long in assurance. They therefore that grudge to pay tribute, deny the hire of the magistrates labour, and go the next way to work, to subvert the common weal, and to bring it to naught. The men that in the common weals affairs (as some of custom be) are negligent and careless, sin not against any one Lord, but against the whole common weal: and therefore thou mayst see that such slothful workmen are seldom times enriched with the good blessings of God. But now here by the way all magistrates and Princes must be admonished, to love the people subject to their charge and government, to bear with them bountifully, and not to nip them with immoderate exactions: which is easille done, if they themselves will● thrifty, and keep themselves moderately from riotous gluttony, and over sumptuous pride. Let a good Prince consider, what a sin it is to have his Palace abound in riotousness and surfeiting, while his cities and towns are tormented and pined with famine and hunger. Let magistrates consider that tributes and subsidies are not the private goods of them in authority, but the public substance of the whole common weal. God hateth pilers and robbers. God abhorreth immoderate exactions. God curseth polling tyrants: but blesseth profitable and moderate magistrates. Both in peace and war agreement and concord are much more available, than money unjustly got: and stronger is that kingdom, and firmer that common weal, which is upheld by the love and agreement of the prince and commonalty, although the common treasure there, be very small, than that country or city which hath innumerable riches heaped up together and wrung out of the citizens entrails, when as continual grudge and ill will makes the Prince and people at continual variance. I say no more here than the very truth is: experience of all ages is a witness that it is so. Thus much hither to have I laid down before your eyes (dearly beloved) as briefly as I could touching the magistrate, taking occasion upon the sixte commandment: Thou shalt not kill, and declaring to what end and purpose God did ordain him, what his duty is toward his subjects, and what his subjects duty is toward him. New let us pray and beseech the Lord that he will grant both to magistrates and subjects, to walk worthily in their vocaticus. ¶ Of the third precept of the second table, which is in order the seventh of the 10. commandments. Thou shalt not commit adultery. Of wedlock, against all intemperancy, of continency. ¶ The tenth Sermon. THE nearest to our life and body is every one's several mate in wedlock: For by wedlock two bodies are joined together, and are made one. For the Lord said: And two shallbe one flesh. In this third precept therefore which is next after the forbidding of murder, commandment is given for the holy keeping of honourable wedlock, and for the true sanctifying of the body, against adulteries, wandering lusts, and all incontinency. Wedlock is prepared to this end and purpose, that honesty & chastity may flourish among good men, and children may be brought up in the fear of the Lord This commandment again is briefly expressed in as few words as may be: Thou shalt not commit adultery. In the exposition The 7. precept. of this commandment by the help of God's good spirit, I will first speak of holy matrimony, then of adultery: thirdly I will show you what is contained under the name of adultery: and lastly I will make an end with a treatise of continency. Wedlock, which is also called matrimony, What wedlock is. is an alliance or holy joining together of man and woman, coupled and brought into one by mutual consent of them both, to the intent that they using all things in common betwixt themselves may live in chastity, and train up their children in the fear of the Lord The Gospel verily calleth wedlock a joining together, which god hath made. For Christ said: What God hath joined together, let no man separate. Neither is it lawful to make any other the author of matrimony, than God himself. God did by the mean and ministery of his Angels and choose men, appoint other good and necessary ordinances for mankind's commodity, but he himself did immediately without the ministery of any person ordain matrimony, he himself did establish and ratify it with laws for the purpose, he himself did couple the first married folks, and he being the true high priest in deed, did himself bless the couple then, whom he did so join together. By this we may easily gather the 〈…〉 excellent dignity of marriage or matrimony. For God did ordain it, yea he ordained it in Paradise, when man as yet was free from all kind of calamities. Adam when he was in the great felicity of Paradise, seemed not yet to live commodiously nor sweetly enough, except a wife were given to be joined unto him. It is not good (says God) for man to be alone, I will make him a helper to tarry or devil with him. For God brought to Adam all living creatures which he had created for him to name them: but among them all, there was nothing that Adam had lust unto, his mind and nature did utterly abhor to be coupled with any of them. God therefore casting Adam into a dead sleep, doth out of his side as he slept, frame up a woman, which so soon as Adam set his eye upon when she was brought unto him by God who had made her, he straightway crieth that this was such a one as he desired, that this was such a one as he could love, and where with his nature could very well agreed. This now (says he) is bone of my bones, and flesh of my flesh. I have found (says he) I have found an help fit for me, which hath part of my flesh, of my blood, and my very substance. From hence rises and yet remaineth that natural proneness of men toward women: when on the otherside overthwart mingling and meddling of cursed men with beasts contrary to man's nature was long ago destroyed by fire, which showed that God did abhorred it. The Lord moreover said: A man shall forsake his father and his mother, and cleave to his wife, and two shallbe one flesh. But in the exposition of the fift commandment we perceived how much God doth set by the love and goodwill of children to their parents: and what a charge he giveth to children to honour them. It must needs be therefore that wedlock is a most heavenly ordinance, since it is preferred before the honouring of parents: and yet nevertheless it is so preferred, as that by the law of matrimony, the precept for the honour due to parents may not be abolished, but that thereby married folks may know to behave themselves so, if their parents go about to breed discord betwixt them and their spouses, that then they suffer not themselves for their parent's words to be severed, but in all things else to honour them as they should. The holy patriarchs kept the law of matrimony, and reverenced wedlock very devontely. For no small parcel of the first and most excellent book of the Bible called Genesis, is spent in rehearceing the marriages of holy men. Neither is Moses the peerless servant of God ashamed, to make mention of the business and works of wedlock as pure and excellent, which seem to many at this day to be foul and filthy. Christ himself (who being the very natural son of God, was himself born in wedlock, although of a pure and uncorrupted Virgin) did honour and commend the knot of matrimony, while he did vouchsafe to show his first miracle at a wedding, which was such a miracle as did declare that the Lord is able to make the bitterness of marriage sweet, and the scarcity thereof to abound with plenty. As the Apostles were married men according to the examples of the patriarchs, kings, princes, priests, and prophets: So Paul the chief of all the Apostles, crieth out and says: Wedlock is honourable among all, and the bed undefiled. But whoremongers and adulterers God will judge. He says that wedlock is honourable among all, he means, all nations: For very few people shall you find that do not greatly commend the state of marriage. Xenophon thinketh that among all Goods ordinances scant any one can be found that is more commendable or profitable than wedlock is. Musonius, Hierocles, and other ancient sages think marriage to be so necessary to live well and conveniently, that the life of man without marriage seemeth to be maimed. Even they (the heathens I mean) do make the evils and discommodities of marriage to consist in the married folks and not in marriage. For marriage of itself is good, but many use not well the thing that is good, and therefore they feel the smart of their foul abuse worthily. For who knoweth not that the fault of drunkenness is not to be referred to wine which is the good and wholesome creature of God, but to the excessive bibbing and over great greediness of man which abuseth Gods good creature? That which cometh out of the heart of man (says the Lord in the Gospel) and not that which goeth in by the mouth, defileth the man. Hereunto belongeth that saying of Paul the Apostle of Christ, where he attributeth sanctification to wedlock: for the bed says he) is undefiled: and in an other place he testifieth that the unbelieving husband is sanctified by the believing wife: he affirmeth also that children born in wedlock are holy or clean. Moreover the same Paul maketh Christ an erample of love betwixt man and wife: and shadoweth the mysteries of Christ and the Church by the colour of wedlock: he figureth (I say) a heavenly thing by an holy type that God doth allow. Whereupon in an other place the same Apostle doth say: That their doctrine is a very doctrine of devils which forbidden men to marry. And so consequently it followeth that that is an heavenvly doctrine proceeding from God, which permitteth marriage freely to all men, and doth commend and reverence it. The excellency and dignity of matrimony The cau●●s of mar●●●ge. being thus understood, let us now seek out and look on the causes, for which God hath ordained marriage for men to embrace. God according to his natural goodness directeth all his ordinances to the great good and abundant commodity of mortal men: and therefore it followeth that he ordained matrimony for the preservation of mankind, to the end that man's life might be pleasant, sweet and thoroughly furnished with joys sufficient. But all these causes may be reduced into the number of three. First God himself doth say: It is not good for man to be alone, let us make him an help therefore to be before him, or to dwell with him. So then that first cause why wedlecke was instituted, is man's commodity, that thereby the life of man might be the pleasant and more commodious. For Adam seemed not to live half happily nor sweetly enough, unless he had a wife to join himself unto: which wife is not in the scriptures called an impediment or necessary evil, as certain Poets and beastly men, who hated women, have foolishly iangled, but she is the help or arm of the man. Antipater The 〈◊〉 is the 〈◊〉 of 〈…〉. an heathen writer In sermon de Nuptiis, doth wonderfully agree with this saying of the scripture, and expresseth plainly what kind of help and what manner of arm the wife is to her husband. Whosoever, says he, hath not had trial of wife and children, he is utterly ignorant of true mutual goodwill. Love in wedlock is mutually showed, when man and wife do not communicate wealth, children, and hearts alone, as friends are wont to do, but have their bodies in common also, which friends cannot do. And therefore Euripides laying a side the deadly hate that he bore to women, written these verses in commendation of marriage. The wife that gads not giglet wise with every flirting gill, But honestly doth keep at home, not set to gossip still, Is to her husband in his cares, a passing sweet delight, She heals his sickness all, and calls again his dying spirit. By fawning on his angry looks she tourns them into smiles, And keeps her husband's secrets close, when friends work wily guiles. For like as a man having one hand or one foot, if by any means he get himself an other, may thereby the more easily lay hold on what he listeth, or go whether he will: even so he that hath married a wife, shall more easily enjoy the healthful pleasures and profitable commodities of this present life. For married folks, for two eyes have four, & for two hands as many more, which being joined together, they may the more easily dispatch their handy businesses: again, when the one's two hands are wearied the hands of the other supply their room, & keep their work in a forwardness still. Marriage therefore, which in steed of one member is by increase compact of twain, is better able to pass through the course of this world, than the single and unwedded life. Thus much out of Antipater. Hierocles also in his book de Nuptiis says: To live with a woman is very profitable, even beside the begetting of children. For first she doth welcome us hoame that are tired abroad with labour and travail, she interteyneth us serviceably, and doth all she may to recreate ou●e weary minds. She maketh us forget all sorrow and sadness. For the troublesome cases of our life, and generally of care and business, while we are occupied in matters abroad, in bargaining in the country, or among our friends, are not easily suffered to be troubled with our domestical and household affairs: but when we have dispatched them and are once returned to our wives at home, so that our minds are at quiet, & we restored to our ease and liberty, then are our cumbersome businesses well lightened & eased, whereby they cease to trouble us any longer. Neither is a wife troublesome undoubtedly, but lighteneth things that are troublesome to us. For there is nothing so heavy, that man and wife living in concord are not able to bear, especially if they be both willing to do their endeavour. And so forth. The second cause why matrimony The begetting and bringing up of children. was ordained, is the begetting of children for the preservation of mankind by increase, and the bringing of them up in the fear of the Lord For the Lord blessed Adam and Eva, saying: Increase and multiply, & replenish the earth. Paul the Apostle in his Epistle to Titus saith: Speak to the elder women that they may teach honest things, that they may make the younger women to be sober minded, to love their husbands, to love their children, to be discrete, house keepers, good, obedient to their husbands. And again to Timothy: Adam was not deceived, but the woman was seduced, notwithstanding through bearing of children she shall be saved, if they continued in faith, and charity, and holiness, with modesty. But the begetting of children were altogether unprofitable, if they were not well brought up. For she, that loveth her children in deed, doth bring them up in the fear of the Lord Which bringing up is no small commodity to the common weal & Church of God. The glory also and worship of God, is greatly augmented, when as by wedlock there doth spring up a great number of men that acknowledge call upon, & worship god as they aught to do. The third cause why matrimony was ordained, that Apostle Paul The bed ●● wedlock undefiled. expresseth in these words: To avoid whoredom let every man have his own wife, & every woman her own husband. It were good and expedient for a man not to touch a woman, and to live single, but because this is not given to all men, as that Lord in the gospel testifieth, and that concupiscence of the flesh doth for the most part, burn the greatest sort of men, the Lord hath appointed marriage to be as it were a remedy against that heat, as the Apostle in an other place witnesseth, saying: Let them marry which cannot abstain: for it is better to marry than to burn. By this we learn that the natural company of a man with his own wife, is not reputed for a fault or uncleanness in the sight of God. Whoredom is uncleanness in the eyes of the Lord, because it is directly contrary to the law of God. But God hath allowed wedlock and blessed it, therefore married folks are sanctified by the blessing of God through faith and obedience. Neither lack we here any evident arguments, and testimonies of Paul to prove it by. For to the Hebrews he said: Wedlock is honourable among all men, and the bed undefiled: but whoremongers and adulterers God will judge. The Apostle here spoke very reverently, and by the bed he understood the natural company of a man with his wife, which he says plainly is undefiled. What God hath made clean, who shall call unclean? Acts. 10 Tit. 1. who can deny that to the clean all things are clean? Paphnutius therefore both bishop and confessor judging rightly of this, did in the Nicene counsel say openly: that the lying of a man with his own wife is chastity. Neither was the most modest Apostle ashamed to make laws betwixt a man & his wife. For to the Corinthians he says: Let the husband give to the wife due benevolence: 1. Cor. 7. likewise also the wife to the husband. The wife hath not the power of her own body, but the husband: likewise also the husband hath not the power of his own body but the wife. Defraud you not the one the other, except it be with both your consents for a time, that yemay give yourselves to fasting and to prayer: and afterward come together again, that sathan tempt you not for your incontinency: These words of the Apostle are so evident that they need no exposition at all. In the same Epistle again he says: If thou mariest a wife thou sinnest not. And again. If a virgin marry, she hath not sinned. Now what is more excellent, pure and holy, than virginity is? But a virgin sinneth not if she change virginity for holy matrimony. Very well therefore doth chrysostom in a certain homily say: The first degree of chastity is unspotted virginity, the 2. is faithful wedlock. S. Augustine also calleth marriage chastity or continency: the place is to be seen in the 19 & 20. cap. de bono coniugali. & in that 198. Epist. This is the head from whence doth spring the greatest part of public honesty. For god alloweth wedlock, but disalloweth fornication and all kind of 〈◊〉 uncleanness. It pleased him by his ordinance to exclude all uncleanness from his believing servants. Let the saints therefore, but magistrates especially, have an especial eye, not to be slack in promoating holy wedlock, but diligent to punish severely all filthy fornication and other uncleanness. This have I hitherto rehearsed somewhat largely out of the holy scripture, to the intent I might prove to all men No man forbidden ●o marry. that wedlock is holy, & that therefore no man can be defiled with the moderate, holy, and lawful use thereof: and so consequently that marriage is permitted to all sorts of men. For the Apostle says: Let a bishop be the husband of one wife, let him rule his own house well, and have faithful children. For it is manifest by the testimonies of scripture and ecclesiastical writers, that the Apostles of Christ and other Apostolical teachers of the primitive Church were married men, and had wives and children. Neither is there any thing, next after corrupt doctrine, which doth more infect the Church of Christ, and subvert all ecclesiastical discipline, than if the ministers of that Churches, which should be lights of the whole congregation, be fornicators or adulterous people. That offence especially above all other, is an hindrance and blot to all kind of honesty: but touching this I purpose not at this time to discourse so largely & fully as I might. To this I add that the band of wedlock is indissoluble & everlasting, that is to say, such a The knot ●f wed●●ck is indissoluble. knot as never can be undone. For of two is made one flesh & one body which if you sever, you do utterly mar it. What god hath joined together therefore, let not man separate. They therefore do make a slaughter of this body, that do commit adultery. For the laws of God and men admit a divorcement betwixt a man & his adulterous wife. And yet let not any less or lighter cause dissolve this knot betwixt man and wife, than fornication is. Otherwise God which in the Gospel hath permitted the less, doth not forbid the greater to be causes of divorcement. And in the primitive church the Epistles & constitutions of christian princes do testify, that once committing of fornication was no cause of divorcement. Of which I have spoken in another place. But that this holy knot may be the surer, it is available that marriages How matrimony must be contracted be made holily, lawfully, & with discretion in the fear of the Lord Let them not be unwillingly agreed unto and made up by compulsion. First let the good liking of their consenting minds be joined in one, whom the open profession of mutual consent & outward handfasting must afterward couple together. Let them be matched together that are not severed by alliance of blood and nighness of affinity. Let them be coupled in one, that may marry together by the laws of God and their country, with the consent & counsel of their friends & parents. Let them which mind marriage, have a sincere heart purposely bend to seek their own safeguard & continual felicity, that is, to respect only the will and pleasure of God, and not admit any evil affections as counsellors to make up the marriage betwixt them. Hierocles in his book De nuptiis says: It is mere folly and lack of wit which make those things that of themselves are easy to be born, troublesome, and make a wife a grievous clog to her husband. For marriage to many men hath been intolerable: not because the wedded state is by default of itself or own proper nature so troublesome and cumbrous, but for our matching as we should not, it falls out as we would not, and causeth our marriages to be grievous and noisome. To this end verily our daily marriages do commonly come. For they marry wives usually not for the begetting of children or society of life: but some for a great dowry, some for a beautiful body, and some being seduced by such kind of causes, as it were men abused by unfaithful counsellors, have no regard to the disposition and manners of their spouse, but marry at adventures to their own decay, and utter destruction. Hereunto belongeth Plutarches admonition to parents in his treatise of bringing up of children, where he counseleth men to bestow such wives on their sons as are not much wealthier nor mightier, than their children. For a very pithy saying is that usual proverb: Marry a wife of thy own degree. To be short, let the fear of God, the word of God, and earnest prayer powered out to God, be always annexed to the beginning of marriages. But it is not convenient that in Against Polygamy, or the having of many wives. lawful matrimony, any more should be than two alone, to be joined together under one yoke of wedlock. For the use of many wives which our father's usurped without any blame, may not establish polygamy for a law among us at the so days. The time of correction is now come to light, and Messiah now is come into the world, who teacheth all rightly, and refourmeth things amiss. He therefore hath reduced wedlock to the first prescribed rule & law of matrimony. Two (saith the Lord) shallbe one flesh. And the Apostle says: Let every man have his own wife, and every woman her own husband. The multitude of Solomon's concubines therefore, appertain The second and third marriages after the first wife. not to us. We have not to follow the example of jacob, who married two sisters. And yet notwithstanding the word of truth condemneth not the second, third, or many marriages, which a man maketh when his wife is deceased. For that saying of the Apostle is general to all men, and endureth in all ages: Let them marry, that cannot abstain, for it is better to marry than to burn. Which sentence is taken out of these words in the Gospel: All men cannot receive this saying, save they to whom it is given. For there are some chaste which were so born out of their mother's womb: & there are some chaste which were made chaste of men: & there are some chaste which have made themselves chaste for the kingdom of heavens sake: He that is able to receive it, let him receive it. Let him therefore that cannot receive it, marry a wife, so often as necessity compelleth him thereunto. But now especially it standeth us in hand to know how married folks The 〈◊〉 behaviour 〈◊〉 is ●●quired 〈◊〉 the 〈◊〉 of Ma●●age. must behave themselves, what they must do in wedlock, to what end they must direct their deeds and thoughts, and how they aught to be affected toward that holy ordinance of God almighty. Touching which thing I will not speak much, but briefly note out the most necessary points, to give all men occasion to think with themselves, and call to mind both more and greater matters which I leave untouched. First of all let married folks be thoroughly persuaded and assuredly certain, while they live in matrimony, that they are in the work of God, that they please God, and do an acceptable thing in the sight of the lord, because of God's word wherein he blessed that kind of life, and sanctified all wedded people, which by faith do live in that work and ordinance of the living God. Therefore when married couples do patiently suffer the troubles, that follow the married life, while they labour faithfully, while they do those things decently which belong to the charge and office of married people, as while the wife doth love her husband, while she doth dutifully obey him, while she doth bring forth her children with grief and pain, and when they are brought forth, doth diligently nourish them & labour to bring them up: while the husband doth love his wife, while he doth mutually help her, and faithfully in all things show himself a careful father for his family and household: in doing these things, they please God no less, than they do when they go to Church to hear the word of God, and to worship the Lord For these works of wedlock are reputed for good works, as well as giving of alms, justice, & making of peace. Married folks therefore have need especially of true faith in God the author of wedlock. For by wedlock in faith they shall please the Lord This our monks could not abide to hear of, although the word of God doth urge it upon them, they ceased not to magnify their counterfeit holiness and hypocritical vows. secondarily it is required at the hands of wedded couples to be mindful Married ●●lks must 〈◊〉 faithful of the faith, which they give and take, that they do not falsely deceive one an other, but holily keep the promise that they make and troth that they plight, and to keep it sincerely both in body and mind. Let neither of them lust after the body of a stranger, nor conceive an hatred or loathsomeness of their wedded spouse. And thy body, thou that art a married man, is not thy body, but thy wives: as also thy wives body is not thy wives, but thy. Thou stealest and dost commit a robbery if thou take away another body's goods, and when thou hast conveyed it from the proper owner, dost give it to another. Let the mind of wedded mates be unspotted, and the body untouched. Every one when he first cometh to solemnize wedlock by the holy ceremony ordained for that purpose, doth promise with an oath in the name of the Lord before God and the Church, that he will use the company of no woman but her, that he will cleave too, love and cherish her alone without any other. This faith once given whosoever doth violate, he is falsely forsworn, and is a breaker of a godly promise & Gods holy truth. Neither is it sufficient for thee to They must dwell together with knowledge. be faithful, unless thou be courteous or tractable toward thy wife & devil with her according to knowledge, as S. Peter says. Let the husband be the head of the wife, to wit, her adviser and counsellor, her ruler and guide, her sweet yoakefellowe and admonisher in all her affairs, her assured aider and faithful defender. Let the wife be obedient unto her husband, even as we see the members obey the head, let her yield herself to her husband to be ruled and governed, let her not despise his honest counsels, and indifferent commandments: let them think that they twain are one body, or the members of one body. And therefore let them learn by the government of this mortal body how to behave themselves in the guiding of wedlock. The worthier members do not despise the more unworthy limbs, but do rather honour them, lighten their labour, and aid and help them. Again the more unworthy limbs are in love with the worthier, not envying their pre-eminence any whit at al. One member breaketh not, or hurteth an other, but all do mutually chéerish themselves and defend one an other from harm and injury. Such a mutual knitting together, and working, and love, and charity, and goodwill, and fellowship let there be betwixt man and wife. For to that end the woman was taken out of the man's body, that the husband should love and chéerish (his wife) his own body. And for that cause the Apostle says: So must husbands love Ephe. 5. their wives, even as their own bodies. He that loveth his wife doth love himself. For no man at any time hath hated his own flesh, but loveth and cherisheth it, as the Lord doth the Church. What may be said to that moreover, that the Apostle in the very same place hath made the son of God and the holy Church an example for married folks to follow in keeping of wedlock, requiring at the husband's hand to love his wife, even as Christ hath loved the Church: and of the wife to reverence her husband and to love him again, as the Church doth Christ? Than which example there is none in the world more holy and effectual. For there is no love greater than the love of Christ toward his Church. Neither is there any love more chaste, than that which the Church doth bear to Christ. It is required therefore at the hands of wedded mates, mutually to bear most ardent and holy love the one to the other. Let them use all things in common: let them be partakers both of the same prosperity, and the same adversity. Let them both draw under one yoke, and bear betwixt them one an others burden. Briefly, let them twain be the members of one and the very same body. I have more at large set down these offices of man and wife in my treatise which is called the Institution of Christian matrimony. Lastly let them bring up their Let them beget an● bring vp● children. children in holy discipline, & the fear of God, to the health of their own house, and the whole common weal. Paul says: I would have the younger women marry, to get children and to govern the house, for that is honest and acceptable before God. But touching the bringing up of children. I have already spoken in the fift sermon of this Decade. Now the very begetting of children alone is very profitable both to every private or particular house, and also to the common weal: for here I will not stand to show that the honour and glory of God, is very greatly augmented, if children be not only begotten, but also brought up in the fear of God, and knowledge of his word. Hierocles says: I confess that marriage is profitable: especially because it bringeth children forth, which is in deed a goodly fruit, for they, being of our very blood, do while we are in health aid us in all our affairs: and in old age when years come upon us, they secure us well with all that they may: they are familiar companions of our joy in prosperity, and in adversity are our partners in sorrowing with us for our heavy mishaps. And so forth. Antipater also says: Man which is endued with a civil disposition to maintain society, must augment his country and common wealth with increase of children: for cities could not have been preserved by any means at all, unless the head men of every city, and the sons of noble gentlemen, seeing their ancestors whither and fall away like goodly leaves of a fair tree, had married in time convenient, and left behind them children as worthy plants to succeed in their country, thereby to make it to flourish for ever, doing their best so far as they could, to keep it from the assaults and conquests of enemies and strangers. They therefore shooting at nothing more, than to defend and assist their country, both in their life time, and when they were dead, did think it most necessary and especially convenient to marry and be married, desiring thereby both to do all things that nature requireth, and also those that touch the health and increase of their country, & most of all the worship of God. etc. Since therefore that lawful matrimony Marriages must be begun ●ith religion. is of so great effect and so available to live well and happily, the faithful do not without cause begin their marriages with religion and religious rites. The Lord verily did presently in the beginning bless the first marriage of our parents Adam and Eve, and did himself couple them in wedlock. whereupon the Church of God hath received a custom, that they which join in marriage before they devil together, do come into the temple of the Lord, where after prayer made in the midst of the congregation, they are joined together, and blessed by the minister of God in the name of God himself. Wherefore in wedlock the first and chiefest things that be required, are the earnest and continual prayers of the married folks to God, that he will vouchsafe to make the husbands, wise, religious, modest, gentle, honest, painful, sufferers and lovers of their wives: and that it will please him to make the wives, obedient, meek, chaste, faithful, lovers of their husbands and children, housewives, and fruitful. For no one man is able to declare all the evils that come even of one corrupt & naughty marriage. Through it whole houses are wonderfully disquieted, all wealth and honesty do utterly decay, the children are bastards, God is offended and prouoaked to anger, and an endless mischief brought to the whole common weal. God therefore must be earnestly beséeched to bless all married people, that both the glory of his holy name, and the common weals prosperity may thereby daily increase more and more. I am now come to speak of adultery, which is a sin whereby the Against adultery. husband goeth to an other woman, or the wife turneth a side after an other man, to whom they make common the use of their bodies, which are not their own bodies now, but their mates in wedlock. Some there are that flatter themselves, and are of opinion that they are not culpable of adultery, if they have the company of any unbetrouthed maiden, or one that is unmarried: or if a woman play the harlot with an unwedded man. They will have it (in God's name) to be fornication and not adultery. But the Scripture teacheth the contrary. Thou goest to an other woman, thou art an adulterer: Thou breakest thy faith, thou art forsworn: Thy body is not thy but thy wives, when therefore thou bestowest this body on an other, thou committest adultery. If thou being wedded dost lie with a married wife, thou doubleste the sin of thy adultery. This offence was plagued with most sharp punishment even in the beginning almost, and as soon as the world was created. Pharaoh the king of Egypt commanded Sara Abraham's wife to be taken away and carried to his Palace, that he might use her as his wife, thinking verily that she had been Abraham's sister. But the scripture saith: The Lord Gene. 12. vexed Pharaoh and all his house with great plagues, because of Sara Abraham's wife. Lo here that king of Egypt is punished with grievous plagues for his adultery: and yet he known not that Sara was Abraham's wife: how great plagues therefore are prepared for the men that wittingly and willingly without all shame commit adultery? To Abimelech king of the Philiftines the Lord doth say: Lo thou shalt die because of the woman, Gene. 20. which thou hast taken away from her husband. And yet this king also had taken away Sara, not knowing that she was Abraham's wife. joseph being Gene. 39 provoked to adultery by his masters wife, doth simply say: How should I do this great wickedness and sin against God? Every word here doth bear some weight. For adultery is an heinous sin. Whereupon in the book of job we found these words of job himself. If mine heart job. 31. have been deceived by a woman, or if I have laid wait at my neighbour's door, then let my wife be an other man's harlot, and let other men have to do with her. For this is a wickedness and sin that is worthy to be judged to death. Yea it is a fire that utterly should consume and root out all mine increase. job saith that he hath not only not committed adultery, but that he hath not so much at any time as once given the attempt to defile an other man's wife. He confesseth that adultery is a sin, and so grievous an offence, that it doth deserve to have the adulterer's wife to be defiled with adultery. He addeth that adultery is a fire that utterly consumeth and devoureth all things, and lastly that it is a sin to be judged and punished by death. Moreover Solomon the wisest of all men says: May a man take fire in his bosom and his Prou. 5. clothes not be brent? Or can one go upon hot coals and his feet not be brent? Even so he that goeth in to his neighbour's wife and toucheth her cannot be unguilty. Men do not utterly despise a thief, that stealeth to satisfy his soul when he is hungry: But if he may be got, he restoreth again seven times as much, or else he maketh recompense with all the substance of his house. But whoso committeth adultery with a woman, he lacketh understanding: and he that doth it destroyeth his own soul. He getteth himself a plague and dishonour, and his reproach shall never be put out. For the jealousy and wrath of the man will not be entreated: neither accepteth he the person of any mediator, nor receiveth any gifts how great soever they be. In these words of Solomon many things are to be noted. First as it cannot otherwise be, but that fire must burn the garment wherein it is carried: so no man can commit adultery without damage and danger of further punishment. secondarily comparison is made betwirte a thief and an adulterer: not that theft is thereby defended, but because thieves, although they be infamous, do seem yet to sin a great deal less than adulterers do. For a thief may make satisfaction by restoring the worth of the thing, that he stole, to him, from whole he stole it away: but for adultery no amendss can be made. And what is he that would not rather wish to have thieves ransack his chest, and take away his substance, than to have his wife his darling defiled with adultery. Moreover Solomon calleth the adulterer mad and without understanding. Adultery is judged to be a sin worthy of death & endless infamy. For the Lord in the law doth not say only, Thou shalt not commit adultery, But in an other place also goeth on & addeth: And he that committeth adultery with an other man's wife, even he that committeth adultery with his neighbour's wife, let both the adulterer and the adulteress be slain. Leuit. 20. And this punishment of adultery by death was not abrogated or changed by the very Gentiles. For the Roman law called Lex julia is very well known, how it commanded adulterers to be put to death. Which law was of force in the time of S. Jerome, as we may gather by the History which he wrote of an adulteress, at the chopping off of whose head seven strokes were given. Neither is it marvel undoubtedly that adultery was among them of old, and is yet at this day according to the laws to be punished by death. For upon that one many sins do depend. First of all the adulterer is a perjured man. For he hath broken and violated the faith which he gave openly before God and the face of the congregation by calling to witness the most holy and reverend Trinity, when the minister of Christ did solemnize the marriage and couple him to his wife, by giving hand in hand. Secondarily the adulterer hath committed theft and robbery. For when the adulteress doth make her body common to an other man, then doth she set to sale, defile and mar, not her own, but her husbands body. Thirdly bastards born in adultery do often times enjoy an equal part of inheritance with that right begotten children. Which cannot be without great wrong done to the lawful heirs and legitimate offspring. For they are against all right rob of their due inheritance, where of an equal portion is given to him, to whom by law no parcel is due. Lastly beside all these, innumerable mischiefs do spring of adultery. Since therefore that it is a serpent with so many heads, both the laws of God and men do rightly punish adulterers with loss of life. But some jolly fellows there are forsooth, that of adultery do make but David's adultery. a sport. They are persuaded that David's adultery doth make on their side, and that place of scripture, where we read that the Lord was favourable to the adulteress, that was taken even as the deed was in doing. Why do not these merry conceited men consider how severely the Lord did punish David for that offence? The bloody house of David was immediately after defiled with filthy incest. For Amnon doth perforce deflower his sister Thamar. And straightway upon the neck of that again his house is defamed by most cruel parricide, while Absalon in a banquet murdered his brother Amnon. The very same Absalon also David's son, defileth or deflowreth his father's wives, and that openly too, laying all fear of God and shame aside. He driveth his father out of his kingdom, and hasteneth on to shorten his days. All which calamities David confesseth that he doth worthily sustain for the adultery and murder by him committed. Lastly many thousands of his people are slain in the battle: David himself is hardly and with much ado restored to his kingdom, and afterward being restored he repent his sin all days of his life. Now it is marvel if adulterers (considering these punishments) will go on yet to allege the example of David in defence of their naughtiness. Our saviour did not come into the world to be a judge but a Saviour, neither did The Lord resolveth adultery. he in any place usurp & take to himself the right of the sword. Who therefore will make any marvel at it, to see the adulteress not to be condemned by him, to be stoned to death? Yet he said: Hath no man condemned thee? as if he minded not to have resisted the law, if judgement had once passed upon her. For he came not to be a patron to adulterers, nor to break the law, but to fulfil it. But if it like adulterers well, that the adulteress was not condemned of the Lord, then let them also like that sentence wherewith the History is ended, when the Lord says: Go thy ways, and sin no more. Let them therefore leave off to defile and destroy themselves with filthy adultery. The Lord in his law hath expressly What other things are forbidden under ●he title of adultery. named adultery alone, but therewithal he doth inclusively understand all kinds of lust and luxury, and all things else which do egg forward and stir up fire in men to wantonness, which he forbiddeth as severely as adultery itself. The Lord in the Gospel doth not only forbid the outward work of adultery, but the very affection also and wanton lust of the heart and mind. You have herded (saith he) that it was said to them of old, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart. In the same place he teacheth us to pluck out our eyes, and cut off our hands, that is, to extinguish unclean affections that rise in our minds, while yet they be young and begin to bud, lest peradventure they break out from thoughts to deeds. So then in this precept every unclean thought, all ribald talk, and filthiness of bodily deeds are utterly forbidden. In this precept is forbidden fornication 〈…〉 or that kind of whoorehunting, which is said to be the meddling of a single man with an unmarried woman. This kind of whoredom is thought of many either to be a very small offence or none at all. But such kind of men doth the devil hearten on, bewitch, and by those ill thoughts drive on to commit that sin: when as the doctrine of the Evangelists and Apostles doth teach us the contrary. Acts. ● For the Apostles in that Synodal Epistle, which they sent from Jerusalem to all nations, do expressly name 1. P●●. ●. 1. Co●. ●. and forbidden fornication. S. Peter reckoneth fornication among those filthy sins, from which he would have Christians to be most clear. S. Paul says: Flee fornication. Again: Let us not be defiled with fornication as some of them committed fornication, and fallen in one day three and twenty thousand. Fornication doth directly fight with the covenant of God, whereby he is joined to us, and we to him: and whoredom also spoileth God of his glory, and doth most filthily pollute the temple of the Lord Let us hear what the Apostle 1. Co●. ●. Paul says touching this matter. Know ye not that your bodies are the members of Christ? Shall I therefore take the members of Christ, and make them the members of an harlot? GOD forbid. What, know you not that he that is coupled to an harlot is one body? For two (says he) shallbe one flesh. But he that is coupled to the Lord, is one spirit. Flee fornication. Every sin that a man doth is without the body, but he that committeth fornication, sinneth against his own body. What, know you not that your body is the temple of the holy ghost which is in you, whom you have of God, and you are not your own. For you are bought with a price: Therefore fornication shutteth fornicators out of the kingdom Ephe. 5 of God. For the same Apostle says: Neither whoremongers nor adulterers shall inherit the kingdom of God. And therefore in an other place he suffereth not fornication to be so much as once named among Christians, so far was he from admitting stews and brothel houses among God's people. Moreover whoredom doth fill the whole body with sundry diseases, it depriveth whoorehaunters of all their goods and substance, it bringeth them to poverty and extreme misery, and driveth them at last to utter desperation. It overthroweth their fame & good name, with shame and ignominy: the view whereof is lively expressed in the holy scriptures by the example of Samson the strongest man among all the Israelites. Solomon therefore the most wise of all other, doth very fitly in time and place convenient, admonish all men to flee the enticinge baits and flattering allurements of whorish strumpets. For the end of them is deadly poison, and they throw a man down headlong into a bottomless pit of endless miseries. By this law also that kind of whoredom is prohibited which consists 〈◊〉 forbidden. in defloration of virgins, and violent rapes, by which children are perforce defiled and carried from their parents. There is difference betwixt a rape perforce, and the deflowering of a maid done without violence. Sichem defiled Dina the daughter of jacob, and although he desired to have the deflowered maid to his wife and to change his religion, yet notwithstanding he himself is slain by Levi and Simeon the brethren of Dina, his city is razed and filled with the blood of murdered men, whose goods were ransacked and laid open to spoil. The history is extant in the 34. of Genesis. For the rape which Roderychus king of the Goths in Spain committed upon the daughter of one julianus a lieutenant, all Spain in a manner was mingled with fire and blood. For Volaterranus in his second book of his Geography says: Roderychus reigned three years, whose filthy lust brought an end aswell to the name, as to the quiet kingdom of the Goths in Spain, by means of the Saracenes that invaded their land. For when it fallen out that he had deflowered the daughter of one julianus a lieftenaunte of that part of Mauritania that is called Tingitana, private grief did prick her father to seek revengement, whereto he used the commodity of the place. Wherefore julianus doth privily call the Saracenes out of Aphrica: who in the year of grace 714. under the conduct of their captain Muzta being sent by Mirmomelinus their king at that time, entering in through the straits of Marrocko did in two years space subdue all Spain almost Asturia, a Country in Spain betwixt Galacia & Portugal. except Asturia. In the space of which time it is reported that seven hundred thousand men on both sides were destroyed by that war: wherein also the king which had deflowered the virgin with all his nobility was utterly slain. In Israel for that levites concubine, whom the citizens of Gibea of the tribe of Benjamin had violently ravished were 25000. Beniamites slain, beside them which perished from among the other eleven tribes, whose number amounted to 40000. men. Neither is it unknown to any that the kings were expelled out of the city of Rome, and Troy being wearied with ten years war, (which troubled both the East and West) was at the last utterly sacked and clean overthrown, because Tarqvinius had perforce ravished Lucretia, and Alexander Paris had stolen out of Gréece Menelaus his Helena an other man's wife. Every age almost doth minister an innumerable sort of such like examples. For the most just God hath always by evident examples declared how greatly he is offended with deflowrers of virgins, and ravishers of women. And for that cause are laws and very sharp punishments ordained and appointed for such lascivious knaves. Rapes and such villainies committed perforce the laws do punish with loss of life: but to him that doth deflower a maid not violently that Lord doth say: Marry & endow her. Other laws appoint other penalties. touching which more is spoken in the civil law. Moreover Incest is especially prohibited. incest. They call incest an unlawful meddling of a man with a woman against the honour of blood and affinity. For Cestus signifieth the marriage girdle which the bride did wear, to show that the marriage was just and lawful. We Germans call this sin by the name of Blout schand, whereby we signify the sin committed in corrupting or defiling our own blood or kindred. In Leviticus after the degrees of blood, in which we are forbidden to marry, the Lord doth presently add: In all these be not you defiled: For in all these things are the nations defiled, which I cast out before you. And hereby the land is defiled, and I have visited the iniquity thereof upon it, and the land hath spewed out the inhabitants thereof. Ye shall therefore keep my statutes and mine ordinances, and shall not do any of all these abominations. For whosoever shall do so, he shall be cut off from among his people. And in the 20, chapter of Leviticus he hath appointed death to be the punishment of incest, which is not changed by the civil laws or Imperial constitutions. The abominable sin of Sodomy and meddling with beasts also, is Sodom●● plainly forbidden. Against which we have most evident and express laws set down in the 18. and 20. chapter of Leviticus. We have also a very senere, but yet a most just punishment laid by God himself upon the pates of the detestable Sodomites. For with fire and stinking brimstone sent down from heaven he consumed those filthy men to dust and ashes, which ashes he washed away with the waves of the dead sea, because he would not have so much as the very cinders to remain of so wicked men. Moreover their whole cities and fruitful fields were burnt with fire. For it was not requisite that any one jot of the substance of those most wicked men should remain undestroyed. The place where those cities were sometime situated, is at this day overflown with water, and called the dead sea. Whereby we do consequently gather, that the most just God will not spare the Gentiles entangled in the very same sin, although for a time he wink at and dissemble it. Fire shall destroy both them & there's: and they themselves shall for ever burn in hell, where nothing shall remain of them, but a reproachful memory. For in the Revelation of our Lord jesus Christ to his Apostle john we read: And fire came down from God out of Heaven, and devoured them, and the devil which deceived them was cast into a lake of fire and brimstone, where the beast and the false Prophet shallbe tormented day and night for ever more. Apoc. 20. Furthermore all things else are 〈◊〉 forbidden. for hidden that do incite or allure us to unlawful lusts, which baits are the over nice pranckinge and decking the body, evil and wanton company, gluttony, surfeiting, & drunkenness. For Ezechiel among the rest of his Prophecies, says: This was the iniquity of Sodom, pride, gluttony, abundance of all things, and idleness. Men are prouoaked to lust either by hearing or reading of dishonest ditties, and bawdy ballads, or by looking on and beholding wanton dances, unseemly sights, ribald talk, and filthy examples. They therefore are by this law reproved, which wink at, or cherish, which are the bawds or bringers together of adulterous people. Unto the wicked the Lord in the Psalms doth say: Why ●sal. 50. dost thou take my covenant in thy mouth, whereas thou hatest to be reformed, and dost cast my words behind thee? when thou sawest a thief, thou consentedst unto him: and hast been partaker with the adulterers. etc. The just Lord therefore doth punish all these offences in wicked men, every one according to the greatness of the sin. For some sins are far more heinous than other some are. He is an adulterer that in his mind doth lust after an other man's wife: but he sinneth more grievously, if he endeavour to finish in deed his wicked thought, he offendeth yet more deeply if he do the deed, and sinneth most of all, if after once, he fall unto it again. Likewise the adulterer sinneth, so doth the bawd, and he also that upholdeth his adultery. The whoremonger sinneth deeply, but he that defileth himself with incest, sinneth more grievously, and he most heinously of all, that in meddling with beasts, committeth filthy Sodomy. So then in this 7. precept charge is given for the maintenance of shamefastness, modesty, sobriety, temperancy, chastity, public honesty, and true holiness of soul and body. The next is for me to say somewhat now touching continency. By abstinence we refrain from other men's goods, and take from no man Of Continency. the thing that is his. Some there are that will have temperancy to extend farther than continency: for they will make the one to be but a part of the other. I, in this treatise, do simply make contivencie the contrary to intemperancy or incontinency. For continency is a virtue or power of the mind, received from the spirit of God, which suppresseth affections, and doth not in any wise permit unlawful pleasures. This is conversant & doth show itself in the common and usual talk of men, in pleasures that are allowed, in apparel, in buildings and dwelling houses, in meat and drink, and in other things also. I at this present will only examine those points of of continency, which are already rehearsed. The continency or the bridling of the tongue. First of all it is required of us to keep in our tongue, and not to let it lose at random to the blaspheming of Gods, glory, or hurt of our neighbour. Let the talk of a Christian man be honest, profitable, and seasoned with salt, let it be unacquainted with scoffing, lightness, lying, ribaldry, and filthiness. S. james in the third Chapter of his Epistle hath spoken sufficiently of the tongues properties. In his first Chapter also he saith: Let every man be swift to hear, sloaw to speak, and sloaw to anger. And Paul says: Let no filthy communication proceed out of your mouth, but that which is good to edify withal, as often as need is, that it may minister grace unto the hearers, and grieve not the holy spirit of God, by whom ye are sealed unto the day of Redemption. And again: Let not fornication, or any uncleanness, or covetousness, be once named among you, as it becometh Saints. Neither filthiness, nor foolish talking, neither jesting, which are not seemly, but rather giving of thanks. Let no man deceive you with vain words. For, for such things cometh the wrath of God upon the children of disobedience. For in another place he citeth this sentence out of Me●ander and says: Ill words corrupt good manners. Moreover a man's mind is bewrayed by his talk: for of the hearts abundance the mouth doth speak. If therefore in any thing, than in tongue especially it behoveth Christians to be sober and continent. The Lord I (confess) hath granted man the use of certain pleasures. Granted pleasures. For he may lawfully without offence to God, cloth his body with garments 〈◊〉, thereby to keep his limbs from cold. God hath and doth allow the embracings of man and wife, in holy wedlock. He granteth choice of a dwelling place conveniently situated against the untemperateness of the air, and biddeth us not to wander like beasts and cattle, through fields and desolate woods. He hath for our necessity and pleasant feeding, allowed us the use of meat & drink. He granteth us quietness, ease and sleep, which doth wonderfully refresh the strength that is decayed and tired with pains. Therefore so often as a godly man doth enjoy them, doth use them, and is delighted with the honest pleasure of them, let him give thanks to God, and use them moderately in the fear of the Lord For in so doing he sinneth not against the Lord: but by the abuse of those things, by unthankfulness for them, and by immoderate using of them, he doth offend his God and maker. For what is allowed or permitted to married folks, I have already declared in this very sermon, so that I need not here again to repeat it unto you. Solomon says: Be glad with the wife of thy youth: let her be as the beloved Hind and pleasant Roe: let her love always refresh thee, and be thou still delighted therein. etc. In the mean time let every one refrain from all abuse and intemperancy: and if necessity at any time require it, let man and wife lie a sunder, as Paul doth counsel them: or else let them give ear to the Prophet joel, who says: Proclaim an holy fast, gather the people together: let the bride groom come forth of his chamber, & the bride out of her cloaset. Our garments must be cleanly 〈…〉 and honest according to our country fashion to cover and become us, unless our country fashion be too far out of order: there must be in them no hypocritical sluttishness, beeyonde sea gauds, new-fangled toys, nor unseemly sights. The chief Apostles of Christ Peter and Paul, were not 1. Peter. 3. 1. Timo. 2 Titus, 2. ashamed in their Epistles to writ somewhat largely touching the manner and ordering of women's apparel: because that kind of people do most of all bend to that foolish bravery. Let every faithful body think what is seemly for them to wear, not so much by their degree in dignity, or condition of riches, as by their religion. Excess in every thing is discommended in Christians. And to what end do we iagge and gash the garments that are sowed together to cover our bodies, but that thereby we may as it were by a most fond and ridiculous anatomy, open and say forth to the eyes of all men, what kind of people we are in our inward hearts, jagged (God wot) and ragged, vain, light, and nothing sound? And a linen or woollen garment doth as well cover and become the body, as damasks and velvets, the cost whereof doth overlade thy purse with expenses to buy them, and misshape thee like an ill favoured picture, when thou wearest them upon thee. In buildings God forbiddeth not continenty in buildings. cleanliness and necessary cost, but sumptuous expense, and gorgeous excess. For these over brave buildings are seldom times finished without extorting wrong, and over great injury done to the poor. jeremy bringeth in the Lord speaking against the king of juda and saying: Woe to him that buildeth his house with unrighteousness, and his parlour with the goods that are wrongfully got, which never recompenseth his neigh bours labour, nor payeth him his hire: Who says to himself, I will build me a wide house and gorgeous parloures: who causeth windows to be hewn therein, and the seelinges and ioystes maketh he of Cedar, and painteth them with Sinoper. thinkest thou to reign now, that thou haste enclosed thee self with Cedar? Did not thy father eat and drink and prospero well, as long as he executed justice and equity? Let none of us therefore build sumptuous houses, by robbing the poor of their hire for their labour. Let every one devil in a house agreeable to his profession, degree, and condition. S. Jerome condemneth sumptuous cost even in Churches and Temples. Neither do I see what gorgeous buildings bring to a man, but mischief and misery. Lord, how unwillingly do we die & depart from goodly dwelings, whereby we double the fear of death and terror of sickness? The patriarchs verily did devil in tents, whereby they witnessed that they were pilgrims, and sought another country, the heavenly Jerusalem. Continency in meat and drink is not the loathing of wine and victuals, Continency in meat & drink. but the moderate using of them, to supply our necessity, and not to cloy us with gluttony. God in the Scripture doth condemn gluttony, surfeitings, riotous afterbanquettes, and drunkenness, which he forbiddeth most of all. For of drunkenness do springe endless miseries, and innumerable mischiefs, grievous diseases, poverty, and pinching beggary. Solomon says: Who hath woe? who hath sorrow? who hath strife? Who hath brawling? who hath wounds without a cause? who hath red eyes? even they that follow the wine, and seek excess thereof. Look not thou upon the wine how red it is, and what a colour it giveth in the glass: It goeth down sweetly, but at the last it biteth like a serpent, and poisoneth like an adder. I will not rehearse all which I could allege out of heathen writers, against surfeiting and drunkenness. Solomon alone in that one sentence containeth a great Christ against drunkenness. deal of matter. Moreover, he that heareth not Christ, whom is it likely that he will give ear unto, in all the world? Now Christ in the Gospel by the parable of the rich glutton, doth marvelous evidently, set forth the woeful end of insatiable paunches. In the same Gospel also he taketh occasion to touch the surfeitings and drunkenness of our age, I mean the age which is immediately before the judgement day, where he says: As it happened in the days of No and Lot, they did eat and drink even until the day that No entered into the ark and that Lot departed from among the Sodomites: and then incontinently the deluge came, and fire & brimstone powered down from heaven, and destroyed them al. Again he addeth: Take heed to yourselves least at any time your hearts be overcome with surfeiting and drunkenness, & cares of this life, and so that day come upon you at unawares. For as a snare shall it come upon all them that dwell upon the face of the whole earth. Watch you therefore, at all times praying, that you may escape all these things and stand before the son of man. And I would to God that all men would not writ this golden, heavenly, and divine admonition of our Saviour in their halls, and dineing parlours only, but in their several hearts also. For since drunkenness hath in these our days so good entertainment with all degrees, estates, kinds and ages, we do daily feel the woeful miseries, that God doth threaten to drunkards in the 5. and 28. cap. of Esaies' Prophecy. And it is to be feared greatly, that the day of the Lord shall suddenly light upon an innumerable sort of drunkards to their endless pain and utter destruction. Let him hear therefore, which hath ears to hear. Neither can I here refrain, but needs must recite unto you (dearly 〈…〉 beloved) that which S. Martin the bishop, not of Tours in France, but of Dumia in Germany, who flourished in that days of justinian the Emperor, 〈…〉 did writ to Miro king of Gallicia touching the ordering and leading a continent life. If (says he) thou dost love continency, cut off superfluity, and keep under thy appetite. Consider with thee self how much nature requireth, and not how much lust desireth. Bridle thy concupiscence, and cast off the alluring baits that serve to draw on hidden pleasures. Eat without undigested surfeiting, and drink without drunkenness. Neither glut thee self with present delicates, nor long after deintrells hard to be come buy. Let thy diet be of cates good cheap, and sit not down for pleasure but for meat. Let hunger, not sauces provoke thee to eat. Pay but little for pastimes to delight thee, because thy only care should be to leave such pleasures, that thereby thou in facioning thyself to the example of God, mayst, as much as thou canst, make haste to reduce thee self from the body to the spirit. If thou lovest continency, then choose not a pleasant, but a whoalsome dwelling place, and make not the Lord to be known by the gorgeous house, but the house by the honest landlord. Boast not thee self of that which thou hast not, nor that which thou hast, neither covet to seem more than thou art. But rather take heed that thy poverty be not vnclenly, nor thy niggishnes filthy, nor thy simplicity contemptible, nor thy lenity fearful: & though thy estate be poor, yet let it not be in extreme misery. Neither be out of love with thy own degree, nor wish after the estate of an other man's life. If thou lovest continency, avoid dishonest things before they happen: and fear no man above thy own conscience. Think that all things are tolerable, dishonesty excepted. Abstain from filthy talk, the liberty whereof doth nourish unshamefastness. Love rather profitable communication, than merry conceits, or pleasant talk: and set more by the blunt spoken truth, than by fair soothing speeches. Thou mayst sometime mingle mirth with matters of weight, but it must be done moderately without the hurt or detriment of thy estate and gravity. For laughter is blameworthy if it be immoderately used, childishly squeaked, or taken up by fits as women are wont to do. Esteem not saucy scoffing, but civil mirth with courteous humanity. Let thy conceits of mirth be without biting, thy sports not without profit, thy laughter without unseemly writhing of thy mouth and visage, thy voice without s●hriking, & thy pace in going without hasty shuffling. Let not thy rest be idleness. And when other play, take thou some holy & honest thing in hand. If thou art continent, take heed of flattery, & let it grieve thee as much to be praised of naughty men, as if thou wert praised for thy own naughty deeds. Be the gladder for it, if thou displeasest evil men, and impute the evil opinions, which naughty men have of thee: for the best praise that can be given thee. The hardest work of continency, is, to put away the soothing courtesies of dissembling flatterers, whose fawning words undo the mind with pleasant sensuality. Presume not to much upon thyself, neither be thou arrogant. Submit thee self so far as thou mayst keep thy gravity, and yet make not thee self a footstool or cousshen for every man to lean on. Be told of thy faults willingly, and suffer thee self gladly to be reprehended. If any man for a cause be angry with, and chide thee, acknowledge thy fault, and let his chiding profit thee. But if he chide thee without any cause, think that thereby he would have profited thee. Fear not sharp but sugared words. Do thou thee self eschew all sorts of vices, and be not an overbusie searcher out of other men's faults, be thou no sharp fault finder, but an admonisher without upbraiding, so that still thy warning may bear the show of cheerful mirth: and condescend easily to pardon the error. Neither praise nor dispraise any man overmuch. Be still and give ear to them that speak, & be ready to instruct them that do harken: to him that asketh give a ready answer, to him that despiseth thee give place easily, and fall not out to chiding and cursing. If thou art continent, have an eye to the motions of thy body & mind that they be not unseemly: and set not light by them, because no body seethe them: For it maketh no matter if no body see them, so thou thee self dost spy and perceive them. Be movable not light, constant, not stubborn. Be liberal to all men, fawninge on no man, familiar with few, and upright to every one. Believe not lightly every rumour, accusation, or conceived suspicion. Despise vain glory, and be no sharp exactor of the goods that thou hast. Use few words thee self, but suffer them that speak. Be grave, not rough, nor contemning the merry nature. Be desirous and appliable to be taught wisdom, impart what thou knowest to him that demandeth without any arrogancy, & desire to learn the things that thou knowest not, without hiding thy ignorance. A wise man will not change his common country fashion, nor make the people gaze on him with new found devices. Thus much have I hitherto recited touching continency, out of the writings of the blessed bishop Martin of Dumia. We for our parts must pray to the Lord, that he will vouchsafe to bestow on us his holy spirit, by which the force of continency in all things may take root in our hearts, to the bringing forth of fruit in our deeds, agreeable to the prescript rule of this commanded continency. For unless the holy ghost do quicken and inspire us, we do in vain give ear to so many and so good commandments, and unless we live and lead a temperate and a sober life, we are utterly unworthy to bear the name of Christians. To this place also doth the treatise of fasting belong, which I mean to Of fasting. handle in as few words, as conveniently can be: Christian fasting is a discipline, ordering, and chastening of the body for the present necessity, which we begin and keep of our own accord without compulsion, and wherewith we humble ourselves in the sight of God, by drawing from the body the matter that setteth the flesh on fire, thereby to make it obey the spirit. For so long as we mortal men do live in this body, the flesh doth still resist the spirit, and most of all rebelleth then, when we with delicates do pamper the body. Wherefore fasting doth draw from the body every evil, which stirreth up and strengtheneth it against the good commandments of Gods holy spirit. Now the necessity, for which we keep this fasting, is of two sorts, 〈…〉 public and private. We fast for the public or common necessity, when some calamity doth either oppress or else hang over the head of the Church. Of such a manner of fasting we see examples in the 2. Cap. of joel, and in the 3. of jonas his prophecy: which very same order in fasting was used in the time of our Lords Apostles: as it is evidently extant in the Acts of the Apostles. And this kind of fasting doth seem to have differed very little among them of old, from a general mourning: yea it seemeth altogether to have been nothing else but a kind of lamenting. In the scriptures every book is full of examples which teach and instruct us how the holy saints did humble themselves in the sight of God with true repentance for their sins and offences. Private necessity is that for which every particular man doth fast when he feeleth himself to be vexed with bodily concupiscence, that thereby he may take from the flesh the flame and fuel, lest the body at last be fired and burned. For the Lord in the Gospel said, that the children of the bride-chamber do fast when the bridegroom is taken from them, that is, in a hard and dangerous time. The marriage doth signify the bond whereby we are knit to Christ in faith, and the holy ghost. This yet notwithstanding, the godly man doth still rejoice. He doth with giving of thanks and temperancy both eat and drink so much as is sufficient, and is delighted also in these external gifts of God: but when he feeleth that the bridegroom is ready for to depart, or that he is now already almost departed out of his heart, that is, when he feeleth that the spirit is extinguished by the fleashes wantonness, and that faith doth once begin to be cold, then doth he settle himself to prayer and doth appoint a solemn fasting, thereby either to keep the bridegroom still, or else to pull him back being ready to depart. But neither public nor private Of what quality & kind our fastings must be. fastings can abide to be enforced. For they will not be compelled, but desire to proceed of a free, cheerful, and voluntary mind. Vnwillinge men do nothing well. God requireth a cheerful giver. Moreover, let fastings be moderated according to the quality of places, people, perils, and temptations, if they be not continual yet let them be often, till such time as we be delivered and rid utterly of them. Let them be without superstition and feigned hypocrisy, as our Lord in the sixte of S. Matthewes Gospel hath taught us. Herewithal do the words of S. Jerome agree very well, which he written to Nepolianus touching fasting, as followeth: Prescribe to thee self so long a time to fast in, as thy ability will suffer thee to bear. Let thy fastings be pure, uncorrupt, simple, moderated, and not superstitious. What availeth it to eat no oil, and to seek out such seldom fond cates, as are hard to be come by, as figs, pepper, nuts, dates, pure flower for overfine bread, and honey? The gardens with digging for novelties, are turned over and over, because we will not eat common cribble bread, and so while our dainty mouths seek after delicates, our souls are pulled from the kingdom of Heaven. I hear moreover that some men there are, which (contrary to nature) refuse to drink water and feed upon bread, but suck up and swallow very costly suppinges, dainty herb broths, and the juice of Beets, not out of a cup, but out of a shell. O shame, blush we not at such fond toys, and are we not ashamed of such superstition? Thus much says Jerome. And it is evident that even at this day this vice is ospecially received among our wealthy and religious men. But the end of Christian fastings The end of fastings are, that the Church, or sinner should submit and humble themselves before the Lord, that the flesh should be obedient and subject to the spirit, that the flesh should not hinder the sinner to work righteousness, and that the intent and mind of him that prayeth should be the more earnestly bent toward God. For fasting is of the number of those works, which of themselves are not absolute and perfect, but have an other meaninge-for which they are ordained to an other end and purpose: therefore fasting is a certain help to the prayers and virtues of godly men. Whereupon in the Prophets we find, that the fastings of the jews displeased the Lord: for they did nought else but fast alone, that is, they did at a certain and appointed time abstain from their usual manner of eating, but they restrained not themselves from sin and wickedness, but let their flesh have the bridle at will, when as in deed, they should have ceased to have pampered it, that thereby it being the weaker, the spirit might be the stronger to do and fulfil all sort of good works. And therefore says the Lord: I have not choose such a manner of fasting: and the rest as it followeth in the 58. Chapter of isaiah, and in the 7. and 8. chapters of Zacharies Prophecy. The Apostle Paul verily doth expressly say, that Meat commends us not to God: for neither if we eat The trueast. have we any thing the more, neither if we eat not have we any thing the less. He therefore doth not fast truly, which doth abstain only at a certain appointed time from certain manner of meats, but he which doth therefore refrain from the pleasures of the flesh, that thereby he may make it subject to the spirit, and do the works of faith and charity, which are acceptable in the sight of the Lord If therefore thou dost desire to fast a true fast, eat, drink, and sleep, and take heed to thy body that it wax not insolent, fast from all sin, eat not the meat of malice, taste not the iuncates of lust and pleasure, and be not set on fire with the wine of wantonness. Fast from evil deeds, abstain from evil words, and refrain thee self from naughty thoughts. For Basile also faith: True fasting consists in freeness from vices, in continency of tongue, in suppressing of anger, in cutting off concupiscence, backbiting, lying, and perjury, etc. But even as the good works themselves, which are done by faith, do not merit the kingdom of heaven (for that glory is due to the merit of Christ alone) even so fasting, which is an aid and help to good works, doth not meritoriously deserve the kingdom of God. But now I see a doubtful disputation arise among the most divines of Of 〈…〉 & 〈◊〉 of 〈◊〉 & of 〈◊〉 choice 〈…〉 this our age, touching the time and manner of fastings, and also of the choice of meats. Some there are which affirm and uphold the fasts of Lent, the Embring days and such other to be the fasts which God hath appointed. There are, that say thou hast not fasted, if by any means thou taste any flesh. And there are, which prescribe and appoint some certain hours to fast in. But I for my part see not any such doctrines to be taught us, in that Scriptures. For the Lord in the Gospel kept not any of their devised fasts, when he fasted forty days, but did altogether abstain from all kinds of meat, even as Moses and Helias had also done: wherefore he by that deed of his, did not give us any law to fast so. Moreover the lord in the Gospel doth evidently teach, that the thing, which entereth in by the mouth, doth not defile the man, but that which issueth out from his heart. To the pure are all things pure. And Paul says: I know and am persuaded through the Lord jesus Christ, that nothing is common of itself, but to him that thinketh that any thing is common, to him is it common. Again, Let not him which eateth, despise him which eateth not, nor let him which eateth not, judge him which eateth▪ for him that eateth, the Lord hath taken. Moreover the place is evident which the same Paul writeth in the fourth Chapter of his Epistle to Timothy, where he affirmeth that the forbidding of meats, is a doctrine of devils. Neither needeth any man here to tell us any whit of the Tacians and Encratites: for they did slander the good creatures of God. Paul speaketh of them, who, although they do not utterly condemn meat and marriage, do yet notwithstanding forbidden the use of meat. Furthermore we do not read that Difference● an fastings any laws were ordained in that age which followed next after the preaching of the Apostles, which did command and prescribe any time and order of fasting, or choice of meats. I will rehearse unto you (dearly beloved) the words of Irenaeus the martyr, which in the Ecclesiastical history of Eusebius, are to be found word for word as they are here set down. The controversy is not only touching Easter day, but also touching the manner of fasting. For some do think that the fast aught to be kept but one day only, other two, other more, and some whole 40. days, so that counting the hours of the night and day, they make a day. Which difference of observing the times, is not now first of all in our age begun, but was brought in a great while ago (as I suppose) of them which did not simply keep that, which was taught from the beginning, but either by negligence or unskilfulness fallen afterward into a worse use and custom. And yet notwithstanding, all these though they iarred in the observation of times, were nevertheless and are agreeable with us, neither hath the discord about fasting, broke our concord in faith. Thus much Irenaeus. Moreover, Socrates Constantinopolitanus in the 9 book and 18. Chapter of his tripartite history witnesseth, that about the year of our Lord 453. in the reign of Theodosius the younger, the same diversity was in the Church, and setteth it down in these words following. Furthermore they have not the same kind of abstinence from meat: For some do altogether abstain from living creatures: some among living creatures do eat fish only: some with fish do feed on fowls also, saying, that they (as Moses says) have their substance of water: Some are known to absteme from Herbs and eggs: some do feed of The Latin copy hath Caulis, which I turn Herbs: it may also be taken for Roots. dry bread only: some not so much as that: some fasting nine hours, do then without difference use any kind of meat: and innumerable customs are found among sundry men. Now the very same Socrates showing his opinion upon that diversity doth say: And forbecause no ancient writing is found touching this thing, I think that the Apostles left it free to every man's judgement, that every one may work, not by fear or necessity, the thing that is good. Thus far Socrates. The fasts of Christians therefore aught to be free and not bond to fastings must be free & not bond to laws. laws. Apollinus, a certain ancient and Ecclesiastical writer, disputing against Montanus the heretic says: This is he which taught that marriages are undone, & which first of all hath appointed laws for men to fast by. And verily to go about to set down to all men, and nations, one manner of fasting in one appointed time, one prescribed order, and choice of meat is a mere folly, & a brainsick kind of madness, For according to the choice of air, so are men's bodies of sundry temperatures, and one kind of meat doth not stir men of sundry complexions, to one kind of affection. The most godly way therefore, & profitable order for the Church is, that all pastors in every congregation should teach sobriety, temperancy, and the true fast in deed: not presuming to prescribe any laws for the choice of meats or times, but leaving that free to every man and nation, who undoubtedly will have an especial eye to temper themselves from the things, by which they perceive that their health willbe endangered, but most of all in the time when the flesh beginneth to wax overwanton, or when some great peril hangs over their head. For the time of fasting is not prorogued till an appointed number of years or days be expired, but till the looseness or wantonness of the flesh, temptations, or motions be utterly bridled. Fastings being so ordered, as they be the exercises of godliness, obtain great praise in deed in the Church of the Lord Thus much hitherto touching fasting. The sum of this 7. precept, or commandment. Now to shut up this seventh precept, I say it forbideeth all intemperancy, it commandeth holiness, and the clean and lawful use of all the members of the whole body: and therefore in this short precept there is contained a good part of the doctrine of Christ and his Apostles. For Paul to the Thessalonians says: We beseech you brethren, and exhort you by the Lord jesus, that ye increase more and more, as ye have received of us, how ye aught to walk, and to please God. For you know what commandments we gave you by the Lord jesus. For this is the will of God even your holiness, that you should abstain from fornication, that every one of you should know how to possess his vessel in holiness & honour, not in the lust of concupiscence as the Gentiles which knew not God. God is a revenger of all such, as we have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness. And straight way after again: The God of peace sanctify you throughout, that your whole spirit, and soul, & body, may be preserved blameless in the coming of our Lord jesus Christ. I have again my brethren, passed beyond the appointed time of an ordinary sermon, staying you longer than I am wont to do. Pardon this fault, for (I hope) I have not troubled you: almost two whole hours, without profiting you any whit at all. Make your prayers now, & departed in peace. By the help and will of God I will within these few days add the rest of the ten commandments. The grace of our Lord and saviour jesus Christ be with you all. Amen. THE end of the first Tome containing two DECADES. THE third AND fourth Decade of Sermons, WRITTEN TO THE most renowned King of England, Edward the sixt, by Henry Bullinger. The second Tome. JESUS. This is my beloved son, in whom I am well pleased. Hear him. Matth. 17. TO THE MOST RENOVMED Prince Edward the sixt King of England and France, Lord of Jreland, Prince of Wales, and Cornwall, defender of the Christian faith. Grace and peace from God the father, through our Lord jesus Christ. YOur majesty would, I know right well, most royal king, admit a stranger to talk with your Grace, if any new guest should come and promise' that he would briefly out of the sentences and judgements of the wisest men, declare the very truest causes of the felicity and unhappy state of every king & kingdom: and therefore I hope that I shall not be excluded from the speech of your majesty, because I do assuredly promise', briefly to lay down the very causes of the felicity and lamentable calamities of kings and their kingdoms so clearly and evidently, that the hearer shall not need to trouble himself with over busy diligence to seek out my meaning, but only to give attentive ear to that which is spoken. For by the help of God, I will make this treatise not to be perceived only by the wit and deep judgement of learned heads, but also to be seen as it were with the eyes, and handled as it were with the hands of very idiots & unlearned hearers, & that too, not out of the doubtful decrees and devices of men, but out of the assured word of the most true God. Even the wisest men do very often deceive us with their counsels, and greatly endamage the followers thereof. But God which is the light and eternal wisdom cannot at any time either err, or conceive any false opinions or repugning counsels, much less teach others any thing but truth, or seduce any man out of the right way. The wisdom of the father doth in the holy Gospel cry out and say: I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life. This eternal wisdom of God as it doth not disorderedly wrap things up together and make them intricate, but layetb down in order, and teaceth them plainly, so it doth not only minister whoalsome counsels, but bringeth them to the effect, which they wish that obey her. Oftentimes verily men do give counsels that are not unwhoalsome, but yet in their counsels that is altogether omitted, which should have been first and especially mentioned. All the wise men almost of the world, have been of opinion, that kings and kingdoms should be most happy, if the king of the country be a wise man, if he have many wise, aged, faithful, and skilful counsellors: if his Captains be valiant, warlike, and fortunate in battle: if he abound with substance, if his kingdom be on every side, surely fortified: and lastly if his people be of one mind and obedient. All this I confess is truly, rightly, and very wisely spoken but yet there is another singular and most excellent thing, which is not her● 〈◊〉 among these necessaries, without which no true felicity can be attained unto, 〈…〉 ing once got can safely be kept: when as contrarily where that one thing is present, all those other necessaries do of their own accord fall unto men, as they themselves can best wish or devise. The Lord our God therefore who is the only giver of wise & perfect counsels doth far more briefly and better knit up all shortly, and say in the Gospel. But Matth. 6. Luke. hundred. seek you first rather the kingdom of God, and the righteousness thereof, and ●ll 〈◊〉 things shall easily be given unto you. Again, Blessed are the eyes 〈…〉 that you see. For I say unto you, that many kings and Prophets have 〈…〉 to s●e the things that you see, and to hear the things that you hear, 〈…〉 neither herded nor seen them. And again, Nay rather, blessed are they that hear the word of God and keep it. And this one thing above allotter Luke. 11. is ver●e necessary. Marie hath choose the good part which s●all not be taken from her. Having my warrant therefore out of the word of God I dare boldly anowe, That From whence ●ssu●●th th● felicity o● calamity of ●inges & Kingdoms. those kings shall flourish and be in an happy case, which whoalie give and submit themselves and their kingdoms to jesus Christ the only begotten son of God, being king of kings and Lord of Lords, acknowledging him to be the mightiest Prince and Monarch of all, and themselves his vassals, subjects, and servants: which finally do not follow in all their affairs their own mind and judgement, the laws of men that are contrary to God's commandments, or the good intentes of mortal men, but do both themselves follow the very laws of the mightiest king and eternal Monarch, and also 'cause them to be followed throughout all their kingdom, reforming both themselves and all there's, at and by the rule of God's holy word. For in so doing the kingdoms shall flourish in peace and tranquillity, and the kings thereof shall be most wealthy, victorious, long lived, and happy. For thus speaketh the mouth of the Lord which cannot possibly lie: When the king sitteth upon the seat of his kingdom, he shall take the book of the law of God, that he may read in it all days of his life, that he may do it and not decline from it, either to the right hand or to the left: but Deut. 17. that he may prolong the days in his kingdom both of his own life, & of his children. And again, Let not the book of this law departed out of thy mouth, (joshua, or thou whatsoever thou art that hast a kingdom) but occupy thy mind therein day and night, that thou mayst observe & do, according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt joshua 1 thou be happy. It is assuredly true therefore, confirmed by the testimony of the most true God, & in express words pronounced, that the prosperity of kings and kingdoms consists in true faith, diligent hearing, and faithful obeying the word or law of God: whereas their calamity and utter overthrow doth follow the contrary. This will I make, as my promise is, in this annexed demonstration both evident to the eyes, and as it were palpable to the very hands, by the examples of most mighty kings, not taken out of Herodotus or any profane author, but out of the infallible history of the most sacred Scriptures. Saul the first king of Israel was both most fortunate & victorious, so long as he did in all things follow the word of God: but when he once gave Saul. 1. Samuel. 13. 14. 15. etc. place to his own good intentes and meanings, being utterly forsaken of the Lord, he heareth Samuel say to his face: Thou hast refused and cast off the word of the Lord, therefore hath God also cast thee away, that thou shalt not be king of Israel. I will not here stand over largely to declare the miseries and calamities, wherein he was wrapped from that time forward. For as he himself was horribly haunted and vexed with the evil spirit, so did he not cease to vex and torment his people and kingdom, until he had brought them all into extreme danger, where he and some of his were slain, & put to the worst by the heathen their enemies, leaving nothing behind him but a perpetual shame and endless ignominy. Next after Saul doth David succeed in the seat and kingdom, who without all controversy was the most happiest of all other kings and Princes. But what store he did set by the word of the Lord, it is evident to be seen by many notable acts of his, and especially in that Alphabetical Psalm which in order and number is the hundredth and nintenth. For therein he setteth forth the praise of God's word, the whoalsom virtue whereof he doth at large wonderfully expound, in teaching what great desire & zeal we aught to have thereto. For he was schooled & had learned before by private mishaps and shameful deeds, & lastly by the unhappy sedition of his graceless son Absalon, what an evil it is to decline from the word of the Lord Solomon the son of David the wisest & most commended king of all the world, Solomon 1 Reg. 4. &. 11. did so long enjoy prosperity & praise at the mouth of the Lord, as he did not neglect with reverence to obey his word. But when once he had transgressed the Lords commandment, straight way the Lord did say unto him: For as much as this is done of thee, and that thou hast not kept mine ordinances and my statutes which I commanded thee, I will rend thy kingdom from thee and will give it to thy servant. And now mark that according to that saying, immediately after Solomon's death the kingdom was rend into two parts, and that 10. Tribes followed jeroboam the servant of Solomon. Two tribes clave still to Roboam Solomon's son. He for neglecting Roboam. 2 Para. 12. the word of the Lord & following after strange Gods, is overwhelmed with an infinite number of woeful miseries. For the Scripture testifieth that the Egyptians came up against Jerusalem, and did destroy the City, Palace, and temple of the Lord Abia the son of Roboam overcame the host of Israel, and bore away a triumphant victory, Abia. 2. Para. 13. when he had wounded and slain five hundred thousand men of the 10. Tribes of Israel. And of this so great a victory no other cause is mentioned, but because he believed the word of the Lord Next after Abia, did his son Asa a renowned and most puissant king reign in his steed, of whom the holy Scripture testifieth, that he Asa. 2. Para. 14. abolished all superstition, and did restore sincere religion according to the word of God: whereby he obtained a most flourishing kingdom in peace and quietness by the space of forty years. Again of josaphat Asa his son we read: The Lord was with josaphat 2. Para. 17. josaphat because he walked in the former ways of his father David & sought not Baalim, but sought the God of his father and walked in his commandment. And therefore for his princelike wealth and famous victories he was renowned through all the world. But to his son joram who forsook the word of God Helias the joram. 2. Para. 12. Prophet said: Because thou hast not walked in the ways of josaphat thy father, and in the ways of king Asa, but hast walked the ways of the kings of Israel, behold with a great plague will the Lord smite thy folk, thy children, thy wives, and all thy goods: And thou shalt suffer great pain, even a disease of the bowels, until thy guts fall out. And whatsoever the Lord threatened to bring upon him by the mouth of the Prophet, that did the unhappy king feel with unspeakable torments to his great reproach: being made an example of wretchedness & misery which doth light on all the pates of them that do forsake the word of God. Neither was the hap of Ochosias' son to king joram and Athalia in any point better. For Ochosias. 4. Kings. 9 at the commandment of jehu he was stabbed in and slain wretchedly: b●c●us● he chose rather to follow the laws and rites of the kings of Israel, than the very true laws of the Lord his God. Moreover joas a child yet but seven years old being by the joas. 2. Par. 23. 24 labour, faith, and diligence of the faithful priest joiada restored to, and settled in the place of his father who was slain before him, reigned after the wicked Athalia was put to death most happily and in a prosperous state so long as joiada the priest did line. But when the high priest was once departed out of this world unto the Lord, the king being immediately seduced by the malice and wiliness of his wicked counsellors, left off to follow the word of the Lord And as he ceased to follow the Lord so did felicity and glory forsake to follow him. For the Syrians coming on with a very small power of armed men, do destroy and put to flight an infinite host of jewish people, they put to the sword all joas his counsellors, and make a spoil of all his kingdom. And joas for rejecting the Lord deserved with excessive grief first to behold this misery, than to 〈◊〉 away with a long consuming sickness, and lastly upon his bed to have his throat cruellte cut of his own household scruaunts, Amasias the son of joas is reno●med for a ●amous victory which he obtained upon the Idumit●s, for no other cause, but for obeying Amasias. 2 Para. 25 the word of the Lord But afterward when he began to rebel against God and his Prophets, he is in battle vanquished by joas king of Israel, by whom when be was spoiled, and compelled to see the overthrow of a great part of the walls of Jerusalem, he was himself at the last by conspirators entrapped and miserably murdered. Next after him succeeded his son Osias who also as well as his father, enjoyed a singular felicity Osias. 2. Para. 26. and most happy life, so long as he gainsaid not the mouth of God: but when he would usurp and take upon him that office, which God had properly appointed to the levites alone, directly opposing himself against the word of the Lord, he was stricken with a leprosy, and for his uncleanness was compelled severally to devil aloof in banishment from the company of men even until his last and dying day. jothan also the son of Osias is reported to have been wealthy and victorious in his wars: the cause of this jothan. 2. Para. 27. felicity the Scripture d●th briefly add and say: jothan become mighty, because he directed his ways before the Lord his God. But contrarily Achaz the some of jothan, as he was of all the jewish kings almost the wickeddest, so was he in his life the most unfortunate. For in so much as he forshake the law of the Lord his God, the Achaz. 2. ●ara. 28. Lord delivered both him and his people, first into the hands of the king of Syrians, and afterward into the hands of the Israelites, who in one day ●lew one hundred and twenty thousand jews, and took captain away with them two hundredth thousand women and children. So Achaz himself and all that were his by feeling had proof of all kind of calamities, being made an example to terrify all other that do gai●●say the word of God. The good and godly king Ezechias succeeded his ungodly father in the seat and kingdom. Of him we have this testimony in the holy Scripture: He did that Ezechias 4. Reg. 18. which was right in the sight of the Lord, according to all that his father David did. He put away the high places, and broke the images, and cut down the groves, and all to broke the brazen Serpent which Moses had made. For unto those days the children of Israel burned sacrifice to it. He trusted in the Lord God of Israel. For he clave to the Lord, and departed not from him, but kept his commandments, which the Lord commanded Moses. And now let us hear what followed upon this obedience and faith of his. The Scripture goeth forward and saith: And the Lord was with him, so that he prospered in all things that he took in hand. While he did reign the most ancient and puissant Monarchy of the Assyrians was broken and diminished. For when Senach●rib king of Assyria besieged the city of jerusalem the Angel of the Lord in one night ●lue in the Assyrian camp one hundred fourscore and five thousand soldiers. And the king of Babylon also did very honourably by his ambassadors sand prince like gifts unto Ezechias desiring earnestly his amity and friendship. For the glory of that most godly king was blown abroad and known in all the world. Again when his son Manasses a very wicked man did not tread the path, Manasses 4. Reg. 21. and express the deeds of his most holy father, but being made king in the twelfth year of his age did of purpose cross the word of God and brought in again all the superstition, which his father had abolished, he was taken captive and carried away to Babylon: and although by the goodness and mercy of God he was restored to his seat again, yet when he died he left a maimed and a trouble some kingdom unto his son Ammon, who also for his rebellion against the word of God as a most unfortunate man reigned Ammon. 4 Reg. 21. but two years only, and was at the last wretchedly slain by his own household servants. In place of his murdered father was his son josias settled in the kingdom, being when he was crowned a child but eight years old. Of all the kings of juda he was josias. 4. Reg. 22. the flower and especial crown. He reigned quietly and in all points most happily by the space of one and thirty years. Now the Scripture which cannot lie, doth paint out to our eyes the faith and obedience, which he did devoutly show to the word of God, for which that felicity did accompany his kingdom. He was nothing moved with the admonitions of his father Ammon's counsellors. But so soon as he had herded the words of the law read out of the book, which Helkia the high priest found in the temple at Jerusalem, he straight way committed himself whoaly to God and his word. Neither stayed he to look for the minds and reformations of other kings and kingdoms, but quickly forecasting the best for his people, he began to reform the corrupted religion, which he did especially in the eighteenth year of his age. And in that reformation he had a regard always to follow the meaning of the holy scripture alone, and not to give ear to the deeds of his predecessors, to the prescribed order of long continuance, no● to the common voices of the greatest multitude. For he assembled his people together, before whom he laid open the book of God's law●, and appointed all things to be ordered according to the rule of his written word, And thereupon it cometh which we find written that he spared not the ancient temples & long accustomed rites which Solomon and jeroboam had erected and ordained against the word of God. To be short this king josias pulled down and overthrew, whatsoever was set up in the Church or kingdom of juda against the word of God. And lest peradventure any one should cavil and say that he was over hardy and too rough in his dealings, the Scripture giveth this testimony of him and saith: Like unto him was there no king before him, which turned to the Lord with all his heart, with all his soul, and all his might, according to all the law of Moses: neither after him arose there any such as he. Whereas we read therefore that this so commended and most fortunate king, was overcome and slain in a fought battle, that death of his is to be counted part of his felicity, & not of his misery. For the Lord himself said to josias: I will gather thee unto thy fathers, and in peace shalt thou be buried, that thy eyes may not see all the evil which I will bring upon this place. For there is no greater argument that the people and very princes of the kingdom under that most holy king were mere hypocrites and idolaters, than for because next & immediately after his death both his sons and Peers rejecting the word of God did bring in again all superstition and blasphemous wickedness. Whereupon we read that for the whole 22. years, wherein the kings of Iud● did reign after the death of josias, there was no peace or quietness in Jerusalem, but perpetual seditions and most bloody murders. Next after josias reigned his joachas, joachim, I●chonias, and Zedechias. 4. Kings. 23. 24. 25. son joachas: but within three months after he was taken, bond, and led captive away into the land of Egypt. After the leading away of joachas, his brother joachim ware the crown: whom in the eleventh year of his reign being bond in chains was slain by Nabuchodonosor, and lastly (as jeremy says) was buried in the sepulchre of an Ass. In joachims' steed was his son jechonias set up, but about three months after he with his Princes and substance was taken captive and led away to Babylon. After him the kingdom was given to Zedechias the son of josias: but because he would not obey the word of God preached by the Prophet jeremy, he loseth both his life and kingdom in the eleventh year of his reign. In whose time also the temple is set on fire, Jerusalem is sacked, and the people slain for the most part or led away captive. Thus much hitherto touching the kings of juda. For in Zedechias both the kingdom and majesty or dignity thereof did fail and make an end. To these if we add the ends and destinies of the kings of Israel, we shall again be compelled to confess that all felicity of kings and kingdoms do consist in hearing and The kings of Israel. following the word of God, and that contrarily calamities and miseries do rise by the contempt and neglecting of the same. For jeroboam the first king of the separated Israelites, letting pass the word of God, did ordain new rites to worship the Lord by, and erected new temples, but by so doing, he overthrew himself, his house, and all his kingdom. After him doth Baasa succeed both in the kingdom & idolatrous religion, which was the cause why he & his were utterly destroyed. Then followeth Amri the father of Achab, who for augmenting idolatrous impiety, is horribly slain with all his family so that not one of his escaped the revenging sword of God's anger & jealousy. And for because jehu was faithful & valiant in kill those tyrants, in dispatching Baal's priests, & rooting out of idolatrous superstition, the Lord doth promise' & say unto him: Because thou hast zealously done that which thou hast done, according to all that is right in my sight, therefore shall thy children unto the fourth generation sit on the seat of Israel. And we read verily that his sons and nephews were notable Princes which succeeded in the kingdom, even joachas, joas, jeroboam the second of that name, and Zacharias. The other kings, as Sellum, Manahe, Pekaiah, Peka and Osee, had their kingdom altogether like to the kingdom of the son of Ios●as, to wit, in a seditious troublesome & a most miserable taking. For they despised the mouth of the Lord Therefore were they utterly cut off, and for the most part either slain or carried away captive by their enemies the Assyrians. From the division of the people into two several kingdoms after the death of Solomon, there were in number 19 kings of Israel, and 18. of juda. The kings of Israel altogether reigned about 272. years, and they of juda about 393. Now by the space of so many years in the most renowned & peculiar people of God, which was as it were a glass set before the eyes of all nations to view and behold themselves in, there might the truest causes of felicity & calamities of all kings & kingdoms in the whole world be so lively represented and perfectly painted, that there should be no need to fetch from else where, a more plain and evident demonstration of the same. And yet for all that we are not without other foreign examples, whereby to prove Foreign kings. it. For the Pharaoes' of Egypt were the destruction both to themselves and also to their kingdom, by their stubborn rebellion against God's word. Again Darius Priscus and the great Nabuchodonosor enjoyed no small felicity, because they despised not the counsels of Daniel. Balthazar king of Babylon, a despiteful contemner of God and his word, is in one night destroyed with all his power. Babylon the most ancient and famous city of the world is taken, set on fire, sacked, and overthrown, and the kingdom translated to the Medes and Persians. Neither were the kings of Persia unfortunate at all, I mean, Cyrus and Darius otherwise called Artaxerxes, because they favoured the Kings which favoured gods word and kings which persecuted the same. word of God, and did promoate his people and true religion. But on the other side we read that Antiochus syrnamed Epiphanes was most unfortunate, who as it were making war with God himself, did most wickedly burn and make away the books of holy Scripture. Furthermore we have as great store of examples also even out of those Histories which followed immediately the time of Christ his ascension. For so many Roman Emperors, kings and Princes as persecuted the preaching of the Gospel, and Church of our Lord jesus Christ, & advanced idolatry and superstitious blasphemy, so many, I say, did die a foul and shameful death. Of this are Eusebius and Orosius renowned Historiographers assured witnesses. Again S. Augustine lib. 5. de Civit. Dei, affirmeth that incredible victories, very great glory, and most absolute felicity hath been given by God unto those kings, which have in faith sincerely embraced Christ their Lord, and utterly subverted idolatry and superstitious blasphemy. It is evident therefore that felicity cometh by good will and obedience to the word of God, & that all kings and kingdoms shallbe unhappy, which forsake the word of God, and turn themselves to men's inventions. And this I have, I trust, declared hitherto so plainly, that the hearers may seem not only to understand, but also to see before their eyes, and as it were to feel with their hands the pith and material substance of this whole treatise. But whereunto doth all this tend? That your Royal majesty forsooth may undoubttingly know, & be assuredly persuaded that true felicity is got and retained by faithful study in the word of God, to wit, if you submit yourself altogether and your whole kingdom to Christ the chief and highest Prince, if throughout your whole realm, you dispose and order religion and all matters of justice according to the rule of God's holy word, if you decline not one hairs breadth from that rule, but study to advance the kingdom of Christ, and go on (as hitherto you have happily begun) to subvert & tread under foot the usurped power of that tyrannical Antichrist. Not that your majesty needeth any whit at all mine admonitions or instructions. For you have undoubtedly that heavenly teacher in your mind, I mean the holy Ghost, which inspireth you with the very true doctrine of sincere and pure religion. Your Majesty hath the sacred Bible, the holiest book of all books, wherein as in a perfect rule the whole matter of p●etie & our true salvation, is absolutely contained and plainly set down. Your Majesty hath noble men and many counsellors belonging to your kingdom, faithful, valiant, and skilful heads both in the law of God, and men, who for their wisdom & love that they bear to the sincere truth, are greatly commended among foreign nations. And for that cause all the faithful do think and call your majesty most happy. But that happy king Ezechias (although he did especially use the help of those excellent men Es●● and Micheas) did not yet despise faithful admonishers, even among the 〈◊〉 sort of Levites: neither thought they that in admonishing the king, the● l●st and 〈…〉 labour in vain. I therefore having good affiance in your 〈◊〉 good a●d godl●disposition, do verily hope that this short discourse of mine, touching the true causes of the felicity and calamities of kings and kingdoms, shall have a profiting place with you. Even I, which 12. years since, did dedicated unto your father of famous memory Henry viij. a book touching the authority of the holy Scripture, and the institution and function of bishops, against the Pontifical chuffs of the romish superstition and tyranny, and now by experience know that that labour of mine brought forth no small fruit within the realm of England: am now so bold again as to dedicated these my Sermons unto your Royal majesty. In these Sermons I handle not the lest and lowest points or places of Christian religion, the law, sin, grace, the Gospel, and repentance. Neither do I, as I think, handle them irreligiously. For I use to confer one Scripture with an other, than which there is no way better and safer to follow in the handling of matters touching our religion. And forbecause you are the true defender of the Christian faith, it cannot be but well undoubtedly, to have Christian Sermons come abroad under the defence of your majesties name. My mind was according to mine ability, and the measure of faith which is in me, to further the cause of true religion, which now beginneth to bud in England, to the great rejoicing of all good people. I have therefore written these Sermons at large, and handled the matter so, that of one many more may be got. Wherein the Pastor's discretion shall easily discern what is most available and profitable for every several Church. And the Pastor's duty verily is rightly to moawe the word of truth, and aptly to give the fodder of life unto the Lord's flock. They will not think much, I hope, because in these Sermons I do use the same matter, the same arguments, and the very same words, that other before me both ancient and late writers (whom I have judged to follow the Scriptures) have used year now, or which I myself have else where alleged in other books of mine heretofore published. For as this doctrine at all times, & in all points agreeable to itself is safest to be followed, so hath it always been worthily praised of all good and godly people. If the Lord grant me life, leisure & strength, I will shortly add the other eight Sermons of the fourth Decade, which as yet are behind. And all that I say here, I speak it still without all prejudice to the judgement of the right and true Church. Our Lord jesus the king of kings and Lord of Lords, lead you with his spirit, and defend you to the glory of his name, and safety of all your Realm. At Tigure in the month of March, the year of our Lord 1550. Your majesties dutifully bound, and daily Orator, Henry Bullinger, minister of the Church at Tigure in Swicerland. THE THIRD DECADE of Sermons, written by Henry Bullinger. Of the fourth precept of the second Table which is in order the 8. of the 10. Commandments, Thou shalt not steal. Of the owning and possessing of proper goods, and of the right and lawful getting of the same, against sundry kinds of theft. ¶ The first Sermon. FOR the sustaining and nourishing of our lives & families, we men have need of earthly riches. next therefore after the commandments touching the preservation of man's life, and the holy keeping of wedlock's knot, in this fourth commandment a law is given for the true getting, possessing, using and bestowing of wealth and worldly substance, to the end that we should not get them by theft or evil means, that we should not possess them unjustly, nor use or spend them unlawfully. justice requireth to use riches well, and to give to every man that which is his: now since the laws of God be the laws of justice, they do very necessarily by way of commandment say. Thou The. 8. commandment. shalt not steal. These words again in number are few, but in sense, of ample signification. For in this precept theft itself is utterly forbidden, all shifting subtleties are flatly prohibited, deceit and guile is banished, all cozening fetches are clean cut off: covetousness, idleness, prodigality, or lavish spending, and all unjust dealing is herein debarred: Moreover, charge is here given for maintaining of justice, and that especially in contracts and bargains. Wonderful turmoils verily are raised up and begun among men of this world, about the getting, possessing, and spending of temporal riches: it was expedient therefore that God in his law, which he ordaineth for the health, commeditie, and peace of us men, should appoint a state, and prescribe an order for earthly goods: as in this law he hath most excellently done. And that ye may the better understand it, I will at this present, by the help of God's holy spirit, discourse upon the proper owning and upright getting of worldly riches: in which treatise the whole consideration of theft in all his kinds shallbe plainly declared. For the proper owning and possessing Of the proper ownning of substance. of goods is not by this precept prohibited, but we are forbidden to get them unjustly, to possess them unlawfully, and to spend them wickedly: yea by this commandment the proper owning of peculiar substance is lawfully ordained, & firmly established. The Lord forbiddeth theft, therefore he ordaineth & confirmeth the proper owning of worldly riches. For what canst thou steal, if all things be common to all men? For thou hast stolen thy own, and not another man's, if thou takest from an other that which he hath. But God forbiddeth theft, and therefore by the making of this law, he confirmeth the proper possession of peculiar goods. But because there is no small number of that furious sect of Anabaptistes, which deny this propriety of several possessions, I will by some evident testimonies of Scripture, declare that it is both allowed and ratified of old. Of Abraham, who in the Scripture is called the father of faith, Eliezer his servant says: God hath blessed my master marvelously, that he is become great, & hath given him sheep and Oxen, silver and gold, men servants and maid servants, camels and asses: and to his son hath he given all that he hath. Lo than Abraham was wealthy, & did possess by the right of propriety all those things which God had given him: and he left them all by the title of inheritance, as peculiar and proper goods unto his son Isaac. Isaac therefore and jacob possessed their own and proper goods. Moreover God by the hand of Moses brought the Israelites his people into the land of promise, the grounds whereof he did by lot divide unto the tribes of joshua his servant, appointing to every one a particular portion to possess: and did by laws provide that those inheritaunces should not be mingled and confounded together. In Solomon and the Prophets there are very many precepts and sentences tending to this purpose. But I know very well that these troublesome wranglers do make this objection and say: That Christian men are not bond to these proofs, that are fetched out of the old Testament. And although I could confute that objection, and prove that those places of the old Testament, do in this case bind us to mark and follow them, yet will I rather for shortness sake allege some proofs out of the Scriptures of the new testament to stop their mouths withal. Our Lord jesus Christ doth greatly commend in his disciples the works of mercy, which do consist in feeding the hungry, in giving drink to the thirsty, in clothing the naked, in visiting prisoners, and those that be sick, and in harbouring strangers and banished men. He therefore granteth to his disciples a propriety and possession of peculiar goods, wherewith they may frankly do good unto other, and help the needy, and the man in misery. But the proper owning of several goods being once taken away, good deeds, and alms, must of necessity be utterly lacking. For if all things be common, than dost thou give nothing of that which is thy, but all that thou spendest is of the common richesses. Yet Paul the Apostle in his Epistle to the Corinthians, biddeth every one to lay up alms by himself, which he might receive when he came unto Corinthe. He doth also command every one to bestow so much as he can find in his heart willingly to give, and according to the quantity that every one possesseth, not according to that which he possesseth not: & yet not to bestow it so, that they, to whom it is given, should have more then enough, and they, which give, should be pinched with penury and lack of things necessary. The same Apostle says: We beseech you brethren, that you study to be quiet, & to do your own business, and to work with your own hands as we commanded you: that you may walk honestly to them that be without, and that you may have lack of nothing. I could out of other his Epistles allege many more proofs of this same sort: but these are enough to declare sufficiently that propriety of goods is in both the testaments permitted to Christian men. In the Acts of the Apostles we read, that among them of the primative How in ●he Apo●●les age 〈◊〉 things ●ere common. & Apostolical Church, all things were common: but that which followeth in the same book doth declare what kind of communion that was, which they had. For Luke says: None of them said that anything was his of that which he possessed. Lo here, the first Christians possessed houses, grounds, & other riches by the right of propriety: and yet they possessed them not as their own goods, but as the goods of other men, & as it were in common, so notwithstanding that the right of propriety did still remain in possessors own hand: & if so be at any time, necessity so required, they sold their lands and houses, and helped the need of them that lacked. If they sold, then that which they sold was undoubtedly their own. For no good man doth sell an other man's substance, but that which is his own, or that which he hath taken in hand to husband as his own. Moreover S. Peter compounding all this controversy says to Ananias, while that land remained was it not thy own? and when it was sold, was it not in thy power? How is it then that thou liest to the holy Ghost, and kéepest back part of the price of the land, and makest notwithstanding as though thou hadst brought the whole price unto us? It was in Ananias his power not to have sold the land, and when it was sold to have kept to himself the whole sum of money: and yet for that deed he should not have been excluded from the Church of the faithful. It was free therefore at that time, even as at this day also it is, either to cell or not to cell their lands and possessions, and to bestow it commonly for the relieving of the poor. Therefore that place in the Acts of the Apostles doth not take away the right of propriety, nor command such a communion of every man's goods as our maddheaded Anabaptistes go about to ordain. And forbéecause I perceive that some do very stiffly stick to the letter, and urge that communion of substance: it shall not be tedious to recite unto you (dearly beloved) other men's judgements touching this point, I mean the opinions of them, which by conference of Scriptures have made this matter most plain and manifest. Whereas we read in the second Chapter of the Acts, that all which believed were joined in one, it must not so be understood, as though they like Monks forsaking every one his proper house, did devil together in common all in one house, but that they, as it is immediately after added, continued daily in the temple with one accord: not that they left off every man to eat in his own house, and to provide things necessarily required of nature or that every one sold the house that he had, since there is afterward added, Breaking bread from house to house. If they broke bread from house to house, let these Anabaptistes answer in what houses the Christians at Jerusalem did break their bread. In the houses of unbelievers? I think nay. Therefore they broke bread & eat meat in the houses of the faithful. How therefore did they all cell or forsake their lands and houses? how did they live together like cloisterers? whereas Luke says therefore, that so many as believed were joined in one, that is to be understood, that they did often times assemble in the temple, so than that communicating of goods among the Christians, was nothing else but a sale, which the wealthier sort made of their lands and houses, to the end that by bestowing that money, the poor might be relieved, lest they being compelled by penury and famine, should turn from Christianity to judaisme again. Moreover, we read in many places of the Acts that Christians kept to themselves the use of their houses and ordering of their substance, as in the ninth of the Acts we find of Tabytha, who was full of good works, making coats & clothing for widows and poor people. In the twelfth of the Acts, we read that Peter the Apostle being brought out of prison, came to the house of Marry the mother of john, whose surname was Mark, where many were gathered together to pray: he says not to devil, but to pray: whereby thou mayst understand, that the congregation was assembled in that house to pray. Again, in the ninth Chapter: Peter stayeth many days in the house of Simon the Tanner, which was a Christian man and dwelled in his own house. And in the eleventh Chapter: the disciples, according to every one's ability sent help to the brethren, which dwelled in jury. Lo here, as every one, says he, was of ability. But what ability could any of them have had, unless they had somewhat of their own in possession? In the 16. Chapter? Lydia the woman that sold purple, when she was baptized, did say: If you have judged me to be faithful to the Lord, come into my house and abide there. Why said she not, cell my house: but, come into my house: but forbecause she did so possess her house after she believed, as that she made it common to the Apostles. In the 20. Chapter: Paul doth glory that he hath not desired any man's gold, silver, or precious clothes. But what sense or reason could be in these words, unless it were lawful for Christian men to keep the possession of that, which is there's. And in the 21. Chapter: Philip had at Caesaria a house and four daughters, why sold he not his house? Philemon also Paul's host, had both a house and a servant too. It is therefore most plain and evident, that the holy Ghosts meaning is not to have such an order of life observed, as these people do devise, but that every man should govern well his own house and family, & relieve the brethren's necessity, according as his ability will suffer and bear. To this end also do other places belong, 1. Timothe. 5. Titus. 2. 1. Thessaly. 4. 2. Thessaly. 3. And when in all his Epistles almost, he prescribeth to parents and children, to husbands and wives, to masters and servants, their office and duties what doth he else, but teach how to order our houses & families? thus much thus far. What may be said of that more over, that many wealthy men in the Gospel, are reported to have been worshippers of God? joseph of Arimathea, which buried the Lord after he was crucified, is said to have been a wealthy man, & a disciple of Christ also. The women were wealthy which followed the Lord from Galilee, and ministered to him and his disciples, of their goods & substance. The gelded treasurer of Queen Candace was a wealthy man. Tabytha of joppa, whom Peter raised from death to life, was rich, and spent her substance freely upon poor and needy people. Lydia the seller of purple was wealthy too, and innumerable more, who were both godly and faithful people. Whereas the Lord therefore did say to the young man: If thou will't be perfect, go and cell that which thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me: that is no general law or simple doctrine belonging to all men, but is a demonstration only to show that the young man to whom he spoke, had not yet so perfectly fulfilled the law, as he thought verily that he had d●n: for he thought he had done all, and that nothing was wanting. For the young man set more by his goods, than he did by God, and the voice of God's commandment. For he departed sadly, and did not as the Lord had bidden him: and thereby declared that he had not yet fulfilled the law. Moreover, we may out of other places gather, that the Lord did not cas●e down his disciples to misery and beggary. Neither was Paul the Apostle ashamed, to make laws for rich men, and to prescribe an order how they aught to behave themselves. To them that be rich, saith he▪ in this world, give charge that they be not high minded, nor trust in uncertain riches, but in the living God, (which giveth us abundantly all things to enjoy:) that they do good, that they be rich in good works, that they be ready to give, glad to distribute, laying up in store for themselves, a good foundation against the time to come, that they may lay hold upon eternal life. Hereunto belong the admonitions of our Saviour who saith: Ye cannot serve God & mammon at once. Again, Riches are thorns that choke the seed of the word of God. And again, Verily I say unto you, a rich man shall hardly enter into the kingdom of heaven. It is easier for a Camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And as the minds of wealthy men are not utterly to be discouraged and driven to desperation, as though it were impossible for them to be saved: so are they to be admonished of the imminente perils, lest peradventure they sleep securely over their riches, being seduced by Satan to abuse their wealth, when as in deed they aught rather to use it after the rule of the Apostle, which I did even now recite. The Gangresian Synod, a very ancient Counsel, verily condemned Gangresis Synodus. them which taught: That faithful rich men could have no hope to be False doctrine concerning riches and rich men, condemned. saved by the Lord, unless they did renounce and forsake all the good that they did possess. S. Augustine enrolleth and reckoneth the apostolics in his Catalogue or beadrowe of heretics. They taking arrogantly this name to themselves, did not admit into their company any of them which used the fellowship of their own wives, or had in 〈◊〉 any proper substance▪ 〈…〉, they therefore 〈…〉 because separating themselves from the Church, they think that they have no hope to be saved, which use and enjoy the things that they themselves lack. They are like unto the Encratites, and are called also by the name of Apotactites. Touching riches they of themselves verily are not evil, but the good gifts of God: It is the abuse that makes them evil. But for the use of them, I will speak hereafter. Here followeth now the treatise Of the lawful getting of riches. of the getting of wealth and riches, which be necessary for the maintenance of our lives and families Touching the getting whereof, there is a large discourse among our Lawyers: For they say that goods are got by the law of Nations, and by the peculiar law of every particular country. By the law of Nations, as by Prevention in possession, by captivity, by finding, by birth, by casting up of water, by changing the kind, by increase in bondage, by mixture, by building, planting, sowing, tilling in a ground free from possession, and by delivery, By the peculiar law of every particular country, as by continuance of possession, by prescription, by giving, by will, by legacy, by feoffment, by succession, by challenge, by purchase, of all which particularly to speak, it would be a labour too tedious, and for you to hear (dearly beloved) little profitable. That therefore which we are to say, we will frame to the manners and customs of our age, and we will utter that which shall tend to our avail. Principally and before all things, we must close and shut up an evil eye, lest we be carried away with too much concupiscence and desire. The light of the body (says our Saviour Christ in the Gospel) is the eye: If therefore thy eye be single, thy whole body shallbe lightened: but if thy eye be evil, thy body shallbe all dark. The mind of man being endued with faith, and not infected with concupiscences and naughty lusts, doth give light to all things that he shall take in hand, go about, and do: but if his mind be corrupt and unclean, then shall his deeds savour also of corruption and uncleanness. Wherefore faith and an upright conscience, must subdue and beat down too much concupiscence and covetousness, which take their original and root from distrust, making unholy and unclean all the counsels of man, all his thoughts, all his words and deeds. And that we may be able and of force sufficient, to captivate & bring them into subjection, necessary it is, that the Grace of Christ assist us, which every godly minded man and woman, doth ask of God, with godly and faithful prayers. Béehoofull it is, that we always set before our eyes, and have deeply graven in our hearts, the doctrine of our Saviour Christ touching these, and the instruction also of his holy Apostles: which is not so much, but it may be well born away. We will therefore rehearse unto you (dearly beloved) three several places, two of them out of the Gospel, and the third out of S. Paul: in which places, as it were in a perfect abridgement, you may have comprised what things soever can be required, of such as worship God in truth. In the Gospel according to S. Matthew, thus says our Lord and Saviour: Hoord not up for your selves, treasures in earth, where the rust and moth doth corrupt, and where thieves break through and steal: but lay up treasure for you in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal. For where your treasure is, there will your hearts also be. No man can serve two masters. For either he shall hate the one, and love the other, or else he shall lean to the one, and despise the other: ye cannot serve God and Mammon. Therefore I say unto you, be not careful for your life, what you shall eat, or drink, nor yet for your body what you shall put on: is not the life more worth than meat, and the body more worth than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor carry into barns, yet your heavenly father feedeth them: Are not ye much better than they? Which of you, by taking careful thought, can add one cubit to his stature? And why care you for raiment? consider the Lilies of the field how they grow, they labour not, neither do they spin: and yet I say unto you that even Solomon in all his royalty was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which though it stand to day, is to morrow cast into the furnace: shall he not much more do the same for you, O you of little faith? Therefore take no thought saying, what shall we eat, or what shall we drink, or wherewith shall we be clothed? for after all these things do the Gentiles seek: for your heavenly father knoweth that you have need of all these things. But seek you first the kingdom of God, and all these things shall be added unto you. Care not then for to morrow: for the morrow shall care for itself. Sufficient unto the day is the evil thereof. This says the Lord in the sixth of Matthewes Gospel. Matt. 6. Again, in the twelfth Chapter of Saint Luke's Gospel, he says: Take heed and beware of covetousness: for no man's life standeth in the abundance of the things which he possesseth: that is, the life, hath no need of superfluity: or, no man's life hath need of more then enough. And he put forth a similitude saying. The ground of a certain rich man brought forth fruits plentifully, and he thought within himself, saying: what shall I do because I have no room where to bestow my fruits? And he said, this will I do, I will pull down my barns, and build greater, and therein will I gather all my fruits and my goods, and I will say to my soul: Soul, thou hast much goods laid up in store for many years: take thy ease, eat, drink, and be merry. But God said unto him: thou fool, this night do they require thy soul again from thee: then, whose shall these things be which thou hast provided? So is he that gathereth richesses to himself, and is not rich to Godwardes. Paul the vessel of election following in all things his teacher and master, crieth out and saith: Godliness is a great lucre, if a man be content with that he hath: For we brought nothing into the world and it is certain that we may carry naught away, but having food and raiment we must therewith be content. For they that willbe rich fall into temptation and snares, and into many foolish and noisome lusts which drown men in perdition and destruction. For covetousness and the love of money is the root of all evil, which while some have lusted after, they erred from the faith, and wrapped themselves in many sorrows: But thou, O man of God flee these things, and follow after righteousness, godliness, faith, love, patience, meekness etc. Whosoever therefore means by bodily labour or any kind of traffic to get a living, and things necessary for himself and his family, let him take these godly precepts in steed of treacle, and other wholesome medicines to strengthen his mind against the envenomed force of poisoned greediness, and infecting plague of covetousness. And when he hath with this medicine Labour is commended and idleness condemned against poison compounded of the doctrine of the Evangelists and Apostles fortified his mind against the plague, then let him immediately bend himself to some labour and kind of occupation. But let every one pick out and choose an honest and profitable occupation, not a peerless Art, or a Science hurtful to any other man. And finally let all men flee idleness as a plague or contagious disease. And now again let us in this case hear the heavenly words of that holy Apostle Paul, who saith: We charge you brethren in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that 〈◊〉 mordinately, and not after the institution, which h●e received of us. For when we were with you, this we warned you off, that if any would not work the same should not eat. For we hear say, that there are some which walk among you inordinately working not at all, but be busy bodies. Them that are such we command and exhort by our Lord jesus Christ, that they working in quietness eat their own bread. In all ages and among all honest men, both idleness and peerless occupations have been always condemned. Hesiodus said. Both Gods and men abhor the lazy hand in bosomd lout, That works not in a common weal, but lurckes and liu's without Pains taking, like the idle drone that lives upon the spoil Of that, for which the busy Bees, do tire themselves with toil. And Sophocles said. Where idleness doth sit a brood, there's never good egg hatched. For God doth not assist slothful people and idle slowbackes. Now I 〈…〉 call those peerless occupations, which idle and ill disposed people do use, thereby to be troublesome to their neighbours and to deceive other men, exercising, I confess, an occupation, but such an one as is utterly unlawful & unprofitable to all men, themselves only excepted, to whom it brings in excessive gains: of which sort are usurer's, engrossers, hucstars, and other more that have many arts to frank themselves with an idle show of business, like a swine shut up to be ●atted in a sty. As for them 〈◊〉 wealth is come to them, not 〈…〉 by their own labour, or their own industry, but by inheritance of their ancestors leaving, let them consider with themselves, by what means the riches were got, which now by inheritance are fallen to their lot: and if they perceive that they be heirs of unjust got goods, let them be liberal and make amendss for them, not doubling the evil in possessing unjustly, and more wickedly digesting the thing that before was naughtily come by. Let them put no trust or confidence in their ill got riches, neither let them give themselves to idleness, but still be busy in some honest thing. But yet most commonly, it cometh to pass, that ill gotten goods are spent very lewdly. The best way therefore, is either to be heir to a good, just, and liberal man, or else to seek means by their own toil and travail to have of thy own, wherewithal to sustain both thy own life, and the lives of thy family. But many men make a doubt here, & call it into question: first, whether Whether ●argaynīg 〈◊〉 buying ●●d selling ●e lawful 〈◊〉 no. bargaining and buying and selling be lawful or not, and then what one occupation it is among all other, that doth best beseem a godly man. Them which stick upon these doubts I wish to consider these reasons that follow. First, it is manifest that contracts are for the most part voluntary, and that bargains are made with the mutual consent of the buyer and seller, so that each one may take deliberation and make choice of that, which he would have, to see whether it be best for his purpose or no. Of this sort are the exchange of things, suretyship, letting, hiring, mortgaging, borrowing, lending, covenanting, buying, selling, and other more like unto these. These things, as experience doth prove, even the holiest men cannot be without, so long as they live in this frail world. Neither doth the Lord of the law in any place forbid these kind of contracts, but planteth them rather in his common weal of Israel, that the people might know & acknowledge them to be the ordinances of God: the abuse, deceit, guile, & confidence in them is flatly forbidden by the word of the Lord. If therefore any man do use them moderately, not staying himself wholly upon them, nor reposing his trust in them, in so using them he sinneth not. And here again, let us hear the words of the Apostle, who says: Let them which have wives be as though they had none: and them which weep as though they wept not: and them which rejoice, as though they rejoiced not: and them which buy, as though they possessed not: and them which use this world, as though they used it not. For the fashion of this world doth pass away. In like manner we do in no place read, that just and lawful gains have been at any time forbidden: yea, the Lord doth bless the labour and travail of his servants, which love him, that even as in virtue, so also they may increase in richesse and substance. This do the examples of Abraham, Isaac & jacob evidently testify. And the very Apostles bid us not to look after no gain, but charge us only to keep ourselves from gaping after filthy gain. There are among men, many and divers occupations. And the state & Sundry kinds o● occupations. conditions, wherein men are, do stand in need of many and sundry things. There is an occupation or 〈◊〉 kind of labour, which is put in practice by force of hand, and strength of body, rather than by art, although it wanteth not altogether wit and discretion. There is also a more fine and subtle labour of the wit, which, although it be not done without the body and strength of man, is yet notwithstanding accomplished by the wit rather than by the bodily force of him which laboureth. Of the first sort are all those occupations or sciences which are commonly called handicrafts, and in that number we reckon also merchaundising, husbandry, and grazing of cattle. Of the latter sort are the study of tongues, of Physic, of law, of Divinity especially, and of Philosophy, and lastly the governing of a common weal. The patriarchs verily, who were most innocent and excellent men, did for the most part either exercise husbandry, or else breed and feed up cattle to increase. There are many examples, of Abel, No, Abraham, Isaac, jacob, job, and other more. The Levites, and Prophets lived by their study and ecclesiastical ministery. The feat of merchandising is no where condemned throughout the holy Scriptures: but those merchants are condemned which neither fear nor seek after God, but use odd shifts and subtle sleights to deceive and cousin their brethren & neighbours. For james the Apostle of Christ our Lord says: Go to now you that say: to day, and to morrow let us go into such a city, and continued there a year, and buy, and cell, & win (and yet cannot tell what shall happen on the morrow: for what is your life? it is even a vapour, that continueth for a little time, and then vanisheth away.) For that you aught to say: If the Lord will, and if we live, let us do this or that: Neither is Lydia the seller of purple found fault withal in the Acts of the Apostles, for that she did cell purple: For Solomon, where he setteth forth the praise of a good housewife, doth commend 〈…〉 her greatly for exercising merchandise. All notable kings have lived by governing of their common wealths, even as joseph the preserver of Egypt, and Daniel the chief next to the king in Babylon and Media did in like sort. For as in man's body there are many members, and sundry uses, whereunto they are applied, 1. 〈…〉 when as notwithstanding they do all agree in one and tend together to the preservation and safeguard of the body: even so God hath ordained divers arts and occupations for men to labour in, so yet nevertheless, that he would have them all to serve to the common weals commodity. But now it is not for me definitively to pronounce which of all these 〈…〉 use. occupations a godly man aught chief first to choose, & then to put in practice. Let every man weigh with himself the things that hitherto I have alleged, then let him search & make trial of himself, to what kind of life and occupation his mind is most willing, and whereunto he himself is most fit and profitable: let him also have a diligent regard to consider what arts they are that be most simple and agreeable to nature, and what occupations have jest need of craft and deceit, and lastly, what sciences do lest of all draw us from God and just dealing. And when this is scanned, then let every man choose to himself that which he taketh to be best convenient, and most whoalesome both for his soul and also his body. We cannot all of us manure the ground, neither are all heads apt to take learning, a few among many do govern the common weal, and all are not fit to be handicrafts men. Every one hath his sundry disposition, every one is inspired by God, every one hath the aid and counsel of his friends and well-willers, every one hath sundry occasions, and every one hath the rule of God's word: let him be content with and stay himself upon them, so yet that God's commandments may still have the pre-eminence. But for him that laboureth and taketh pains in his occupation, these rules of admonition, which follow, Beware of prodigality. are as necessary as those which are already rehearsed. For first of all, every one must take heed of prodigality or riot, in meat, drink, apparel, nice pranking of the body, and gorgeous buildings, needless expenses must always be spared. For the Lords will is, that every man should keep & not lash out the wealth that he hath, where no need requireth it: for the Lord doth hate and detest riot and peerless cost to maintain pride withal. Moreover, the man that is prodigal of that which is his own, is for the most part desirous of other men's goods, from whence arise innumerable mischiefs, theafts, conspiracies, downright deceit, shameless shifts, murders, and seditions. Secondarily, let him which laboureth in his vocation be prompt and active, let him be watchful and able to abide labour, he must be no litherbacke, unapt, or slothful fellow. Whatsoever he doth, that let him do with faith and diligence. Sloth and sluggishness do displease God utterly. The Lord mislikes the yawning mouth and folded arms, the signs of sleep, which commonly follow the careless man, who doth neglect the state and condition of his house and family. But on the other side, the Scripture commends highly faithful labourers and good and painful people in work. Let us hear, I beseech you, the golden words of Solomon the wisest among all men: who, where he blameth sluggards, says: Go to the Emmet thou sluggard, consider her ways and learn to be wise. She hath no guide nor overseer, nor ruler, & yet in the Summer she provideth her meat, and gathereth her food in the harvest. How long will't thou sleep thou sluggard? when wilt thou arise out of thy sleep? yea, sleep on still a little, slumber a little, fold thy hands together yet a little, and take thy ease: and in the mean while shall poverty come upon thee like a traveler, and necessity like a weaponed man. Again, David in the Psalms crieth, saying: The labours of thy hands shalt thou eat: O well is thee and happy shalt thou be. What may be thought of that moreover, that the Lord God would not have Adam to live idlely in Paradise, that happy place for his state and condition? for he enjoined him the tending and dressing of that goodly garden. Idle people therefore are the most unhappy of all mortal men: and slothful drousieheades are nothing else, but an unprofitable lump of unoccupied earth. lastly, let the artificer have a regard that he hurt no man by his art or occupation. And let this be the rule for him to keep his eye upon in all business & affairs of his science: Whatso ever thou wouldst have done to thyself, the same do thou to another: and what soever thou wouldst not have done to thyself, that do not thou to another. Moreover, thou dost hurt to another man two sundry ways: that is, by keeping back, and taking away: as for example, if thou withholdest that, which thou oweste, and is not thy own: or if thou takest away that which is another man's, and that which he doth not own unto thee. But of the hurt done in withholding and taking away, I will at this present speak somewhat largely, that thereby, you may the better understand the lords commandment. Thou shalt not steal, and more perfectly perceive, what kinds and sorts of theft there be. Theaft, they say, is a deceitful theft. fingering of another man's goods, movable and bodily, which is done against the owners will, to the intent to make gain, either of the thing itself, or of the use of the thing, or of the possession of the same. Therefore they say, that a mad man doth not commit theafte: because in him there can no endeavour of craft or deceit be possibly found. Neither can, say they, the man be argued of theft, which by mistaking, and not of set malice did take away another man's good in steed of his own. But he alone is not called a deceitful fingerer, which layeth hand upon the thing, but he who by any manner of means conveyeth it from the possession of the true owner. Now they say, that it is done against the owners will, not only if it be perforce & violently taken from him, but also if he know not of the taking it away: or if he do know, yet if he cannot forbid them: or if he can forbidden them, yet if for some certain causes he will not. Neither is it added without a cause: that theft is committed for gain and profits sake. For if one in jest, or for some other honest cause, take any thing away, he doth not thereby deserve to be called a thief. But of theaft they make two sorts, the manifest theft, as that wherewith the thief is taken: & the theaft not manifest, as when after the deed one is convinced of theft. Of these there is a large discourse Digestorum lib. 47. tit. 2. Let us return to the further opening of our present proposition. Thy withholding doth hurt another man, when thou in buying and Sund●●● sorts: 〈◊〉 done & withholding. selling dost use false measure or false weights. To this rule is referred unjust and false exchange, I mean exchange of money in bank. Touching these points we will recite the commandments and sentences only of the Lord our God, who in Leviticus setteth this for a law: You shall do no unrighteousness in judgement, in meteyard, in weight, or in measure: true ballaunces, true weights, a true Epha, (that is a bushel or a peck in measure of dry things) & a true Hin (that is in measure of liquid things a pint and an half, or the twelfth part of a pint & an half) shall you have. I am the Lord your God which brought you out of the land of Egypt. In Deuteronomie we read: Thou shalt not have in thy bag two manner of weights, a great and a small. Neither shalt thou have in thy house divers measures, a great and a small (to the end that in receiving or buying, thou mayst use the greater, and in laying out or selling thou mayst use the lesser) but thou shalt have a just and right weight, and a just and right measure shalt thou have, that thy days may be prolonged upon the land, which the Lord thy God giveth thee. For all that do such things, and all that do unrightly, are abominable unto the Lord thy God. Hereunto appertaineth that sentence of Salomons in the proverbs, where he says: Two manner of weights, and two manner of measures, both these are abominable unto the Lord But what can be herded or thought of more grievous and horrible, than a man to be abominable in the sight of his God? In the sixth Chapter of Micheas also the Lord doth threaten divers and grievous punishments which he mindeth to lay upon the necks of them that use not justice in weights and measures. Why therefore do we not rather fly from doing wrong and unrighteousness, choosing sooner to be happy than unhappy, and harken unto the Lord who says: good measure and pressed down, and shaken together, and running over, shall they give into your bosom. For with the same measure that you meet to other, shall other meet to you again. Let us be thoroughly persuaded therefore, that riches got by craft and theft can neither flourish long, nor yet be for our health to enjoy. Again, other men are endamaged by the withholding of them, which possess inheritances due unto other: which break promise and deceive men in contracts, in bargains and covenants: which make a face as though they gave the thing, which they do either change or retain to themselves by some coloured shift, or else do give it, when they themselves have marred or utterly destroyed it. Both the one and the other verily is fraud and guile, and flat deceit. But now by the way, mark this manifest and usual point of God's just judgement, that wrongful possessors of other men's heritage's, are both short lived, and the unfortunatest men of all other people. Touching these wrongful withholders', Solomon pronounceth that they shall find no gain. For gain unjustly got, how great soever it be, deserveth rather to be called a loss more truly than a gain. To this precept do things, that Things found. are found belong, which thou deniest to the demander, as though thou either hast not found them, or else dost challenge them to be thy own by law. Hereunto appertaineth the pledge or pawn which thou withholdest. Pledges & pawns. A man that taketh a journey into a far country, hath put thee in trust with certain silver plate & a pound weight of gold, to keep for him against his return, because he had a hope that thou wouldst keep them safely: but at his coming back, when he demandeth them, thou deniest the thing, in so doing, thou hast stolen it from him, and cracked the credit that thy friend had in thee, and last of all, thou hast doubled the sin. A poor man hath guaged to thee some precious thing that he setteth much by, which when he claimeth again, with ready money in hand, to pay thee the sum which he borrowed upon it, thou deniest him his pledge, thou quarellest with him, and usest subtlety to defraud him of his pawn, in so doing thou stealest it from him. Moreover, the Lord gave to his people other laws, to this end and effect, touching the taking of pledges or guages. For in Deuteronomie, he says: Not man shall take the neither, or the upper millstone to pledge: For he hath laid his life to pledge to to thee. For it is all one as if he had said: thou shalt not take that at thy neighbour's hand in steed of a pledge, wherewith he getteth his living, and doth maintain his family. For thereby thou shouldst take from him both life and living. And immediately after, he says: When thou lendest thy brother any thing, thou shalt not go into his house to fetch a pledge from thence: but thou shalt stand without, that he, which borrowed it of thee, may bring it out of doors to thee. The Lord forbiddeth cruelty, and would not have rich men to be too sharp in ransacking poor men's houses, nor over curious in taking pledges at poor men's hands. For he addeth afterward: And if it be a poor body, thou shalt not sleep with his pledge: but deliver him the pledge again when the Sun goeth down, that he may sleep in his own raiment, and bless thee: and that shall be imputed for righteousness unto thee before the Lord thy God. Lastly, they do most of all endamage their neighbours which The withholding of labourer's hire. do withhold the labourer's wages. The labourer's hire is withheld two sundry ways. For thou dost either never pay it: Or else thou payest it with grudging and grunting, thou dost delay the payment too long, or otherwise diminishest some part of his hire. But mark now that the name of hirelings is of ample signification, and is extended to all kinds of artificers. The common sort of wealthy men have a cast now adays to use the help of handicrafts men, and bid them keep a reckoning of their hire & wages in books of accounts, in the mean while, though they perceive that these poor men lack money, yet will they not pay them so much as one penny: yea, when they require the debt that is due, they take them up with bitter words and send them empty away, till they themselves be disposed to pay. And so these foolish and wicked wealthy men do not cease to lash out in riot prodigally the things that are not clearly their own, but which they withhold from other poor men. Let us hear therefore the laws and judgements of the Lord our God touching this horrible abuse and detestable fault. In Deuteronomie we read: Thou shalt not deny, nor withhold the wages of an hired servant, that is needy & poor, whether he be of thy brethren or of the strangers that are in thy land and within thy gates: But shalt give him his hire the same day, and let not the Sun go down thereon, for he is needy, and by the hire he holdeth his life (that is, he layeth the hope of his life therein, as he that looks to line thereby) jest he cry unto the lord, and it be turned unto sin to thee. With this law of the Lord do the words of james the Apostle most fitly agree, where he says: Behold the hire of labourers, which have reaped down your fields, which hire is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabbath. What can be more terrible to the hearers ears? the labourer's hire which is withheld doth cry, and crieth even up into heaven: and that which is most of all doth enter into the ears of the most just, severe and mighty God? What now may these defrauders look for at Godshand, but heavy punishment to light upon their cursed heads. Toby, therefore most rightly, and briefly concludeth this matter, and giveth excellent counsel to all sorts of people, saying: Whosoever worketh any thing for thee, give him his hire immediately, and let not thy hired servants wages remain with thee at all: For in so doing, and fearing God, thou shalt have thanks. Now followeth the second member or part of detriment, which doth consist in taking away an other Damage that is done by taking away. man's goods. And this taking away also is of sundry sorts. Now the first place of these sorts is attributed to theft itself (of which we have spoken somewhat before) which theft is committed not in taking away of money only, but in wares also, and wrongful dealing in other men's grounds, in removing landmarks or mere stones, and whatsoever is translated, denied, or clean taken away against all right, or is maliciously against all conscience, and consent of the other party, that is, of the true owner, delayed or foaded off till a longer time than it aught to be. For in the ninetéenth of Leviticus the Lord setteth this down for a law, and says: You shall not steal, you shall not lie, no man shall deal with his neighbour deceitfully. And Paul to the Ephesians says: Laying lies aside, speak you every man the truth to his brother: for we are members one of another. Let him which stolen steal no more, but rather labour with his hands in working the thing that is good, that he may give to him that hath need. This may we extend almost to all the offices and duties of men. For who soever denieth the debt and duty which of right he oweth, the same doth sin against this commandment: as for example, if the householder deny the duty that he oweth to his family: again, if the family consume the householders substance, and do deceive the good man, whose care is bend to maintain his charge, and are set to undo him, by prodigal spending his money and goods, which they filch from him privily. Again, if the Lord or master (although this point may well be referred to the title of damage that is done by withholding) be too rough to his hinds or husbandmen: or if the ploughfolks do idly waste their masters substance, or slackly look to their tillage and business, or spend in ryott his wealth and richesse. So then the servant offendeth against this commandment, if he doth not seek all the means that he may to have a diligent care for his masters affairs, and faithfully augment his wealth and possessions. And in like manner do mayde-seruauntes, in the duties which they own, offend against their mistresses. And therefore Paul having an eye to this precept giveth Titus in charge and says: Exhort servants to be obedient unto their own masters, and to please them in all things, not answering again, nor pickers, but showing all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. And like unto this is that which the same Apostle repeateth in the sixth Chapter to the Ephesians: the 3. to the Colossians, and the 1. to Timothy the sixth Chapter: for in this commandment, his doctrine of the duties of masters and servants hath a fit place (so far as concerneth the householders riches) and what soever else is like unto this. To this precept also robbery and Robbery & deceit. deceit, do fully belong, both which extend far, and contain many kinds. Fraud is infinite: for the iniquity of men is bottomless, their crafts are diverse, and of so many sorts, that no one man can number them all. And robbery is not always armed with force and weapons, but is sometimes furnished with sleights and coloured words: neither do robbers lurk and lay wait in woods and wide open fields alone, but are conversant also in the thickest throngs of every good city. Thou takest away thy neighbour's goods under the false title and pretence of law. Thou robbest him, I say, while by thy suit, thy gifts, or other fetches thou dost extort from the judges corrupted sentence to maintain thy wrongful claim. Some there are, which under the title of a deed of gift, stick not to wrist whole heritage's from legitimate heirs. These and other shifts, or coosening like unto these, are contained partly under robbery, partly under deceit, but altogether and flatly under plain thievery. Although at dice, players do give Dicing & carding. their mutual consent to fall to gaming: yet for because, each one's desire is greedily set to get the others money, and that they make blind Fortune, I mean the dice or cards to be the divider of their goods betwirt them. Therefore are the dice and cards worthily condemned of all good divines. And justinian the Emperor, as it is extant Cod. lib. 3. tit. ultimo: having a regard to his subjects commodity, decreed that it should be lawful for no man either in public or private houses to play at dice. For although dice play hath been used of great antiquity, yet hath it ended and burst out into tears. For many having lost all the substance that they have, do at the last in play, break forth to the cursing and blaspheming of God. Otherwise there is none so ignorant but knoweth well enough, that such exercises of the wit or body as are free from the poisoned desire of filthy gain, whereon, neither the hurt of our neighbour nor ourself doth depend, are lawful enough to be used of Christians. Usury, is when thou grantest 〈…〉 to another man the use of thy goods, as of land, houses, money, or any thing else, whereof thou receivest some yearly commodity. For thou hast a manor, a farm, lands, meadows, pastures, vineyards, houses, and money, which thou dost let out to hire unto another man upon a certain covenant of gain to return to thee for the use thereof. This bargain, this covenant is not of itself unlawful, nor yet condemned in the holy Scriptures. And the very name of usury is not unhonest of itself, the abuse thereof hath made it unhonest, so that not without a cause it is at this day detested of all men. For usury is in the Scripture condemned, so far as it is joined with iniquity, and the destruction of our brother or neighbour. For who will forbidden to let out the use of our lands, houses, or money to hire, that thereby we may receive some just and lawful commodity? For buying, setting to hire; and such like contracts are lawfully allowed us. And as the part of him that giveth, is to do good: so is it the duty of him that taketh, not to use a good turn without all manner of recompense to the hurt and hindrance of him that giveth it: in bestowing of mere benefits, there is another consideration, whereof we read in the 6. of Luke: If you lend to them, of whom you hope to receive again etc. And the Lawyers do discuss this matter thus: that it is no usury, when the debtor giveth a pension and some yearly fee, in recompense of the money which he hath borrowed, saving the principal sum which he hath borrowed whole, by a covenant that was made before of selling it back again, because the thing doth cease to be lent, which is so granted to another man's use, that unless the debitour will, the creditor cannot claim the thing, so long as the debitour payeth the pension, for the assured payment whereof, he hath put himself in bonds. For such a crediting is a flat contract of buying. They say therefore, that usury is committed in lending alone (which aught to be without hire) and not in other contracts or bargains. Let them therefore which deal in these kind of trades, have this always before their eyes, as a rule to be led by. Whatsoever thou wouldst have done to thyself, that do thou to an other: and whatsoever thou wouldst not have done to thyself, that do not thou to another. And let them think of those words of the Apostle: Let no man beguile his brother in bargaining. I know very well, that touching money, they are wont to allege, that it endureth not as lands and vineyards, but is consumed and made less with use and tossing from man to man, and that therefore no commodity aught to be taken for the use thereof. But if a man put money into another man's hand, wherewith he buyeth himself a farm, a manor, lands, or vineyards, or otherwise occupieth it to his gain & profit, I see no cause, why a good Christian and an honest man may not reap some lawful commodity of the hire of his money, as well as of the letting or leasing of his land. It is in the power of him, which so letteth out his money, with that money to buy a farm, and so to take the whole gain to himself: but now we see that in letting the other have it, he granteth him the use of his money, whereby he is a very great gainer. This fellow, to whom this sum is leaned, or otherwise given upon covenants of contract, doth with the money get some stay of living, with the revenue whereof, he nourisheth all his family, paying to his creditor the portion agreed on, of which, when he hath once made a full restitution, he maketh the living his own for ever, and acquitteth himself from the yearly pension. In this kind of covenanting, no man, I think will say, that the poor is oppressed, when the thing itself doth rather cry, that by such usury, the poor is greatly helped. Usury therefore is forbidden in the word of God, so far forth, as it biteth (for here I use the very term of the Scriptures) his neighbour, while it hindereth him, or otherwise undoth him. For thus says the Lord in Leviticus: If thy brother be waxen poor and fallen in decay, whether he be a stranger or indweller, relieve him, that he may live with thee. Thou shalt take no usury of him, or more than right: but fear the Lord, that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the Lord your God. Therefore, the Lord misliketh all arts of covetous & deceitful men, wherewith they do not only exceed measure in exacting usury, but do of purpose let out their money and substance to hire, that by that occasion they may wipe their debitours of all that they have. No man, I think, can in few words express all the wicked fetches of subtle usurers, they invent such new one's every day. I will therefore recite here the judgement of the Lord against a few wicked arts and detestable deeds of usurers in lending, letting, and selling, to the end that these being once considered, all men may judge and take heed of the like. The Prophet Amos in the eight Chapter, says: Hear this, O you that swallow up the poor, and make the need●e of the land to fail, saying: after a month we will cell corn, and at the weeks end we will set forth wheat, we will make the Epha small and the sickle great, That is the measure small, and the price great. and falsify the weights by deceit, that we may buy the poor for silver, and the need●e for shoes, and cell the refuse of the wheat. The Lord hath sworn by the excellency of jacob: surely I will never forget any of their works. Shall not the land tremble for this? shall not every one mourn that dwelleth therein? And it shall rise up wholly as a sludde etc. Wherefore, that the wrath of God may be turned away from falling upon common weals and kingdoms Aga●● su●●● for unjust extortion in usury and detestable usurers, it is the part of a holy magistrate to bridle usurers with upright laws, and according to the quality of times, places, states, and people, to appoint a lawful, just and honest lucre, that usurers may not in lending, letting, buying, & selling, oppress the poor people, but that equity and justice may be kept in all things. Of this duty of his, the magistrate hath a notable example in Nehemias', suppressing the covetousness, cruelty, and extreme injury of usurers, and other oppressors of his jewish commonalty. It is at large let down in the fifth Chapter of the History of Nehemias'. In this therefore which I have hitherto alleged, I mean not to father or defend unjust occupiers, usurers or their insatiable covetousness: but I affirm flatly that they live of the blood and bowels of their brethren and countrymen: and that they shallbe undoubtedly damned, unless they repent them of their sin and extortion. The very law of nature doth make greatly against them, which I object here and say unto them: Whatsoever thou wouldst not have done to thyself, that do not thou to another. The Publicans also came to john, that they might be baptized of him and said: master, what shall we do? To whom he said: exact no more than is appointed for you. These Publicans were such as lived upon the public toll and customs which they had farmed at the Romans hands for a certain sum of ready meinie. Now he had not these Publicans to leave off their toll gathering, but willed them to be content with their appointed duty. In like manner I urge the same sentence and say to all usurers and occupiers: Exact no more than is appointed for you. But if you want a certain constitution and ordinance set down by the Magistrate for the gain of your money in every several trade, then let equity, humanity, and charity, prevail in your minds, and let the common law sink into your hearts, which says: what soever you would that men should do to you, the same do you to them. If thy eye, says the Lord, be single, all thy body is lightsome: but if the light that is in thee be darkness, how great then is that darkness? Sacrilege is the spoiling of holy things which are consecrated to Sacrilege God and the use of the Church. For the Church of God hath hallowed goods and richesses, wherewith it doth partly maintain sincere doctrine, and the holy ministery of the church, & partly relieve the needy Sainetes and impotent brethren. The church also hath goods and possessions to keep the places of prayer, spiritual houses, and hospitals in due reparations: and lastly, for the public help of all people in common calamities and grievous afflictions. They therefore are churcherobbers which do convert the church goods from the lawful and holy purpose, for which they were ordained, into a profane and godless use, spending them prodigally in hunting, gay clothing, superstition, whoorehaunting, dicing, drinking, and excessive banqueting. In which things Bishops and Magistrates of these days do greatly offend. And it cannot otherwise be, but that some great misfortune, and more calamities than one must needs follow that foul abuse of ecclesiastical richesses and spiritual goods. For as Christ our Lord, the very son of God, is spoiled and defrauded in the poor and needy: so doctrine and godliness come to an end, honest studies do utterly decay, the sheep of Christ are altogether destitute of good and faithful shéepeheardes, and are left for a pray to ravening wolves and merciless robbers. But yet we must have a regard not to account in the number of churcherobbers such heads and overseers of holy religion, as some Kings of juda were, but Ezechias especially, and many other Bishops and pastors of the primitive church, who in many troublesome broils, when either wars did waste their countries and common weals, or else, when hunger or some other public calamity did oppress and pinch their silly countrymen, did not stick to bestow the church goods liberally, and to empty the treasure of the hallowed money, that thereby they might do the oppressed some good. But they had undoubtedly been wrongful churcherobbers, if they to spare money & others vessels which are without life, would not have redeemed living creatures, their countrymen from death and penury. There is an excellent place of this matter in Saint Ambrose, Officiorum lib. 2. Cap. 28. There are also notable examples hereof in the Ecclesiastical history. Moreover, in the number of Churcherobbers, divines account Simoniaks Simoniakes, that is, merchants, I mean, buyers and sellers of spiritual and Ecclesiastical dignities. For such an one is Simon Magus their grand patriarch reported to have been in the Acts of the Apostles. In the civil law whosoever went about with privy gifts to Ambition. buy the voice of any man to speak on his side, when public offices or dignities were for to be bestowed, he was guilty of ambition, and beside the shame and open infamy was compelled to pay an hundred Crowns for his offence. But because this belongs not to sacrilege, we let it pass, and return to our matter. They are churcherobbers, whosoever either do not pay at all, or else do pay unwillingly the goods that are due to the church, I mean, their tithes, and yearly revenues. It is to be seen in the Scriptures, how terribly the Prophets do threaten churcherobbers. Haggeus' testified, that the ground brought forth so ill and little fruit for nothing else, but forbecause the people did not truly pay that, which of duty they aught to the temple. In Malachi, God promises the people to make their ground fruitful, if they will pay liberally the stipends and tributes due to the temple. Now the ministers of the churches may use those revenues or stipends by as good law and right, as they that use the profit of the ground, which they themselves have husbanded. For so doth the Lord expressly teach them in the 18. of the book of Numbers, wherewithal Paul's saying agreeth in the ninth Chapter of his first Epistle to the Corinthians. And the Lord jesus himself also gave alms to the poor of the stipend, which he had, as it is to be seen in the thirteenth Chapter of Saint john's Gospel. Moreover, beggars commit sacrilege, who abuse the name of Christ, and make their poverty a cloak to keep them idle still. The Apostle commandeth Timothy not to cherish such idle hypocrites and wandering vacabondes with the alms and expenses of the churche-goods. But now the greatest sacrilege of all, is, if a man translate the glory of God the creator unto a creature. There is a kind of theft called Peculatus, which is committed in filching 〈…〉 the common treasure, or purloining away the prince's substance. This kind of robbery breedeth every hour new exactions, and giveth wicked magistrates good cause and fit opportunity to poll the poor commonalty. Of this sort of robbers did Cato happily speak, when he said: Private thieves do lead their lives in chains and fetters, but public thieves in gold and purple. Under this title of robbery are all those contained, which either do not pay at all, or else pay with ill will the tributes and taxes that are due to their magistrates. Lastly all they are counted faulty in this kind of thievery, who soever do abuse the public wealth or treasure of the common weal. Other some there are, that take up children, whom they know very 〈…〉 well, and cell them to other, thereby to get advantage, or else do steal away other men's servants. This kind of theft the Lawyers call Plagium. And of this offence are those people guilty, which by evil whispering, persuasion, and seditious doctrine do draw servants & handmaids from obedience to their masters, and children from doing reverence and duty to their parents. And when Captains that are hired of strange Princes, to serve for money in foreign wars, do against the ●his is 〈◊〉 in no ●ace so ●uch as in sellingers ●●n coun●●e, where ●e 〈◊〉 who ●rue all ●●en for ●oney do ●actise it ●●ily. parents will and knowledge, carry away whole bands of silly young men, whom they entice with many fair promises, and entrap with sundry sleights, leading them to wars wherein they perish and never return to their friends again. Such captains, I say, are to be reckoned in the number of menstealers. This offence of old was punished by death, as it is evident in the 21. of Exodus, and in the law of Constantine, which is to be seen. Cod. lib. 9 tit. 20. another sort of thieves there is, which we call felones, and those be ●bigei. they which steal and drive away other men's cattle. In this order of thieves are those people placed which do misuse the cattle that is lent them: and they also, which when they may, will not help another man's cattle that is in jeopardy. For the Lord in the law commanded to bring back that which goeth astray, and to restore it to the right owner. Thus much hitherto have I spoken, my brethren, touching the sundry kinds of theft, of the just and lawful getting of goods, and also of the proper owning of peculiar richesses. ¶ Of the lawful use of earthly goods: that is, how we may rightly possess and lawfully spend the wealth that is rightly and justly got: Of restitution and alms deeds. The Second Sermon. I Did in my last Sermon (dearly beloved) declare unto you, by what means goods are rightly got, & how many kinds of theaftes there be, and sundry sorts of getting wealth unlawfully: there is yet behind an other treatise for me to add, and therein to teach you, what is the true use of goods rightly got, and how we may lawfully possess them, and justly spend & dispose them in this transitory life. For justice doth not only not descaude any man, but doth so much as it may endeavour itself to do good to all men. Neither is it ●nough for a godly man not 〈…〉, unless also he do good to all that he can. And in this point do many men sin, while they are persuaded that they have done all the duty that they own, if they hurt no man, & if they possess that which they have without trouble to any man, although in the mean while they have no regard whether they help or do good to any man, or no. And he sinneth as greatly in the sight of the Lord, which doth not use rightly goods justly got, as he that hath heaped up wealth in wickedness, and naughty means. I will tell you therefore, so far as God shall give me grace, how & in what sort godly men may holily possess and dispose these earthly goods. First of all, that the use of worldly wealth may be healthful to the owner, holy men have a diligent care that nothing of another man's Nothing ●f another man's must ●e possessed. remain in their possession: that is, they do carefully separate wealth rightly come by, from unjust got goods, and do fathfully restore what soever they find, in that which they have, to belong of right unto other men. For they are thoroughly persuaded and do verily believe that by this means the wealth that is left them, although by restitution it be somewhat diminished, will yet notwithstanding prospero the better, endure the longer, and be far more fruitful unto them. Now, this restitution is flatly commanded and also very necessary Restitution is necessary. to be put in practice. For the Lord in the law doth by sundry means and that very carefully give charge of it too, as is to be seen in the 22. of Exodus. Moreover, so often as the just Exod. 62. and holy commandment of God was through the covetousness and wickedness of mankind cast off and neglected, the Lord raised up grievous and almost unspeakable evils, against the contemners thereof, and scattered abroad the unjust got goods, by wars, mishaps, & divers calamities. For the Prophet Esay crieth, saying: The Lord shall enter isaiah. 3. into judgement with the elders and princes of his people, and shall say unto them: It is you that have burned up my vinyeard, the spoil of the poor is in your houses. And Amos in the third Chapter of his prophecy crieth: They store up treasures in their palaces by violence and robbery. Therefore thus says the Lord God: miseries shall invade thee on every side of the land, and the enemies shall bring down thy strength or richesse from thee, and thy palaces shallbe spoiled. We read therefore in the Gospel, that Zacheus, of 〈…〉 his own accord, promised restitution fourfold double, that is, a full and absolute recompense of whatsoever he had taken wrongfully away, and it is assuredly certain, that he performed that promise. For he understood by the inspiration of the holy Ghost, that a restitution of his ill gotten goods was especially necessary, and that he should never be happy until he had made a full amendss for all his wrongful dealings. Very rightly therefore said Saint Augustine in his 54. Epistle to Macedonius, where he writeth: If, when thou mayst, thou dost not restore that which thou hast of another man's goods, then is not repentance truly performed, but falsely feigned: but if repentance be truly taken, then is not sin forgiven, unless restitution be made of that, which was taken away, but as I said, when it may be restored. But touching the time when restitution 〈…〉 to be 〈◊〉 aught to be made, the example of Zacheus teacheth us, who, so soon as he was received into the favour of Christ, and did understand the works of truth and equity, did immediately promise' restitution, and out of hand perform the same. Wherefore, we must not foad off from day to day to make restitution. No man hath need to double his offence. For thou needest not by thy morrow and overmorrowe delays to augment his discommodity & hindrance any longer, from whom thou hast by thy subtle means and wicked violence, wrested the goods that he hath, considering that he to his loss hath lacked them long enough, & been without them too too long God wot. If thou demandest, To whom thou oughtest to make restitution? I answer To whom ●estitution ●● to be ●ade. to him from whom thou tookest it, if thou knowest from whom thou hast had it, and who it is whom thou haste defrauded. But by that means, sayest thou, I shall bring me self into obloquy and infamy. I bid thee not do so. But if thou didst invent a means to take it, then find out some handsome way to restore it again, whereby thou mayst escape and not incur the note of infamy. And pray to the Lord that he will vouchsafe to show thee a ready way and apt for to accomplish the thing that thou mindest. If thou meanest in good sadness to make true restitution, thou shalt undoubtedly find a way to do it, without reproach and obloquy. But if thou dost but dally and jest with the Lord, thou will't not be without a thousand excuses, the best and soundest whereof will never set thy conscience at quiet liberty. Neither is God mocked. I cannot tell, sayest thou, from whom I have taken it, and therefore I know not to whom I should restore it. If in very deed thou knowest not from whom thou hast taken it, than hast thou the poor & needy on whom to bestow it. To these thou oughtest to deal thy unjust gotten goods, and not to superstition or the ministers thereof. Now let every one make restitution ●owe ●●ch 〈◊〉 one ●●ght to 〈◊〉. of so much, as he hath taken away, or at lest of so much as he is able to restore. For many have spent and so prodigally wasted other men's goods, that they are not able to make restitution of any thing again. Let such fellows acknowledge their fault and repent their folly from the bottom of their hearts. And if it happen at any time afterward that they come by goods, then let them be so much more liberal of their own, as before they were prodigal in spending other men's. But if all the richesse which thou possessest be other men's goods, and got of thee by theft and robbery, so that if thou madest a full restitution, there should no penny be left for thee, but that thou must needs go beg, than art thou verily hard bestedde, and in too woeful a taking, yea thou art mad and far beside thee self if thou will't not stick, but still go on to paint thy pride & maintain a port with other men's pennies, and satisfy thy lust in the bowels, blood, and sweat of poor men's brows. Why dost thou not rather abase thee self to poverty, and use thy unjust gotten goods, as needy people use their alms? For thou livest of that that should be the poors. Good counsel or advise. Therefore lay down thy pride, and forsake thy ruffling riot. Consider with thee self who thou art and whereupon thou livest. And still do thy endeavour to make restitution, so far as thou canst, and let it grieve thee to see thee self not able to restore the whole again. If it be not a grief to thee for a time to suffer poverty, to labour and faithfully to excercise some honest occupation, and to train up thy children leading them as it were by the hand to work, than thou shalt not want whereon to live, although thou restoarest all whatsoever thou hast of other men's goods. But there is very small and almost no faith at all in many men, whereby it cometh to pass that very few or none can be persuaded, to make true restitution. To this I add (before I go any further) that they aught especially to think of a restitution, which have with evil words corrupted the minds of simple souls, with privy backbiting raised slanders, on other men, or with perverse counsel stirred up the mightier men against the weaker sort. For these things do pass and are far above all earthly richesse. Thus much have I said hitherto touching Ample or large discourses have been made touching restitution. restitution, of which other men have left very ample discourses. I for my part do see that to a godly mind this work of restitution is short and plain enough, and therefore have I spoken of it so shortly as I have. For a godly and well disposed man doth with all his heart desire and seek to obey the law of God, and therefore by calling to God for aid he shall easily find a way to work justice & equity. As for those whose desire is rather to seem just men, than to be just in deed, and do love this world more than it becometh them to do, they with their over many questions, and innumerable Perchaunces and Put cases do make the treatise of restitution so tedious and intricate, that no man shall ever be able to make it so plain, that they will understand it. I will not therefore answer them any more, but only warn them to examine their own conscience, & see what that doth bid them do. Now I would have that conscience of there's to be settled in, and be mindful of the general law, which says: Whatsoever thou wouldst have done to thee self, that do thou to another: and whatsoever thou wouldst not have done to the self, that do not thou to an other. After this now I will somewhat We must not set ou● minds on riches. freely discourse upon the just possessing, using or disposing of well got earthly substance. First of all no man must put any confidence in richesse, which are in deed things transitory and do quickly decay: we must not settle our minds upon, nor be in love with them, but by all means take heed that they drive us not to idolatry, nor hinder the course that we have to pass. Heaven is the goal whereat we run. Here again we must all give ear to the divine and heavenly words uttered by the Prophet David who said: Put your trust in God always, power out your hearts before 〈…〉 him, for God is our refuge: As for the children of men, they be but vain: the children of men are deceitful upon the weights, they are altogether lighter than vanity itself. Trust not in wrong and robbery, give not yourselves to vanity: if riches increase, set not your hearts upon them. The Apostle Paul being endued with the same spirit, biddeth us to use the world and worldly things as though we used them not Again, he calleth covetousness the worshipping of idols: and charges rich men not to put their trust in uncertain riches, but in the living god, who ministereth to all creatures living sufficiently enough. And therefore the Lord in the Gospel, forbiddeth to heap up treasures upon earth. 〈…〉 Now on the other side, we are not bidden by the Apostles to spend our goods prodigally in riot and wantonness. For we may not abuse the wealth that the Lord hath lent us, in pride and luxury, as many do, who lash out all in dieing, sumptuous building, strange clothiong, excessive drinking, and over dainty banqueting. The end and destruction of such kind of people the Lord doth very finely, though not without terror to them that hear it, set down in the parable of the rich glutton, who after his delicate fare & coastly apparel, was after this life tormented in hell with unspeakable thirst, & toasted there with unquenchable fire. Therefore these temporal goods must be rightly, holily, and moderately used, without excess. Every man must acknowledge these terrestrial goods to be the mere ●iches are ●●e gift of ●od for ●hich he ●ust be ●●anked and free gifts of our bountiful and heavenly father, and not to be given for our deserts, or gotten by our might. For we have of God's liberality all things necessary to maintain our lives. It is the Lord which blesseth and doth prospero our labour. Finally they are not evil but the good gifts of God which he giveth for the maintenance of our lives, and not to our destruction: the fault is in ourselves that riches are a snare to bring many men to evil ends. Moreover the Lord himself requireth and in his word commandeth us, to be thanckful unto him for his good benefits bestowed on us, to use them with thanks giving, to praise his name for all things, and to rejoice in his fatherly goodness showed unto us. For thus doth Moses the servant of God in Deuteronomie charge the Israelites: When thou hast eaten therefore and filled thee self, then thank the Lord thy God in that good land which he hath given thee. Beware that thou forget not the Lord thy God, that thou wouldst not keep his commandments, his laws, and ordinances, which I command thee this day: yea, and when thou hast eaten & filled thee self, and hast built goodly houses and dwellest therein: and when thy beasts, and thy sheep are waxen many, and thy silver and thy gold is multiplied, and all that thou hast is increased: then beware lest thy heart rise, and thou forget the Lord thy God, which brought thee out of the land of Egypt, and from the house of bondage. Say not then in thy heart, my power and the might of mine own hand, hath prepared me this abundance. Remember the Lord thy GOD: for it is he that giveth thee power to get substance etc. Moreover Paul the Apostle says, that all the creatures of God are good, created to the good and preservation of us men, and biddeth us use them with the fear of God and giving of thanks. And again, Whether ye eat or drink or whatsoever you do, do all to the glory of God. And in another place: Let your manners be far from covetousness, and be content with the things that ye have. For he hath said, I do not forsake nor leave thee, so that we may boldly say, the Lord is my helper, I will not fear what man can do unto me. Let earthly goods also serve our necessity. Now necessity requireth Goods serve to supply our necessity. a commodious dwelling place, so much victuals as are sufficient: comely apparel, and honest company keeping with our neighbours and equals. Let every man measure and esteem these circumstances, first by his own person, then by his family or household. For an householder must warily provide and foresee that no necessary thing be wanting in his family. Of this care of the househoulder, there are sundry testimonies of Scripture extant, but especially that of Saint Paul, in the fifth Chapter of his first Epistle to Timothy. And here note that by necessity all things are ment which the body or life of man doth necessarily require and stand in need of, and finally whatsoever the honesty and beséeming of every man doth crave or demand. And thus far verily and to this end or purpose it is lawful for any man to lay somewhat up in store against years to come. The man, whose charge is much in keeping a great house, hath need of the more to maintain it withal, and he whose family is not so big needeth so much the less, as his house is the smaller. And one state of life and a greater port becometh a magistrate, when an other countenance and a lower sail beseemeth a private person. But in these cases let every man consider what necessity requireth, not what lust and riotting will egg him unto. Let him think with himself what is seemly and unseemly for one of his degree. And yet we do not in this treatise make so strict a definition of necessity Necessity excludeth not allowed pleasure. as that thereby we do utterly condemn all pleasure and moderate liberty for sensuality and lururie. For I know that God hath granted and given to man, not only the use of necessity, I mean the use of those things, which we as men cannot be without, but also doth allow him all moderate pleasure wherewithal to delight him. Let no man therefore make scruple of conscience in the sweet & pleasant use of earthly goods, as though with that sweet pleasure which he enjoyeth, he sinned against God, but let him which maketh conscience, make it rather in the just and lawful use of those terrestrial riches. For the Lord hath in no place forbidden mirth, joy, and the sweet use of wealth, so far forth that nothing be done undecently, unthankfully, or unrighteously. For the Prophet jeremy alluding to that promises of God's law contained in the 26. of Leviticus, and the 28. of Deuteronomie saith: They shall come and rejoice in Zion, and shall have plenteousness of goods which the Lord shall give them, namely, in wheat, wine, oil, young sheep and calves, and their soul shall be as a well watered garden, for they shall no more be sorrowful. Then shall the maid rejoice in the dance, yea both young and old folks: For I will turn their sorrow into gladness, and will comfort them and make them merry. I will make drunken the hearts of the priests with fat, and my people shall be filled with my goodness, says the Lord jeremy 31. Moreover in the 4. Chapter of the third book of kings we read: And under Solomon they increased and were many in number as the sand of the sea, eating and drinking, and making merry. Again in the 8. Chap. of the same book we find: And Solomon made a solemn feast & all Israel with him, a very great congregation, which came together out from among all the people, even from the entering in of Hemath unto the river of Egypt, before the Lord seven days and seven days, that is 14. days in all. Afterwards he sent away the people, and they thanked the king, and went unto their tents very joyfully, & with glad hearts, because of all the goodness that the Lord had done for David his servant, and for Israel his people. Like unto this is that which we read in the 8. Chap. of Nehemias' in these words: And Esdras with the Levites said to all the people which was sad and sorrowful, This day is holy unto the Lord your God, be not you sorry, and weep you not, but go your way to eat the fat, & drink the sweet and sand part unto them that have not etc. And the Lord verily doth not require us men to be without all sense and feeling of those pleasures which he of his grace hath given us to enjoy, neither would he have us to be all together benumbed like blocks and stocks and senseless stones. For he himself hath graffed in us all the sense and feeling of good and evil, of sweet and sour. And the same our God & maker hath of his eternal goodness and wisdom, ordained a certain natural excellency in his creatures, and hath adorned them and made them so delectable, that we may delight in and desire them, yea and that more is, our God hath planted in them a nourishing force and virtue to cherish us men, and to keep our bodies in fair and good liking. For David saith, And (he maketh grow out of the earth) wine that maketh glad the heart of man, and oil to make him have a cheerful countenance, and bread to strengthen man's heart. The trees of the Lord also are full of sap, wherein the birds make their nests and sing. etc. Moreover it is reported that jacob the Patriarch did drink to drunkenness, and of joseph and his brothers the Scripture saith: The common english translation hath, they were made mer●ie. and in drinking with him they were made drunken with wine. Now no man will take this drunkenness of there's for that excessive bibbing, which the holy scripture doth every where condemn, but for a certain sweet and pleasant measure in drinking, wherewith being once satisfied, they were made the merrier. For that mad kind of drunkenness bereaves the senses and is so far from causing men to be jocund and merry, that clean contrariwise it maketh them wayward, uncivil, out of order, beastly, swinelike and filthy. A like phrase of speech useth Haggeus the Prophet where he says: Consider your own ways in your hearts, you sow much, but you bring little in, you eat, but you have not enough, you drink, but not unto drunkenness: that is, not unto sweet and pleasant sufficiency, that being filled and jocund therewith, you need desire no more, but for that plenty give thanks to the Lord your good benefactor for bestowing it on you. This do I somewhat more largely declare, because of the Anabaptistes and certain senseless Stoics, and other new sprung up hypocrites the Carthusian Monks, who as they go about to make men mere blocks, so do they with most tragical outcries, condemn utterly all allowable pleasure and lawful delights. They to colour and commend their odd opinion to the ears of men, abuse many places of the sacred Scriptures: Woe (say they) to you which now are full, and do laugh now, for the time will come, when you shall hunger and weep: When as in deed this and such like sayings were uttered of God, against the wicked & such as do unthankfully abuse the benefits and creatures of their good God. And therefore for a conclusion of that, which I have hitherto said, I add this, that godly men must still take careful heed, that they let not lose the reins to lust, and so exceed the golden mean. For mean and measure in these allowed pleasures also is liked & looked for as well as in other things. Furthermore, let goods and earthly substance, serve to do honour, and riches must serve to do honour, & show courteous behaviour between man & man. show curteise humanity in one man to an other. For we do of duty own honour and humanity to our kinsfolks and alliance, our friends and acquaintance, our countrymen and strangers. For we must not only do good to them which are familiar with us, but to them also whom we did never see before, in keeping hospitality for wayfaring strangers, so far as our substance will stretch, to maintain it. For if otherwise thy wealth be so slender, as that it will do no more but maintain thy own house and family, no parcel of God's law doth bind or bid thee to distribute to other men the wealth, which thou thee self dost need as much or more than they. It is sufficient for thee to provide that they of thy own household be not a burden to other men's backs. So then the man whose wealth is small, is not compelled to spend that little, which he hath in doing honour or showing courtesy to other men. It is enough for him to bear with a valiant heart his own hard hap, and to take heed that his poverty procure him not to offend against right and honesty. Let those who are indifferently stoared, and richer men who have wealth at will, be courteous and liberal to entertain strangers with frank hospitality. Let their minds be set to use liberality to their own praise and honesty, and not given to filthy greediness, and unhonest sparing of every odd halfpenny. For some thou shalt find, who though they be indifferently well stoared with wealth and possessions, are yet not withstanding so whoalie given over to the gathering of more, that neither for their own honesties sake, nor for any show of courtesy they will once bestow a dodkin upon any man whatsoever, be he their own countryman, or a stranger unknown. These kind of fellows are always chambered, and keep themselves close in secret counting houses, their gabs are their pillows whereon they sleep, & dream of their ruddocks, they are not seen to stir abroad, lest peradventure occasion should be offered them to give entertainment or to show some civility to aliaunts and strangers. The Scripture doth give a far better report of the most holy 〈…〉 and famous Patriarches our grand predecessors. Lot sit in the gates of Sodom to wait for strangers and wayfaring men, to the end he might take them hoame to his house, and give them entertainment so well as he could. And if it fallen out that he met with a stranger, he did not desire him hoame to his house for fashion's sake only, that is, with faint or feigned words, but he used in earnest all the means he could to compel him perforce to take up his Inn and lodge with him that night. Of our father Abraham ye read in Genesis, that in the very heat of the day, as he sat in the door of his tent, he espied three men that were travelers, whom at the first sight, although he knew them not, he entertained very lovingly and bad them welcome heartily. For he stayeth not to look when they should come and request to refresh themselves with him, but starteth up and meeteth them before they come to the door of his tent, where he himself preventeth them in speaking first unto them, and when he had courteously after his country manner with obeisance saluted them, he biddeth them very lovingly hoame to his house and saith: I beseech thee my Lord if I may find favour in thy sight, pass not away (I pray thee) from thy servant. Lo here he calleth a traveler and a stranger too, by the name of ●e say in ●nglish 〈◊〉. Lord (even as we Germans in the enterteyning of strangers are wont to say: Sinned mir got will kommen, lieben herren vnd gouten friind.) And although he were in the land, where he dwelled, a man of high authority and very great name, yet notwithstanding he did, as it were, forget himself and say: Pass not, I pray thee, away from thy servant. He calleth himself a servant of strangers. He goeth on moreover & saith: Let a little water be fet & wash your feet & refresh yourselves under the tree. And I will fet a morsel of bread to comfort your hearts, and then shall ye go on your way. In these few words he containeth in a manner all the points of civil courtesy. Neither did Abraham use these words to make a show only of bounteous liberality: but when he had by entreaty requested them to stay and by their grant obtained his desire, he bestirreth his stumps to accomplish in deeds, the thing that he had promised, he maketh haste to Sara which was in the tent and saith: Make ready at once three measures of fine meal, kneade it, and 〈◊〉 pecks make cakes. The Scripture yet addeth further this cause: And Abraham running unto his beasts caught a calf tender and good, and gave it to a young man, which hasted and made it ready at once. And he took butter and milk and the calf which he had prepared, and set it before them. and stood himself with them: That is, did himself serve them, as they ate under the tree. This is wonderful verily, and to be thought on deeply. Those goods were well and worthily bestowed upon so bountiful, liberal, and courteous a man as Abraham was, which knew how to use his wealth so honestly and with so commendable courtesy. Neither was he alone in all his house so frank and liberal, as his wife and family were readily given and very willing to put that holy excercise in ure and practice. All things therefore were ready with a trice. In making preparation also no diligence was wanting, choice was made of all things, for riff-raff and refuse gear was not served to these strangers, but the best and likelyeste of all that was found. The good man himself taketh pains like a servant. He himself bringeth in his country fare, which far doth excel all costly cates, and princelike dishes, and setteth his guests to meat with butter and milk, and serveth the last course with veal well fed and housewife like dressed. Neither was he content with this courtesy and entertainment, but humbled himself further yet, and waited at the Table, while his guests were at meat. The table, lo, was served by him, which had those great & ample promises made him by GOD, which is the father of all the faithful, which is the root and grandsire of Christ our Lord, which was the friend of God, and confederate to puissant kings, being himself the most honourable Prince in all the land, as he that had in war overcome and vanquished four of the mightiest kings of all the east, and brought them back again to slavery and bondage, delivering his people whom they had taken captive. This excellent and worthy man, I say, may well be a pattern for all wealthy men to follow in bestowing honour, courtesy, and hospitality upon strangers and men unknown. For lastly beside his rare and seldom seen hospitality, he showed moreover this point of courtesy, that, when they rose from meat, he bore them company some part of the way. Let our wealthy pinchpence therefore at the last be ashamed of, and leave their niggish lives and insatiable covetousness. What pleasure I pray you have they of their riches? to whom do they good? whom do they honour with their close kept coin? Or what honour or honesty doth their money procure or get them while they live among men? Why do not the wiser sort of wealthy men rather leave this crew of miserable wretches, and harken to the Apostles words who says: Remember to keep hospitality: for by that means many have lodged Angels unwittingly and unawares. And verily he speaketh there of Lot and Abraham. Neither is it to be doubted, but that we entertain the very Angels of God, and Christ himself, as often as we show courtesy and hospitality to good and godly mortal men. Lastly, let the goods of wealthy men serve, not to the entertainment Goods must serve to relief the poor of men of credit only, but to the relief also of poor and needy creature's. For that whoalsome saying of Paul must be beaten into their heads: Charge them that are rich, that they do good, that they be rich in good works, that they be ready to give, glad to distribute, laying up in store for themselves a good foundation against the time to come, that they may lay hold upon eternal life. With this doctrine of the Apostle doth the Prophet isaiah very well agree, where he saith touching tire: Their occupying also & their wares shallbe holy unto the Lord: their gains shall not be laid up nor kept in store, but it shallbe there's that devil before the Lord, that they may eat enough and have clothing sufficient. Lo, here Esaias teacheth us the means to lay up treasure that ever shall endure. Moreover, in the sixt Chapter of Matthew, the very same is repeated that was spoken of before. Let every one also call to his memory the other wholesome sentences of the lord his God, to stir him up to the giving of alms. In Deuteronomie Moses saith: Beware that thou harden not thy heart, nor shut too thy hand from thy needy brother: but open thy hand liberally unto him. Thou shalt give him, and let it not grieve thy heart to give unto him: because that for this thing the Lord thy God shall enrich and bless thee in all thy works, and in all thou puttest thy hand unto. The Lord shall never be without poor, and therefore I command thee, saying, Open thy hand liberally unto thy brother, that is poor and needy in the land. In the Psalms we find: A good man is merciful and le●deth, and guideth his words with discretion. He disperseth abroad, and giveth to the poor: his righteousness remaineth for ever, his horn shallbe exalted with honour. Solomon also says: Let mercy or well-doing and faithfulness never part from thee, bind them about thy neck, and writ them in the tables of thy heart, so shalt thou find favour and good estimation in the sight of God & men. Again, Honour the Lord with thy substance, and of the firstlinges of all thy increase give to the poor: So shall thy barns be filled with plennteousnes, and thy presses shall flow over with sweet wine. And again, Whosoever stoppeth his ear at the cry of the poor, he shall cry himself and not be herded. With these in all points do the sayings of the Apostles and Enangelistes plainly agree. Give to every one that asketh of thee. Again, Verily I say unto you, in as much as you have showed mercy to the lest of these my brethren, you have showed it to me. Which sentence surely is worthy to be noted and deeply printed in the hearts of all Christians. For if the Lord jesus reputeth that to be bestowed on himself, which thou bestowest on the poor: then undoubtedly he thinketh himself neglected and despised of thee, so often as thou neglectest or despisest the needy. This is (undoubtedly) true & most surely certain. For the Lord and judge of all people assureth us by promise, that at the end of the world in that last judgement, he will give sentence in this manner and order: Come you blessed of my father, possess the kingdom etc. For I was hungry and you gave me meat, I was thirsty and you gave me drink: And so forward as is to be seen in the 25. Chapter of Saint Matthewes Gospel. Hereunto also belongeth the words of Saint john the Apostle where he says: Whoso hath this worlds good and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him. And from hence undoubtedly did first arise the common voice of them of old which were wont to say: If thou seest a needy body die with hunger, and dost not help him while thou mayest, thou hast killed him, and given consent unto his death. Let him therefore which hath store of earthly goods, know for a surety and in his heart be thoroughly persuaded, that he is bound especially to do good to the needy. Moreover, let him that is wealthy To whom we must do good. do good to all men so near as he can. For the Lord saith: Give to every one that asketh of thee. And Tobias giveth his son this lesson saying: Turn not thy face from any poor man. But if thou canst not through lack of ability do good to all men, then secure them chieslye whom thou perceyveste to be godly disposed, and yet pinched with penury. For S. Paul says, Let us do good to all men, but to them especially that are of the household of faith. Let us therefore aid, succour, and relieve fatherless children and poor widows, old men and impotent people, those that are afflicted and persecuted for the profession of the truth, and such as are oppressed with any misery and calamity. Let us further and help forward good and holy learning, and all the woorshippers and true ministers of God, that live in want and scarcity. Finally, let us relieve strangers, and whom so ever else we may. Now our duty is to aid and stand them in steed, with counsel, How we aught to do good. comfort, help, money, meat, drink, lodging, raiment, commendations, and with all things else, wherein we perceive that they lack our helping hand. Touching which, I spoke somewhat in the tenth sermon of the first Decade. We must also secure them readily, with a willing heart & a cheerful mind. For God requireth a cheerful giver. And in helping them let us do liberally. For Tobias says: Be merciful after thy power, if thou How far we must do good. have much give plenteousely, if thou have little, do thy diligence, gladly to give of that little: For in so doing, the Lord shall bless both thee and thy. Thus much, my brethren, have I hitherto said, touching the lawful use of earthly goods. God grant that every one of you may print these sayings in his heart, and put in practise this holy work: let us pray to the Lord that he will vouchsafe so to direct us in his ways, that, for the getting of those transitory goods, we lose not the everlasting treasure of his heavenly kingdom. ¶ Of the patiented bearing and abiding of sundry calamities and miseries: and also of the hope and manifold consolation of the faithful. The third Sermon. I Shall not do amiss, I think, my reverend brethren, if to the treatise which I have already made of earthly richesses, & of the use and abuse of the same, I do here also add a discourse of the divers calamities, wherewith man, so long as he liveth in this frail flesh, is continually vexed and daily afflicted. For since that many men do either lose their temporal goods, or else can by no means get them, which are the causes why they be oppressed with penury and neediness, it cannot be but profitable and very necessary too for every godly man to know out of the word of God the very reason and ground of those calamities, and of his consolation in his miseries, jest being swallowed up of too great sorrow, and entangled in utter desperation, he give himself over to be Satan's bondslave. Now, this treatise serveth for the whole life of man. For I mean not to speak of any one calamity alone, as of poverty or penury, but generally of all the miseries that happen to man. Verily, since man is born to grief and misery, as birds to flying, and fish to swimming, his life can never possibly be either sweet or quiet, unless he know the manner and reason of his calamity. And if so be he know the reason thereof religiously taken and derived out of the word of God, than his life cannot choose but be sweet & quiet. Howsoever otherwise it seem to be most bitter and intolerable. The mind of man verily is sorely afflicted and grievously tormented with lamentable miseries, but the same on the other side is sweetly eased and mightily upholden by the true knowledge of those miseries & holy consolations, derived & taken out of the word of God. First of all it is requisite to lay before our eyes & reckon up the several The kinds of calamities. kinds & especial sorts of mortal men's calamities. The evils verily are innumerable which daily fall upon our necks, but those which do most usually happen, are the plague or pestilence, sundry & infinite diseases, death itself, & the fear of death, whose terror to some is far more grievous than death can be. To these be added the death and destruction of most notable men, or such of whom we make most account, robberies, oppressions, endless ill chances, poverty, beggary, lack of friends, infamy, banishment, persecution, imprisonment, enforced torments, & exquisite punishments of sundry sorts and terrible to think on, unseasonable & tempestuous weather, barrenness, dearth, froast, hail, deluges, earthquakes, the sinking of cities, the spoiling of fields, the burning of houses, the ruin of buildings, hatred, factions, privy grudges, treasons, rebellions, wars, slaughters, captivity, cruelty of enemies, and tyranny: also the lack of children, or troubles, cares, & hellish lives by the matching of unmeet mates in wedlock, by children naughtily disposed, maliciously bend, disobedient & unthankful to father & mother, & lastly care & continual grief in sundry sorts for sundry things which never cease to vex our minds. For no man can in never so long a beadrowe reckon up all the evils, whereunto miserable mankind is woefully endangered & every moment tormented. New miseries rise up every day, of which our elders did never hear. And they are appointed to be felt & suffered of us, who with our new & never herded of sins, do daily deserve new and never seen punishments, when as otherwise the miseries, which our forefathers felt, had been enough and sufficient to have plagued us all. But now with these evils, as well The good and evil are afflicted with calamities. the good & godly worshippers of God, as the wicked contemners of his name are troubled and kept in ure: yea, the Saints are through all their life time afflicted and vexed, when as contrarily the wicked abound with all kinds of joy and delightful pleasures: whereupon it cometh, that great temptations and complaints arise in the minds of the godly. The wicked do gather by their happy state and pleasant life, that God doth like their religion, and accept their manner of dealing, whereby they are confirmed and grounded in their errors. And on the other side the godly, by reason of the miseries, which they have long suffered, do revolt from godliness, and turn to the ungodly, because they think that the state of the wicked is far better than there's. Now it is good to know and severally to learn all this out of the Scriptures. That the godly are & have been afflicted as well as the wicked, since the beginning of the world, it is manifest to be seen in the example of Abel & Came: for, as the one was pitifully slain of the other for his sincere worshipping of God: so was the other for the murder made a vagabond, not daring for fear to abide in any place to take his rest in. jacob surnamed Israel is read to have been vexed with many calamities. The same is reported also of the Egyptians while they persecuted the Israelits. Saul was vexed, and David afflicted. The Lord our Saviour with his disciples, bore the cross of grief and trouble. Again on the other side the jews who cruelly persecuted Christ and his disciples, were horribly destroyed & that worthily too, for their villainous injury. Unspeakable are the evils which the church of Christ did suffer in those 10 most bloody persecutions before the reign of Constantine the great: but Orosius the notable, diligent, & faithful historiographer maketh mention that due and deserved punishments were out of hand laid upon the necks of those persecuting tyrants, of whom I will speak somewhat in place convenient. And by the testimonies both of god & man, and also by manifold experience, we see it proved that as well the godly as ungodly are touched with miseries. The godly are afflicted when the wicked live in pleasures. Yea, truly the best and holiest men for the most part are troubled & afflicted: when the wicked and worse sort are free from calamities, leading their lives in ease and pleasures. And while the good do suffer persecution & injuries, the wicked rejoice thereat. For the Lord in the Gospel says to his disciples: Verily verily I say unto you, you shall weep and lament, the world shallbe glad: but you shallbe sorrowful. But now what kind of temptations those be, which arise in the hearts of the godly through their tribulations, and what those men which are not altogether godless nor the enemies of God, do gather of the felicity wherein the wicked are, the scripture in many places teacheth us, and especially in that wonderful discourse of job & his friends. The Prophet Abacuch complaineth and says: O Lord Abac. 1 how long shall I cry, and thou not hear? how long shall I cry out to thee for the violence that I suffer & thou not help? why am I compelled to see iniquity spoiling & unrighteousness against me? why dost thou regard them that despise thee, & holdest thy tongue while the wicked treadeth down the man that is more righteous than himself? The wicked doth cirumvent the righteous, & therefore wrong judgement proceedeth. In Malachi M 〈…〉 the hypocrites do cry: It is but vain to serve God, and what profit is it, that we have kept his commandments? & that we have walked humbly before the face of the lord? Now therefore we call the proud and arrogant, blessed & happy: for the workers of wickedness live happily and are set up, & they that tempt God, go on in their wickedness, and are delivered. The holy prophet Asaph containeth Psal. 〈…〉 all this most fully and significantly in the Psalm where he saith: My feet were almost go, my tread had well nigh slipped: for I was grieved at the wicked, when I did see the ungodly in such prosperity: for they are in no peril of death, they are, I say, troubled with no diseases, whereby they are drawn as it were to death, but are lusty and strong. They come into no misfortune like other men: but are free from the evils wherewith other folk are plagued: and this is the cause that they are so held with pride, & wrapped in violence as in a garment. Their eyes swell with fatness, and they do even what they lust. They stretch forth their mouth unto heaven, and their tongue goeth through the world. Yea & they dare to say: Tush how should God perceive it? Lo these are the ungodly, these prospero in the world & these have riches in possession. Then said I have I cleansed my heart in vain. & ●ashed mine hands in innocency▪ and I bear punishment every day. And while I thought thus to myself, I had almost departed from the generation of God's children. Now since this is so, it followeth The cau●●s of calamities. consequently to beat out the causes of these calamities. For in so doing we shallbe the better able to judge rightly of the miseries both of that godly and wicked sort of people. The causes of calamities are many & of many sorts: but the general and especial cause is known to be sin. For by disobedience sin entered into that world, and death by sin, and so consequently diseases, and all evils in the world. They are very lightheaded and vain fellows that refer these causes to I cannot tell what, blind constellations, and movings of Planets. For we by our evil lusts and corrupt affections, do heap up day by day one evil on an others neck. And at our elbows standeth the devil, who roundeth us in the ears & eggeth us forwards: and as helps to spur us on, there are a crew of naughty packs that never cease to train us in: and daily there do rise up divers instruments of tribulation, wherewith the most wise and just God doth suffer us men to be exercised and tormented. But the same causes of affliction are not always found to be in the The causes why the Saints ●re afflicted. holy worshippers of God, as are in the wicked despisers of his name. The Saints are often afflicted, that by their trouble the glory of GOD may be known to the world. For when the disciples of Christ did see the blind man in the Gospel, which was blind from his mother's womb, they said to that Lord: Master, who sinned, this man or his parents, that he was born blind? jesus answered: Neither did this man sin nor his parents, but that the works of God might be made manifest in him. Likewise when the Lord herded say that Lazarus was sick: This disease (said he) is not to death, but to the glory of God, that by it the son of God may be glorified. And yet if we touch this matter to the quick, there can none in the woorld be found without sin, so that if the Lord will mark our iniquities, he shall always find somewhat to be punished in us. As it is at large declared in the book of job. Furthermore, the Lord doth suffer We are delivered by the goodness of the Lord, not by our own mea or ability his spouse the Church, which he loveth full dearly, to be troubled and afflicted, to this end and purpose, that he may openly declare, that the elect are defended, preserved, and delivered by the power & aid of God, and not by the policy or help of man. For Paul says: We have this treasure in earthen vessels, that the excellency of the power may be Gods, and not of us, while we are troubled on every side, but not made sorrowful. We are in poverty but not in extreme poverty: we suffer persecution, but are not forsaken therein: we are cast down, but we perish not: we always bear about in the body, the dying of the Lord jesus, that the life of jesus might also be made manifest in our body. For we which live are always delivered unto death for jesus sake, that the life also of jesus might be made manifest in our mortal flesh. Also the same Apostle says: Virtue is made perfect in infirmity. Again, as the afflictions of the holy Afflictions are testimonies of the doctrine of faith. martyrs and faithful Saints of Christ are testimonies of the doctrine of faith, as our Saviour in the Gospel says: They shall deliver you up to counsels, & in their Synagogues they shall scourge you, yea you shallbe brought before kings and rulers for my sake, that this might be for a witness to them and the people. Even so in like manner are the Saints overladen with miseries made examples for us to learn by, how to overcome and despise the world and to aspire to heavenly things. Finally, the Lord doth try these We are tried by afflictions. that be his, by laying the cross upon their necks, and purgeth them like gold in the fire, he cutteth from us many occasions of evil that he may bring us to the bearing of greater and more plentiful fruit. The wisdom of the Lord doth therein follow the manner of Goldsmiths, who put their gold into the fire to purge, and not to mar it. And he imitateth also good husbandmen, who when their corn is somewhat too rank do mow it down, and prune their trees not to destroy, but make them bear more abundant fruit. And this flesh of ours verily in peace and quietness is luskish, lazy, drowsy, and slow to good and honest exercises: it is content and seeketh no further than earthly things, it is whoalie given to pleasures, it doth utterly forget God and godly things: now therefore it is not expedient only but also very necessary to have this dull and sluggish lump stirred up and exercised with troubles, afflictions and sharp persecutions. The Saints herein are like toyron, which by use is somewhat woarne and diminished, but by lying still unoccupied is eaten more with rust and canker. Most truly therefore said S. Peter: dearly beloved, think it not strange, 1. Pet. 4. that ye are tried with fire, which thing is to try you, as though some strange thing happened unto you: But rejoice rather in that ye are partakers of the afflictions of Christ, that when his glory is revealed ye may be merry and glad. For Paul to Timothy says, Remember 〈…〉 that jesus Christ of the seed of David was raised from the dead according to my gospel, for which I am afflicted as an evil doer even unto bonds: and yet I suffer all things for the elect's sakes, that they might also obtain the salvation which is in Christ jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we be patiented we shall reign with him: if we deny him, he shall also deny us. For in his epistle to the Romans he says, Those which he 〈…〉 known before, he did also predestinate that they should be like fashioned unto the shape of his son, that he might be the first begotten among many brethren. Moreover whom he did predestinate, them also he called: and whom he called, them also he justified: and whom he justified, them also shall he glorify. Again in the 〈…〉 same epistle he says: We rejoice also in tribulations, knowing that tribulation worketh patience: patience proof: proof hope: and hope maketh not ashamed. etc. This do that private examples of the saints, and public examples of the whole Church, very plainly declare. Abraham, Isaac & jacob, had never known that God's helping hand had been so faithful and always present with them, they had never been grounded in so sure hope, nor showed such especial fruit of their excellent patience, if they had not been exercised with many perils, and, as it were oppressed with infinite calamities. Whereupon it cometh that David cried. It is good for me Lord that thou hast troubled me. The Church Psal. ● of Israel was oppressed in Egypt, but to the end that it might with the more glory be delivered and pass into the land of promise. The jewish Church was afflicted by them of Babylon and the Assyrians, so that their temple was overthrown, and the Saints carried captive with the worst of the people. But the godly sort in their very captivity do feel the wondered help of God, and by that means are made the better by their afflictions, so that the name of the Lord was known among the Assyrians, the Chaldées, the Medes, and Persians, to his great glory and renown, as it is at large declared in the histories of Daniel, Hester, and Esoras. Here also is to be noted that certain punishments are appointed of Certain punishments appointed as plagues to certain sins. the Lord as plagues for certain sins so that most commonly a man is plagued by the very same things, wherein he sinned against the Lord David offended God with murder and adultery: & therefore is he punished with the shame of his own house, with whoredom, incest, & detestable murder of his own children, & lastly driven out and banished his kingdom. It was pride and arrogancy wherein Nabuchodonosor sinned, and therefore being distracted of his wits and turned into a beastly madness, he led his life for a certain time with beasts of the field. But as Nabuchodonosor was, when God thought good, restored to his kingdom: So David did in time convenient feel the merry of the Lord in settling him in his seat again. For this saying of the Lord is firmly ratified for ever, not only to David, but to every one that believeth, which is in these words set down in that Scriptures: If his children forsake my law and keep not my commandments, I will visit their sins with rods, & their iniquities with scourges: yet will I not utterly take my goodness from him. I will not break my covenant, neither will I change the thing that is once go out of my mouth. Therefore it is to our profit that the Lord afflicteth us, as he himself testifieth in the Revelation of Christ uttered by john the Apostle and Evangelist, saying: Them which I love, I rebuke and chasten. And Solomon Apoc. 3 long before that, did say: My son refuse Proverb. 3 not the chastening of the Lord, neither faint when thou art corrected of him. For whom the Lord loveth him he chasteneth, & yet delighteth in him as a father in his son. Now touching the persecutions & terrible plagues laid upon that neck of Sin is the cause of the churches persecutions. the whole Church of God, or several martyrs of that same, as they were for the most part breathed out of worldly tyrants against the S. for their open confession and testimonies of their faith & truth of the Gospel, so most commonly the causes of those broils were the sins & offences of the S. which the justice of God did visit in his holy one's, no doubt to the good, & salvation of the faithful. For of that bloody persecution under the Emperor's Diocletian and Maximinian, which caused many thou sands yea many millians of Martyrs to come to their endings, we read this following in that history of Eusebius of Cesaria, who learned it not by hearsay but was himself an eyewitnes of the same: When as by to much liberty and wantonness, the manners of the Church were utterly marred, and the discipline thereof corrupted, while among ourselves we envy one an other, & diminish one another's estimation, while among ourselves we snatch at & accuse ourselves, moving deadly war among ourselves, while dissimulation sitteth in the face, deceit lurketh in the heart, and falsehood is uttered in words, so that one evil is heaped still on another's neck, the Lord beginneth by little and little, and with the bridle to check the mouth of his tripping church, and reserving the congregations untouched, he beginneth first to suffer them to feel persecution, which served as soldiers in the camps of the Gentiles. But when as by that means the people could not be made to remember themselves, in so much that they ceased not to persist in their wickedness, & that the very guides of the people and chief of the church unmindful of God's commandment were set on fire among themselves with strife, envy, hatred, and pride, so that they might think they rather exercised tyranny than the office of ministers, because they had forgotten Christian sincerity and pureness of living: then at length the houses of prayer and churches of the living God were thrown to the ground, and the holy scriptures set on fire in the broad and open streets. Thus much, word for word, out of the 8. book of his Ecclesiastical history. And yet here I make difference betwixt sin and sin. For the what kind of sins the Saints sins re. Saints sin, but yet they abstain commonly from heinous crimes, although now and then too, they fall into them, as it is evident by the example of David. But yet for the most part they fly from theft, murder, whoredom, and other grievous sins like unto these. And while the Saints are afflicted by tyrants, it is not for their neglecting of justice & true religion, but for that contemning of superstition, and steadfast sticking to Christ and his Gospel. The Lord therefore doth forgive, and in the blood of Christ wash away that sins of the holy Martyrs, reputing them to suffer death, not for the sins which they have committed, but for the zeal and love of true religion. He also punisheth the tyrants for the death of his Martyrs, because in putting them to death they follow their own tyrannous affection, and not the just judgement of the living God. The lords mind verily was by tyrants to chasten his people Israel. But the tyrants (as isaiah in his 10. Chapter witnesseth) did not take it to be so, but rather following their own affections, they passed all measure in afflicting them, and never sought after justice and equity: they therefore are punished of the Lord for kill his innocent and guiltless servants. For the thing which the Lord did persecute in his people, (their sins, I mean and offences) that do the tyrants neither punish nor persecute: but that thing that pleaseth God (the love, I mean, of true religion, and the utter detesting of idolatry) that they are mad upon, and persecute it with sword & fire, and unspeakable torments. To this therefore doth that saying of Saint Peter belong: See that none of you be punished as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters: but if any man suffer as a Christian man, let him not be ashamed, but rather glorify God on this behalf. Yet for all this, I would not that heinous offenders should any whit despair. They have the example of the thief that was crucified with Christ, that let them follow: let them I say, confess their faults, believe in Christ, commit themselves wholly to his grace & mercy, and lastly suffer patiently the pain of their punishment, and in so doing there is no doubt but they shall be received of Christ into Paradise, and live there for ever, as the thief doth with Christ. And although the godly be slain among transgressors, yet is ●ée no Why God ●oth punish the ●ood with he evil. more defiled by suffering with them, than Christ ou● Lord was, being hanged among thieves. For though the godly and ungodly be wrapped and coupled together in one kind of punishment: yet are they severed by their unlike ending, while the wicked after this bodily death, is carried to hell there to burn without intermission, and the godly taken immediately into heaven, to live with Christ his Lord, to whom he committed and commended himself. Touching this matter, and the causes of the afflictions of the holy men of God, I will not be aggrieved to recite unto you, dearly beloved, a notable place of S. Augustine out of his first book de civitate Dei. Wheresoever (saith he) good men do suffer the same and like punishment that the evil sort do, it is to be marked that there is not therefore no difference betwixt them, because there is no diversity in the thing that they suffer. For as in one and that same fire gold doth shine, and chaff doth smoke, and under one flail the husk is broken and the corn purged, and as the scummy froth is not mixed with the oil, although one weight of the same press doth crush both out at once: even so one and the self same misery falling upon the good and the bad, doth try, fine, and melt the good: and on that otherside condemn, waist, & consume the evil sort. Whereupon it cometh to pass, that in one and the same affliction, the evil do detest and blaspheme the Lord, when contrarily the good, do pray unto, and praise his name for all that he layeth upon them. So much matter maketh it in afflictions to mark not what, but with what mind every man doth suffer. For stir up dirt and sweet ointments alike, you shall have the one stink filthily, and the other cast forth a sweet smelling savour. Therefore in that hurlie burlie and irruption made by the barbarous people, what did the Christians suffer which was not rather to their profit, while they did faithfully consider those troubles? especially, because they humbly considering the sins for which God being wroth, did fill the world with so many and great calamities, although they be far from committing heinous, grievous and outrageous offences, do yet nevertheless not repute themselves so clear of all faults, as that they judge not themselves worthy to suffer temporal calamities for the crimes they commit every hour and moment. For over and besides that every man, which liveth peradventure laudably enough, doth in some points yield a little to carnal concupiscence, although not to the outrageousness of horrible sins, to the gulf of heinous offences, and abominable iniquities, yet notwithstanding he yieldeth to some sins, which either he haunteth very séeldomely, or else committeth so much the oftener as they are the lesser. Over and besides this, therefore, I say, what man is there, which, when he seeth and knoweth very well the men, for whose pride, lascivious lives, covetousness and damnable iniquity, God (as he hath threatened) doth plague the earth, doth so esteem them, as they are to be thought of, and live so with them, as he aught to live with such kind of people? For often times many things are wickedly dissembled, while wicked doers are not taught, corrected, chidden and admonished of their evil behaviours, either because we think the pain to much to tell them their faults, or while we are afraid to have the heavy looks of them with whom we live, or else avoid their displeasure, lest peradventure they should hinder or hurt us in temporal matters, when as either our greediness desireth to have somewhat more, or our infirmity fears to loose the things which it hath already in hold and possession: so that although the life of the wicked displease the good, for which cause they fall not into the same damnation, which is after this life prepared for the evil: yet since they do therefore bear with, and forbear their damnable sins, because they fear them in lighter and smaller trifles, they are justly scourged with them in this temporal life, albeit they be not punished with them eternally. While they be punished by God with the wicked, they do justly feel the bitterness of this life, for the love of whose sweetness, they would not be bitter in telling the wicked of their offences. This therefore seemeth to me to be no small cause why the good are whipped with the evil, when it pleaseth God to punish the naughty manners of men with the affliction of temporal pains. For they are scourged together, not forbecause they lead an evil life together, but because they love this temporal life together, I do not say alike, but together, when the better sort aught to despise it, that the evil being rebuked and corrected, might obtain the eternal life, to the getting whereof if they would not be our fellows and partners, they should be carried & lovingly drawn, even while they be our enemies, because, so long as they live, it is always uncertain whether their minds shallbe changed to be better or no. Wherefore they have not the like but a far greater cause to admonish men of their faults, to whom the Lord saith by the mouth of the Prophet: He verily shall die in his sin, but his blood will I require at the hand of the watchman. For to this end are the watchmen, that is, the guides of the people ordained in the Churches, that they should not forbear to rebuke sin and wickedness. And yet for all this, that man is not altogether excusable of this fault, which although he be no guide or ouersee● of the people, death notwithstanding know many things worthy controlment, & yet wink at them in those with whom he liveth and is conversant, because he will give them none offence, for fear lest he lose those things, which in this world he useth as he aught not, or is delighted in, so as he should not. And so forth. For all this have I hither to rehearsed out of Saint Augustine. The last and hindermost cause of the calamities which oppress that holy 〈…〉 Saints of God is, because the Lord in afflicting his friends, death thereby give a most evident testimony of his just judgement, which shall fall upon his enemies for their contemning of his name and Majesty. For Saint Peter saith, The time is that judgement must begin at the house of God: if it first begin at us, what shall the end be of those, which believe not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear? And like to this, is that notable sentence of the Lords, which he spoke, when he went to the place of execution, saying: If they do this Luke. 23 in a moist tree, what shall be done in the dry? If the Saints, by whom are meant the fruitful trees bringing forth most precious fruits of good works, are by the sufferance of God in this world, so miserably tormented and woefully vexed, what shall we say, I pray you, of the wicked, which are so far from virtue and good works? They shall undoubtedly be plagued with unspeakable pains and punishments. For touching the causes of those calamities wherewith the wicked The causes of afflictitions in the wicked sort. are tormented, they can be none other than the heinous crimes which they commit from day to day, and are therefore punished by God's just judgement, to the end that all men may perceive that God hateth wicked men and wickedness alike. So we read that Pharaoh was afflicted. Saul fallen upon his own sword, and was slain in the mount Gelboe, with many thousand Israelites, because he had sinned against the Lord, which purposed to destroy him for an example of his judgement, and a terror to them that should follow after. Antiochus Epiphanes, Herode the great, Herod Agrippa, and Galerius Maximianus the Emperor, were taken horribly with grievous diseases and died of the same. The reason was because they sinned against GOD and his servants, on whom he determined to take a vengeance, and to make them proofs of his just judgement: so to be examples for tyrants, to perceive what plagues remain for those, which seek the blood of the godly and faithful. And although our good God doth ordain all things, for the best to his creatures, and sendeth in a manner all calamities and miseries, to draw us from wickedness: yet because hypocrites and wicked people despise the counsels and admonitions of GOD, and neither will acknowledge God when he striketh, nor turn to him when he calleth them, all things do turn to their destruction (even as to them which love the Lord, all things work to the best) and therefore do they perish in their calamities: for in this world they feel the wrath of the Almighty God in most horrible punishments, and in the world to come, when once they are parted out of this life, do for ever bear far greater and bitterer pains, than any tongue can tell. But if it happen that the wicked and ungodly sort, do not in this The infelicity of the ungodly. life, feel any plague or grievous affliction, then shall they be punished so much the soarer in the woorld to come. There is no man that knoweth not the evangelical parable of the rich unmerciful glutton, who, when as in this life he lived as he iusted, in passing delights, was notwithstanding in hell tormented with unquenchable thirst, and parched with fire, which never ceased burning. The felicity therefore of the wicked in this life is nothing else but ertreeme misery. For Saint james the Apostle saith: Ye have lived in James. 5. pleasure upon earth and been wanton, you have nourished your hearts as in a day of slaughter, which, I say, will turn to you, as to well fed beasts, that are fatted up to be slain to make meat of. For jeremy goeth ●ere. 12. a little more plainly to work and saith: O Lord thou art more righteous, than that I should dispute with thee: yet notwithstanding, I will talk with thee. How happeneth it that the way of the ungodly doth prospero so well, and that it goeth so well with them, which without shame offend in wickedness? Thou haste planted them, they take root, they grow, and bring forth fruit. And immediately after, But draw thou them out O Lord, like a sheep to be slain, and ordain or appoint them against the day of slaughter. With this also doth that agree, which the Prophet Asaph, after he had roundly and largely reckoned up the felicity Psal. 72. of the wicked, addeth saying: Thou verily hast set them in slippery places, thou shalt cast them down head long, and utterly destroy them. O with how sudden calamities are they oppressed, they are perished, & swallowed up of terrors. Even as a dream that vanisheth so soon as one awaketh: thou Lord shalt make their image contemptible in the city. For David also before him did cry saying: Yet a little, and the ungodly shall be no where: and when thou lookest in Psal. 37. his place, he shall not appear. I have seen the ungodly in great power, & flourishing like a green Bay tree, and I went by, and lo he was go, I sought him, but he could not be found. In like manner also doth Malachi the Prophet witness that there is great difference in the day of judgement, betwixt the worshipper and despiser of God, and betwixt the just and unjust dealer. For the day of the Lord shall come, in which the proud and those that work wickedness, shallbe burned as stubble with fire from heaven, so that there shall remain unto them neither root nor branch. They that are wise therefore will never hereafter be offended at the felicity of the wicked: they will never desire and long to be made partakers of their unhappy prosperity: they will not grudge at all to bear the misery of the Cross, which they do daily hear to be laid by God upon his Saints, to the end they may be tried and fined from the dross of the flesh and this unclean world. Thus far have I sufficiently reasoned of the causes of calamities. Let us now see (my reverend brethren) how and in what order the 〈◊〉 godly 〈◊〉 have 〈…〉 their 〈…〉 godly and sincere worshipper of God, doth behave himself in all calamities and worldly afflictions. His courage quayleth not, but kicketh rather all desperation aside, because he understandeth that he must manfully in faith, bear all sorts of evils. Therefore doth he arm himself with hope, patience, and prayer. There are verily among men some, which so soon as they feel any affliction, do presently cry as the common voice is, That it had been best if they never had been born, or else destroyed assoon as they were born. A very wicked saying is this, and not worthy to be herded in a Christian man's mouth. But far more wicked are they which stick not to destroy themselves, rather than by living they would be compelled to suffer any longer some small calamity, or abide the taunts of the open world. And yet on the other side again, men must reject the unsavoury opinion of the Stoics, touching their Indolentia or lack of grief. The stoics were of opinion that a valiant man aught not to be gree●ed for a●y misery ●● calamity Touching which I will recite unto you (dearly beloved) a most excellent discourse of a notable Doctor in the Church of Christ set down in these words following. WE are too unthankful towards our God, unless we do willingly and cheerfully suffer calamities at his hand. And yet such cheerfulness is Against the Stoics ●●dolentia not required of us, as should take away all sense and feeling of grief and bitterness. Otherwise there should be no patience in the Saints suffering of the Cress of Christ, unless they were both pinched by the heart with grief, and vexed in body with outward troubles. If in poverty there were no sharpness, if in diseases no pain, if in infamy no sting, & in death no horror, what fortitude or temperancy were it to make small account of and set little by them? But since every one of them doth naturally nipp the minds of us all with a certain bitterness engraffed in them, the valiant stomach of a faithful man doth therein show itself, if he being pricked with the feeling of this bitterness howsoever he is grievously pained therewith, doth notwithstanding by valiant resisting & continual struggling worthily vanquish and quite overcome it. Therein doth patience make proof of itself, if when a man is sharply pricked, it doth notwithstanding so bridle itself with the fear of God, that it never breaketh forth to immoderate unruliness. Therein doth cheerfulness clearly appear, if a man once wounded with sorrow and sadness, doth quietly stay himself upon the spiritual consolation of his God and creator. This conflict which the faithful sustain against the natural feeling of sorrow and grief (while they study to exercise patience and temperance) the Apostle Paul hath finely described in words as followeth: We are troubled on every side but not made sorrowful: we are in poverty but not in extreme poverty: we suffer persecution but are not forsaken therein: we are cast down but we perish not. Thou seest here that to bear the Cross patiently, is not to be altogether senseless, and utterly bereft of all kind of feeling: as the Stoics of old did foolishly describe the valiant man to be such an one, as laying aside the nature of man, should be affected alike in adversity and prosperity, in sorrowful matters and joyful things, yea, and such an one as should be moved with nothing whatsoever. And what did they I pray you with this exceeding great patience? Forsooth they painted the image of patience, which neither ever was nor possibly can be found among men. Yea while they went about to have patience over exquisite and too precise, they took away the force thereof out of the life of man. At this day also there are among us Christians certain newly upstart Stoics, which think it a fault not only to sigh and weep, but also to be sad and sorrowful for any matter. And these Paradoxes verily do for the most part proceed from idle fellows, which exercising themselves rather in contemplation, than in working, can do nothing else but daily breed such novelties and Paradoxes. But we Christians have nothing to do with this yronlike Philosophy, since our Ferrea Philosophia. Lord and master hath not in words only, but with his own example also utterly condemned it. For he greaned at, and wept over both his own, and other men's calamities, & taught his disciples to do the like. The world (says he) shall rejoice, but you shallbe sorrowful, you shall weep. And lest any man should make that weeping to be their fault, he pronounceth openly that they are happy which do mourn. And no marvel. For if all tears be misliked off, what should we judge of the Lord himself, out of whose body bloody tears did trill? If all fear be noted to proceed of unbelief, what shall we think of that horror, wherewith we read that the Lord himself was strike? If we mislike all sorrow and sadness, how shall we like of that where the Lord confesseth that his soul is heavy unto the death? Thus much did I mind to say, to the intent that I might revoake godly minds from desperation, lest peradventure they do therefore out of hand forsake to seek after patience, because they cannot utterly shake off the natural motions of grief and heaviness: which cannot choose but happen to them which of patience do make a kind of senselessness, and of a valiant and constant man, a senseless block, or a stone without passions. For the Scripture doth praise the Saints for their patience, while they are so afflicted with the sharpness of calamities, as that thereby their stomachs are not broken, nor their courages utterly quailed: while they are so stounge with the prick of bitterness, as that yet they are filled with spiritual joy: while they are so oppressed with heaviness of mind, as that yet they be cheerful in God's conselation. And yet is that repugnancy still in their hearts, because the natural sense doth fly from and abhor the thing that it feeleth contrary to itself: when as on the other side the motions of godliness doth even through these difficulties, by striving, seek a way to the obedience of God. This repugnancy john. ● did the Lord express when he said to Peter: When thou wast younger, thou girdedst thee self & wentest whether thou wouldst: but when thou shalt be old, an other shall gird thee, & lead thee whether thou wouldst not. It is not unlike verily that Peter, when it was need to glorify God by his death, was with much ado against his will drawn unto it. For if it had been so, his martyrdom had deserved little praise or none. But howsoever he did with great cheerfulness of heart obey the ordinance of God, yet because he had not laid aside the affections of his flesh, his mind was drawn two sundry wa●es. For while he see before his eyes the bloody death which he had to suffer, he was undoubtedly struck thorough with the fear thereof, and would with all his heart have escaped it. And on the other side when he remembered, that he was by God's commandment called thereunto, (overcoming and treading dewne all fear) he did willingly and cheerfully yield himself unto it. If therefore we mean to be Christ his disciples, our chief and especial study must be, to have our minds endued with so great obedience and love of God, as is able to tame and bring under all the ill motions of our minds to the ordinance of his holy will. And so it will come to pass, that with what kind of Cross soever we be vexed, we may even in the greatest troubles of our minds, constantly retain quiet sufferance and patience. For adversity will have a sharpness to nip us with all: likewise being afflicted with sickness and diseases, we shall groan, and be disquieted, and wish for health: being oppressed with poverty we shallbe pricked with the sting of care and heaviness: in like manner we shallbe strike with the grief of infamy, contempt and injury done unto us: Also at the death of our friends, nature will move us to shed tears for their sakes. But this must still be the end of our thoughts, why the Lord would have it so. Let us therefore follow his will. Thus much hath he. Wherefore the faithful being once overtaken and entangled with Of the Saint's patience. calamities, do chiefly remedy their miseries with patience: Which (as Lactantius sayeth) is the quiet bearing with an indifferent mind of those evils, which are either laid or do fall on our pates. For the faithful man by patience, having his eyes thoroughly fastened upon the word of God, doth in faith and hope, stick fast to God and cleave to his word, he suffereth all adversities whatsoever bechance him, moderating always the grief of his mind, and pains of his body with wonderful wisdom, so that at no time being overcome with the greatness of grief or sorrow, he doth revolt from GOD and his word, to do the things that the Lord hath forbidden. By patience therefore he vanquisheth himself and his affections, he● overcometh all calamities, and standeth still steadfast with a quiet mind, and well disposed heart to Godward. And although the faithful do with patience, suffer all things, yet doth he find fault with the things that are wicked, and hardly bear with ought, that is against the truth. For our Saviour Christ jesus the only perfect example of patience, did most patiently yield his hands and his whole body, to be bound of the wicked: and yet nevertheless, he reproveth their iniquity saying: Ye are come forth as to a thief with swords and stanes, although I was daily with you in the temple: but this is your hour and power of darkness. To this now belongeth that excellent description or lively image of The Image of patience. patience, laid down by Tertullian in words as followeth: Go to now let us see the image and habit of Patience: Her countenance is calm and quiet, her forehead smooth, without furrowed wrinkles, which are the signs of sorrow or anger: her brows are never knit, but slack in cheerful wise, with her eyes cast comely down to the ground, not for the sorrow of any calamities, but only for humilities sake. Upon her mouth she beareth the mark of honour, which silence bringeth to them that use it. Her colour is like to there's that are nigh no danger, and are guiltless of evil. Her head is often shaked at the devil, and therewithal she hath a threatening laughter. Moreover the clothes about her breasts are white and close to her body, as that which waggeth not with every wound, nor tosseth up with every blast. For she sitteth in the throne of that most meek and quiet spirit, which is not troubled with any tempest nor over cast with any clouds, but is plain, open, and of a goodly clearness, as Helias see it the third time. For where God is, there also is patience his darling which he nourisheth. Moreover the blessed martyr Cyprian in his Sermon de bono patientiae, The force 〈…〉 patience. reckoneth up the force or works of patience, and says: Patience is that which commends us to God, and preserveth us. Patience is that which mitigateth anger, which bridleth the tongue, governeth the mind, keepeth peace, ruleth discipline, breaketh the assaults of lust, keepeth under the force of pride, quencheth the fire of hatred, restraineth the power of the rich, relieveth the need of the poor, maintaineth in maidens unspotted virginity, in widows chastity, in married people unseparable charity, which maketh humble in prosperity, constant in adversity, meek in taking injury, which teacheth thee to forgive quickly those the offend thee, and never cease to crave pardon, when thou offendest others: which vanquisheth temptations, which suffereth persecutions, and finisheth with martyrdom. This is that which groundeth surely the foundations of our faith: this is that which doth augment the increase of our hope: this is that which guideth us, so that we may keep the way of Christ, while we do go by the suffering thereof: this is that which maketh us continued the sons of God, while we do imitate the patience of our father. Thus much Cyprian. To this if it please you, you may add for a conclusion, that short, but very evident sentence of the Lord in the Gospel, Through your patience Luke. 12. possess your souls: and these words of the Apostle: Cast not away your Heb. 10. confidence, which hath great recompense of reward: For you have need of patience, that after you have done the will of God, you might receive the promises. For yet a very little while, and he, that shall come, will come, and will not tarry. And the just shall live by faith: & if he withdraw himself, my soul shall have no pleasure in him. We are not of them which withdraw ourselves unto perdition: but we pertain to faith unto the winning of the soul. But since patience is not born in & together with us, but is bestowed of God from above, we must beseech our heavenly father that he will vouchsafe to bestow it upon us, according to the doctrine of james the Apostle, who says: If any of you lack wisdom, let him ask ●am●. of God, which giveth to all men indifferently and casts no man in the teeth: and it shallbe given him. But let him ask in faith nothing wavering. The 〈◊〉 of 〈…〉 Now the sound hope of the faithful upholdeth Christian patience. Hope, as it is now a days used, is an opinion of things to come, referred commonly as well to good as evil things: but in very deed Hope is an assured expectation or looking for of those things which are truly and expressly promised of God, and believed of us by faith. So then there is a certain relation of hope to faith, and a mutual knot betwixt them both: Faith believeth that God saith nothing but truth, and lifteth up our eyes to God. And hope looketh for those things which faith hath believed. But how shouldst thou look for aught, unless thou knowest that the thing that thou lookest for, is promised of God, and that thou shalt have it in time convenient. Faith believeth that our sins are forgiven us, and that eternal life is through Christ our redeemer prepared for us: now hope looketh and patiently waiteth to receive in due time the things that God hath promised us, howsoever in the mean time it be tossed with adversities. For hope doth not languish nor vanish away, although it seethe not that, which it hopeth: yea it quayleth not, although that things fall out clean cross and contrary, as if the things, which it doth hope, were nothing Hope is of things absent. so. And therefore Paul said: We are saved by hope: But hope, that is seen, is no hope. For how can a man hope for that which he seethe? But and if we hope for that we see not, then do we with patience abide for it. Abraham hoped that he should receive the promised land, when as yet he possessed not one foot of ground in it, but saw it inhabited of most puissant nations. Moses hoped that he should deliver the people of Israel out of Egypt, and place them in the land of promise, when as yet he saw not the manner & means how he should do it. David hoped that he should reign over Israel, and yet he felt the peril of Saul and his servants hanging over his head, so that oftener than once he was in danger of his life. The Apostles and holy martyrs of Christ, did hope that they should have eternal life, and that God would never forsake them: and yet nevertheless they felt the hatred of all sorts of people, they were banished their countries, and lastly were slain by sundry torments. So (I say) hope Hope is of ●hings 〈◊〉 & not 〈◊〉. is the hope and looking for of things not present, and things not seen, yea it is a sure and most assured looking for of things to come: and that not of Hope is of ●hings ●hat 〈◊〉 most 〈◊〉. things whatsoever, but of those which we believe in faith, and of those which are promised to us by the very true, living, and eternal God. For S. Peter says: Hope perfectly in the grace which is brought unto you. Now they hope perfectly, which do without doubting commit themselves wholly to the grace of God, and do assuredly look for to inherit life everlasting. Furthermore, the Apostle Paul calleth hope, as it were, the safe & sure anchor of the soul. And by how much the promise of God is the surer, by so much is hope the more firm and secure. For hope is not the looking for of any thing whatsoever, but of faith, that is of the thing, that faith hath believed, and which we know to be promised to us in the word of God. And therefore doth Paul expound faith by hope, where he says: Faith is the ground of things hoped for, the evidence of things not seen. Faith therefore is as it were the foundation, whereupon hope doth rest, and so God himself & his infallible word is the object to our hope. And for that cause Paul calleth God our hope: and so do the Prophets also. To this belongeth the 91. Psalm, where the faithful crieth: Thou art my hope (O Lord) thou hast set thy house very high. Like to this thou shalt found an innumerable sort of places in the book of the Psalms. But hope cannot be sure, where there is no sound faith, and express promise of God. Now since God's promises are as well of things temporal as eternal, hope also is as well of things transitory as everlasting. And as faith is the gift of God's Hope, the gift of God. grace, and not the power or effect of our own nature, so hope is given us from above, and confirmed in us by the spirit of God. For in our looking after things, there are both groanings and longings for them. Temptations assail and urge us sorely, as though the thing were utterly deemed, which is for a season deferred, or as though God known not our state & condition, because he seemeth somewhiles, and as it were for ever to neglect and not set by our earnest expectation: wherefore our hope hath need of much consolation and confirmation of the spirit of God. Which, if it be sound, sustaineth and upholdeth the mind of man overladen howsoever with very weak infirmities. And when the Lord deferreth his promises, and seemeth somewhat too long, Though the Lord put off the performance of his promises unto us for a season: yet he doth not deceive us, because he is faithful and just. either to neglect our calamities, or else to lay more troubles on the backs of us, that are otherwise sufficiently afflicted, then cometh hope, which doing her duty, biddeth us pluck up our hearts and stay the Lords leisure, who, as he cannot possibly hate them that worship him, so he never faileth nor in the lest point deceiveth them, for he himself is the eternal truth and everlasting goodness. Here now the places of Scripture touching the certainty of hope, are very profitable to teach, that the people that hoped in God were never confounded, although he did delay very long to aid them with his healping hand. The Lord promises the land of Canaan to the seed of Abraham, but 430 years do first come about, before he settleth them in possession of it, yea before he brought them to it, he led them whole 40. years about in the wilderness. He delivereth the Israelits from the captivity of Babylon, but not till 70. years were spent. What may be thought of this also, that God having immediately after the beginning promised his only son, did notwithstanding not sand him till and toward the latter ●nd of the world? The Sainets must therefore still endure, and always wait the Lords good leisure, because truth cannot possibly fail them, and all that hope in it are surely saved. David crieth: Our fathers hoped in thee, they hoped 〈…〉 in thee and thou didst deliver them. They called upon thee and were saved: they hoped in thee and were not confounded. And again, The Lord is good, happy is the man that hopeth in him. And again, they that hope in the Lord, shallbe like mount Zion, they shall not be moved but shall stand fast for ever. And Paul in his temptations crieth out in his epist. to the Phil. saying: I know that my affliction shall turn to my salvation, according to my earnest expectation, and my hope, that in nothing I shallbe ashamed. Thus much have I said hitherto, 〈…〉. to teach you how the faithful do behave themselves in sundry calamities: for they despair not, but confirm their hearts with assured hope, and suffer all evils with a patiented mind, quietly waiting for the Lord in their troubles, who is the only hope of all the faithful. Now to the end of this, I mean to add a few general consolations, which may the more confirm the hope of that faithful, induce them to patience in suffering calamities, & cheer up their heavy spirits to all manner afflictions. First of all let the afflicted weigh with himself from whence affliction 〈…〉 cometh. Evil men, the devil, sickness & the world are they that afflict us, but not without god, who suffereth them to do it: satan could not trouble job, neither in goods or body, but by god's sufferance. And the Prophet David crieth, Thou art he that took me out of my mother's womb, thou wast my hope when I hanged yet upon my mother's breasts: I was left to thee as soon as I was born. Thou art my God: my time is in thy hand. And the Lord in the gospel saith: Are not two sparrows sold for one farthing, & one of them lighteth not upon the ground without your father? yea, even all the hairs of your head are numbered. Now God by whose government all things are ruled, is not a God & a Lord only, but also a father to mortal men. And his will is good and wholesome to us ward, besides that whatsoever he doth, he doth it all in order and justly. But if the will of God be good toward us, the thing cannot choose but be good to us, which happneth by the sufferance and will of him that loveth us so dearly. And herein do the children of the world differ much from the sons of God. For these (I mean the sons of God) in comforting one an other in their calamities do say: Suffer and grudge not at the thing that thou canst not altar. It is god's will that it shallbe so, and no man can resist it: suffer therefore the power of the Lord, unless thou wouldst rather double the evil, that thou canst not escape. But the worldlings on the other side being demanded, how they suffer the hand of the Lord, and whether they submit themselves to God or not, do make this answer. I must whether I will or not, since I cannot withstand it. If therefore they could withstand it, by thy we may gather, that they assuredly would. But the children of God do patiently bear the hand of God, not because they cannot withstand it, nor because they must by compulsion suffer it, but for because they believe that God is a just and merciful father: for therefore they acknowledge & confess that God of his just judgement doth persecute the sins of them, that have deserved far more grievous and sharp punishment than he layeth upon them: they do acknowledge also that god doth as a merciful father, chasten them to the amendment of their lives & safeguard of their souls: and therefore do they for his chastening of them yield him hearty thanks, and forsaking utterly themselves & their opinions, do wholly commit themselves whether they live or die into the lords hands. The Apostle going about to settle this in the hearts of the faithful says: God speaketh to you as to his sons, my son despise not thou the chastening of the Lord, neither faint when thou art rebuked of him. For whom the lord loveth he chasteneth, & scourgeth every son that he receiveth. If you endure chastening, God tendereth you as his sons. For what son is he whom the father chasteneth not? But if you be without chastisement whereof all are partakers, then are you bastards & not sons. Since therefore when we had fathers of our flesh, they corrected us & we reverenced them, shall we not much more rather be in subjection to the father of spirits & live? secondarily, let the faithful The causes of our afflictions believer which is oppressed with calamities consider and weigh the causes for which he is afflicted. For either he is troubled & persecuted of worldlings for the desire that he hath to righteousness & true religion: or else he suffereth due punishment for his sins & offences. Let them which suffer persecution for righteousness sake, rejoice and give God thanks, as the Apostles did, for that he thinketh them worthy to suffer for the name of Christ. For the lord in the gospel said: Blessed are they that suffer persecution for righteousness Math. 5. sake: for there's is the kingdom of heaven. Blessed are you when men shall revile & persecute you, and shall say all manner evil saying aghast you ●or my sake: rejoice you & be glad, for great is your reward in heaven: for so persecuted they the Prophets that were before you. But if any man for his sins doth feel the scourge of God, let him acknowledge that Gods just judgement is fallen upon him, let him humble himself under the mighty hand of the Lord, let him confess his sins to God, let him meekly require pardon for them, and patiently suffer the plague, which he with his sins hath worthily deserved. Let him follow the examples of Daniel and David. Daniel confesseth his sins unto the Lord and says: We have sinned, we have committed iniquity and have done wickedly, we have not obeyed Dani. 9 thy servants the Prophets, which spoke to us in thy name. O Lord unto thee doth righteousness belong, and unto us open shame. Thou haste visited & afflicted us, as thou didst foretell by Moses thy servant. And David when through Absaloms' treason 2. Reg. 15. he was compelled to forsake Jerusalem and go in exile, said to the priests which bore the ark after him: Carry back the ark of God into the city again. If I shall found favour in the eyes of the Lord, he will bring me back again, and will show me both himself and his Tabernacle. But if he thus say, I am not delighted in thee: then, here am I, let him do with me what seemeth good in his eyes. And verily it is much more better and expedient to be punished in this world, and after this life to live for ever: than to live here without afflictions, and in an other world to suffer everlasting pains. Paul verily doth plainly say: When we are judged we are chastened of 1. Cor. 11. the lord, that we should not be damned with the world. And the very end of all chastening and calamities wherewith the Saints are exercised, tendeth to nothing else, but that by despising and treading down the world, they may amend their lives, return to the Lord, and so be saved. But touching the end of afflictions, we have spoken of it before. Furthermore, the men that bear 〈…〉 the 〈◊〉. the yoke of afflictions, do lay before themselves the plain and ample promises of God, from which, and from the examples of the saints they never turn their eyes. There are innumerable examples of them which have felt Gods helping hand ready in all needs to aid and deliver them. Now our good God doth promise to help and deliver, not them only which are afflicted for righteousness sake, but them also whom he doth visit for their faults and offences. For David says: The Lord doth heal the contrite of heart: The Lord doth lose them that are bound in chains: The lordgiveth sight unto the blind: The lord setteth up again them that do fall. He is not angry for ever, neither doth he always child. He dealeth not with us after our sins, nor rewardeth us after our iniquities. And how wide the East is from the West, so far hath he set our sins from us. To this belongeth the whole thirtieth chapter of jeremies' Prophecy. And Paul doth bear witness to this and says: As the afflictions of Christ are many in us, so is our comfort great through Christ. Neither are we without examples enough to prove this same by, and to lay before our eyes the present delivery of the Saints, and the repentance of sinners in extreme calamities. Our ancestors the Patriarches Noe & Lot with their families, were by the mighty hand of God delivered from the deluge, that drowned all creatures under the heavens, and the horrible fire that fallen upon Sodom. jacob and joseph being wrapped in sundry tribulations, were by their merciful God wooud out and rid from all. Even as also the children of Israel were brought forth and delivered from the servile bondage of Pharaoh in Egypt. The people of Israel did in the wilderness under their guides and judges, sin often and grievously against the lord, for which they were punished roundly, and sharply scourged, but they were quickly delivered again by the Lord, so often as they did acknowledge their sins, and turn themselves to him again. There are also notable peculiar examples of God's deliverance of his people in David, josaphat, Ezechias, Manasses, and Examples of God's deliverance. many other. There are to be seen in the Gospel innumerable places, where Christ delivered his professors from sin, from diseases, from evils, from perils, and from the devil. In the Acts of the Apostles there are found most excellent patterns of present delivery by the mighty hand of God. The Apostles are imprisoned and fast bond in fetters, but they are loosed and brought forth by the Angel of God, and placed in the temple to preach the Gospel openly. Peter likewise is delivered out of prison, when Agrippa had determined the next day following to make an end of and dispatch him. The Apostle Paul being oppressed with an infinite sort of calamities, did always feel the present hand of God at all times ready to rid him out of misery. And setting this tribulation and delivery of his for an example to all the faithful he says to Timothy: Thou knowest my persecution & afflictions which came to me at Antioch, at Iconium, at Lystra, which persecutions I suffered patiently: But from them all the Lord delivered me: yea and all that will live godly in Christ jesus, shall suffer persecution. Many more examples doth the same Apostle reckon up together in the 11. Chapter to the Hebrues. All this I say, do the saints consider, and in time of temptation and affliction, do comfort and strengthen themselves therewith. For so doth Paul teach us, where he says: Whatsoever is written, for our learning is it written, that through patience and comfort of the Scriptures we might have hope. Beside this also the faithful sort call to their minds the commandments The Lords commandments of bearing the cross. of Christ our Lord, wherewith he commending patience unto us, hath laid the cross upon us all. For in the Gospel he saith: If any man will go after me let him forsake himselfen, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever shall lose his life for my sake shall save it. For what doth it advantage a man to win the whole world, and lose his own soul? Or what shall a man give for a ransom of his soul? For the son of man shall come in the glory of his father with his Angels: and then shall he reward every man according to his works. And again in an other place he saith, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple, And whosoever doth not bear his cross, and come after me, he cannot be my disciple. After which words, the Lord bringeth in certain parables by which he teacheth us to make trial of our ability, before we receive the profession of the Gospel. To the precepts of their master Christ, the faithful Apostles Peter and Paul had an especial eye, exhorting us to the patiented bearing of the cross of Christ. For Christ (says Peter) was afflicted for us, leaving to us an example, that we should follow his steps. And Paul said: Through many tribulations we must enter into the kingdom of God. another comfort that the faithful have in their afflictions is this, The time of affliction is short but the reward very ample and eternal. that the time of affliction is short, that the joy and reward in the world to come is unspeakably far more large and excellent, than the tribulation of this life is troublesome, so that there can be no comparison betwixt the joy of the one, and grief of the other: and lastly, that our good God doth not lay such burdens on us as we are not able possibly to bear. Touching all which points, I think it convenient here to rehearse proofs out of that scriptures to prove them true. S. Peter calleth the time of affliction short or momentany. And the Prophet Esate or the Lord rather in Esates prophecy, long before Peter's time did say: Go my people, enter into thy chambers, and shut the doors after thee, hide thee self a little while, until mine indignation be overpast. Paul also saith, The fathers of your flesh did for a few days chasten you after their own pleasure, but the father of spirits doth (for a short time) correct you to your profit, that you might be partakers of his holiness. But no chastising for the present seemeth to be joyous, but grievous. Nevertheless afterward it bringeth the quiet fruit of righteousness to them, that are exercised thereby. Again he says, We suffer with Christ, that with him we may be glorified. For I am certainly persuaded, that the afflictions of this time, are not comparable to the glory that shallbe showed upon us. For the momentany lightness of our affliction doth wonderfully above all measure, bring forth to us an everlasting weight of glory, while we look not for the things that are seen, but the things that are not seen. For the things, that are seen, are temporal, but the things that are not seen, are eternal. Again, in his first epistle to the Corinth. the same Apostle saith, God is faithful which shall not suffer you to be tempted above that you are able: but shall with the temptation make a way to escape, that you may be able to bear it. But if it so happen, that the Lord doth seem to us to extend our tribulation longer than justice would seem to require, then must we by and by remember that we may not prescribe to God any end of his will, but must permit him freely to afflict us without all controlment, so much, so long, and by such means as shall seem to be best to his godly wisdom. He (who is himself the eternal wisdom, and loveth us men entyrely well) doth know well enough his time and season, when to make an end of our miseries, and rid us from afflictions. There are in the Scriptures sundry examples to comfort the men, whose afflictions endure for any long time. The woman in the Gospel, was troubled with an issue of blood by the space of twelve years, which had almost driven her to utter desperation of her healths recovery. An other lay beddred whole eighteen years. By the pool Bethesda, lay the silly creature, who had been diseased eight & thirty years. This space surely was very troublesome. But yet at last they were restored to health again, by God, who knoweth best at what time and season his help is most expedient and profitable for mankind. Let us therefore wholly submit ourselves to his good, just, & most wise will, to be delivered when, and how he shall think best. But the chiefest comfort and greatest hope in tribulation is, that not any Not afflictions do separate the godly from their Lord and God. force or misery can possibly separate the faithful and elect servants of God, from God himself. For the Lord in the Gospel crieth out and saith: My sheep hear my voice, & I know them, and they follow me, & I give to them eternal life, & they shall never perish, neither shall any man pluck them out of my hand. My father which gave them me is greater than all: and no man is able to take them out of my father's hand. I and my father am one. Hereunto belongeth that outcry of S. Paul which he useth to the encouragement of us Christians, where he says: Who shall separate us from the love of Christ? Shall tribulation? or anguish? Rom. ●. or persecution? or hunger? or nakedness? or peril? or sword? (As it is written: For thy sake are we killed all day long, and are counted as sheep for the slaughter.) Nevertheless we overcome in all these things through him that loved us. For I am sure that neither death, nor life, nor Angels, nor rule, nor power, nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of GOD, which is in Christ jesus our Lord The Saints I confess in their 〈◊〉 that the saints suffer are recompensed with other commodities. calamities, do feel grief and many discommodities, but so yet that even in their discommodities, they have far many more commodities: they are therefore diminished one way, but augmented an other way, so that the cross of there's is not their destruction, but an excercise for them, and a whoalesome medicine. And therefore I think that that same worthy and golden sentence of S. Paul, can never be too often beaten into your minds, where he says: We are troubled on every side, yet are we not without shift: we are in poverty, but not in extreme poverty: we suffer persecution, but are not forsaken therein: we are cast down, but we perish not. The faith full therefore do in this world, lose these their earthly riches, but do they thereby lose their faith? Lose they their upright and holy life? or lose they the riches of the inner man, which are the true riches in the sight of God? The Apostle crieth: Godliness is a great lucre with a mind content with that that it hath. For we brought nothing into the world, & it is certain that we may carry naught away: but having food and raiment we must therewith be content. And the Lord verily, who of his goodness hath created Heaven and earth, and all that is therein for the use of men, which even séedeth the ravens young one's, will not 'cause the just man to die with hunger and penury. Moreover that man doth not lose his treasure in this world, which gathereth treasure as the Lord hath commanded him, with whom the faithful know that a most wealthy treasure is laid up in heaven for them which are in this world spoilt of their terrestrial goods for their lord● master● sake. That worthy & notable seruam of god job, doth cry, Naked camed ou● of my mother's womb, & naked shall I turn to the earth again. The Lord gave, and the Lord hath taken away, as the Lord pleased, so is it happened. Blessed be the name of the Lord Last of all, it is manifest that to To deny the truth is not the way to keep our Goods. deny the truth, thereby to escape persecution, is not the way to keep our wealth and quiet state, but rather the means to lose them, yea, by so doing we are made infamous to all good men of every age and nation. For we see that they, which would not for Christ and the cause of his truth hazard their riches, but chose rather by dissimulation and renouncing of the truth to keep their worldly wealth, did retain for ever, infamous reproach, and daily augment most terrible torments, which vexed horiblie their guilty conscience, losing nevertheless in the devils name the wealth, which they would not once hazard in the cause of their Saviour. But they on that otherside, which jeoparded themselves and all their substance in the quarrel of Christ, despising manfully all dangers that could happen, did always find a sweet and pleasant comfort, which strengthened the minds of their afflicted bodies. For they cry with the Apostle: We have learned in whatsoever estate we are, therewith to be content. We know how to be low, we know also how to exceed: every where and in all things we are instructed both to be full, and to be hungry, both to have plenty, and to suffer need. We can do all things through Christ who strengtheneth us. They know that the same Apostle hath said: You have suffered with joy, the spoiling of your goods, knowing that you have in heaven a far more excellent substance, which will endure. For the Lord in the Gospel also said, Verily I say unto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels, but he shall receive an hundred fold now at this present with persecutions, and in the world to come eternal life. Mar. 10. So than the Saints and faithful servants of God are oppressed with servitude in this present world: but therewith all they know and consider that the Lord himself become a servant for us men, whereby they, that are servants in this world, are made free through Christ, and by terrestrial servitude a way is made to celestial 〈…〉 liberty. The faithful are exiled or banished their country: but the heathen Poet saith, A valiant hearted man, takes every country for his own. Verily in what place of this world soever we are, we are in exile as banished men. Our father is in heaven, and therefore heaven is our country. Wherefore when we die, we are delivered from exile, and placed in the heavenly country and true felicity. In like manner, whom the tyrant 〈…〉 killeth with hunger and famine, those doth he rid of innumerable evils. And again whomsoever famine doth not utterly ●il, but only torment▪ them doth it teach to live more sparingly, and afterward to fast the longer and devoutly. Now in this case the faithful which suffer famine, do call to remembrance the examples of the ancient Saints, of whom when Paul speaketh, he saith: They wandered about in sheep skins & goat skins, being destitute, afflicted and tormented, of whom the world was not worthy: they wandered in wilderness, & in mountains and in dens and caves of the earth, christians also consider that the state of famished Lazarus, who died among the tongues of the dogs that licked his blaydes, was far ●erter than the surfeiting of the strutbellied glutton, who being once dead was buried in hell. Moreover it is to be abhorred, detested Affliction in wars by deflowering of women. , and (yet) lamented of all men, to see a crew of barbarous villains, and unruly soldiers abuse perforce not honest matrenes only, but tender virgins also that are not fit yet, nor ripe for a man. But the greatest comfort that we have in so great a mischief and intolerable ignominy is, that chastity is a virtue of the mind. For if it be a treasure of the mind, then is it not lost though the body be abused: even as in like sort the faith of a man is not thought to be overcome, although the whole body be consumed with fire. And chastity is not lost verily where the body is deflowered, because the will of the abused body, persevereth still to use that chastity, and doth what it may to keep it undefiled. For the body is not holy therefore, because the members thereof are undefiled, or because the secret parts thereof are not undecently touched: considering that the body being wounded by many casualties may suffer filthy violence, and since Physicians for healths sake may do to the members the thing that otherwise is unseemly to the eyes. Wherefore so long as the purpose of the mind (by which the body must be sanctified) remaineth, the violent deed of an others filthy lust taketh not from the body that chastity, which the persevering continency of the deflowered body doth seek to preserve And in the mean while there is no doubt, but the most just Lord will sharply punish those shameless beasts & monsters of nature, which dare undertake to commit such wickedness. The Saints are confirmed in their The saint● in suffering the cross do● feel no new or unwonted miseries. tribulations by the mnumerable examples of their forefathers, whereby they gather that it is no new thing that happeneth unto them, since God from the beginning hath with many afflictions and tribulations, exercised his servants, and the Church his spouse whom he loveth so dearly. And here I think it to be very expedient & available to the comforting of afflicted minds, to reckon up the best & choicest examples that are in the scriptures. Of which there are many both private and public. The chances and pilgrimages of the later Patriarches (because I mean not to speak of them before the deluge) are those which I call private examples. For our father Abraham is by the mouth of God called from out of Vr of the Chaldeans Examples of afflictions in the patriarches. to go into Palestine, from whence he is driven by a dearth into Egypt, where again he is put to his shifts, & feeleth many pinches. After that when he came again into Palestine, even till the last hour of his life he was never without some one mishap or other to trouble & vex his mind. His son Isaac felt famine also, and had one misfortune upon an others neck to plague him withal. He sinneth not that calleth jacob the wretcheddest man that lived in that age, considering the infinite miseries wherewith he was vexed. While he was yet in his mother's womb and see no light he began to strive with his brother Esau: afterwards in his striplings age, he had much a do to escape his murdering hands, by exiling himself from his father's house into the land of Syria: w●er again he was kept in ure and exercised sharply in the school of afflictions. At his backreturne into his country he was wrapped in & beset with perils enough and endless evils. The detestable wickedness of his untoward children, had been enough to have killed him in his age. In his latter days for lack of food he goeth down as a stranger into the land of Egypt, where in true faith and patience, he gave up the ghost. Of Moses the great and faithful servant of God the scripture testifieth that in his youth he was brought up in the Egyptian Court, but when he came to age, he refused to be called the son of pharao's daughter, choosing rather to be afflicted with the people of God, than to enjoy the temporal commodities of this sinful world, because he counted the rebuke of Christ greater riches, than all the treasures of the Egyptians. The same Moses was grievously afflicted, first by Pharaoh and his princes, and after that again by them of his own household, and his own country people, whom he had brought out of the land of Egypt. David also the anointed of the lord, was troubled a great while with his master Saul, that was mad upon him, to have brought him to his end, but having at the last (for all that Saul could do) obtained the kingdom, afflictions ceased not to follow him still, for after many troublesome broils, he was by Absalon thrust beside his kingdom, and very straightly dealt withal, and yet in the end God of his goodness did set him up again. In the new testament Christ himself Christ and Paul examples unto us. our Lord and saviour, and that elect vessel his Apostle Paul, are excellent examples for us to take comfort by. The Lord in his infancy was compelled to fly the treason & murdering hands of cruel tyrants, in all his life time he was not free from calamities, and at his death he was hanged among thieves. And Paul speaking of himself doth say: If any other be the ministers of Christ, I am more, in labours more abundantly, in stripes above measure, in imprisonments more plenteously, in death often. Of the jews five times received I forty stripes save one, thrice was I beaten with rods, once stoned, thrice I suffered shipwreck, a day & a night have I been in the depth, in journeying often, in perils of waters, in perils of robbers, in perils of mine own nation, in perils among the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in labour and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness, beside those things that outwardly come unto me, the trouble which daily lieth upon me, is the care of all the churches. These I say, are private examples. We have a public example in 〈…〉 the Church of Israel afflicted in Egypt, many times troubled under their kings and judges, and lastly led captive by the Assyrians and men of Babylon. Afterwards being brought home again by the goodness of God, they pass many brunts, and are sharply afflicted under the Monarchies of the Persians', Greeks and Romans. What shall I say of the apostolic church of Christ, which even when it first began like an infant to The 〈…〉 creep by the ground, did presently feel the cross, and yet flourished still in those afflictions, which even to this day it doth patiently suffer? Histories make mention of ten persecutions▪ wherewith the Church of Christ (from the eight year of Nero, till the reign of Constantine the great, by the space of 318. years) was terribly shaken and sharply afflicted without intermission or respite of time for it to breath in, and rest itself from troublesome broils & merciless slaughters. The first persecution of those ten, did Nero that beast and lecherous monster raise against the Christians, wherein it is said that Peter and Paul the Apostles of Christ were brought to their endings. The second was moved by Flavius Domitianus, which banished the Apostle john into the Isle of Pathmos. The third persecutor after Nero, was Trajan the Emperor, who published most terrible edicts against the Christians: under him was the notable martyr and preacher Ignatius, with many other excellent servants of Christ, cast out to wild beasts, and cruelly torn in pieces. The fourth persecution did the Emperor Verus most bloudilie stir up through all France and Asia, wherein the blessed Polycarpus was burned in fire alive, and Irenaeus the bishop of Lions was headed with the sword. In the fift persecution of the Church of Christ, Septimius Severus through many provinces, did bloodily crown many a Saint with the garland of martyrdom: among whom is reckoned Leonidas the father of Origenes. julius Maximinus was the sixt after Nero that played the tyrant against the Church: in that persecution the preachers and ministers of the churches were especially murdered: among whom beside an innumerable sort of other excellent men, Pamphilus and Maximus two notable lights, were especially slaughtered. The seventh bloodsucker after beastly Nero, was Decius the Emperor, who proclaimed most horrible edicts against the faithful: in his time was S. Laurence a deacon of the Church, broiled upon a grateyron, and the renowned virgin Apollonia for her profession, did leap into the fire alive. Licinius Valerianus, was as cruel as the rest in executing the eighth persecution against the faithful professors of Christ and his Gospel. In that broil were slain many myllions of Christians, and especially S. Cornelius and Cyprian, the most excellent doctors in all the world. Val. Aurelianus did rather purpose than put in execution the ninth persecution. For a thunder rushed before him to the great terror of them that were about him, and shortly after he was slain as he journeyed, and so his tyranny by his death was ended. But C. Aurel. Val. Diocletianus, Maximianus, Maxentius, and Marcus, julius Licinius, being nothing terrified with this horrible example, did raise the tenth persecution against the church of Christ, which enduring by the space of ten whole years, brought to destruction an infinite number of Christians in every province and quarter of ●he world. This broil doth Eusebius Cęsariensis, passingly paint to the eyes of the reader: for he himself was an eye witness and looker on, of many a bloody pageant and triumphant victory of the martyrs, which he rehearseth in the eight book of his Ecclesiastical history. In that slaughter Anno Domini. 306. were killed the first Apostles of our Tigurine Church, both martyrs of Christ, and professors of his Gospel, S. Foelix and his sister Regula. After those ten persecutions, there followed many more, and more terrible butcheries stirred uppe by many Kings and 〈◊〉 men▪ in sundry quarters of the earth, upon the neck whereof did follow the merciless bloudsheddings committed by the Sarracens, Turks and Tartars: moreover the butcherly bishops of Rome, did annoyed extremely the church of God, by shedding in civil and foreign wars more christian blood than any tongue can possibly tell. Not new thing therefore doth at this day hap to us, that in the Church of Christ do suffer divers persecutions & afflictions for we have examples of great efficacy both new & old to confirm our hearts that they faint not in calamities. And therefore did the Prophets and Apostles, and their Lord and master Their afflictions were foretold. jesus Christ foretell these perils, calamities, and all persecutions, because they would have us to fortify our minds against these miseries at all times and seasons, lest by being shaken with them at unawares, we should revoulte from our faith & forsake our profession. Because I have choose you out from the world, says the Lord to his disciples, therefore the world doth hate you. Remember the words which I s●●ke unto you, saying, The servant is not greater t●an his master. If they have persecuted me, they will also persecute you. If they have kept my words they will also keep yours: but all these things shall they do to you for my name's sake: because they know not him that sent me. This havel I said to you that you should not be offended. They shall drive you from their Synagogues: and the time shall come, that whosoever killeth you, shall think he doth God good service. The rest that is like to this, I mean not at this time to recite out of the Prophets and Apostles, because it cannot be briefly rehearsed: let every one pick out & apply to his own comfort the plainest & most evident testimonies, that by reading he shall light upon. And although the saints do not rejoice at the destruction of their persecuting 〈…〉 enemies, whom they could wish rather to be converted and so saved, than in this present world to be punished, and in the world to come to be damned for ever: yet they are glad when they see the Lord punish their afflicters, because thereby they perceive that God hath a care over those that be his servants. They do gather also by the present vengeance of God upon the wicked, that as afflictiens are for the health and amendment of the faithful, so they are to the hurt and destruction of the unbelievers. For while they persecute other, they themselves are destroyed, and while they trouble the church of the living God, they kindle a fire of the wrath of god against themselves that will never be quenched. For in the Prophecy of 〈◊〉 Zacharias thus we read that the lord speaketh touching his church, Behold I make Jerusalem a cup of poison unto all the people that are round about her: yea, ●●da himself shallbe in the siege against Jerusalem. And in that day I will make Jerusalem a heavy stone for all people, so that all such as lift it up, shallbe torn & rend, & all the people of the earth shallbe gathered together against it. A like saying to this hath the lord in jeremy, where he speaketh against the persecutors of his Church and says: Take this wine 〈◊〉 cup of indignation from my hand, & make all the people▪ to ●hom I sand thee, to 〈…〉 of it: that when they have drunken thereof, they may be mad and out of their wits, for fear of the sword which I will sand among them. For I begin to plague the city that is called after my name, and think you then that you shall escape unpunished? You shall not go unpunished. And this is that whereto S. Peter alluding said: The time is that the judgement of God beginneth at the house of God: if it first begin with us, what shall the end of them be, that believe not the Gospel? I have a little above, rehearsed in order the ten persecutions which Vengeance taken of ●loudie Rome. the Roman Emperors stirred up against the Church of Christ: now histories make mention that there was not one of them but was requited with some notable calamity. And beside the peculiar revengements that followed every several persecution, it is to be noted that the most just Lord after the space of 342. years (for so many years are reckoned from the last of Nero, unto the second year of the emperors Honorius and Theodosius) did begin more abundantly to requited the death of his Saints, upon the neck of bloodthirsty Rome. For within the space of one hundred and nine & thirtic years, Rome was six times taken, and brought in subjection to the barbarous nations. For in the four hundredth & twelfth year of grace which was the second of Honorius and Theodosius his reign, that Wisigothes under their captain Alarichus both took and sacked the city, using notwithstanding great mercy in their victory. After that again the Vandals under their guide Genserichus broke into the city cruelly, and spoiled it very greedily. After them came the Herules, and the remnant of Atthilas his army with their captain Odacer, who took the city and got the kingdom to themselves, extinguishing utterly the rule of the Romans in the west part of the world. Then again, when about 14. years were come & go, in-commeth Theodoricus Veronensis with his Ostrogothes, who slew the Herules and obtained the city. But it being recovered by the faith and industry, of the valiant captain ●ellisarius, and restored to justinian the Emperor of the East, was immediately again taken by Totylas a prince of the Goths, who with fire and sword did sack it, pull down houses, and overthrew a great part of the walls thereof, whereby Rome was so defaced, that for the space of certain days there was no man that dwelled within it. That spoil of the city happened about the 548. year after Christ his incarnation. And thus did Christ in revenging his Church, lay deserved plagues upon the neck of bloody Rome: beside other miseries (that I pass over) which it did suffer by the Hunns and Lombard's. For this is enough to show how miserably Rome was plagued for afflicting the Church of Christ, which nevertheless maugre the tyrants heads, remained safe and overcame those brunts, and shall reign with Christ for evermore. In like manner were the Sarracenes extinguished & utterly destroyed, when first they had suffered many a great overthrow, & had been plagued throughout the world with sundry mishaps and overthwart calamities. The Turks also do daily feel their woes & miseries, and are likely hereafter to feel sharper punishments, Moreover, the Popes with poison are one slain by an other, and are straughly vexed with wondered terrors. They are in no place sure of their lives, but even in the midst of all their friends are beset with miseries, they live in fear continually all the whole pack of them. Furthermore even they among them, that ●opes die of the ●ocks which doth be ●ray their ●haltitie. live most happily, do rot away with that disease, that followeth filthy pleasures, than which there is no kind of death either sharper to the patiented, or more detested among all men. And their adherents, which by their setting on do persecute the church of Christ, do either drop away with the like disease that waiteth upon They were ●aten of vormes alive, and ●●a●cke so horribly that no man could abide them. filthy lust, or do by little and little consume away, as Herode and Antiochus did, which death is long before it dispatch them, but doth torment them beyond all measure: yea and besides these bitter plagues they destroy one an other with endless civil wars. The Lord therefore is righteous and his judgements are just and equal, who never forgetteth to revenge his friends, by finding out his own, and his servants enemies to punish them for their deserts. Since then (my brethren) that the case so standeth, let us I beseech you, The conclusion. patiently suffer the hand of the Lord our God, as often as we are touched with any calamity, or tempted of the Lord our God, knowing this, that the lord doth strike us that he may heal us, and trouble us that he may comfort us, and receive us to himself into joys everlasting. And that we may so do, since we are otherwise to weak of ourselves, let us pray to our father which is in heaven, through jesus Christ our Lord, that he will vouchsafe to be present with us in our temptations, and guide us in the way of constancy, peace, and righteousness. And for an example let every one set before his eyes, the order that Christ our Saviour and master did use, who a little before the cr●sse of his passion, betook himself to prayer. For going up into the mount of olives, he beséecheth his father humbly, and prayeth to him ardently. He is instant in prayer and lieth upon him earnestly: and yet so, that he submitteth all to his will and pleasure. Let us also do the like, that we may have trial of our father's present aid with the effectual comfort of our minds, and that we for his goodness may give him praise for overmore. Amen. ¶ Of the fift and sixt precepts of the second table, which are in order the ninth and tenth of the ●●. commandments, that is, Thou shalt not speak false witness against thy neighbour. And, Thou shalt not covet thy neighbour's house, etc. ¶ The fourth Sermon. WE are now come to the exposition of the two last precepts of the ten commandments. The ninth commandment The nint● commau●demente is: Do not speak false witness against thy neighbour. By this precept is confirmed faith in covenants & contracts, it ruleth the tongue, and commends unto us verity, the fairest virtue of all other, and teacheth us to use modesty & sincerity both in word and deed. hitherto yet have we herded nothing in all God's commandments touching the tongue, but a little only in the third commandment. But of the tongue do arise the greatest commodities and discommodities of our life. For the tongue (says james) is a little member & boasteth The ●ounge. great things. Behold how great a matter a little fire kindleth. And the tongue is fire, even a world of wickedness. So is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell. All the nature of beasts, and of birds, & of serpents, and things of the sea, is meeked and tamed of the nature of men: but the tongue can no man tame, it is an unruly evil, full of deadly poison. Therewith we bless our God and father, and therewith curse we men that are made after the similitude of God. Out of one mouth proceed both blessing and cursing. Therefore very well and necessarily is the way set down in this ninth precept, how men should frame and order their tongues. Now summarily this precept doth command us, to use our tongues well, that neither privately or publicly we do our neighbour harm, either in his life, good name, or riches, by word or writing, or otherwise by painting, neither by simulation nor dissimulation, nor yet so much as by a beck or a nod. All things are forbiddden that are against truth and sincerity. There is required at all our hands, simplicity, plain speaking, & telling of the truth. Briefly, we are commanded every man to do his endeavour mutually to maintain plain dealing and verity. For in the 23. of Exod. we read that the Lord did charge us saying: Thou shalt not have to do with a false report. And in the 19 of Levit, You shall not steal, says the Lord, nor lie, nor deal falsely one with an other. And the Apostle james, after he had touched the evil of the tongue, (especially because out of one mouth proceeded good and bad) doth add: These things my brethren aught not to be so. Doth a fountain at one hole sand forth sweet water and bitter also? Can the fig tree (my brethren) bear olive bearries? either a vine figs? So can no fountain give, both salt water and fresh also. Verily since God hath given to man a tongue, that by the means of it, one man may know an others meaning, that it may bless or praise God, and do good to all men, it is altogether requisite that it should be applied to the use that it was made for, that thereby a man out of a good heart, might utter good talk, clear from deceit & hurt, from blasphemy and railings, and from filthy speaking. But it is best for us by parts more nearly to sift the special points Of bearing witness. of this precept or argument. First of all in this commandment it is forbidden every man in the Court before a judge to bear false witness. Therefore all witness bearing simply is not forbidden us, but false witnessing only. Do not speak (says he) false witness. It is lawful therefore to be are true witness, especially if a magistrate demand it of thee. And therefore the Hebrew phrase is very significant and saith: Answer not false witness against thy neighbour. Now he aunsweareth, that is asked a question. And in bearing of witness he that speaketh, must have a regard of God alone, and simple truth, he must say aside all evil affections, hatred, fear or all part taking he must hide nothing, nor dissemble in his speech: he must not devise any thing of his own making: nor corrupt the meaning of his words that spoke: as those false witnesses did in the Gospel, when before the judges they said: I will destroy this temple and in three days build it again. For they corrupted the meaning of Christ. And the Lord in the Law doth say, Thou shalt not take up a false report, neither shalt thou put thy hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil, neither shalt thou speak in a matter of justice, according to the greater number for to pervert judgement. He therefore that beareth false witness, committeth sin against God and his neighbour. For first of all he staineth himself with sacrilege and perjury, and so by telling a lie in the name of God, he doth despite to God himself: Moreover he doth to his neighbour so much hurt, as he taketh damage by the judges sentence either in body, goods, or loss of life. For it is manifest that the judge being moved with thy false witness, did punish the accused party in body, goods, or life itself: which he would not have done, had he not been drawn thereunto, by thy false witnessing. And therefore a very good and just law is that, which Moses hath uttered in these words, If a false witney befound among you, then shall you do unto him, as he had thought wickedly to have done to his brother: & thou shalt put evil away from the midst of thee: that the rest may hear, & fear: & dare after that do no more such wickedness among you. Thou shalt have no compassion on him: but life for life, eye for eye, tooth for ●ooth, hand for hand, and foot for foot. To this belongeth the saying of Solomon in the Proverbs where he crieth, God hateth a false witness. And again, A false witness shall not scape unpunished. We have an example in the two false witnesses that rose against the chaste and honest Susanna. In this law are condemned also 〈…〉 all false and wrongful accusations, and unjust judgements bought for money, at the mouth of unrighteous judges. And as those deeds are worthily forbidden, so likewise are they misliked that set their tongue to sale, I mean, such merchants as for a morsel of bread will easily be hired, either to bless or curse the innocent. Of which sort of cursing, spiteful, and soothing tongues, thou mayest find a great number in every degree and state, both of rich and poor, of spiritual and of Lay people. Furthermore we have here commended unto us the inviolable keeping of bargains, covenants, and contracts: and on the other side are we especially charged, not to use either guile, or deceit, or craft, or any kind of cozening. Of which I have spoken, where I treated of theft, But now the especial thing that A lie 〈◊〉 the 〈◊〉 of lies. is forbidden the faithful herein is to tell a lie, that is, to speak an untruth, either upon purpose therewith to hurt his neighbour, or upon any vain and light occasion, or otherwise upon some evil affection. For among men many kinds and sundry sorts of lies are reckoned up. S. Augustine in his 14. Chapter ad Consencium de Mendacio, maketh mention of eight kinds of lies. I among many will name a sew only. There is a jesting lie, as when I say that I lie, or other men know that I dee lie, by which lie of mine they take some pro fire, or (as I should rather say) some pastime or pleasure. To lie in that sort, although it be no great and heinous sin, is yet a sign of very great lightness: which the Apostle mistiketh in the faithful, as it may appear in the fift Chapter of his epistle to the Ephesians. And yet I think not that devised fables, parables and feigned narrations are hereby forbidden: which, as they are in the Scripture every where used in matters of most importance, so have they also a very goodly grace, being of themselves very necessary and profitable, for the reader's understanding. S. Augustine will not have jesting mirth, in the number of lies. There is moreover an officious lie, that is when I fitten or tell an untruth for duties sake, to the end that by my lie, I may keep my neighbour harmless from the evil or mischief, that hangs over his head. Of this sort there are many examples in the holy Scriptures. The midwives of Egypt, did save the Hebrues children alive, whom Pharaoh commanded to be slain at their birth: and being accused before the king for breaking the law, they did by an officious and a very witty lie excuse themselves, and pretend a certain speediness of travail in the Hebrues wives, more than the Egyptian women had. Rahab doth with a very strange tale, deceive the citizens of jericho, and by her lie preserve the spies of the people of God. And Michol David's wife, with a lie did save her husband's life, and sent away her father Sauls servants without their purpose, for which the king had sent them. And Io●●than feigneth many a thing at his father's table, for the goodwill that ●ee bore t● David, whom by honest shifts and godly deceipts he did rid from the bloody hand of his cruel father Saul. The holy widow judith also, by lying and dissembling doth enter the tent of captain Holophernes, and by cutting off his head, doth set her afflicted countriefolkes at liberty again. Now it hath been a question among the divines of the primative Church, whether they, whose examples I have here alleged, did sin in lying or no. Origenes & they that followed him, did permit a wise and godly man to lie, if so be it were for the welfare of them, for whom the lie was made. Neither was S. Jerome without suspicion of Orig●ns opinion. For upon the Epistle of Paul to the Galathians he written, that Peter and Paul to serve the time, did use a kind of simulation. But S. Augustine admonishing Jerome of that matter, denieth flatly that we aught once to suspect, that a lie is allowed in the sacred Scriptures. On the other side again, S. Jerome telleth Augustine that the best interpreters of the ancient Church, are full and whoalie of his mind. There are, to and fro, very learned and large epistles written on both sides, which are extant now and to be seen among us, and therefore I né●de not 〈◊〉 hereupon any longer. The same Augustine in the 15. chapter of his book that he written ad Consentium contra mendacium, saith, He, which saith that some lies are righteous, is to be thought to say nothing else, but that some sins are righteous, & so consequently that some unrighteousness is righteous. Than which: what can be spoken more absurd? For whereupon is sin, but because it is contrary to righteousness? But 〈◊〉 things, that are done against the law of God, cannot be righteous. Now it is said to God, Thy law is truth: and therefore that which is against the truth, cannot be righteous. But who doubteth, but that every lie is against the truth? Therefore no lie can possibly be righteous. And so forth as followeth. Now on the other side, very notable learned men have thought, that Augustine was somewhat too stubbornly set against lying. And therefore some there are, which going as it were betwixt both do say, that they (whose examples I alleged even now) were not altogether without all sin, and yet they suppose that their fault in those lies, was a very small sin. I would wish those, which will allow themselves to lie officiously, to take heed to themselves, lest by following their own affections more than enough, they do at last take that for an officious lie, which is in deed a pernicious lie. For the last and worst kind of lie is a pernicious lie. And that proceedeth of a corrupt mind, and tendeth to the damage of thy neighbour, which hath deserved no hurt at thy hand. This kind of lie is every where cried out upon throughout the Scriptures: and the fault thereof increaseth according to the quantity of the mischief that it doth. For divines and ecclesiastical preachers do lie of all other most perniciously, while with lies & corrupt doctrine they kill the souls of men, & make the bodies and goods of silly seduced people, both subject to the curse of God, and in danger of a thousand perils more. And hereunto belongeth hypocrisy also, which the Lord jesus doth in the Gospel wonderfully taunt and bait exceedingly. Now hypocrisy doth show itself, not only and so much in crafty and deceitful words, as also and far more, in the whole conversation of our lives, as when we make semblance, or else dissemble such things as are not, by that means lying to God, and beguiling our neighbour. Furthermore, in this law are forbidden Carrying of 〈◊〉 a 〈…〉 to 〈…〉. talebearings, privy slanders, backbitings, close whisperings, and all suspicions which rise by such occasions. Despiteful quips ●●erfore, and heads that are ready to speak evil of all men, are plainly condemned. For some there are which are without honesty, not sticking to slander all estates and conditions, both high and low, public and private, and people of all ages: and for that purpose 〈…〉 as 〈…〉 an 〈◊〉 in 〈…〉 the 〈…〉 to 〈…〉 to the 〈…〉 of the● whom 〈…〉 writing by the 〈…〉 do they cast abroad infamous libels, they stick up written Pasquil's, and set out pictures to diffame men withal. And to themselves they seem very eloquent, while with bitter words they check and find fault with all sorts of men: yea, they account the malapert prattling of their unbridled tongues, to be a commendation of uncontrolled liberty and free licence of speaking. But they sin very grievously which take delight in cursed speaking, that is, which carry about a tongue full of bitterness, curses, and deceit: even as they also are not without sin, that love a life to hear envenomed speech and hurtful talking. But we make a difference, & do except from wrongful quarrels such accusations, as are justly made and openly showed, either 〈…〉 by writing or word of mouth, & such kind of chipping and chastening also as preachers use in sacred sermons. For they, which do in that sort chastise and pursue wicked vices and errors, do purpose nothing else but the glory of God and safeguard of men's souls, which they desire to advance by all the means they can, not seeking to utter their spite, or wreak the malice of their naughty affections. But we may gather by many arguments, that it is a heinous crime falsely to slander, and wickedly to backbite our brethren & neighbours. backbiting is 〈◊〉. For there is scarcely any thing that doth so much disgrace us as backbiting doth. We are made to the similitude and likeness of God, that we may be the sons of God: but false accusations do make us of the sons of God, to be the sons of the devil. Now we all abhor and utterly detest the name of the devil: but if thou art a wrongful slanderer, than art thou the very same that thou dost so detest. For the devil taketh his name of wrongful accusing, and is called a staunderer. Moreover, in the book of Preverbes GOD is said to hate backbiters and wrongful slanderers. And in that 19 Chap. we read: The thought of a fool is sin, and a slanderer is ●ated of men. For a good name (as the same Solomon witnesseth) is a precious treasure. When as therefore the fame and good name of a man is put in hazard, by the false reports and slanders of a wicked tongue, the chiefest jewel that a man hath is put in jeopardy: so that in very deed a slanderer doth seem to sin more deeply than a thief: unless a man make more account of his transitory richesses, than of his name and good report. And therefore it is strange at this day, that a thief for stealing is never pardoned, & backbyters for slanders are never once touched. I would to God that magistrates would once rightly weigh the sundry circumstances of sundry matters, and punish every fault with penalties agreeable to the offence, and revenge the greater crimes, with great and sharper punishments. For God truly doth require of, and charge every one of us, to do our best in maintaining truth, for the defence of our neighbours good name, and preservation of his earthly substance. In this law also it seemeth that flattery is forbidden, which, as the Flattery proverb doth truly say, maketh a fool mad, and causeth him that is mad, to be incureably mad. And therefore Solomon says, that a flatterer is worthy to be cursed of all men. They (saith he) which say to the wicked thou art just, shallbe cursed of the people, and hated of the tribes. And in an other place: The words of a talebearer be as though they were simple, and yet they pierce to the inward parts of the heart. When he speaketh softly believe him not: for there are seven mischiefs in his heart. And therefore in Ecclesiastes it is very well said: It is better to hear the rebuke of a wise man, than the song of a fool. That is, of a flatterer. And yet, although flattery be so great an evil, it is notwithstanding favoured of all men, so that as an infecting plague, it is crept into the Church, into Prince's Palaces, into judges Courts, and every private house. For like an alluring Mermaid it hath a song that doth delight our flesh. For we like fools are blinded with self love, and do not mark that flatteries and allurements, do breed our destruction. Eze●hiel blameth greatly all flattering Preachers, and sayeth: Woe unto them that lay to the people peace, people, peace, peace, when there is no peace: which daub with untempered mortar, which sow enticing pillows under every elbow, and put alluting kercheifes upon every head, to hunt after, & catch souls. Of such kind of teachers, that delight more in lies and flattery, than in sincere verity, the Apostle Paul says, The time shall come that they shall not abide to hear sound doctrine: but they whose ears do itch, shall get them teachers according to their lusts, and shall turn their ears from the truth, and shallbe turned unto fables And David praying against this plague, as the thing that is most pernicious to all kings and Princes in authority, doth say: The righteous shall smite me friendly, but the precious balms of the wicked shall not anoint my head. And again, Lord deliver me from lying lips, and a deceitful tongue. Thus much have I hitherto said for the exposition of the ninth commandment. Now followeth the tenth and last The tenth commandment of God. commandment, which word for word is expressed thus: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maydseruaunt, nor his ox, nor his ass, nor any thing that is thy neighbours. Which words the Lord in the fift of Deut▪ doth lay down in this manner and order. Thou shalt not covet thy neighbour's wife, thou shalt not covet thy neighbour's house, nor his field, nor his manservant, nor his maydseruaunt, nor his ox, nor his ass, nor any thing that is thy neighbours. Neither is there any difference or contrariety in the thing itself, although in Exod. Thy neighbour's house, and in Deuteronomie Thy neighbour's wife, be set first in order. Now this maketh somewhat against them that divide this last precept into two commandments, which is in deed but one, as it may be partly gathered by this order thus inverted in the setting of it down in two sundry places. In this precept coveting is especially forbidden, I mean evil longing, 〈…〉 and corrupt desiring. For coveting is a word indifferently used, as well in the better as the worse signification. For David affirmeth that he did long after God and his law, I have wished for (says he) O Lord thy salvation. And, I have longed after thy commandments. Psal. 119. We must here therefore be able with discretion to judge betwixt that good affection, which God did first created in man, and that other motion, the root of evil that groweth in our nature, by the descent of corruption from our first father Adam. There was in Adam before his fall, a certain good appetite with pleasure and delight. He was not so hungry, that hunger did pain his empty bowels (which is in deed a plague for sin) but he did eat with a certain sweet and delectable appetite. He was delighted with the pleasures of Paradise. He did with a certain holy desire, both love and long after the woman, which God had brought and placed before him. And this good appetite or desire proceeded from God himself, who made both Adam and all his affections good at the first. Yea, and at this day also there are in men, certain natural affections and desires, as, to eat, to drink, to sleep, and such like belonging to the preservation of man's life, which of themselves are not to be accounted among the number of sins, unless by corruption of original vice they pass the bounds, for which they are ordained. But in this treatise upon the tenth commandment desire is used in the worse part, and is taken for the concupiscence or coveting of evil things. This concupiscence being translated from Adam into us all, is the fruit of our corrupt nature, or offspring of original sin: whose seat is in the heart of man, and is the fountain and he adspring of all sin and wickedness, that is to be found in mortal men. For the Lord in the Gospel doth expressly say: whatsoever entereth in by the mouth, goeth into the belly and is cast out into the draft: but the things that come out of the mouth, proceed from the heart, and those defile the man. For out of the heart do come evil thoughts, murders, adulteries, whoredoms, theft, false witness bearinges, despiteful speakig: these be they that do defile the man. And the Apostle james speaking altogether as plainly in an other place doth say: Let no man, when he is tempted, say that he is tempted of God. For every one is tempted, while he is drawn away, & enticed with the bait of his own concupiscence: then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. Concupiscence therefore is a moti-on or affection of the mind which of Concupiscence. our corrupt nature, doth lust against God and his law, and stirs us up to wickedness, although the consent or deed itself doth not presently follow upon our conceit. For if the deed do follow the lust, then doth the sin increase by steps and degrees. For first we must consider the very blotting out or corrupting of the Image of God in us, Original sin, and that disease that lieth hid in our members, which is by use called evil affections. secondarily, we must consider that it increaseth by our delight and pleasure therein. Thirdly it is augmented if we consent and seek after counsel to commit the crime: and lastly if the consent break forth to the deed doing, than is it greater and greater, according to the qualities of accidents or circumstances. Now all these are reckoned in the number of sins, though by degrees the one of them is greater than the other: touching which I will by God's sufferance speak somewhat more largely, when I come to the treatise of sin. Wherefore that evil and unlawful affection, which is of our natural corruption, and lieth hid in our nature, but bewrayeth itself in our hearts against the pureness of God's law and majesty, is that very sin, which is in this law condemned. For although there be some which think that such motions, diseases, blemishes and affections of the mind are no sins, yet God by forbidding them in this law, doth flatly condemn them. But if any man doubt of this exposition, let him hear the words of the Apostle who says: I known not sin but by the law: for I had not known lust, except the law had said, Thou shalt not lust. Without the law sin was dead: I once lived without law: but when the commandment came, sin revived, and I was dead. And again, The affection of the flesh is death, but the affection of the spirit, is life & peace. Because the affection of the ●leshe is enmity against God: for it is not obedient to the law of God, neither can be. So then they that are in the flesh cannot please God. The affection of concupiscence therefore doth condemn us, or, as I should rather say, we are worthily condemned by the just judgement of God for our concupiscence, which doth every hour and moment bewray itself in the thoughts of our hearts. There are (I confess) sundry fantasies and many thoughts in the minds of men, which while they tend not to the offence of God or our neighbour, nor do contline any uncleanness or self-love, are not to be counted in the number of sins: as I did immediately after the beginning declare unto you. So hitherto verily God hath forbidden Man is convinced of sin. the grosser sins which man doth daily commit against him, and now at last he cometh to the concupiscence & corrupt nature of man, the wellspring of all evil, which in this precept he goeth about to stop up and cause to sleep: or as I should rather say, to detect to the eyes of all men the infirmity and weakness of mankind. For what is he that hath not some while felt concupiscence? yea, what is he that is not every hour & moment pricked with the sting of fleshly concupiscence? What man is there (I pray you) that is not diseased with the natural sickness common to us all, and spotied with the blemish of original guiltiness? Being therefore convinced of sin before the lord, we are not able to excuse our fault, nor escape the sentence of the judge, that doth condemn all flesh. For the just Lord doth expressly condemn our natural corruption and wicked inclination, which is a continual turning from God, and rebellion against the sincerity, which he requireth at our hands. For they are called happy that are clean in heart, because they shall see God. They therefore whose hearts are wrapped in lusts, diseased with concupiscence, and spotted with the poison of original guilt, shall not see God. But such are all we that are the sons of Adam. And therefore this law doth convince us all of sin, infirmity, natural corruption, & of damnation which followeth upon the neck of our corruption. Moreover god in his law doth not only require What 〈…〉 God 〈…〉 the outward cleanness of the body, but the inward pureness also of the mind, the soul, and all our affections: and giveth charge that all, whatsoever we think, determine, go about, or do, should tend to the health and profit of our neighbour. This commandment therefore may be referred to all the other that went before. For the Lord himself expounding this commandment, Thou shalt not commit murder, addeth, Whosoever is angry with his brother shallbe in danger of judgement, etc. Matt. 5. and again in expounding this precept Thou shalt not commitadulterie, he addeth. Whosoever looketh on an other man's wife to lust after her, he hath committed adultery already with her in his heart. And here he doth exactly rehearse the What 〈◊〉 that 〈◊〉 must 〈◊〉 cour● things which we do covet, and in longing after which we are wont to sin: Now our covetousness consists in the desire either of things or people. The things that we covet are either immovable or movable: as we Germans do usually say, Der gueteren sinned etliche ligende, etliche furende. The immovable things are houses, farms, lands, vineyards, woods, meadows, pastures, fishpools & such like. Things movable are money, cattle, honour, office, and dignities. The people, are wife, children, manseruants & maidseruants. These and such like which our neighbour hath in possession, none of us aught to covet to his hurt or hindrance: or if any man happen to covet them, yet let him not consent to the concupiscence, nor take delight therein, let him not seek to obtain the thing that he so desireth, nor suffer his ill conceived purpose to break out to the deed doing, in taking from his neighbour his things or people: for god requireth at the hands of those that worship him, such kind of righteousness, as is altogether sound and absolutely perfect, not in the outward deed alone, but also in the inward mind & settled purpose of the heart. Whereupon the lord in the gospel says, Unless your righteousness exceed the righteousness of the Scribes & Phariseis, you shall not enter into the kingdom of God. But touching the manner how God's commandments are fulfilled, & that faith is the absolute righteousness, I will hereafter in an other sermon tell you, as I have already said somewhat in the sermon that I made upon true faith. hitherto in twelve Sermons I have run through and declared the ten precepts of the moral law, in which I told you that the form of virtue is laid before our eyes, thereby to frame our manners according to the will of god. God himself hath divided all the branches of his moral law into two tables. The first doth show the duty of us men to our creator, & teacheth how to worship aright our God & governor. The second table in six whole precepts, doth declare what and how much every man is bond to own to his neighbour, & how we may all live both quietly, well, & civilly one with another. It commandeth us to honour our parents, & all those, which god hath ordained in steed of our parents. It forbiddeth murder, or doing injury to any man in his life and body. It forbiddeth whoredom, adultery, & wicked lusts, comending wedlock, cleanness, & a continent life. It forbiddeth lies, false witness bearinges, and evil desires: & biddeth us to love our neighbours with all our hearts, being ready at all times with all our power to do them good. To God our Lord and most prudent lawgiver be praise and thanks for ever and ever. Amen. Of the Ceremonial laws of God, but especially of the priesthood, time, and place, appointed for the Ceremonies. ¶ The fifth Sermon. IN the partition of gods laws, next after the moral law we placed the Ceremonial law: and therefore since the moral law is already expounded, I have now next by the help of God, to treat of the law of Ceremonies. And that I may not hide any thing from you, note this by the way, that some write Ceremoniae and some Cerimoniae, which two words are used for Ceremonies, considering that sundry men have sundry opinions touching the word from whence it should come. For some (after the opinion of Servius Sulpitius) do think that they are called Ceremoniae a Carendo. But Festus affirmeth that Ceremonies did first take their name of the town Cęres or Cęrete. For Livy in his fift book says, that the relics of the Romans were kept by the townsmen of Cęres in the French war at what time the Frenchmen invaded Rome By which occasion it is likely that for remembrance of the benefit all the worship due to God, and all the holy rites or customs, were according to the name of the town usually called Ceremonies. But from whence soever the word is derived, we in this treatise use it for the holy deed of worshipping God, and the ecclesiastical rites of sacred religion. Now Ceremonies are holy rites belonging to the ministers of religion, Ceremonies generally what they are. and also to the place, time, and holy worship exhibited to God, all which, how they aught to be kept and observed according as they should be, the laws called Ceremonial do exactly teach and precisely describe. Ceremonies therefore are the actions or rites which the laws or rules called Ceremonial do frame or appoint. Now Ceremonies are ordained either by God or men. As touching those which God hath instituted they are of two sorts. The one sort whereof he did ordain in the old testament to the ancient Israelites, and the other at the coming of Christ to us, that are the people of the new testament or covenant. Of the Ceremonies of the new testament I mean to speak, when I come to treat of the Church & the Sacraments thereof. At this time I will discourse of the Ceremonies of the old testament, which were holy rites and actions ordained and delivered by God himself to the people of Israel, until the time of amendment, partly to represent & in a shadow to show the mysteries of God, and partly to worship God by them, and also with them to keep the people of God in a lawful religion, and in the society of one ecclesiastical body. human ceremonies. But men also have brought in very many and sundry sorts of Ceremonies: as among the heathen the Archflamines did, who were the priests and ministers of Idols, which offices and rooms both their kings and princes did sometimes supply. Among the Hebrues jeroboam king of Israel, to the destruction of him and his, did change the Ceremonies, which God had ordained, into his own, that is, into men's inventions and detestable blasphemies. In this latter age of the world, wherein we live there is no ho of Ceremonies that are instituted daily by brainsick people. The misery whereof, many learned men both have, and do yet at this day lament and bewail. Angustine complaineth that in his time Ceremonies did increase too fast in the Church of God: what would he say, (think you) if he were alive to see them now a days? But of this I will speak at an other time. Now forbecause the word, Ceremonies, is attributed as a name to any heathenish rites whatsoever, I in this treatise would have you to know, that I speak not of every Ceremony, but of those only which were delivered of God by Moses to the people of Israel, not at the will of Moses, but at the will of God, by the means or ministery of Moses, according as it was said unto him: See that thou dost all things according to the pattern that was showed thee in the mountain. The original therefore or beginning of these ceremonies, which we treat of, are referred to God himself, the most true and assured author thereof, and they did therefore please God, because they were godly, and might be exhibited in faith. contrarily, the Ceremonies in religion that are devised and ordained of men are utterly condemned, as is to be seen in the 12. of Deuteronomie. In the 17. Cap. of the 4. of kings also we find: I srael walked in the ordinances or Ceremonies which they themselves had made to themselves. It is known to all men what happened to jeroboam and his household, and all the kings of Israel that walked in the ways of jeroboam. So then these Ceremonies of ours, I mean, the Ceremonies whereof I speak, are actions and rites not in profane, but holy matters, which god himself did first ordain, & which Gods people doth use and exercise. These Ceremonies were not delivered Divine ceremonies. to all people or nations, but to the people of Israel only, and that too, as the Apostle says, until the time of amendment, as that which should lie upon the shoulders of the jews till the coming of Messiah, at what time they should be taken away, and after that appear no more. And in this sense verily the Apostle Paul calleth the law the school mistress until Christ. We have moreover to note The end whereto ceremonies were ordained. the end whereunto Ceremonies were ordained. Ceremonies do especially belong to the doctrine of piety & faith. For they were added to the first table, as a shore or prop to uphold or stay it. For they teach the outward worship of the true God, which godly men do give unto him, and by them were the Israelits drawn not only from strange gods, but from strange worships also, wherewith they were too much and too long enured & trained up in the land of Egypt: to the end they should not have any occasion to receive oradmit any strange kinds of worships, when they were furnished and as it were wrapped in so exquisite sorts of curious Ceremonies. This doth Moses in the 12. of Deut. make to be the cause why God appointed such busy Ceremonies. Therefore Ceremonies and the use of Ceremonies are in the scripture expressly called the worship of God. For with them The woshippe o● God. it pleased God to be worshipped: and with them he did retain his people in the true worshipping of him, and in the true religion, & communion of one ecclesiastical body. For the church is severed and divided by the admitting or bringing in of new or strange ceremonies: as it is evident in the states and dealings of Solomon & jeroboam. Moreover the Apostle Paul said, Are not they which eat of the sacrifice, partakers of the altar, & so consequently 1. Cor. 10. of the whole religion? Furthermore the chief or especial mysteries of Christ and his Church, were shadowed in Ceremonies, and were the Sacraments of the jewish people, wherewith the Lord would bind them unto him, put them in mind of his benefits, and lastly keep the piety, obedience, and faith of his people in ure & exercise. And because the Lord did especially require faith and faithful obedience at the hands of his servants in the observing of Ceremonies, therefore those Ceremonies did not please but utterly displease his Majesty, so often as the people were ignorant of the meaning of the secret mysteries contained in those figurative shows, so often, I say, as they were without faith, and observed only the outward actions or Ceremonies without inward zeal and touch of conscience. For the Lord in jeremy crieth out and says: Heap up your burned offerings with your sacrifices, and eat the flesh: For When God liketh and when he misliketh Ceremonies. when I brought your fathers out of Egypt, I spoken no word unto them of burned offerings or sacrifices, but this I commanded them saying, Hearken unto and obey my voice, and I willbe your God and you shallbe my people. And yet in an other place we read that the offering of sacrifices, & that external action of the people in worshipping god was acceptable and of a sweet smelling savour in the nose of the Lord Now whereupon rises this diversity I pray you, but upon the difference of the minds of them that worship the Lord? For sacrifices pleased him, & the honour that was done unto him in simple obedience & faith alone did please him too: but that religion he did utterly mislike of, wherein he was worshipped with outward shows, and not with the faith and sincere obedience of the inward heart: in which sort we read that Cain did sin, for God commanded not to sacrifice in that manner that Cain did. Again he commanded to sacrifice and to worship him with external ceremonies, in faith that Christ should come to be the Saviour of the world: not that they should hope to be justified by the external action, but by him that was prefigured in all their Ceremonies, Christ jesus the sacrifice once to be offered to save them all, who was the life and meaning whereunto all those Ceremonies did lead, that are expressed in the law. But it is not a miss here particularly The knowledge of the ceremonies is not unprofitable. to examine and look into, not all and every one, but the chiefest Ceremonies, and those which are more significant than the rest. Let this labour of mine not seem to any man to be more curious than needeth, or less profitable than it showeth for. For it is undoubtedly very available to the sound understanding of the abrogation of the law. All things, whatsoever God hath laid down in the holy scriptures, are altogether profitable to our edification, and do carry with them a divine authority, whereby we may confirm our minds: they therefore are very fools and godless people, or to use a more gentle term, they are shuttle witted & ignorant of all good things, whose stomaches do rise at the Ceremonies that God hath taught, and whose ears are offended to hear a sober & godly treatise upon the exposition of those divine ceremonies. Some there are, & that no small number, who think it very profitable and an excellent thing to construe Homer and Virgil allegorically: in divine Ceremonies only foolish heads are persuaded that no profit or wisdom lieth secretly hidden: when in deed in all the world again there is nothing more profitable, more pleasant, more fine, more excellent, or more full of wisdom in allegorical types, than the ceremonies are, that God hath ordained. For in them are the mysteries of Christ & his Catholic Church, very finely, plainly, and notably described. Now in reckoning up and touching these several ceremonies, I wilchiefly 〈…〉 follow the very natural order. Ceremonies do appertain to the Ecclesiastical worship of God. Therefore it is necessary that there should be people appointed in the Church, to be the masters or rather public ministers of those Ceremonies, to exercise and put them in practice, as the Lord ordained them. It is necessary also that there be a certain place and time appointed, wherein and when God should be especially worshipped, rather than at an other place or season: moreover the holy rites, that is, the very ceremonies must be appointed and certainly numbered, that the worshippers of god may know, what and how great the honour is that they are bond to give unto him. And first The priesthood. of all I mean to say somewhat of the people, that is the priests or levites, referring still the hearers to the reading of the holy Bible, wherein the whole is fully contained and largely described. The beginning of priesthood among the old people, is derived or brought The beginning of Priesthood from the creation almost. For they say that in every family the first begotten were always the priests. It is certain that when the first born of Egypt were slain, the Lord did by a law consecrated to himself the first begotten of the Israelits. And the pre-eminence or dignity of the first begotten hath always been very great by the Civil law. The first begotten did always rule and bear the sway in his father's house, and was as it were a king among his brethren: to the first begotten the inheritance was I think ●is meaning was to have ●ide Esau ●nd jacob ●n steed of Cain ●nd Abel. due, to the other brethren were portions given: the first begotten did excel the rest in the dignity of the priesthood. Therefore when Cain and Abel did strive about their birthright, they contended not about a trifle, but about a matter of very great weight. Whereupon when the mother virgin is said Christ the first begotten. in Luke to have born her first begotten son, let no man think that she was the mother of the second begotten or many sons more. For in that Luke calleth Christ her first begotten son, therein is noted his dignity and excellency. For to Christ our Lord doth belong the kingdom, priesthood, and inheritance. By whose bountiful liberality we are adopted to be his partners both in the kingdom, priesthood, and inheritance of life everlasting and all heavenly things. But to return to our purpose again, the dignity of priesthood among the people of Israel, did of right belong to Reuben, because he was the first begotten. But he by committing detestable incest did lose his right. Next to him therefore was Levi: who also lost that dignity for the sin which he committed in kill the men of Sichem traitorously, and profaning the sacrament of Circumcision. But because the tribe of Levi did behave The Levites choose to be the priests. itself manfully, not only in the bringing of the children of Israel out of Egypt, but also in punishing idolaters, I mean, the men that worshipped the golden calf, therefore did they receive the office or dignity of priesthood in reward of their virtue, and at that time were the levites choose into the place of the first begotten of all the séed of Israel: For thus we read, And Moses said unto the Levites: Consecrated your hands unto Exod. 32. the Lord this day every man upon his son and upon his brother, that there may a blessing be given you this day. And again, And the Lord spoke unto Moses saying, Behold I have taken the Levites from among Num. 3. the children of Israel for all that first openeth the matrice among the children of Israel, and the Levites shallbe mine. Because all the first born are mine: For the same day that I smoate all the first born in the land of Egypt, I hallowed to me self all the first born in Israel. And so forth. By this it appeareth that the tribe of Levi was appointed to the priesthood in the Church of Israel. Moreover this dignity or ministery was singularly confirmed to this Tribe immediately upon the insurrection of Corah, Dathan and Abiron, by the wonderful miracle that the Lord wrought upon Aaron's rod, which budded alone among the other eleven twigs, for a witness, that god had appointed the tribe of Levi alone to the office and function of holy priest ●ood. And for that cause was the same rod put into the ark and kept in the tabernacle, to the end that none other tribes should affect the priesthood at any time thereafter. All which is largely declared in the 16. and 17. Cap, of the book of Numbers. Now there was among the levites a certain order, there were degrees, Certain degrees among the Priests. and as it were appointmentes unto sundry offices. For the Levites were divided into three families, that is, into Cahatites, Gersonites, and Merarites: and they again were parted into four orders. For first of all out of the family of Cahat were choose princes to bear the sway, and rule the rest: to them the remnant of the Cahatites, and the other two orders, the Gersonites and Merarites were subject, and did obey the first sort of Cahatites that were their governors. For Aaron the chief priest with Ithamar and Eleazar his sons, had the pre-eminence among the rest. For thus we read in the 3. of Numb. And thou shalt give the Levites unto Aaron and to his sons. For they are given unto him of the children of Israel. And thou shalt appoint Aaron and his sons to wait on their priests office: and the stranger that cometh nigh shallbe slain. Therein did Aaron the chief priest bear the type or figure of Christ the true, the best, and greatest king and bishop, to whom all Christians are subject as to their chief bishop and head, whose dwelling is in heaven, And here observe that all the Levites did not serve in the tabernacle, Among the levites nor that they all did every where through the land of Israel instruct and 〈…〉 teach. There were certain ordinances touching the choice and refusal of those among the levites that were to be called to the ministery or priest hood. Time will not serve me to reckon all the laws appointed for that purpose: The chief whereof are to be seen in the 21. and 22. Cap. of Exodus: In the 8. Chapter of the book of Numbers the age is appointed of them that should be thought fit for the ministery, that is, from the 25. to the 50. year of their age. The priests that were called and choose to the ministery were also consecrated. The manner of consecrating them, is far more large and busy, than that I can in few words declare it. By their consecration was meant, that they aught to be adorned with sundry gifts, and endued with holy conversation, that serve the Church in the office of priesthood. For to this doth especially belong the anointing of the priests, which is a type of the holy ghost, where withal unless an 〈…〉 Ecclesiastical minister be endued, he exerciseth the office to his own destruction. This Ceremonial anointing of priests, is set down by Moses in the 19 of Exod. the 8. of Leuit. and the 8. Chapter of the book of Numbers. To this we must add also the habit or apparel that the priests did use. The priests ware, when they did not minister in their charge or office, such kind of garments as Lay men did, as we may gather out of Ezechiel: but when they did serve in the ministery, than did they wear ceremonial raiment according to gods commandment. A very large description whereof Moses doth very well set down in the 28. and 39 cap. of Exod. There are in number 9 sorts of Ceremonial garments, yet some do The priest's raiment. reckon up but eight: josephus maketh 10. First of all the priests before they went about their offices did wash themselves in water, and then put on their holy garments. Among those garments some there were indifferently used both of the inferior and chief priests. And first their privities are hidden with linen breeches, Breeches. coming down to their knees and hamss, the upper part whereof was tied above their hips with a gathering band like to the upper part of our common slops, to the end that if they should chance to fall, while they were busy in kill their sacrifices, or in bearing burdens to & fro, the parts should not appear, which shame doth bid to cover. Upon The close frock or ●●ssocke. their linen breeches they had a close coat made of double linen, which, (as josephus saith) was made of silk. That was plain or close to the body, without plaight or gathering, and came down just to the calf of the leg. Such were soldiers wont to wear, and called them cassocks, so fit for their limbs and close to their bodies, that they were light, and without let either to run or fight. And therefore the priests making themselves ready to the ministery of God, put on such a cassock, that being comely clad, they might notwithstanding with much expedition discharge their office, and exercise their ministery. The third kind of raiment, that was a belt or girdle, The girdle did gird that cassock about the priest. This girdle was woven of purple, scarlet, and blue silk, like to an Adder's skin, hanging down beneath the knee, but in the holy ministery tucked up again upon the left shoulder. The fourth kind of 〈◊〉 was a Mitre or a round little cap The 〈◊〉 or 〈◊〉. which covered his head almost to the ears, in fashion like as if a man should cut a boowle even in the midst and set the upper part upon his head. Then was the Ephod (whereof mention The Ephod. is made, not in Exodus, where the Ceremonial garments are reckoned up as it were of purpose, but in other places of holy scripture) which garment was indifferently common to all the priests. This Ephod is thought to have been a linen cloak, such an one as David ware when he danced before the ark. Of the priests which Saul slew by the hands of Doeg the Edomite, thus we read: And he killed that same day 85. men, that aware linen Ephods. His meaning is not that they were slain while the Ephodes were on their backs, but that they were killed when they were of that age and order that they might wear an Ephod, that is, that they might minister in the priesthood of the Lord Therefore in Osee we read, Thou shalt be without Ephod and Teraphim, That is, without priesthood & religion. For the Ephod began to be used for the very priesthood, the garment or the sign for the thing signified. But if any man will take these words of Osee to be spoken of the more notable Ephod, (of which I shall have cause to speak anon) I will not greatly gainsay him. Now this linen Ephod seemeth not to differ much from that which the Papists do call a Surplice. These five garments the chief priest and under priests did use alike. The other four do properly belong to the high priests alone. The first of the sour was called Megil, and was a coat down to the ankles, The Megil. a garment all of blue silk, from the neck down to the sole of the foot, being close on every side, unless it were the places to put his head and arms out at: at the hems beneath did hang 72. bells, and as many Pomegranates, so placed, that still betwixt two bells there hounge one Pomegranate, and betwixt two Pomegranates one bell: the cause thereof is made to be this, that when the high priest went into the holy of holies, the sound might be herded: because he should by and by die the death unless he did so. Now solloweth the Ephod of the high priest, which differeth much from The breastlap or high priests Ephod. that whereof I spoke before. For it was not of linen, but woven with weavers work of divers colours of gold, purple, and silk, being unlike to the other in shape and making. For it belonged to the high priests alone, and was a brestlap coming over the bulk from the neck to the hips: for like a curet it covered the breast, it came over the hinder part of the shoulders, and about both the sides under the armehooles: bearing the same fashion that at this day women's stomachers do, which we Switeers call Libli. This Ephod he ware upon the top of his Megil that came down to his ankles. Upon each shoulder he bore on Onyx stone called Schoham, wherein were graven the names of the children of Israel: against the breast there was nothing woven in it, but a place was left void for the breastlap of judgement. For the breastlap of judgement which The breastlap of ●udgement. is called Hosen was the eighth ornament of their attire, and it was a woven clothe made of gold, purple and silk, about an handbreadth quare, and double, and hemmed about on every side, because it should not ravel out. In that there was woven precious stones of a wonderful greatness (for the kind) and of a marvelous price, which were placed so in four sundry rows, that every rank contained three stones: in which, as in the Onyx stones, were graven the names of the children of Israel. They glistered with a wonderful brightness: for no stones were set in the brestlap, but such as shoane exceedingly. Whereby it seemeth that Urim and Thummim, Urim 〈◊〉 Thummim. was nothing else but these rows of precious stones. For Urim & Thummim signify light and perfectness, For as these stones did give great light, so were they pure without all manner of spots. And they thought that the high priest did never say right in a matter of weight, nor when he was asked, did utter truly the aunswears and Oracles of God, but when the breastlapp of judgement did hang on his breast. Now this breastlap of judgement was tied to the Ephod or the other breastlap by golden rings beneath, and above it hounge down the shoulders by golden chains, that were fastened under the Onyx stones. This was the most precious and excellent part of the high priests apparel. For it was the coffer of wisdom, and treasure of all law and knowledge, of equity and justice from whence the Israelites did fetch, as it were, the determinate aunsweares to such doubts, as at any time they stuck upon: which is the cause (as it seemeth) that some have translated Urim and Thummim into the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (say they) doctrine & truth is in the priests breast. 〈…〉 The last of all is the golden Plate. For upon the high priests head, there was a blue silk lace, where upon this plate was put, which was broad beneath and sharp above, in fashion somewhat like to the label of a bishop's Mitre, wherein was written, Holy to the Lord, or, The holiness of the Lord For Christ our Lord alone is holiest of all, and he that sanctifieth us all. He is an Antichrist that doth usurp the name or title. Some think that in that plate was written that That name was jehovah, which wheresoever the Israelites did ●inde it written, they did not call jehovah, but expressed it by the word Adonai, which signifieth Lord: so greatly did they reverence the majestical name of God. name of GOD, that was not lawful for any man to utter. This plate was tied to the cap full upon the forehead with a blue silk lace, and was, as it were, a crown upon his head. Thus I say were the high priest and underpriests arrayed at the first. These sundry Ceremonies have sundry and goodly significations. The use and end of these ordinances, the Lord declared by Moses to be for glory and comeliness sake: for they were invented partly for the winning of credit and authority to the ministers of religion, and partly for the commendation or advancement of religion itself: because the things are most regarded, that are set forth with so great solemnity. Moreover it was profitable and especially necessary with these busy Ceremonies to set a work the people, which, if they had been without such Ceremonies of their own, was very prone and ready to have embraced the idolatrous rites of heathen nations. Furthermore those Ceremonial clotheses The meaning of the Priest's apparel. used by the Priests Aaron's successors, do offer to us the beholding of Christ the true and highest priest. He was appareled with the garment of righteousness, temperance & virtue, which garment is common unto us also. For all Christians must put on and be clad with Christ. And yet Christ hath the pre-eminence as the high and chiefest priest among us all, not only because he doth sanctify us, and endue us with virtue: but also because he hath certain properties peculiar to himself, as he that is both very God, and the Saviour of the world. He beareth us upon his breast and shoulders, as Aaron did the precious stones: for we are not vile, but very dear in the sight of God. Out of the breast of our high priest Christ doth glister and shine the light of eternal wisdom. For in him, as it were in the treasury of gods eternal wisdom, are all the riches of knowledge and wisdom laid up and locked. He is the light of the world, he is both truth and perfectness, so that all the world should of right, require and seek at Christ alone for laws, ordinances, aunsweares, and whatsoever else is needful to perfectness and true happiness. He is the holy of holies, the very majesty & holiness of God: upon his head is the crown of glory very rightly placed, as he that sanctifieth only, reigneth in glory, and liveth for evermore. Besides all this, the priests were by these Ceremonies taught to understand by their very apparel, what was required at their hands, and what kind of men they aught to be. Let the priests be always ready to the executing of their office, let them walk honestly before God and men: let them be temperate and far from lust and sensuality: let their loins be girded with the belt of justice and verity: let their breast, their sides and back be furnished with the word of God: let their head be covered with the helmett of Salvation: upon that let Christ jesus the Saviour be placed: and let him be the chief of the ministers and of the ministery: but chief let the priest be herded in the Church. For if he be dumb he shall die the death: but if he ring out the name of the Lord and preach his law, then doth he stir up in the Church a savour far passing the smell of sweet Pomegranates in the nose of God. Therefore under these clothes is hidden the signification of the priests manners, of their virtues and vices. Next after a man's talk, there is nothing that doth commend him sooner than his apparel. For as the man is, such is his talk, such is his clothing: therefore the raiment doth note of what conversation the priests aught to be. Whereupon it cometh that in the Scriptures we are bidden to put on other clothing, when the meaning of the holy Ghost is, that we should change our wicked conversation: so that the very garments do partly instruct the priests what they have to do, and what is seemly for them. But now the time and course of this treatise, inviteth me to speak The priests office. somewhat of the priests office. Their office did consist in many things, but especially in teaching & instructing. Let Priests teach. For the chief cause why the priests were ordained of God, was to instruct the Church in true piety, and to teach the people the law of God. For thus we read that the Lord did say unto Aaron, Thou & thy sons that are with thee, shall drink neither wine nor strong drink, when you enter into the tabernacle of witness, least happily you die. Let it be an everlasting ordinance among your posterities, that you may put disference both betwixt holy & unholy, & betwixt clean and unclean, & that you may teach the sons of Israel, all the statutes which the Lord hath spoken unto them by the ministery of Moses. levit. 10. The same law doth Ezechiel in as many words almost, rehearse in the 44. Chapter of his Prophecy. And Malachi declareth it also, as it is to be seeae in the second of his Prophecy. They therefore are utterly deceived, which think that the levitical priests were appointed only for to kill the sacrifices. Moreover the lord doth every where in his laws minister matter for the Levitical priesies to instruct his people in: and that matter was not the heathenish Philosophy, the edicts of kings or decrees of Senators, but the very word of God, delivered to them by God himself. And that this doctrine might be the more conunodiously uttered to the people, the priests appointed certain holy days, wherein the people should assemble together, to hear them preach the word of God. The next point of their duty after teaching, was to bless the people. Let 〈◊〉 bless. That blessing was not free for every priest to use as he listed, but was bound to a certain form of words very solemnly uttered, which is thus expressed in the 6. of Numbers: Num. ● And the Lord spoke unto Moses saying, Speak unto Aaron & his sons, saying, On this wise you shall bless the children of Israel, and say unto them, The Lord bless thee, & keep thee: The Lord show his face unto thee, and be merciful unto thee: the Lord lift up his countenance upon thee, and give thee peace. This manner of blessing did they use undoubtedly in their holy assemblies, esspecially at the breaking up of the congregation when the people did departed. In an other place it is said, that God did bless, but here that Aaron and his sons did blesie the people: whereupon we have to note, that God doth work inwardly and perform in the faithful, what soever the priests in that form of blessing did wish unto the people, so that still to bless, is the only and proper work of God alone. And therefore very significantly after that solemn blessing uttered by the mouth of the priest, God doth add, And they shall call or put my name over or upon the children of Israel, and I will bless them. The priests therefore do lay before the people the name of the Lord: they commend unto them the mighty power of his Godhead: and show them that all goodness doth flow from God, teaching them how they may obtain it through faith in Christ, who is the blessed séed that blesseth all that call upon his name. Now in this solemn blessing six principal points are chief contained. First the priest saith, The Lord bless thee. That is, The Lord bestow upon thee, whatsoever belongeth to the safety of thy body and soul. Secondarily he says, The Lord keep thee. For it is not sufficient to receive good things at the hand of the Lord, unless they be preserved by his power, and not taken from us by his wrathful indignation, nor lost again by our own negligence. Thirdly he saith, The Lord show thee his face, or The Lord make his face shine upon thee, The Lord doth them show us his loving face when after his anger he showeth us his favour, and doth become good and gracious to us. And therefore in the fourth clause doth follow a more plain exposition, where the priest saith, The Lord be merciful unto thee: as if he should have said, The Lord be always gentle and favourable unto thee in all that thou goest about. either in words or deeds. The fift blessing is, The Lord liftupp his countenance upon thee. Now the Lord lifteth up his countenance, when he looketh upon us, when he watcheth over us, and doth direct and guide our ways. The last desire is Peace, which is taken for the salvation and chief goodness that happeneth to mankind, although in an other sense it is put for the contrary to war or battle: and the peace of the conscience is no small felicity to mortal men. These were the good things that the priests did wish to light upon the people, teaching them withal to beseech the Lord for those blessings with ardent prayers, & earnest supplications. Even till this day there do remain the Psalms that the priests did make for the people's sake to sing. For after that David had brought music into the temple, than did the playing upon musical instruments with sweet melody and singing of Psalms begin to be taken for an office among the priests. Touching this music used in the temple the first book of Chronicles speaketh very much, where it treateth of David and his dealings, how he distributed the singers into 24. orders and that by course. Moreover the priests were commanded Sacrifices and ministering of the sacraments was commanded the priests to minister the Sacraments and to sacrifice. For they did circumcise the infants, their office was to see the Passeover eaten, and to offer sacrifices of sundry sorts unto the Lord: of which, I will speak hereafter in place convenient. And that they might more commodiously offer their sacrifices, David by the inspiration of the holy ghost divided the two families of Eleazar and Ithamar into 24. orders. For they did minister by course, as is to be seen in the 24. Chapter of the first of Chronicles. All the while that their turn to minister did last, the priests remained still within, and never did set a foot out of the temple. For there were houses builded within the temple for the priests to devil in, when their lot did come to serve the Lord: they never went unto their own houses until their course were expired, and their time to minister were fully finished. The priests also did keep the holy vessels and make them clean: they kept the candles burning, & the holy fire that it should not go out: to be short, they had the charge of all things which seemed to belong to the service of God, as oil, frankincense and such like things. Now before the temple was erected, and that the Israelits had obtained The priests carried the tabernacle & vessels of the Lord a place where to settle themselves in the land of promise, the priest's office was to see the tabernacle pitched down, taken up again, and carried to and froo. For in the third of Numbers thus we read: The Levites shall keep all the instruments of the tabernacle of the congregation, and have the charge of the children of Israel, to do the service of the tabernacle. For the tabernacle was so appointed, that when they journeyed it might be taken into many pieces. Therefore when the Israelites were ready to remove their camp, Aaron and his sons came with the coverings appointed for the purpose, to wrapp up and carry the holy vessels in. The Cahatites bore the Ark, the table, the altar and instruments belonging thereunto. The Gersonites had charge over the cords, the coverings, the hangings, the curtains, the veils and ropes belonging to the tabernacle. The Merarites did bear the harder stuff that was made of wood & brass, as the pillars, bars, stakes and planks. All which whosoever desireth to understand more néerly, let him read the third and fourth Cap. of the book of Numbers. When the temple was builded, there were porters and warders of the temple appointed among the Levites. The 〈…〉 trumpets also, wherewith the congregation was called together, were in the Levites hands: as we read in Trumpeters. the 10. of Numbers. The priests also were appointed to be ready & serve 〈…〉 serves war in the wars, as is to be seen in the 20. of Deut. For the Lord would not have the laws to be huisht where armour did clatter, for victories do avail greatly to godliness and the study of religion. Beside this also the priests had yet 〈…〉 an other office, that was, to judge betwixt cause & cause, between clean and unclean. Both which are more largely declared in the 17. of Deut. and in the 13. and 14. cha. of Leviticus. For as often as any difficult matter happened to rise among them, the hearing of it was brought to the mother city Jerusalem: & if any man were suspected to be a Leper, the levitical priests did judge of his disease according to the laws that were prescribed them. So hitherto I have summarily laid down the offices of priest hood among the old people, reckoning up only the especial parts belonging to their service. Now as those priests did serve the Israelitish church, so ●id 〈…〉 they live of the revenues of the church. For the Lord appointed them certain stipends, and dwelling places in the land of promise. For he assigned 48. cities for them to inhabit in the land of Israel, sire whereof were cities of refuge for men to sly unto, as unto Sanctuaries. Moreover he commanded to lay out and appoint, for the sustenance of the priests cattle and families, the suburbs and fermes without the walls of the cities, within a A thousand cubits geometrical make one mile, three quarters of a mile, and 100LS. pace●, reckoning five feet to every pace. thousand cubits compass on every side. In those cities were schools so conveniently placed throughout all the land, that all men might easily go with very small pain from the places there about, unto the synagogues, to hear the word of God. In those cities there was no sacrifices made: for they were commanded to sacrifice in one place alone: and thrice a year they went up to the temple to sacrifice unto the Lord: but every sabbath day the A Synagogue was a place for people to assemble themselves together in to hear the word or law of the Lord. law was taught in every town where the synagogues were. Moreover the rents belonging to the priests were great & ample, as is to be seen in the 18. of the book of Numb. & in the last of levit. The wealth of the priests was enough & sufficient to maintain their families, and to live themselves honestly. And they with that stipend did not give themselves to riot and idleness, but living moderately did apply themselves to learning & teaching of the people. Thus much hitherto touching the people belonging to the ministery of holy religion. And for because by law they could not sacrifice but in one place alone, The holy place. there was a certain place appointed to the people, wherein as in an holy shop the priests should exercise their holy ministery in sacrificing to the Lord, and therefore now the very order and course of this argument doth require, that I say somewhat touching that holy place. That place in the beginning was the tabernacle built by Moses, & afterward the temple which Solomon did make. The law, which forbadd them to sacrifice anywhere, but in that one place alone, unless it were by dispensation, is extant in the 12. of Deut. and in the 17. Cap. of Leuit. and death contain the mystery of Christ who was offered up but once, and in one place, to cicanse the sins of all the world. Of whom I will speak somewhat more hereafter. Now that tabernacle or tent (being called the tabernacle of appointment, because the Lord appointed it both to give aunsweares in, and to have his lawful worship duly accomplished in) was to the people in steed of a temple, so long as they wandered & dwelled in the wilderness. For in so much as they strayed 40. years in the desert, it was not convenient for them to have a settled temple, but such an one as in their journeys they might carry to and fro, so often as they removed. That tabernacle was erected in this order, and was in a manner of this form and fashion. First of all The fashion of the tabernacle. there were ●●uck into the earth close by the ground, silver sockets to fasten in, and set boards upon to make a wall withal: under every plank or board were two sockets. For every board had two t●nons like pikes, whereby they were stuck into the socketts. The boards on either side of the tabernacle North and south were twenty in number, at the upper end, which was toward the West, were ten boards or planks, all laid over with gold, and ten cubits high a piece. These, when they were set up, were stuck or fastened into the sockets: upon the back cites, those boards had golden rings, through which were bars of 〈◊〉 wood (which i● thought to be white Thoarne) thrust, partly to join the boards close together, that they might be like a brickwall without chincke or creavise, and partly to make them stand steadfast without wagging to and fro. The Sanctum on the East side, was shut up with a vail. Moreover there were made ten curtains or hauginges of broidered work, which were coupled together with loupes or taches. These curtains were laid upon the tops of the boards, that were set upright, as it had been the rafter or roof of an house: over which curtains were three coverings more, the uppermost whereof was of Taxus leather, well able in rain to keep water out. Now the tabernacle was in length 30. cubits, and in breadth 10. cubits: as may be gathered by the measure of the boards. It was divided also into three parts, The first was called Sanctum sanctorum, Holy of holies, and Adytum aedis (the house into which no man came but the high priest alone) or the Chancel of the temple. The second was the Sanctum, whose length was twenty cubits, as the length of the first was ten. The third part was called Atrium, the Court, which had in length an hundred cubits, and in breadth fifty. This Atrium was compassed about with 53. pillars that were fastened down into brazen sockets, and were in height five cubits, upon which there hounge hangings of network through which a man might easily see: at the very entry was hanged a vail twenty cubits long upon four pillars. The Sanctum sanctorum was divided from the Sanctum by the most precious vail hanged upon four pillars of silver: and the Sanctum was severed from the Atrium with the second vail, that was very precious, and hounge upon five pillars laid over with gold. In the midst of the Atrium did stand the inner house, I mean the tabernacle that is divided (as I said even now) into the Sanctum, and the Sanctum sanctorum. Into the Sanctum sanctorum no man did enter, but the high priest only once in a year. Therein was laid the ark of the covenant of our Lord betwixt the Cherubin: whereunto some Wh●● thinger were 〈◊〉 in the 〈…〉 (upon the Apostles words) do add the golden Censar. But other there be which think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the incense altar, and not the Censar. It should seem thereby (if these fellows be not deceived) that at the time when the Apostle writ, the golden altar did stand within the veil in the Sanctum Sanctorum. But it is manifest by the 40. Cap. of Exodus (as I mean to show you anon) that the golden altar from the beginning was placed in the Sanctum before the veil. And thereunto agreeth that which may be gathered out of the first Chapter after S. Luk. But howsoever it was, this is sure, that the ark of the covenant was not seen of any mortal man, but of the high priest alone, when he offered incense in the Sanctum sanctorum, once in a year. For it was hid with the first veil, the staves, wherewith it was born, appearing a little within the Sanctum, by the bearing up of the veil, which was somewhat thrust out with the ends of the staves, so that he which stood any thing nigh in the Sanctum might easily discern it, but of him, that stood farther off, it could hardly be perceived. For in the 8. Chapter of the third book of Kings thou readest, And they drew out the staves that the ends of them might appear out of the Sanctum Sanctorum into the Sanctum, but they were not seen without. The Sanctum was open daily for the priests, that did by course supply the place of ministery before the Lord In the Sanctum The Latin copy here doth square from the words of the 26. of Erodus where we find (as I have turned it) that the table stood on the North side, whereas the Latin copy says, on the Southside, and calleth it pars Australis. before the vail was placed the golden table furnished with showbread upon the North side: right over against it upon the Southside was set the golden candlestick. Now in the midst betwixt those twain before the vail & the ark, did stand the golden altar, called the altar of incense, which was consecrated to the burning of sweet perfumes. And in the Atrium, not very far from the second vail of the Sanctum did appear the altar of burned offerings, and betwixt the altar and the vail, was put the laver out of which the priests did wash themselves, when they began to go about their ministery. All the people which came to the sacrifice might easily on every side see to the altar. And of this sort was the holy tabernacle, which was to the Israelits in steed of a temple. Touching which he shall read more largely and fully, whosoever will look in the 26. 27. 36. 38. and 40. Chap. of Exodus. Now, so much as I have hitherto spoken touching the building of the The meaning of the Tabernacle. tabernacle, hath a very good end to be applied unto, and containeth and comprehendeth no obscure signification. For first of all it was profitable to nourish and maintain the unity of the Catholic faith. For with that one tabernacle, as with a sure bond, they were tied first to God and his religion, and then among themselves one to another, as it were, sundry members compact and knit into one body. For to that tabernacle the whole people was gathered, as to one parish Church, to worship and pray unto one God and Lord And for because the children of Israel did devil in tabernacles, it pleased the Lord also to have a tabernacle builded for himself, and placed in the midst of them, that thereby he might testify that he himself doth devil in the midst of his people. The tabernacle therefore being as it were the palace of God, the most high & mighty king, did stand in the midst of the people, as a testimony of his divine presence to strike the fear and reverence of God into the hearts of all his subjects. We men lay up in our tabernacles or houses the things that we have, and willbe sought for and asked after at our houses. And therefore the Lord did place in the tabernacle the holy things, as it were his treasure, and would be enquired after in the tabernacle, promising that there he would hear the prayers and requests of all the faithful, that called upon his name. Moreover in those Ceremonies are contained the secret mysteries of Christ and his Church. For Paul calleth us the temple of God and our bodies the tabernacle of the Lord For in us the Lord will devil. The boards of the tabernacle are, as it were, the rafters, beams, and pillars of the Church. And the Church hath her pillars, which are doctors and other excellent men inspired with the holy ghost: and every several faithful man is a board laid over with gold, if he keep sincerity and remain in the unity of the faith. The boards of the tabernacle were joined together with bars: and so must sound doctrine keep all the faithful (which are the boards of the mystical tabernacle) in their duty and quiet concord without crack or ●reauise. The curtains, though they were many, yet were they knit together with golden loupes, as if they had been but all one piece: and therefore the sundry members of the Church must be gathered together and by charity be knit together in one, that they may be one among themselves, and as it were a roof of righteousness in the Church of God. The coverings of the Church to keep out storms are faith, repentance, & desire to do good. Christ himself is the socket thereof. For none other foundation can be laid than that that is already laid, even Christ jesus. Moreover the vail that was spread before the Sanctum sanctorum, did signify as the holy Apostle Heb. 9 says, that the way of the saints, which they had to go in, was not as then made manifest, so long as the first tabernacle did stand. Therefore when Christ was come, and with his death had finished all, then the vail that houng in the temple was rend from the top to the very ground, whereby all men might understand, that the way was opened into the Sanctum fanctorum, that is, into the very heavens, & that satisfaction was made for all men in respect of the law. In the tabernacle also did hang other veils, which were as shadows of the flesh of Christ. Those veils did hang at the very entry into the Sanctum and the Atrium. Now Christ our Lord is the way and the door, by whose incarnation and death, we have an entry made into the kingdom of God. Yea Christ himself is our tabernacle in whom we dwell & live, and in whom we worship and please our God: he is the curtain and ceiling, the rafter & ornament of his Church: he is the trusty & most assured covering that doth 〈◊〉 us from the injuries of man and the devil: he is the bar of the Church, which joineth the members thereof together, & keepeth them in the unity of faith, he is the pillar and sockett of his Church, he is the head, and only all-in-all both of our life and true salvation. In those figures therefore they of old had the chief mysteries hidden of Christ and the Church, in which Christ is now no etherwise to be behold, than he was in the beginning of the world beheld of the ancient Patriarches, to wit, very God and very man, the only and highest king and priest, the true Saviour of the world, in whom and by whom alone the faithful have their whole salvation. To proceed now, this Tabernacle by the Lord's appointment was erected in Silo, as soon as they came into the land of promise, and did continued there until the time of Heli, as is evident in the 18. of joshua, and 1. Samuel. 〈…〉 God 1. and 3. Chap. Under Heli the ark was taken by the Philistines, and carried into Palestine, from whence it was restored again, and placed in Bethsemes, from thence again it was carried to Kiriathiearim into the house of Abinadab in Gibea, that is, on the hill. For his house was set upon an high place. For in the 6. of the second book of Samuel we read, David went with all the people to Baala juda (which is in the 15. of joshua called Kiriathiearim) to fetch from thence the ark of God. And presently after: And they fetched it out of the house of Abinadab that was in Gibea, that is on the hill. For there was an high place in Kiriathiearim, wherein Abinadab dwelt. Some other, which take Gabaa for the proper name of the town, do say that the ark was translated from Palestine into Gabaa. But, this is sure, the ark was conveyed from the house of Abinadab, into the house of Obededom, and from thence into the city of David, that is, into Zion. For so is the city David expounded in the eighth Chap. of the 3. book of kings. In Zion did David pitch a new tabernacle for the ark of God, wherein he did place it, and appointed priests to minister there before the Lord: as it is at large described in the 16. Chapter of the first book of Chronicles. The history of the Lords Tabernacle. And yet (by building that new tabernacle) David neglected not the old tabernacle of appointment. For after the time of Heli, & the taking of the ark by the Philistines, it seemeth that it was translated diversly from place to place. Silo verily, wherein it was first placed, was desolate, as is to be seen in the 78. Psalm, and the seventh Chapter of jeremy. Therefore when Saul did reign, it appeareth to have been pitched in Gilgal, where he offered peace offerings in sign of thanksgiving unto the Lord, for victory against the Ammonites, as is to be seen in the 11. Cap. of the first book of Samuel. In the 21. cap. of the same book it is apparent that the tabernacle was for a time in Nob (a town not very far from Jerusalem, isaiah 10) where Abimelech the priest gave to David, the fresh Show bread, that was taken from the golden table. In the time when David reigned, it was erected in Gabaon a city of the Beniamites. For in the 21. of the first of Chro. thus we read: The tabernacle of the Lord which Moses made in the wilderness, & the altar of burned offerings was at that time (when the Angel appeared to David with a sword ready drawn) in the hill of Gabaon. In that place was it also in the reign of Solomon, and to that hill did Solomon go to pray to the Lord before the temple was builded. For in the first Chapter of the second book of Chrenicles we find. And Solomon with all the Congregation, went to the high place that was at Gabaon, For there was the tabernacle of God's appointment, which Moses the servant of the Lord made in the wilderness: But the ark of GOD had David brought from Kiriathiearim into the place which David had prepared for it: For he had pitched a tent for it at Jerusalem. Moreover the brazen altar, that Bezaleel the son of Vri had made, was there before the tabernacle of the Lord: and Solomon and the Congregation went to visit it. Therefore, where as we read in the 3. Chapter of the third book of Kings, Solomon loved the Lord, and walked in the ways of his father David, only he sacrificed and burnt incense in the high places: that is not spoken in the dispraise but in the praise of Solomon, as he that did not at adventures sacrifice in every place but in the high places, to wit upon that consecrated altar, which was appointed of the Lord, whereof I spoke even now before. Other there are which think that Solomon was not simply blamed in these words for offering upon the altar of burned offerings (for that was altogether lawful) but because he had till then deferred the building of the temple. But that which goeth before & followeth after, do make greatly that those words were speaken in that sense and signification, which I did first allege. The same Solomon when the temple was builded, did command & see that the old ark with all the instruments longing thereunto should be brought by the priests as a precious treasure from Gabaon, and placed in the temple, which he had caused to be built for that purpose: the holy Scripture bearing witness thereunto and saying: And they brought the ark of the Lord and the tabernacle of appointment, and all the holy vessels that were in the tabernacle: the priests and Levites, I say, brought them into the temple. The 3. of kings 8. Cap. and the 2. of Chronicles 5. Cap. And so was the tabernacle of the Lord, which stood 478 years, abrogated at the last, and in steed thereof the temple was erected. Touching the temple of the Lord which was prepared by David, but Of Solomon's temple. builded and made an end of by Solomon, I need not make many words in the description thereof, because it is in the 3. of Kings, and 2. of the Chronicles very busily set down, & painted out at the full. The place where the temple was afterward builded, is 1. Chro. 21 reported to have been showed to David by the Angle of the Lord, and that David did first of all make sacrifice there unto the Lord, and addeth these words: This is the house of the Lord God, and this altar is for the sacrifice of Israel. As if he should have said, This plat of ground is appointed for t●e temple, in this piece shallbe built the house of the Lord, yea, here shall be offered that only and effectual sacrifice for all men, the very son of God Christ jesus incarnate. For all the interpreters of the holy scriptures agree, that the place was at jerusalem upon the mountain Moria, where Abraham once would have offered his son Isaac: & that in that appointed or fatal pl●ce the temple ●as erected: and th●t the hill Golgotha or calvary was not far of, but in the very top of the mountain Moria, which was the place and holy hill, wherein the holy Gospel doth testify that Christ was offered for the sins of all the world, which was prefigured in a type of the ancient sacrifices, & other Ceremonies belonging to the temple. The use and end of the temple was none other, than the use and end of the tabernacle was before. jeroboam therefore and the kings The 〈◊〉 of th●● that s●●●●fice 〈◊〉 high p●●ces. of Israel, did sin most grievously, when they forsook the temple to make sacrifices in the high places, in their Cathedral Churches at Bethel and at Dan, and in other high & pleasant places. The people of juda with their kings did sin most grievously either for sacrificing to God in the high places, or else because they did not utterly cut down those high places. For the Lord would, and his will was to be worshipped in one place which he had choose unto himself. The plain law touching that matter is extant in the 12. of Deuteronomie, & is very expressly set down in the 17 of levit. in these words following: Whosoever of the house of Israel shall kill an Ox, or a sheep, or a goat, within the host or without the host, (to wit for a sacrifice unto the Lord For otherwise they might lawfully kill a beast for their sustenance in any place wheresoever) and shall not bring it to the door of the tabernacle of the congregation, to offer his Sacrifice before the dwelling place of the Lord, blood shallbe imputed to that man, as if he had shed blood. Wherefore when the children of Israel bring their offerings, let them bring them to the Lord before the door of the tabernacle of appointment unto the priest, that he may offer them. And let them no more offer their offerings to devils, after whom they have go a whoring. This shall be an ordinance to them for ever in their generations. And he that doth not this shallbe rooted out from among his people. There are in these words three things to be noted. First that it was not lawful to sacrifice, but in that one place only, that was before the altar of burned offerings. secondarily we have to mark that that commandment was given, to the end, that all men should understand, that the sacrifice was made to God, to whom the tabernacle did belong. Thirdly, that to offer sacrifice out of the place against God's commandment, was to make sacrifice unto the devil: that the offerer was to be judged as a murderer: and that he was excommunicated by the lord God, as he that was excluded from the company of God & his holy saints. But whereas Samuel, Helias, and certain other patriarchs did by God's sufferance make sacrifices upon some especial causes in other places & not before the altar in the tabernacle, they did it by dispensation. They therefore that sacrificed in high places not to strange Gods only, but even to the very true God did sin first of all by disobedience. For God doth mislike, yea he curseth all the worship done unto him, which we ourselves do first invent without the warrantise of his word: it is faithful obedience that pleaseth him best. secondarily they sinned by making a schism in the unity of the Ecclesiastical body. Thirdly for despising the mystery of Christ that was to be offered in the mount of Golgotha, & for not referring the meaning of their sacrifices to Christ the only truth of all their typical Ceremoines. Lastly they sinned by trusting in their sacrifices, as in well wrought works to justification, and by neglecting the worship of God, & changing it into trifles of their own inventions. The temple stood from the time that Solomon did first build it, until the first destruction of it, under king Zedechias 440. years. And from the reparation of it, unto the utter overthrow under Vespasian it stood 582. years. Other there be that do account it otherwise. Thus have I hitherto spoken a little of a great deal concerning the temple. Now it remaineth for me to touch and lightly to pass over the holy instruments belonging to the tabernacle and temple of the Lord: among which the ark of the covenant was The signification & mystery of the Ark. the chief, which arkly was so called, because of the tables of the covenant, that were put within it. It was also called the ark of the Lord God of hosts, which dwelleth upon it, betwixt the Cherubim, & by that means the Lord himself was called by the name of Him that sitteth betwixt the Cherubim, because he did from thence give aunsweares unto his servants, and had placed it in the midst of his people, to be a sign that his presence was always among them. Touching the stuff whereof, and the for me how the ark was made, I will say nothing here. For the matter & fashion are in their colours very lively painted out in the 25. Chap. of Exod. Of the meaning, mystery, & use of the ark I will speak somewhat now. We men lay up in our coffers and chests the treasures that we most set by. And therefore we understand that in the ark was Area is an ark or a coffer, and what was laid therein. laid the treasure of the Church, and all the substance of which the faithful made most account. We must not therefore seek for them in men, in Noah, Abraham, Isaac, jacob, Moses, David, S. Marry, john, Peter, or Paul, much less in the Romish indulgentiarie, but in him in whom all fullness dwelleth, and in whom all the treasures of gods wisdom and knowledge are heaped up in store, who is not seen here on the earth, but in the Sanctum Sanctorum, in heaven, I say, above: and is called jesus Christ: whose divinity is figured by the most pure gold, and his humanity by the Sittim wood, that is, of Cedar, or rather white thorn. For he took upon him flesh, like to our sinful flesh, even the very flesh, that we have in all points, saving that it was not sinful: Out of this ark do the faithful fetch all good and necessary things for the use of their life and eternal salvation. For in the ark we read that there was laid the tables of the covenant, the pot of Manna, and Aaron's rod y● budded. For we herded that in Christ were hidden the jewels of the Church. Christ is our wisdom, the word of the father, the fulfilling of the Law, he is just himself and our righteousness also. In Christ is the heavenly food. For he is the bread of life that came down from heaven, to the end that every one that eateth of it may live eternally. In Christ did the priesthood bud again: it seemed verily at the death of Christ upon the cross Christ his priesthood compared to Aaron's rod. to have been cut down for growing any more, but at his resurrection it b●dded again, and he took the everlasting priesthood that never shallbe ended. For even now as he standeth at the right hand of his father in heaven, he maketh intercession to him for us. Moreover the ark was compassed with a crown, because Christ our lord is a king which delivereth us his faithful servants from all evil, and maketh us the sons of God. Upon the ark we read that there was placed the mercy seat, which was either The ●●cy 〈◊〉 the cover of the ark, or else a seat set upon the ark. By it was figured, as the Apostles john & Paul interpret it, Christ our Lord, who is the throne of grace and the propitiation for our sins, not only for ours, but also for the sins of all the world. Out of the propitiatory or Mercy seat also were uttered the Oracles and aunsweares of God. For the use of the mercy seat is read in the holy Scripture to have been this, that Moses entering into the tabernacle did at the mercy seat receive the answers and commandments of God, which he declared unto the people. And Christ is he, by whom our heavenly father declareth his will to us, and whom alone he hath given us to hear, saying, This is my beloved son in whom I am well pleased, hear him. Two Cherubim have their faces turned toward the mercy seat, and do as it were look one to an other. Whereupon S. Peter says that The Angels do desire to behold the saviour of the world, which is declared in the Gospel. The same Angels do always serve our Lord and master, and are ready at his beck, as to him that is Lord over all. Now none did carry the ark of the Lord, but the priests alone. For they only, which are annoincted by the holy ghost, and endued with true faith do receive Christ, and are made partakers of his heavenly gifts. Neither must we wink at and let pass the note that is Th●● abuse● the 〈◊〉. given in the 4. and 5. Chap. of the first book of Samuel, where it is said that the Israelites for abusing the ark, and turning it to another use than that for which it was given, and for attributing unto it more than the Scripture willed, were slain by the Philistines, and that the ark was carried into captivity: to the end that all men might learn thereby not to attribute more to the Sacraments and mysteries of God than is convenient, and not to apply them to any other use than that for which the Lord hath ordained them. For the ark was not ordained to the end that it should be taken for God, although it bore the name of God, neither was it made to the end that they should look for grace and help to proceed from it, as we read that they did, but it was given them as a token that God their confederate was in the midst of his people, so long as they did keep the tables of the covenant, that were closed within the ark, & did cleave to God alone, at whose hands they should look for all good things through Christ his son, which was prefigured by the ark. next to the Adytum or Sanctum Sanctorum in the Sanctum, did stand the The golden table. golden table, the matter and fashion whereof is declared in the 25. ca of Exod. Upon the table we men do set our meat and sustenance, by the table we are refreshed, and at the table we forget our cares and are merry and jocund. Therefore the table can be none other but Christ our Lord and Christian doctrine. For Christ is the sustenance of our life, he is the joy & mirth of the faithful. The table was of gold without, and all wood within, because Christ our table is both God and man. The table (which is the type of Christian doctrine) is set forth in the Church: it is not therefore to be sought at Athens among the Sophisters, nor among the Gymnosophists of India, nor in the jewish Synagogues. Upon the table are set 12. new loans divided into two parts. For the bread of life which is new and sweet, doth feed and fill both the jews and the Gentiles. Moreover that bread was holy and not profane, & none might eat it but the priests alone. In like manner the faithful only are worthy of Christ the bread of life, and they that believe receive it only. The loaves were called by the name of Show bread, or the The show bread. bread of sight, whereby is meant that the bread of life (which is Christian doctrine) should always be in sight before our eyes. And as those leaves were to be set always before the Lord in the sight of all men: so must not the doctrine of Christ be privily hidden, but openly showed unto all people. A vessel with frankincense was set upon the Show bread. Because they that eat the heavenly bread do offer to God prayers and thanksgivings without intermission, which is to God as sweet a● frankincense. In the 24. of Leviticus it is at large declared in what sort the Show bread is prepared. The golden Candlestick is in the The golden candlestick. Sanctum, & standeth before the vail on the one side, or over against the table. We have the description of it in the 25. Chap. of Exodus. Candles are set up in our common houses to give light to all them that are in the house. And Christ our Lord is come a light into the world, that whosoever followeth him should get the light of life. Out of Christ do proceed, and upon Christ do stick other noses of Candlesticks, which have their light from Christ the chief Candlestick. For the Lord did say unto the Apostles, You are the light of the world. So then Christ is the shancke or shalt of the Candlestick, upon which shank many snuffs or noses do stick, which hold the light up to the Church. For what light soever is in the ministers of the Church, they have it all of Christ who is the head of light, & very light itself. The candlestick is wholly all of gold. And Christ is very God in deed the light and wisdom of the father: and the ministers of Christ must be sincere and thoroughly snuffed from all affections of the flesh: and to that end belongeth the use of the snuffers that did pertain unto the candlestick. In the midst betwixt the table & the candlestick before the vail in the The incense altar. Sanctum did stand the golden altar of incense, which is exactly painted out in the 30. chap. of Exodus. That altar was ordained for two uses. For first there was offered upon it every day incense or perfume, which it was not lawful to offer or prepare to any other God or creature. That was done twice every day at morning and at evening. Zacharias the father of john Baptist was in that ministery, when he saw the Angel, and for his unbeliefs sake was made dumb for a season. secondarily incense was offered upon that altar, after a certain solemn manner once in a year, that was, at the feast of Cleansing, as is declared in the 16. Chap. of Leuiti●us. Now by incense or perfume is to be understood the prayers of the faithful, as David witnesseth where he says: Let my prayer be set forth in thy sight as the incense, and let the lifting up of my hands be an evening sacrifice. Now there was but one incense altar alone. Whosoever builded any more he was condemned of blasphemous wickedness. By that only altar is figured Christ our Lord both God and man, the mediator and intercessor betwixt God and man, by whom all the Saints do offer all their prayers to God their Lord and heavenly father. They therefore build many altars, which choose to themselves creatures to be their intercessors, by whose mediation they desire to obtain that, which they lack, at the hands of God. In the end of the 30. cap. it is expressly said, Who soever shall make like incense to that to smell thereto, shall perish from among his people. Therefore through Christ alone the faith full Church of Christ doth offer her prayers to God the father. This altar whereof we speak, was bond about with a crown of gold. For Christ our Lord and altar, is a very king and priest & weareth the crown of glory. Now we must pray at morning and at evening, that is, continually & very earnestly. And we must always pray in & through the name of Christ. And Christ is he alone through whom God hath been pleased with the prayers of them that have prayed in the morning, that is, at the beginning of the world, and is at this day pleased with them that pray to him at evening, that is, in the end and these last days of the world. They therefore sinned most grievously against the Lord, that offered incense in the high places every where. For as they were rebellious and disobedient to God, preferring their own inventions before the laws of GOD, which they neglected: so did they despise the mystery of Christ the only mediator, in departing from that only altar. In the Court or Atrium did stand an Th● 〈◊〉 of 〈…〉 other altar which was called the brazen altar of the altar of burned offerings, which is finely described in the 27. of Exodus. Of this sort also there was but this one. For it was not lawful for any religious man to sacrifice in any other place, saving in the holy place, where this altar was, unless it were by some singular dispensation. Therefore whom the Rubenites with their confederates had built an altar by the banks of jordan, and that the fame thereof was brought to the ears of the other tribes of Israel, they did all agree with one consent, that the crime was to be punished with open war. Whereby we may again gather the greatness of their fault, which neglecting that altar did offer sacrifice in the high places. Of which I also spoke before. Now that only and Catholic altar of ours is jesus Christ: who offered himself a living sacrifice for us to God. Neither is there any sacrifice in all the world that can cleanse sin but that alone. Neither do any sacrifices of the faithful please the father, but those that are by faith offered upon the altar jesus Christ. For Christ doth sanctify us, and being sanctified, we do by him offer the sacrifice, that he doth well accept off. This have I taken out of the Apostles doctrine in the 13. to the Hebrues, and the twelfth to the Romans. The last of the holy vessels was the brazen laver, which was placed in The brazen laver. the Atrium betwixt the vail of the Sanctum, and the altar of burned offerings. It is described in the 30. chap. of Exodus. In it was contained the water wherewith the priests, that ministered before the Lord, did wash themselves. By that laver was Christ signified, which is the washing of the faithful. And by it was ment, that holy things were not to be handled with unwashed hands and feet. They wash themselves that by the holy ghost are purified, and by the grace of God are made fit to the ministery of religion. But he is in danger of death, that is not a partaker of the grace of life. Beside these there are also reckoned other instruments belonging to the tabernacle: but these in a manner are the chief. I thought not good by beating out busily every particularity, to rehearse unto you every small thing, lest peradventure by too long a treatise, I should be too tedious unto your patience. Now the same holy vessels that were in the tabernacle were in the temple also, saving that in Solomon's temple there was a far more goodly show and pomp, than in the tabernacle: for none other cause undoubtedly, but that the mysteries of Christ and of the Church, should increase every day more and more to the sight of the world. Christ the true Solomon and king of peace and tranquillity, the very eternal felicity itself hath raised up in this world to himself a Church, which stretcheth to the ends of the world. Of which the Prophets have spoken very largely, Zacharie especially, and the famous Prophet Nathan, 2. Samuel. chap. 7. Thus much hitherto of the holy place. After the holy place in the sacred Ceremonies the next to be handled is The holy time. the holy time. For as to the outward religion a certain place was given, so to the same also an appointed time was assigned. And holy days are to be employed upon holy actions. For actions are either those, which we call handy works invented for to get victuals, clothing, and other things necessary for the use of our bodies: or else they are holy or religious, which are done for the exercise of outward religion. We must not consume all our time in handy works and profane business: neither can we bestow all times upon outward religion. But those actions are not without time. For every action is contained in time. Therefore God hath divided the time into sundry parts for sundry actions, so that he will have some working days to serve for handy actions, and other holy days for the exercise of outward religion. Not that the working days are not holy & dedicated to the Lord: (for he doth challenge all days and times to himself, and will at all seasons be worshipped in heart) but for because the holy days are singularly, and as it were, more precisely consecrated to the outward worship of God, than the working days are. Therefore the festival or holy day, which by God's appointment is holy What an holiday is to the Lord, was kept for the devout exercising of God's outward worship. Therefore those days are not holy, nor those feasts lawful, which are not held to the one & only God JEHOVAH: neither are those holy days lawful, in which the lawful service of God is not lawfully exercised. And for those causes the Sabbothes & festival days of the Israelites, are in the Prophets many times rejected, because they were unlawfully solemnized without pure faith and sincere affections. Now all holy days had one common To what end the holy days were ordained. name & were called Sabbothes, feasts, holy days, meetings and assemblies. All holy days, what name soever they were called by, were ordained to God alone, not to creatures, not for surfeiting and wanton chambering. All holy days were invented for the health, profit, and recreation of mankind. For holy days are no burden, but the easing of our burdens. Profane works I confess are profitable, but ease is also necessary: sore without rest labour cannot continued. The Lords will therefore is to give man a time of recreation, and biddeth his servants to be merry on the holy days in holiness and modesty, so that their ease may be an honest recreation, and not reproachful sensuality. Again ease of itself is not good, but in respect of an other thing it is good. God biddeth to cease from work, but yet he setteth us on work another way, he willeth us to cease from bodily labour, and begin to work in heart and mind, and wholly apply ourselves to his holy service. And therefore it is needful to have holy assemblies, the reading of the holy Scriptures, public prayers, sacrifices (for it is prescribed in the 28. and 29. Chap. of the book of Numbers, what they aught to offer at every feast and holy day) the celebration of the Sacraments, and whatsoever else the Lord hath commanded to be done at festival days and solemn seasons. For that one thing is here required especially, which Marie found, as she sat at the feet of jesus and herded his word. Moreover all feasts generally do contain the memory and put us in the remembrance of notable things, every feast according to the name. The Sabbath did put them in mind of 〈…〉 God's good benefit in creating the world for the behoof and profit of us men. It was also, as Moses witnesseth Exod. 31. a sign of the true sanctification which God alone bestoweth upon the people that call upon his name. The other holy days did beat into them the memory of the other benefits that God had showed them, and had (as I will anon declare) their several significations. Now there was a measure and certain number of holy days, which A 〈…〉 holy 〈…〉 were distinguished and very wisely ordered: first into seven nights, whereof every one had in it one Sabbath, that was the seventh day: then into months. For the first day of every month was holy to the Lord, & was called the feast of the New moon: and lastly they were divided into yearly feasts, which returned once every year at an appointed season: of that sort of feasts there were three in number, The Passeover, Pentecoste, and the feast of Tabernacles. Besides these there were also other made holy days, which God had not commanded, but were received by the Church to the glory of God, & the remembrance of his great benefits. For the feast of Lots which they called Purim, & was brought in by Mardocheus, was received of all the Church, as is to be seen in the 9 of Esther. The feast of dedication was ordained by judas Machabeus with the consent of all the Church, in memory that the temple was restored, and the people delivered from the tyranny of king Antiochus, as is to be read in the 4. Chapter of the first book of Maccabees. And Christ our Lord did honour that feast of dedication with an holy Sermon. Moreover Solemn fastings. there were solemn fastings appointed to be kept among the people of God, as in the fift month, wherein the city was set on fire: in the seventh month, wherein Godolias was slain: and in the tenth month wherein Jerusalem was besieged: Of which fastings the Prophet Zacharie speaketh in his 7. and 8. chapters: and in the time of Esther a fast was ordained in the month Adar, for a remembrance of the calamity which was wrought, or rather purposed against the jews by the wicked Aman. Of the Sabbath and the signification thereof I spoke a little above, and The Sabbath. in an other place also where I expounded the ten commandments. The Sabbath was observed by a natural and divine law ever from the first creation of the world: and is the chief of all other holy days. For it was not then first ordained by Moses, when the ten commandments were given by God from heaven. For the keeping of the Sabbath was received of the saints immediately from the beginning of the world. And therefore we read that the Lord in the commandments did say, Remember that thou keep holy the Sabbath day. And before the law was given there is evident mention made of the Sabbath in the 16. of Exod. & the 2. of Gen. The second kind of holy days was The new Moon. the New moons, which were solemnized in the beginning of every month. Mention is made of them in the 10. & 28. Chap. of the book of Numbers. Samuel. 20. Psal. 81. Ezech. 46. and 2. of Chro. 2. That solemnisation is reported to have been ordained in remembrance of the light created, to admonish the people not to ascribe the months to janus, or Mars, or any other planet, but to the one & only God the maker, governor, & ruler of all things and seasons. Moreover it was a sign of the reparation or renewing of faithful minds by the heavenly illumination: that we Christians may truly and in deed solemnize the new moon, when being brought forth of darkness into light by the son of God, we walk as becometh the children of light, & reject the works of the devil and darkness. The third kind of holy days doth contain the feasts that return once every The three years meeting or assemblies of the jews. year, of which I found to be three: The Passeover, the pentecost, & the feast of tabernacles. Now the Lords will was, that in these three feasts there should be general assemblies and solemn meetings in the holy place, to wit, at the tabernacle, and after the tabernacle, at Solomon's temple. For thus says Moses in Deut. Thrice in the year shall every male appear before the Lord thy God in the place, which he hath choose, that is, in the feast of sweet bread, in the feast of weeks, and in the feast of tabernacles. Neither shall he appear empty in the sight of the Lord Every one according to the gift of his hand, and according to the blessing of the Lord thy God which he hath given thee: that is to say. Every man shall of●●r to the Lord according as he can, and according to the measure of riches which the Lord hath given him. Now those three solemn feasts were divided into three several months most apt to journey and to travel in. In the spring time was the Passeover held, when first the corn began to spindle or turn into ears. About baruest when the first work belonging to husbandry was done and finished, they kept the feast of Pentecost. And lastly, when all their fruits were in, they went up to the feast of tabernacles. And so many went to it as possibly could go. Some are of opinion that they, which had once in the year appeared before the Lord, were dispensed withal, and might lawfully tarry at home, at the other two feast times. But I think verily that religious men, did seldom times use such dispensations. The Lord in one place promises that he will defend & keep the bounds and substance of them, that travel to seek his name. Howsoever those dispensations were admitted, yet this is most sure, as appeareth by all histories, that at those feasts were very great assemblies. Now the feast of Passeover was Passeover. called by many names, but especially it was termed the feast of sweet, or unleavened bread. For by the space of seven whole days they fed upon unleavened bread. The Ceremonies of that feast, with the sacrifices that were to be offered thereat, are at large described in the 12. of Exodus, and 23. of Leviticus. In that feast was eaten the Paschal Lamb, in no other place but at the tabernacle, or afterward at the temple, Deut. 16. for a remembrance of that notable deliverance of Israel, and all the faithful out of the Egyptian servitude and slavery. In that feast God would have the first fruits of their land offered unto him in token of the Manna, wherewith he fed their fathers. Moreover that feast did signify the passing over and delivering of the faithful, which in the s●eading of blood was accomplished by Christ. Whereupon the Apostle said, Christ our Passeover is offered up. 1. Cor. 4. But of the Passeover I will speak more in my next Sermon. The Pentecost was also called the 〈◊〉 feast of weeks, and new corn. For at that feast was set forth Show bread made of the new years corn. They reckoned from the next day after the Passeover seven weeks, that is, fifty days, and upon the fiftéeth day they did celebrated the memory of the law of God, revealed and given by God himself from heaven unto his people Israel. For the fiftéeth day of their departure out of Egypt, we read that the Lord himself spoke to them at the mount Sinai, and gave to them the law of the ten commandments: so that the Pentecost was a memorial, that as then the Church was illuminated with the very word of God. And ●hat old Pentecost was a figure of the day wherein Christ the Lord being the end of the law, did send the holy Ghost upon his disciples, and did illuminate his spouse the church. The ceremonies belonging to this feast are expressed by Moses in the 23. Chapter of Leviticus. They kept the feast of Tabernacles The feast of the seventh month, or of the tabernacles. in the seventh month, as Moses commanded in Deuteronomium: saying, When thou hast gathered in the crop of thy land and vineyards, then shalt thou keep the feast of Tabernacles, by the space of seven days: and thou shalt be merry in thy holy day, thou and thy son and thy daughter, thy man servant and thy maid servant, the Levite, the stranger, the father less, and the widow that are within thy gates. Seven days shalt thou keep holy unto the Lord thy God, in the place which the Lord hath choose to himself: because the Lord thy God hath given thee happy success in all thy fruits, and in all the work of thy hands. See therefore that thou rejoice. Moreover the manner of this feast solemnly celebrated is to be read in the 8. Chapter of Nehemias', where, whosoever looketh, he shall find it described at the full. Now this feast of Tabernacles of the seventh month, was divided into four solemnities. For the first day of the month was the feast of Trumpets, or sounding of Trumpets, which was a memorial of those troublesome The feast of trumpets. wars which the people did happily achieve by the help and aid of God, against the Amalechites, and all other their heathen enemies. And by that feast was signified that the whole life of man upon the earth is a continual The feast of cleansing. warfare. Upon the tenth day of the same month was held the feast of cleansing. In that feast the Priest in a solemn form of words began to confess aloud the people's sins, and every man quietly following in the same words did recite them privately to himself, & in his mind did quietly speak unto the Lord. To those confessions was added the ceremony used with the escape goat, and the sacrifice which is at large set down in the 16. Chapter of Leviticus. And so were the sins of the people cleansed: which was a type of the cleansing, that should be through Christ, who being once offered, did with the only sacrifice of his body, take away the sins of all the world. It did also contain the doctrine of true repentance. Upon the fifteenth day began the feast of Tabernacles. For by the space of The feast of tabernacles. seven whole days, that is, from the fifteenth to the 22. the people dwelt in Tabernacles. The end of this ceremony the Scripture doth declare to be, that the posterity should know that the Lord did place their forefathers in Tabernacles: whereby they were put in mind of the good, that he did to them, while they were in the wilderness. For they were kept forty years in the wilderness, so that they lacked neither victuals nor clothing. And by that feast we are warned that the life of this world is but as a stage, and that we have no abiding place to stay for ever, but are still looking for the world to come: as the Apostle taught us 2. Cor. 5. Heb. 13. The fourth feast of this month was held upon the 22. The congregation. day, and was called the Congregation or assembly. Upon that day was gathered the offering and stipend given to the ministery, for reparations of the temple, for the cost of Sacrifices, and maintenance of the ministery. It is thought that in the feast was sung the Psalm: How pleasant are thy Tabernacles etc. and certain other Psalms called Torculares Psalmi, which they did use. Thus much hitherto concerning the feasts that fall out once in every year. Here also I think it necessary to make mention of the year of jubilee. The year of jubilee. Now this year of jubilee was every fiftéeth as it fallen by course, which is at large described with all the ceremonies belonging thereunto in the 25. of Leviticus. It was declared to all the people in the land of promise by the sound of a trumpet made of a Rams horn, with a proclamation of freedom to all them that were wrapped in servitude or bondage. In that jubilee was contained very evidently the mystery of Christ our Lord, who declared to us the meaning of that ceremony out of the 61. Chapter of the prophecy of isaiah, in Saint Luke's Gospel where he says that he is he that doth in deed proclaim the jubilee, the true freedom and acceptable year of the Lord. Now he hath pronounced remission & freedom to all the faithful, not with a trumpet made of a Rams horn, but with the Gospel. For by the mercy of God in the merit of jesus Christ the son of God all debts or sins are forgiven to all the faithful that live upon the face of all the earth upon condition, that we whose sins are forgiven should likewise forgive the trespasses of them that offend us. And in Christ verily we have the true and everlasting rest that shall never fail us. By Christ we have return granted us to our possession or country, from whence we were fallen, that is to heaven the place of the faithful. Thus much have I said of the holy time or holy days as briefly as possibly I could. The rest is at the full to be seen in the 23. of Exodus: Leviticus 23. Num. 28. & 29: Deut. 6. That which is behind touching this argument, I mean, touching the jewish ceremonies, I will by Gods leave make an end of in my next Sermon. Now let us make our humble prayers and supplications unto God etc. ¶ Of the Sacraments of the jews, of their sundry sorts of sacrifices, and certain other things pertaining to their ceremonial law. The sixte Sermon. IN my last Sermon I spoke of the holy persons, I mean, the ministers of God's religion the Levitical priests, and the place and time assigned to God's service: there remains now for us to consider the holy thing which those holy people did exercise in the holy time & place, I mean the very worship & holy rites so ordained, taught, & prescribed by God himself, that all men might easily understand how to do service, and what honour to give unto the Lord. In this treatise we have first to consider the jewish Sacraments, and then their sacrifices. The ancient church of the saints Two Sacraments of the Synagogue. had two especial sacraments, circumcision and the Paschal lamb. Of both which I will speak severally, and agreeably to the word of God according to the grace which the Lord shall vouchsafe to give unto me. Now circumcision was the holy Circumcision what it is. action, whereby the flesh of the foreskin was cut away for a sign of the covenant that God made with men. Or to describe it more largely, circumcision was a mark in the privy members of men betokening the eternal covenant of God, and was or deined by God himself, to testify his goodwill toward them that were circumcised, to warn them of regeneration and cleanness, and to make a difference betwixt the confederates of God & other people or nations. The author therefore of circumcision is God himself: the beginning of it is of great antiquity. For the Lord himself in the Gospel says: Circumcision The original or beginning of Circumcision. began not at Moses, but at the patriarchs. Moses verily did renew or repair the law or custom of circumcision, but Abraham the renowned friend of God was the first that was circumcised in the ninetieth year of his age, and in the very same day that God making a covenant with him did first ordain the use of circumcision. For he added circumcision as a seal to the league which he made with Abraham and with his seed for ever. The place is extant in the 17. Chap. of Genesis. It was first ordained in the 2046. year after the creation of the world, 390. years after the deluge, when Sem the son of Noah was 487 years old. So that Moses is found to have been born 320. years after the first institution of circumcision: whereby it appeareth that circumcision was in use among the patriarchs 400. years before the law was given to the Israelites by the hand of Moses. Now for because circumcision is Of the league of God and man. added as a sign or seal to the league that was made betwixt God & Abraham, I must briefly & by a short digression touch the manner or order of that covenant. God in making of leagues, as he doth in all things else, applieth himself to our capacities, & imitateth the order which men use in making confederacies. Men do by leagues as by most sure and steadfast bonds bind themselves to the society and fellowship of one body or people, in which society, to the end they may be the safer and live more quietly from the wrongs and injuries of all other nations, they do mutually hazard both lives & livings the one in defence of that others liberty. In these leagues they do precisely express what they be that make the confederacy, upon what conditions, and how far the covenant shall extend. And therefore when God's mind was to declare the favour & good will that he bore to mankind, and to make us men partakers wholly of himself and his goodness by pouring himself out upon us, to our great good & profit, it pleased him to make a league or covenant with mankind. Now he did not first begin the league with Abraham, but did renew to him the covenant that he had made a great while before. For be did first of all make it with Adam the first father of us all, immediately upon his transgression, when he received him silly wretch into his favour again, and promised his only begotten son, in whom he would be reconciled to the world, and through whom he would whoaly bestow himself upon us, by making us partakers of all his good and heavenly blessings: and by binding us unto himself in faith and due obedience. This ancient league made first with Adam he did afterward renew to Noah, and after that again with the blessed patriarch Abraham. And again after the space of 400. years it was renewed under Moses at the mount Sinai, where the conditions of the leagu were at large written in the two tables, and many ceremonies added thereunto. But most excellently of all, most clearly and evidently did our Lord and saviour jesus Christ himself show forth that league, who wiping away all the ceremonies, types, figures & shadows brought in in steed of them the very truth, and did most absolutely fulfil and finish the old league, bringing all the principles of our salvation and true godliness into a brief summary, which, for the revewing and fulfilling of all things, & for the abrogation of the old ceremonies, he called the new league or new testament. In that testament Christ alone is preached the perfectness and fullness of all things: in it there is nothing more desired than faith and charity, and in it is granted holy and wonderful liberty unto the Godly. Of which I will speak at another time. But now I return to the league which was renewed with Abraham. We are expressly taught in 〈◊〉 〈…〉. who they were that made the league, that is, the living, eternal & omnipotent God, who is the chief maker preserver and governor of all things: and Abraham with all his seed, that is, with all the faithful of what nation or country soever they be. For so doth the Apostle expound the seed of Abraham, especially in his Epistle to the Galathians, where he says: If you be Christ's, then are you the seed of Abraham, and heirs by promise. The time how long this league The 〈◊〉 how 〈◊〉 this 〈◊〉 should 〈◊〉 should endure is eternal, and without end or term of time. For although in the renuinge or declarations of the league many things were added, which afterward did vanish away, especially when Christ was come in the flesh, yet notwithstanding in the substantial and chiefest points you can find nothing altered or changed. For God is always the God of his people: he doth always demand and require of them faithful obedience: as may most evidently be perceived in the new testament. For there are two points or especial The 〈◊〉 of 〈◊〉 league 〈…〉 conditions, contained in this league. The first whereof declareth what God doth promise', and what he will do for his confederates, I mean, what we may look for at his hands. The second comprehendeth the duty of man, which he doth own to God his confederate and sovereign Prince. Therefore God for his part sayeth, I will be thy God and Saddai, that is, thy fullness and sufficiency: I will, I say, be thy God, and the God of thy seed after thee. God of himself is wholly sufficient to most absolute perfectness and blessedness, neither needeth he the help of any other, since whatsoever is in any place wheresoever, it is both of him, & hath abiding by him. God alone sufficeth man, and be alone God is all an all to his confederates. is the giver of all that men desire, or doth belong to perfect felicity. And therefore Saturnus (peradventure by occasion of the word Saddai) took his name among the heathen, and signifieth to suffice or satisfy. For he alone is able to satisfy or suffice all, who is himself very fullness and sufficiency itself. But now God showeth by two arguments that he will be the sufficiency or all in all to the seed of Abraham. For first he says, To thy seed will I give the land of Chanaan. In which promise he comprehendeth all earthly & bodily benefits, to wit, great wealth, felicity, tranquillity, abundance of all things, health, glory, notable victories, and whatsoever else pertaineth to the preservation & temporal happiness of mankind. Now how he did perform this promise to the seed of Abraham the holy scripture doth declare, by that means teaching that the very true God was the God of Abraham's seed, as he had promised to their father Abraham. Secondarily he promises the seed, wherein all the nations of the earth were to be blessed: to wit, Christ the Saviour, whom he had promised to Adam many years before. To bless is to enrich with all spiritual benediction, wherein he comprehendeth all the spiritual gifts of God, the forgiveness of sins, the reviving of life, and glory everlasting. To bless also is to take away a curse, so that this promise of Gods to Abraham is all one with that, which he made to Adam: saying, The seed of the woman shall tread down the Serpent's head. For the head of the old Dragon is nothing else, but the power and kingdom of Satan. His power is the curse, sin, and death. Therefore, when his head is crushed or trodden down, the curse is taken away, and in stead of the curse succéedeth a blessing. By this I say he doth declare that he will be the God of Abraham and of his seed. The second condition of the league betwixt God and man, prescribeth to What is required of men in the league. man what he must do, and how he must behave himself toward God his confederate & sovereign Prince. Walk before me, says God to man, and be upright. Now, they walk before God, which do direct all their life, words, and works according to the will of God. His will is that we should be upright. That uprightness is got by faith, hope, and charity: in which three are contained all the offices of the Saints which are the friends and confederates of the Lord. Therefore this latter condition of the league doth teach the confederates what to do, and how to behave themselves before the Lord: to wit, to take him for their God, to stick to him alone, who is their only all in all, to call upon him alone, to worship him alone, and through his Messiah to look for sanctification & life everlasting. These were the conditions of the covenant: to which the number of ceremonies were not added in Abraham's time, which afterward were given to the Israelites under the leading of their captain Moses. To this confederacy the Lord did add circumcision as a sign or seal Circumcision was the sign or zeal annexed ●o the league. to confirm it withal. Seals are put to writings for an effectual force and confirmations sake. The tables or writings do contain and give evidence of all the points of the whole league. Circumcision therefore is added to the league in steed of the writing and also of the seal, and for that cause circumcision is called the league itself: even as the writings or letters of covenants among us are commonly called the very covenant, when as in deed they are nothing else but the evidences of the league, which contain in writing all the order of the confederacy, and confirm it with a seal. It is very usual that the signs do take the names of the things which they do signify, so that it is no marvel though circumcision be called the league, when as in deed the league is not the cutting of the skin, but the communion of fellowship which we have with God. In the seventeenth of Genesis thus says the Lord, touching this sign of outward circumcision: This is my covenant, which you shall keep betwixt me and you, and thy seed after thee. Every male shallbe circumcised among you. You shall circumcise the flesh of your foreskin: and it shallbe for a sign of the covenant betwixt me and you etc. Lo here circumcision in these words of the Lords is first named the covenant, and afterward for expositions sake, it is called the sign of the covenant. In the same sense doth Saint Stephan call it a testament in the seventh Chapter of the Acts, when he meant that it was the sign or seal of the Testament. Moreover the manner of circumcision is declared: You shall, says God 〈…〉 and 〈◊〉 ●f Circumcision. circumcise the flesh of your foreskin. For there is a skin which doth encompass, cover, and hung somewhat over the nut or forepart of a man's yard, and that skin is called the flesh of the foreskin, because it doth appear or hung before the rest. This skin did they cut away with a knife made of stone, and did make bore the top or nut of the manchildes' privy member. The cutting or taking away of the flesh was called circumcision. But now whose office it was to cut that skin away, we find not expressed. It appeareth that the most honourable in every house or family, I mean the first begotten or ancient of every household did circumcise before the law, which office was turned to the priests, when once the law was given. It is a singular example and no more to be found like unto it, that Zippora the wife of Moses did circumcise her son. Exod. 4. Chap. Now also the time of circumcision is set down, to wit, the eighth day, when the new born child began to be of a little more strength. And we gather out of the fift Chapter of the book of joshua that they did circumcise them, not with knives of iron, but of stone: for in that Chapter the Lord doth in express words command to circumcise the sons of Israel with knives of stone. But it is manifest by the rites, of the sacraments that God doth altar nothing in the ceremonies of the sacraments: and therefore we conjecture and gather that Abraham used none other, but knives of stone, especially since we read that Zippora Moses his wife did circumcise her son with a stone. The rest of the jewish trifles which they sow abroad touching the ceremonies of cicumcision, I do of purpose here let pass. For they are utterly unworthy to be herded, and have no mysteries contained in them. But the knife of stone is of force in the exposition of the mystery of circumcision. For circumcision had a mystery The mystery and ●ening of Circumcision. and a most certain meaning hidden within it. For first circumcision did signify that the whole nature of man is unclean and corrupt, and therefore that all men have need of cutting and regeneration. And for that cause that cutting was made in the member wherewith man is begotten. For we are all begotten and born the sons of wrath in original sin. Neither doth any man deliver us from that damnation, but he alone that is without sin, to wit, the blessed seed jesus Christ our Lord, who was conceived by the holy Ghost and born of the virgin Marie: who with the shedding of his blood (which was prefigured in the blood shed in circumcision) doth cleanse us from sin, and make us heirs of life everlasting. And now this circumcision maketh sorely against them that deny original sin: and putteth them to their shifts that attribute justification and salvation to our own strength and virtue. For if we were clean, if we by our own power could get salvation, what needed our fathers to be cut in that sort. The things that are cut off, are either unpure, or else superfluous. But God made nothing unpure or superfluous. Now he made the flesh of the foreskin. If the flesh of the foreskin had been evil, God had not made man with the flesh of the foreskin. The skin therefore is not evil of itself, nor yet superfluous: but the cutting of the foreskin doth rather serve to teach us to understand, that by our birth and nature we are corrupt, and that we cannot be cleansed of that corruption but by the knife of stone. And for that cause verily was circumcision given in that member and in none other. I will anon add another cause out of Lactantius why it was given in the privities, and in none other part of all the body. Moreover circumcision did signify & testify that God almighty, of his mere grace and goodness, is joined with an indissoluble bond of covenant unto us men, whom his will is first to sanctify, then to justify, and lastly to enrich with all heavenly treasures through Christ our Lord and reconciler. For that was the meaning of the stoanie knife. Because Christ the blessed seed is the rock of stone, out of which do flow most pure and cleansing waters, and he by his spirit doth cut from us, whatsoever things do hinder the mutual league and amity betwixt God and us: he also doth give and increase in us both hope and charity in faith, so that we may be knit and joined to God in life everlasting, which is the blessed and happy life in deed. Now here it is expedient to hear the testimonies of the law and the Apostles. In the 30. of Deuteron. Moses says: The Lord thy God shall circumcise thy heart, and the heart of thy seed, that thou mayst love the Lord thy God. Now the outward & visible cutting was a sign of this inward circumcision. And Paul also speaking of Abraham says: And he received the sign of circumcision, as the seal of the righteousness of faith, which he had being yet uncircumcised, that he should be the father of all them that believe, though they were not circumcised, that righteousness might be imputed to them also etc. Lo here Abraham's circumcision was a sign that God by his grace had justified Abraham: which justification he received by faith before his circumcision, which is an argument that they which believe, though they be not circumcised, are nevertheless justified with faithful Abraham: and again that the jews, which are circumcised, are justified of God by faith. And for that cause was circumcision given in The grace ●f God is not tied to circumcision. the very body of man, that he might bear in his body the league of God, and be thereby admonished that he is justified by grace through faith. Whereby we gather also that the grace of God, and the justification of the godly is not tied to the sign. For if it had, than had not Abraham been justified before his circumcision, but even in his circumcision. Furthermore if it had been so, then the Lord, whose will is to have mankind saved, would not have given commandment to have them circumcised upon the eighth day. For many children died before the eighth day, and never came to circumcision, and yet they were not damned. To which we may add that Sara, Rebecca, Rahel, jochabeth, and Marie Moses sister with innumerable mother matrons and holy virgins could not be circumcised, and yet they were saved by the grace of God through faith in the Messiah that was to come. The grace of God therefore was not tied to the sacrament of circumcision: but yet it was not despised and neglected of the holy saints of the old church, but used to the end, for which it was ordained, that is, to be a testimony and a seal of free justification in Christ, who circumciseth us spiritually Colos. ●. without hands by the working of the holy Ghost. Furthermore, God by the outward By circumcision the circumcised are gathered 〈◊〉 to one 〈◊〉. and visible sign did gather into one church them which were circumcised, in which number those, which he had choose before, he did join to himself with the bond of his spirit. For saint Paul for the very same cause did call the people of one religion the circumcision, as is evident by the 15. Chapter to the Romans, and the third to the Philippians. Therefore by circumcision God did separate his people from the unbelieving nations. Whereupon it came that to be called uncircumcised was as great reproach among them, as to be called dog is now adays among us. For an uncircumcised person was reputed for an unclean & profane man, and for such an one 1 Sam. ●● Acts. ●. as had no part in God nor his covenants. Finally, circumcision did put the Circum●●sion 〈◊〉 a man 〈◊〉 mynde● his 〈◊〉 circumcised in mind of their duty all their life long, to wit, that every man should think that he had taken upon him to profess God, & to bear in his body the Sacrament of the Lord. For that is the cause why the Israelites were named, or had their names given them in their circumcision. For it is evident in Luke that john Baptist and jesus our saviour had their names given them at their circumcision, even as also the first circumcised at his circumcision was called Abraham, whose name before was said to be Abram. It did admonish the circumcised of his duty, for so much as he had given his name unto the Lord his confederate, to be enrolled in the register of God among the names of them that give themselves unto the Lord: wherefore he aught by covenant & duty to frame his life not after his own lust and pleasure, but according to the will of God, to whom he did betake himself. For the condition of the covenant was, that the circumcised should not defile themselves with idolatry and strange religions, that they should not pollute with unclean living the bodies and minds that were hallowed to the Lord, but that they persevearing in true faith, should ensue godliness, show the works of repentance, and be obedient to God in all things. For thus says Moses in the tenth of Deuterono. Circumcise the foreskin of your hearts, and harden not your necks any longer. To which words the Prophet jeremy alludeth in his fourth Chapter: saying, Be you circumcised to the Lord, and cut away the foreskin of your heart. And the Martyr S. Stephan rebuking the unbelieving Jews sayeth: You stiffnecked, and of uncircumcised heart and ears, you always resist the holy ghost: Very rightly therefore doth the holy Apostle Paul in his Epistle to the Romans declare, that there are two sorts of circumcision: the Two Circuncisions, one of the spirit, the other of the letter. one of the letter, in the flesh, the outward circumcision, that is made with hands: the other in the heart, of the Spirit, the inward circumcision, which is made by the means of the holy Ghost. The circumcision of the heart God doth like well of in those that be his, but that in the flesh he doth utterly mislike of, if as the flesh is, the heart be not circumcised. The liking and misliking of these two circumcisions is in that, which went before, so plainly already declared, that I need not to stick any longer upon it. And here I think it not amiss, before Lactantius touching Circumcision. I make an end of circumcision, to rehearse unto you (dearly beloved) the words of the ancient writer Lactantius, lib. Instit. 4. Chap. 17. where he speaketh of circumcision in this manner. The meaning of circumcision was, that we should make bore our breasts, to wit, that we should live with a simple and plain dealing heart: because that part of the body which is circumcised, is partly like to a heart, and is the fore part of the privity: and the cause why God commanded to make it bore, was, that by that sign he might admonish us not to have a covered heart, that is, that we should not cover within the secrets of our conscience any crime, whereof we aught to be ashamed. And this is the circumcision of the heart, whereof the Prophets speak, which God hath translated from the mortal flesh to the immortal soul. For the Lord being whole set and fully minded according to his eternal goodness, to have a care for our life and safeguard, did set repentance before our eyes for us to follow, as a way to bring us thereunto: so that if we make bore our hearts, that is, if by confession of our sins we satisfy the Lord, we should obtain pardon, which is denied to the proud and those that conceal their faults, by God, who beholdeth not the face as man doth, but searcheth the secrets of the breast. Thus much hitherto hath that ancient writer of the church Lactantius Firmianus declared unto us touching the mystery of circumcision. Now all this which hitherto I have said touching the meaning and The sum of Circumcision. mystery of circumcision was set forth as in a picture to be seen of all men's eyes, so often as circumcision was solemnized in the church. There was the league, as it were, renewed, which God did make with men. There was the grace of God, his sanctification, and our corruption declared: therein did Christ the rock of stone appear, who with his spirit doth cut & wash away all spots of the Church. Moreover the worshippers of God did learn by that sign, and so by all the holy ceremony, that they being in one ecclesiastical body, aught to do their endeavour by pureness of living to win the favour of God their confederate. Because by the visible circumcision there was after a sort an open confession made of the true religion, of free consent to the true religion, and of a binding by promise unto the same. He therefore that did despise or unadvisedly neglect that holy ceremony, was sharply punished, as may be gathered by the 17. of Genesis and the fourth Chapter of Exodus. And so much hitherto touching circumcision. There followeth now the second Sacrament of the ancient church, I Of the Paschal lamb. mean, the Paschal Lamb. It is an Hebrew word, not signifying a passion, as it should seem, if it were derived according to the Greek etymology, but it signifieth a skipping, a leaping, or a passing over. For the Hebrew *** signifieth to leap or pass over. The cause of this word Moses himself showeth in the law, where he says: The Lord shall go over to strike the Egyptians, & when he shall see the blood upon the upper post and the two side posts of the door, *** the Lord will pass over that door, and will not suffer the destroyer to come within your houses. This sacrament is known also and called by other names. For it is called a sign, a remembrance, a solemnity, an holy assembly, the feast of the Lord, a worship, an observation, an oblation, and a Sacrifice. But whereas that ceremony is called a passing over, that is not done without a trope. For the passing over was the very benefit, wherein the Angel of the Lord did pass over the jews, leave their houses untouched, and save their lives: but for because the paschal Lamb was a memorial & a renewing of that benefit, therefore it took the name of the benefit. Even as I admonished you before, that it is usual in Sacraments, for the signs to be called by the names of the things that they signify, because of the likeness and mutual proportion that is betwixt them. Let us see now what the passover was, and what kind of ceremony W●at 〈◊〉 Passe●●●● was. did belong unto it. The Passeover was an holy action ordained by God, in the kill and eating of a Lamb, partly to the end that the Church might keep in memory the benefit, which God did for them in the land of Egypt, to be a testimony of God's good will toward the faithful, to be a type of Christ, and partly also to gather all the partakers thereof into the fellowship of one body, and to put them in mind to be thankful and innocent. This Sacrament was first ordained The 〈◊〉 autho●●● the 〈…〉 time 〈…〉. by God himself, and not by man. For Moses delivered to the children of Israel whatsoever he received at the lords hand: as is to be seen at large in the 12 Chapter of Exodus. And he instituted that ceremony even at that very time, when he brought the Israelites from out of Egypt. Now since this ceremony came first from God, it followeth consequently that all the passovers, which followed, even until that passover, which the Lord did hold with his disciples a little before his death, were holy and divine actions. To flesh and worldly wisdom many points, I may say, all the parts of this sacrament do seem to be merely absurd and altogether peerless, but faith, which looketh up to God the author of this sacrament, hath a great respect unto, & reverenceth greatly all the mysteries contained therein. For even as God is the chief and most absolute wisdom, so are all his ordinances most absolute and passing profitable. Here now is noted the time, when this Sacrament was first delivered to the church of Israel, to wit, in the four hundredth and thirtéeth year, (counting from the promise made to Abraham, or from the time that he departed from his country first) which was the 2447 year from the beginning of the world, 791 years after the general flood. The time is also appointed when the passover should be held, to wit, every year, in the month Nisan, which taketh part of our March and part of April. Moreover the very day is named, that is, the fourteenth of the month, beginning their account at the spring times Equinoctial. For on the tenth day The Equinoctial is, when the day and ●ight is both of on length, & cometh twice in a ●eare, to ●it, the 8. ●f April, & 〈◊〉 8. of October. The Jews ●egan to ●ckon from 〈◊〉 to 12. 〈◊〉 we be●in to reckon from 7. in the morning till 6. at night, & so it was, that our three a clock was nine a clock to them, & ou● five, eleven to them. they chose the Lamb that should be eaten, and on the fourteenth day they killed it. There is also set down the hour of the day, when it should be slaughtered: that was, about even tide, to wit, betwixt three and five of the clock in the after noon, according to the course of our dialles, and as the jews were wont to reckon the hours of the day, it was to be killed betwixt nine and eleven a clock. And in that kill of the Lamb at even tide did this meaning lie hid, that Christ should be slain in the latter days of the world, yea the very hour and moment wherein Christ should dye was therein foretold. For he gave up the ghost about the ninth hour. Whereupon Saint Peter says that the Prophets did search at what moment or minute of time the spirit of Christ, which was in them, did signify that Christ should come and suffer. Furthermore there was a certain appointed place assigned to this Sacrament. In Egypt verily they did The ninth hour of the jews is three a clock in the afternoon to us. eat it by companies here and there in several houses. But, when they were once come into the land of promise, it was not lawful to hold passover in any place, but at the Tabernacle of appointment, and after that at the temple in Jerusalem. Being The place appointed for the eating of the Passeover. divided therefore into several houses at Jerusalem they did eat it by companies, as is to be seen in the 22. Chapter of S. Luke's gospel. And that was a type that Christ, which was to be offered but once upon the mount of calvary, should be effectual for ever to cleanse the sins of all his people. There was also appointed who they should be, that should hold the Who were the guests at the eating of the lamb. passover, to wit, the whole circumcised congregation of Israel, being assembled by houses and families in so great companies, as were sufficient to eat a Lamb. For as Christ is the Saviour of us all, so all sinners (for we all are sinners) are the cause why Christ our Lord was offered upon the altar of the Cross. Moreover there is great diligence The manner or ●it● of eating the Passeover. used in describing the manner of kill & eating the Lamb. First they chose to themselves this Lamb from among other Lambs and Kids: the fift day after they cut the throat thereof, and saved the blood in a platter, which with a bush of Hyssop made like a holy water stick they sprinkled upon the two sides and upper posts of the door. The Lamb itself they did eat publicly, not boiled with water, but roasted with fire, and that whole also, I mean, both head and feet, and appurtenance too: and with it they did eat lettuce or sour herbs, and unleavened bread. And while they were at it, they stood about it, with their loins girded, with shoes on their feet, and staves in their hands. They did eat it in haste, they neither broke nor cast a bone of it unto the dogs, but burned the bones with fire. From evening until morning no man did set one foot out of doors. All these ceremonies had their ends whereunto they tended, contained The end whereto this ceremony tended. great mysteries, and bore a very evident signification of things past, things present, and things to come. They did also join the whole congregation or jewish church into one body, and profession of one religion: and did also warn all those that did eat of the Lamb to be thankful to God, and zealous in religion: as I will by parts touch, and teach you as briefly as I can. For first of all the Lords will was The Lord's benefit was kept in memory by the eating of the Passeover. to keep in memory, and as it were for ever to prolong the remembrance of that great benefit, which he did once for his people of Israel, in preserving marvelously his choose flock, when he slew in one night all the first born of the Egyptians, and the next day after led his elect from out of Egypt, where they had a long time sustained great misery in bondage. This benefit he would not have only to be preached by word of mouth (for it is certainly sure that in that feast were made most effectual Sermons touching Gods benefits & grace showed to their fathers) but would have them also laid before their eyes by an holy action and ceremony, as it were by a looking glass & lively picture, even as though their deed were newly in doing again before their faces. For the visible action did after a sort make a Sermon to their eyes and other senses. Wherefore Moses, when he did interpret the ceremony and holy action, did say: When your children shall say unto you, what means this worship of yours? you shall say unto them, this sacrifice is the passing over of the Lord, who passed over the houses of the children of Israel in Egypt, when he slew the Egyptians and delivered our houses. But this ceremony was the signification The 〈…〉 GOD● good● 〈◊〉 his 〈◊〉 of a thing already past and therefore it should have little availed that age of man which followed, to celebrated a benefit which did nothing at all belong unto them, unless the Lord had applied it to every age and season. God therefore would have this to be as a testimony to the posterity, of his favour, goodness, and perpetual assistance, to put them in mind that he was not only the God of their fathers and ancestors, but that he would be the God of all the posterities of the Israelites, that he would bear with and spare them for the blood of Christ, and finally that he both would and could defend them from all evil, and bestow upon them all good and fatherly blessings. For in the 136 Psalm we read: O Praise the Lord for he is good, because his mercy endureth for ever: which struck the first born of the Egyptians, for his mercy endureth for ever. With a strong hand and a stretched out arm, For his mercy endureth for ever. Besides the remembrance therefore of the benefit, which God did for their fathers, the posterity did by the use of that ceremony stir up their faith to believe that god would have mercy on, and do good for them according to his natural goodness, even as he did to their fathers before them. And by that means this ceremony was no small exercise of faith in the children of Israel. Furthermore, those ceremonies The Lamb was the type of Christ, of his passion & redemption. did contain the mysteries that were to come of Christ the Saviour of us al. For in them was prefigured what Christ should be, what he should do for the world, by what means the faithful should be partakers with him, and how they should behave themselves before him. For among many other beasts, there was none thought to be more fit for this sacrament than a lamb, not so much for the signification of simplicity and patience that was in Christ, like to the quietness of a Lamb, as for because a Lamb was the daily sacrifice that was offered to the Lord. For Paul says: Christ our paschal Lamb is offered up. And a Lamb by the law was every morning and evening offered up in sacrifice. For Christ is the lamb that was killed since the beginning of the world. Of whom john Baptist testified saying: Behold the lamb of God that taketh away the sins of the world. And for because we all did go astray like sheep every one after his own way, the son of God came down unto us, and become a sheep of our very substance and nature. But yet he was sound and without spot, without sin and wickedness: conceived by the holy ghost and born of the virgin Marie. He was a male, and of a year old: that is to say, strong and all one, the same to day that he was yesterday, and the same for ever, to wit, the saviour of all the world. The ceremonial lamb was choose and taken from among other lambs and goats. For Christ descended lineally of righteous men and sinners: as is to be seen in the first Chapter of Mathewes gospel. Likewise for the shedding of the lambs blood, God did bear with the whole church of the Israelits: for the blood of Christ (whereof the lambs blood was a type) was to be shed, that by it all the faithful might be cleansed, and that by the shedding of that, the anger of God the father might be appeased, and he reconciled again unto the church. The blood was sprinkled upon the upper and two side posts of the house with a bunch of Hyssop. Hyssop verily is a base herb and of small account: and the preaching of the gospel seemeth to be foolish, vile, and of no valour: & yet by the preaching of the gospel ●he blood of Christ, unto the remission of sins, must be sprinkled on us which are the house of God. Now we receive the lamb to life, when we do eat, that is, when we believe that Christ did suffer for us. For Christ is eaten by faith, as is at large declared in the 6. Chap. of Saint john. The lamb is dressed with fire, and not with water: it is not eaten raw but roasted. For Christ was not man alone, but very God also, the true burned offering. He is able fully to absolve us, so that there needs no addition of ours. All our additions are mere water & altogether cold. Moreover the whole Lamb was to be eaten, the head, the feet, and purtenance. For unless we believe that Christ is very God & very man, and that he is our wisdom, and righteousness, we do not eat him wholly. They eat not the head, which deny that Christ is God. They eat not the feet, which do deny that Christ is man. They eat not the purtenance, which do not acknowledge the gifts that are in Christ, which he doth communicate unto the faithful, to wit, righteousness, wisdom, sanctification, redemption, and life. The bones of the Lamb were neither broken nor thrown to the dogs, but burned with fire. For in Christ there was not one bone broken: as the Apostle john beareth witness in the nineteenth Chapter of his Gospel. Herein also lieth hid another mystery. For although the son of God did sister in his humanity, yet in his divinity he remained still without any passion. Now the things in Christ which we cannot attain unto by reason of the excellency of his Godhead, we do earnestly wish for & greatly desire. Moreover, Christ is the meat of the reasonable and faithful soul, and is not to be cast to dogs and unbelieving miscreants. The Lamb was to be eaten in haste, without delay. For Christ must be eaten by faith out of hand without foading off, and that too with a sharp desire and eager appetite. With the Lamb they were commanded to eat sour herbs and unleavened bread. For the faithful must repent them of their life ill spent, and wholly betake themselves to a purer trade of living. For here followeth the manner how they aught to behave themselves toward their redeemer. They stood to eat the Lamb, having their loins girded, with shoes on their feet, and staves in their hands. Such was the habit of wayfaring men or pilgrims. We therefore must so behave ourselves in this present world, as doth become pilgrims & strangers which do contemn this world & look for another country. In their journey, therefore let them give themselves to temperate modesty: let their feet be shod with the preaching of the Gospel of peace, let them wholly lean upon the staff of God's aid & succour, & let them depart, with as much haste as may be, from the bondage & corruption of this naughty world. This very same ceremony was, as it were, a confession of the true religion, and as a cognizance, The 〈◊〉 and 〈◊〉 of 〈◊〉 whereby the people of God were known from other people & nations. Therefore all the Israelites were gathered together into one church & society: wherein by celebrating of the passover they did profess that they were the redeemed, the Libertines, & the people of the living God. For thereunto belongeth the commandment, which charged them that no stranger should eat of the Lamb: but that the circumcised alone should be partakers of it: that it should not be divided into many parts, that it should be eaten no where but in one place alone, and that too by At the 〈…〉 first, & 〈…〉 the 〈◊〉 companies of all the Israelites: & lastly that no man should once set a foot out of doors until the next morning. By which thing it is given us to understand, that neither Christ nor our salvation is to be found without the church, in the sects or schisms of wicked heretics. Christ the Lamb of God doth gather all the faithful into one church, wherein he keepeth them, & lastly doth save them. Last of all this ceremony did put gods people in mind of their duty of thankfulness, especially, The 〈…〉 did 〈◊〉 the cōm●icants of their duty. of the study of godliness, & harmless innocency. They therefore did give thanks to God for these & all other his benefits: they praised his name, and did utterly abstain from all leavened bread. For you shall find nothing so severely forbidden in this ceremony, as the eating of leavened bread. Who soever eateth leavened bread, says the Lord, his soul shall perish from among the congregation of Israel, whether he be a stranger, or an Israelite born. The same saying is afterward often times repeated & thoroughly beaten into their brains. Now the Apostle Paul, whose cunning and learning was much in the law of Moses: expounding what was meant by the leavened bread, doth say. Therefore let us keep the feast, not in the old leaven, nor in the leaven of malice and unrighteousness: but in unleavened bread, that is, in sincerity & truth. Thus much hitherto touching the eating of the Paschal lamb. To these sacraments were also Of Sacrifices, and their first beginnings. added sacrifices of sundry sorts & many kinds: which were not first invented and taught by Moses, but were taken up and used immediately after the world was created. For Cain & Abel offered burnt sacrifices to God the maker of the world, the one of the fruits of the earth, and the other of the cat-tail that was in his flock. Like wise Seth, Noah, Sem, Abraham, Isaac and jacob, with all the other patriarchs are known to have sacrificed unto the Lord. Now since the heathenish sacrifices of the Gentiles, as the very heathen writers themselves did testify, were partly like unto, and in many points all one with the jewish sacrifices, it is not unlikely but that the grand partriarches of the Gentiles did teach, every one his own nation the manner of sacrificing, which they had learned of their forefathers, Sem, Cham, japhet, and of the holy patriarch Noah himself. But it is undoubtedly certain that the holy fathers did bring in nothing of their own invention, nor add any thing to the sacrifices more, than they had received & learned of God, who is the author of all goodness: although Moses did more precisely distinguish & certainly order the sorts, the kinds & differences betwixt sacrifice and sacrifice. And yet whatsoever he did, that did he at the Lord's appointment. God instructed Moses in all that he did. For the book of Leviticus, wherein are especially described all the kinds of sacrifices, doth immediately after the very beginning testify that Moses was called by God, and that he learned of the Lord all the ceremonies of the sacrifices which he commanded the Israelites to keep. And in the 7 Chap. of the book of Numb. we read. And when Moses came into the Tabernacle of appointment, he herded the voice of God speaking unto him out of the mercy seat. Now as I was about to say, there were divers sacrifices sundrily Sacrifices have some things common, and somethings peculiar. differing in many points among themselves, & yet having many things common & general one with another. It was general to all sacrifices, not to be offered in any other but one appointed place alone. It was general to all sacrifices, that they aught of duty to be offered by faith, according as they were taught by the word of God. It was general to all sacrifices to be made according to the lord's commandment, with holy fire, & not with strange fire, or fire profanely kindled. Nadab & Abihu the sons of Aaron were slain for nothing else, but for because they used profane or strange fire in sacrificing to the Lord. For when the Israelites or Levites did first of all sacrifice, as the Lord had commanded them in the tabernacle of appointment, than did God by sending fire from heaven give a token that he did like of that manner of sacrifice. Whereupon in the sixte of Leviticus the priests are charged The ●estal virgins were Nuns consecrated to the Goddess Vesta. to maintain or keep the holy fire always burning, first in the tabernacle, and then in the temple: which thing it is manifest that the heathen did imitate in commanding the vestal virgins at Rome always to keep the holy fire burning. By this perpetual fire is meant the perpetual working of the holy Ghost in the church of Christ: which must be kept quick & stirred up in the hearts of the faithful, with fervent prayers, with the sincere doctrine of the Lord, & with the right use of his holy Sacraments. It was also general to all sacrifices, that in them neither wild nor unclean beasts were offered to y● Lord. Moreover, this general rule of sacrifices is given by Moses in the 22. Chapter of Leviticus, saying, Let no deformity be in the thing that thou shalt offer: If it be blind, or lame, or maimed, if it have pusshes or scabs, or tettar, you shall not offer it unto the Lord, neither shall you put aught of it upon his altar. Verily if any man had brought a deformed oblation unto the Lord, he showed himself plainly to be a contemner, & utterly unthankful toward his maker. And therefore the Lord in Malachi crieth out and says: When you bring the blind for sacrifice, do you not sin? and when you bring the lame and sick, do you not sin? Offer it now I pray thee to thy prince or captain, will he be content with it? or will he accept thy person, says the Lord of hosts? And so, I say, my name is in contempt & of no estimation among you. The just and true God therefore doth at all times require truth, liberality, sincerity, and integrity in them that worship him, and on the other side he abhorreth and utterly detesteth uncleanness, lying, and hypocrisy. There are certain other things also which be generally common to all sorts of sacrifices: but I will not at this time make particular rehearsal of every several jot or minute. But what peculiarities every sundry sacrifice hath, it will evidently appear in the exposition of their sundry sorts: which I will now speak of in order as they lie. First of all I will expound to you that kind of sacrifice, which in the Holo●●●●tum the bur●● 〈◊〉. scripture is called Holocaustum. That sacrifice was wholly consumed with fire, so that nothing but the skin or hide of the beast was left for the priest. The word is derived of the Greek. For it is called Holocaustum, as one should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wholly burned or consumed with fire. This sacrifice was of three kinds, I mean it was made after three sorts, to wit, with greater, with little, and with less living creatures: namely with an Ox, a bullock, or a calf, or if any man's ability were not sufficient to stretch to that expense, than did he offer a Lamb or a Kid: and yet again if he could not offer that by reason of his poverty, it was lawful for him to sacrifice birds, not Geese, or Cocks, or other unclean fowls, but Turtles, and Doves, and such kind of clean birds. Now the manner of making this burned sacrifice was in this order. The beast that was to be offered was placed at the one side of the altar, upon which the priest did presently lay his hands, and cut the throat of it. The blood was saved to be sprinkled round about the altar: the skin was flayed from the slaughtered beast and that alone was all the fees, that fell to the portion or share of the priest. The legs were chopped off and washed together with the purtenance. Immediately after a fire was made upon the altar, whereupon was laid the whole sacrifice, to wit, the head, the body, the legs and the purtenance, and were altogether burnt upon the altar before the Lord. But if so be it happened that a Turtle or a Dove were offered for a sacrifice, than did the priest with his finger wreath about and break the neck thereof, and the blood was let drop about the sides of the altar. The feathers also were cast at the one side of the altar into a place where ashes lay, the wings were jointed, and last of all the whole body was burned upon the altar. This was the manner of the sacrifice or oblation, which they did commonly call a burnt offering: the signification whereof was most cheerful & pleasant to them, which were persuaded that by the burned offering was prefigured the very son of God to be incarnate of the unspotted virgin, and to be sacrificed once for the cleansing of all the sins of the whole world. For they in the glass of that sacrifice did behold the cross and passion of the Lord, which took our sins upon himself, and being slain did shed his blood for the remisson of sins, offering himself wholly to God the father in the fire of charity & heavenly zeal. The very same Christ is the Turtle or Pigeon. Moreover beside these ceremonies in the burned sacrifice, it was required that no burnt sacrifice of beasts should at any time be made without that kind of offering, which they called Minha: that oblation was an handful of corn, or of meal, or else of crusty bread sodde in a cauldron, or a bowed piece of bread (which we call a Cracknell) baked in an oven, or in a frying pan, which was burnt with oil and frankincense upon the altar of burned sacrifices. And Christ verily is the bread of life, who by the eternal spirit, as says the Apostle, did offer himself to God the father for us, to be the meat and preservation of our life. In the number of burned sacrifices are reckoned, the daily sacrifices The daily sacrifice. that were offered every morning and every evening, and the sacrifices of the anointing or consecrating of priests. Of the daily sacrifice a large exposition is made in the 29 of Exodus: and the sixte Chapter of Leviticus. It was called the daily offering: because every morning and evening two Lambs were offered, to wit, one in the morning, and another at the evening. In these Lambs was Christ most manifestly prefigured, who is that lamb of God, that taketh away the sins of the world, whose virtue is always effectual and of power to take away the sins of the faithful. For that Lamb was killed from the beginning of the world: he was once slain upon the cross, but yet his merit and effectual power endureth still, and doth absolve all them, that are delivered from their sins. Now the sacrifices of consecrating, I mean of the priests of the tabernacle, and of all the vessels or instruments belonging to the holy ministery, are in many points all one with the burned offerings, and in some things differing from them: as is fully to be seen in the 29 of Exodus and the eighth of Levitic. And Christ our Lord did first begin the priesthood by his passion, and after that hallowed all the faithful to be priests unto himself. The second kind of sacrifices was the oblation which they called Minha, The meat offering. a gift, reward, or sacrifice of a wheaten cake, and by another name was called a meat offering. This sacrifice was of the fruit of the earth, & was not offered always after one sort: for there are reckoned three kinds of this sacrifice. For there was offered either parched wheat, sticking in the ears, or wheat out of the ears, or else clean meal unbaked, or at lest wise meal made up into bread, which bread again was made three sundry ways and in three sundry fashions. For either it was baked in an oven or furnace: or else sodde in a pot or a cauldron, or else fried in a frying pan like unto cakes. To these there was added, as sauce to the sacrifice, salt, oil & frankincense. Honey and leaven were by a general rule utterly barred from all sorts of sacrifices. For cakes made with honey were never allowed of, nor admitted in their offerings. Yet in the feast of thanks giving they did eat leavened bread. Therefore when any man did offer wheat, it was first anointed by the priest with oil, then seasoned with salt, and last of all had frankincense put upon it: after that the priest took one handful from out of all (but in the sacrifice for the priest all was burned) and burned it upon the altar, the rest he did reserve as a share to himself. And in all meat offerings frankincense was always used, except in the sacrifice for sin, and in the sacrifice of jealousy: as is to be seen in the fifth of Leviticus: and the fifth of the book of Numbers. The rest that belongeth to the full rites and ceremonies of the meat offerings, whosoever is desirous to know, he shall find them in the second Chapter of Leviticus. For I mean not here particularly to repeat every jot and title of their accustomed ceremonies. Now even as Christ was before prefigured in beasts and birds, so also is he represented in this bread or cakes. For he is the bread of life: and hath sundry fashions of infirmity and glory. In Christ thou shalt not find any leaven, that is, sin, uncharitableness, hypocrisy, or pride. There is in Christ no sweetness nor honnylike taste of worldly or wicked pleasures. But salt thou mayst find in him, a well seasoned temperature altogether heavenly, and most absolute wisdom: because of Christ & for his sake, all things of ours are acceptable unto God: for Christ his sake our prayers are herded of God the father: upon Christ therefore there is a sweet smelling frankincense in the nose of God the father. And in these ceremonies are also shadowed the manner and matter of our sacrifices, to wit, that they should be without hypocrisy, bitterness, hatred, envy, & fleshly pleasure, and should be seasoned with godly & continual prayers. With the meat offerings we may The 〈…〉 place the drink offerings also. For in those sacrifices wine was powered out unto the Lord, as is evident in the 29 of Erodus: the 6 of Leviticus: and the 28 Chapter of the book of Numbers. Now Christ is our wine, our drink & joy unto eternal life. He poureth himself into the minds of the godly, that he may fill them with joy, and live in them and they in him. And therefore did he consecrated in wine the memory of his blood, that was shed for us to the remission of our sins. With these meat offerings may be joined the sacrifices of the first fruits, of the first begotten, & of the tenths. Touching all which, there is much to be read in diverse places of the law: as in the. 13. and. 23. of Exodus: in the. 18. of Leviticus: and the. 18. of the book of Numbers. Now Christ is the first begotten & the first fruits of all the faithful, for whose worthiness and merit we are all spared, and by whom we being sanctified are made the sons and heirs of God. To him as to our maker and redeemer we own, as tenths, our very souls, and whatsoever else is dear unto (and good in) us. Moreover it is a point of thankfulness, frankly to bestow upon God part of our earthly riches, which we have at his hands, to the maintenance of his true worship, and the relief of all that be in poverty. The third kind of sacrifice is that which is offered for sin, and is therefore The sin offering. called Hattah, a cleansing or Ascham, a sacrifice for sin. We in one word may call it a cleansing sacrifice. For it was offered for sin committed unwittingly or by ignorance: which by the degrees of the sinners were divided into four sorts, as, if the chief priest did sin, if the whole church did sin, if the Prince did sin, or if some man of the meaner sor●e did sin. Or else they did offer it for sin committed willingly or of a set purpose, being yet a mean or excusable sin: or else for a great and heinous crime, which ignorance could by no means excuse. The ceremony used in this sacrifice is very ample and large, so that I mean not presently once to touch it. It is most exquisitely set down in the fourth, fift, sixte, and seventh Chapter of Leviticus. Neither is it to be doubted, but that Christ was laid before their eyes as well in that sacrifice, as in all their other oblations. For Christ is the end of the law, (and the mark whereto then ceremonial laws did tend.) And isaiah in the 53 Chapter of his prophecy sayeth: Whereas he never did unrighteousness, nor any deceitfulness was found in his mouth, yet hath it pleased the Lord to smite him with infirmity, that when he had made his soul an offering for sin (for here is put **** Ascham) he might see seed, and might prolong his days, and that the advice of the Lord might prospero in his hand. To this belongeth the whole disputation of the apostle Paul in his Epistle to the Hebrues, wherein he showeth that Christ is the true sacrifice for sin, that cleanseth all the church and the sins thereof. In this ceremony were shadowed the disposition of sins, the passions of Christ, and the power and strength of death. Now these many and sundry sacrifices appointed for sins were The verly sacrifice. kept uncertainly, because they were wont to be offered of them that sinned at that very time when they did commit the sin: but the certain, ●he yearly and universal sacrifice was that, which is at large described in the 〈◊〉 of Louiti●us: and may be referred in this place to the number of cleansing sacrifices. For in the feast of atonement upon the tenth day of the seventh month every year was solemnized the sacrifice of cleansing or atonement for all the sins universally of all the people. The manner of this general sacrifice I will not over busily at this time describe, since it is as clearly as the light set down in that place of Leviticus which even now I cited, and since I in expounding the mystery thereof do mean to show and make plain so many shadows in it, as are needful to be marked. For I will say somewhat touching the meaning and mystery thereof. In that most pleasant glass was figured the whole passion and effect of the passion of jesus Christ our Lord and Saviour: which by that sacrifice was every year laid before the eyes and renewed to the minds of all the faithful church of God. For this manner of representing our redemption & salvation did please God by sacraments rather than by pictures, colours, or by stage plays: which are at this day greatly set by, although scarce godly, by no small number of trifling and fantastical heads. Now mark that the high priest only did all that was to be done in this solemn sacrifice, save only that two ministers were joined unto him, the one to lead away the escape goat, and the other to carry out of the host the bullock and he goat that was to be offered. Yea, charge is very precisely given, that no man should join himself to the high priest, when he entereth into the tabernacle, and maketh an atonement for the sins of the people. Let no man, says the Lord, be in the tabernacle of appointment when he goeth in to make sacrifice in the Sanctuary, until he do come out again. For no man must be joined to Christ in finishing the work of our salvation and redemption. For he alone is the Saviour, he alone hath trod the press, and he alone was crucified for us. The patriarchs, prophets, apostles, martyrs, and all other creatures are utterly excluded, from having any thanks for our redemption and salvation. Christ alone remains the saviour and redeemer of the world. To attribute our salvation to creatures, to our own works, and our own merits, is to admit creatures with the high priest into the tabernacle, and to incur the indignation, that is, the terrible curse of the almighty, true, and everliving God. For by the jewish high priest is prefigured to us Christ our Saviour, who, as the Apostle Paul says, hath a priesthood, which by succession cannot go from him to any other. Now Aaron did take a bullock for a sin offering, and a ram for a burned offering of his own, and of the people he took two he goats. Therefore Christ our Lord the true and only priest of his church, did offer for us the thing that he took of us, to wit, the substance of our flesh. There is added also that Aaron (by which name we understand every one that was the high priest among the people of God) when he went about to sacrifice, did clothe himself with the usual and common garments of the other priests (I mean such as the other priests were wont to wear) saving only that they were holy and without spot. For although Christ the son of GOD did take our nature upon him, and did become like unto us, being clad as it were in the usual garment of us men: yet notwithstanding his fleshly garment (I mean his body that was like to ours) was altogether free from corruption and clean without all spots of sin. Aaron did first of all kill a steer for himself and his family: whereby he declared that he was not the very & true high Priest, but the type of him that was the true Priest. For Paul says: Our high priest had no need, as those high priests had, first to offer sacrifices for their own sins, & then for the sins of the people. For he did that once when he offered up himself. Afterwards Aaron drew lots at the door of the tabernacle to try betwixt the two goats, which should be slain for the sacrifice, and which should be sent away as the escape goat into the desert, The two Goats do signify Christ our Lord, very God, and very man in two natures unseparated. He is slain and dieth in his humanity: but is not slain nor dieth in his divinity. Yet he being one and the same Christ unseperated is the saviour of the world, and doth work the redemption of us 〈…〉 mortal men. So in the two Goats was a mystery hidden. And for because as Solomon says, the lots are guided by the Lords will, it was not without the especial will of the father that the son was sacrificed and killed on the cross. Moreover the high Priest did take the blood first of the bullock, then of the slain goat, and a Censer in his hand, and went within the vail, where, with the incense he did make a cloud of smoke before the mercy seat, and with his finger did sprinkle the blood seven times toward the mercy seat. All which the Apostle Paul expounding in the 9 to the Hebrews saith, that Christ entered not into the Tabernacle made with hands, but into the very heavens, not with the blood of a bullock, or a goat, but with his own blood, and found for us a perpetual cleansing & remission of our sins. For he is our propitiation, not for our sins only, but also for the sins of all the world. And hereunto did the Apostles allude as often as they called Christ our propitiation: as S. Paul did in the third to the Romans, and Saint john in the second and fourth Chapter of his first Epistle. Now the seven times sprinkling of the blood betokened the full perfection or perfect fullness of the cleansing. We have need also to be sprinkled with the finger, not of man, but of Christ jesus our Lord and Saviour, whose finger is the holy Ghost, by whom our cleansing doth come upon us. To the sprinkling of the blood is also added sweet smelling incense. For as the Apostle testifieth, Christ Heb. 9 our high priest did offer prayers for us with tears, and was herded in that which he feared. Whereupon by the cloud of smoke, that is, by the great quantity of smoke, was noted the great efficacy of earnest prayers. When that was done the high priest went again into the Sanctum & set the blood upon the golden altar of incense. For in the work of our redemption both innocent blood and earnest prayer for us must be joined together. Out of the Sanctum again he came to the altar of burned offerings which stood in the court (which was called Atrium) & there he gave the other goat to a convenient man to be carried away into the wilderness: but in the delivering of the goat he used a precise manner and singular ceremony. For the high priest laid both his hands upon the Goat, and over his head did confess the sins of the people, who also did themselves confess their sins, following the priest clause by clause in all the confession, which he rehearsed: and then so soon as all the sins were laid upon the head of the Goat, he was sent away, that by that means he might carry the sins of all the people into the desert. From this ceremony did the Gentiles undoubtedly borrow their kind of cleansinges or purgings of the people called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin P●amina. For their manner was in extreme periles, that one should give himself for all the rest, whom they took and did either kill & burn upon the altar, or cast into the water, praying therewithal that all their evil luck might go with him, and that the Gods being pacified with the death of him, might again be favourable to all the rest. But the wretches erred as far as heaven is wide. For Christ the son of God was made sin for us, that is, he was made a sacrifice for sin, yea, he become a curse for us that we by him might receive a blessing. For to this had the Prophet isaiah an eye when he said: we all went astray like sheep, every one turned after his own way: But the Lord hath thrown upon him all our sins. Again, He was wounded for our offences and smitten for our wickedness. And again, The pains of our punishment were laid upon him, and he bore our griefs. Now the Goat did carry the sins into the desert, not that the sins should not be, but that they should not be any more imputed unto them. For in the church verily there is sin in the Saints, but it is not imputed unto them. Sin is imputed to all them that are without the church in the desolate wilderness. The convenient man that should carry away the escape Goat can be none other, than Christ himself, who in the days of his flesh did observe the convenient time and fit occasion, repeating often times that his hour was not yet come, but at the last when time convenient was come for him to dye, he said that then his hour was come. And by dying he carried away conveniently the escape Goat, I mean, the sin of all the world. When this also was thus accomplished, the high priest did again wash himself, and putting off the common garments of the inferior priests, did again put on his high priests attire. Now this often and manifold washing in the holy ceremony is a shadow or type of the most absolute remission of sins: even as also the changing of the garment is a sign or figure of glorification: as is at the full to be seen in the third Chapter of Zacharies prophecy. And Christ being glorified did enter into heaven, there to appear in the sight of God, the only and effectual sacrifice for us mortal men. Therefore did Aaron sacrifice a Ram for a burned offering: for Christ is the sacrifice which endureth always and purgeth all the faithful. Moreover Aaron sent the Bullock & the other Goat unto the holy place without the host, that there they might be burned. Which thing Paul expoundeth thus & says: The bodies of those beasts, whose blood is brought into the holy place by the high priest for sin, was burned without the tents: therefore jesus also, that he might sanctify the people with his blood, did suffer without the gate. Hebr. 13. And although in this which I have hitherto alleged, I have by fits declared the end and fruit of this ceremony, yet will I not think it much here again particularly to repeat the same again: since I see that the holy Ghost in the Scripture doth, as it were, take pains very busily to beat the same into our heads. The end of all this stir and solemnity is, that all the sins, I say all the sins of Gods universal church, are by the one and only sacrifice, once only offered, most perfectly blotted out and absolutely purged. Let us therefore hear the very words of the holy Ghost which speaketh in the Scripture most plainly and evidently, saying: 1. And the high Priest shall confess over the Goat all the iniquities of the children of Israel, and all their trespasses & all their sins. 2. And the Goat shall bear upon him all their misdeeds into the desert. 3. The same day shall the priest make an atonement for you, to cleanse you that you may be clean from all your sins before the Lord 4. And let this be an everlasting ordinance unto you, to cleanse the children of Israel from all their sins once every year. But who is so very a sot or dull head as to think that all the sins of the people are washed away with the blood of beasts? If, says the Apostle, they had once fully cleansed sins, than would they have ceased to offer any more. By this ceremony therefore the mystery of Christ to come was beaten into all men's brains, and once every year laid forth to the eyes of all men to behold. For of this ceremony did Zacharie borrow his prophecy of Christ in his third Chapter, where he says: Behold I bring forth the branch my servant. For lo the stone that I lay before josua, upon one stone shallbe seven eyes: behold I will cut the graving thereof, says the Lord of hosts, and I will take away the sin of this land in one day. The Lord doth promise' the Messiah, which was prefigured by the priests, and especially by the high priest josua. Christ is the stone upon which the eyes of all men are steadfastly fixed, as upon their only saviour. He is digged in and cut in his passion, and by suffering and dying once, he purgeth the sins of all the earth. Of this ceremony and of this place of Scripture did Paul the holy Apostle of Christ borrow his whole discourse almost in his Epistle to the Hebrews, touching the sacrifice of Christ once offered for all the sins of the whole world: in which discourse he doth very often repeat out of the law the word Once, and that with a certain emphatical vehemency. Now to appoint other Priests, to institute another time, and to ordain The only sacrifice of Christ is sufficient for all the world. another manner of sacrifice, is utterly to kick at and tread under foot this heavenly and most evident truth. But this doctrine of the only sacrifice of Christ, is the true, ancient, sound, unreprovable and everlasting doctrine: by which all they are saved, that are saved, and by which all they have been saved that have been saved since the beginning of the world. The enemies or adversaries of this doctrine, Paul the Apostle of Christ and the Gentiles (whose skill in the law was inferior to no man's) doth call fools, mad, unconstant, light headed, carried with every puss of wind, wicked, apostates, which have revolted from Christ, liars, false Prophets, false Apostles, deceivers, schismatics, dogs, enchanters, witches, detestable, and cursed. Therefore if an Angel from heaven teach us any other wise, let him be to us accursed. Yet by the way this must not be concealed, that in that yearly sacrifice it was required and looked for at men's hands, first that they should confess their sins: then that they should be sorry in their minds in good earnest and in deed for their sins committed, & lastly that they should keep Sabbath, I do not mean an idle resting from honest business, but a quietness in the faith of Christ, and a ceasing from ill deeds. Who soever doth so prepare himself in the feast of atonement, that is, in the time of the preaching of the grace of God through Christ, he is without doubt thoroughly cleansed, by that only sacrifice of Christ jesus: of which I have hitherto not without good cause spoken so largely as you perceive that I have. For this one place doth give a wonderful light both to the understanding of many places in the Scriptures, and also of the mystery of our redemption and of Christ our redeemer, so plainly, that no other place doth so clearly expound, set forth, & lay them open before our eyes to be seen and looked on: it doth also teach us to understand the words of Christ our Lord in the gospel of saint john, where he says: There is one which accuseth you, even Moses in whom you hope: for had you believed Moses, you would then have believed me: for he written of me. Now with the sacrifice of atonement This wa●er was all ●o called ●he water of 〈…〉 they 〈…〉 was 〈…〉 from 〈◊〉 rest of 〈…〉 by 〈…〉 were 〈◊〉. and the other cleansing sacrifices we do advisedly number the sacrifice of the red cow, I mean, of the cleansing, or of the cleansing or holy water, that was ordained against all sorts of defilings and uncleannesses: for there were sundry kinds of uncleannesses. Of which there is a large discourse to be seen in Moses his law, and by them is laid before us the type of our corrupt nature and continual sins. There is fully described in the 19 Chapter of the book of Numbers, first the very ceremony and sacred rite, then is declared the manner how to make the holy cleansing water against all defyling: lastly is added the use and effect of that holy water. The 〈…〉 There was brought to Eleazar the priest a red cow, without spot which never felt the yoke, and that was out of hand carried out & slain without the host. part of the blood was saved by the priest, and with his singer he sprinkled it seven times towards the tabernacle of appointment. But the whole Cow he burned with fire, so that no part of it was left, and into the fire he cast Cedar wood, hyssop, and a scarlet lace. This being once done, the priest did wash himself in water, and in his steed came another that was clean, who gathering the ashes did lay them up in a clean place. Therefore so often as need required, they did put off those ashes into an earthen vessel, into which they powered running water, & in that sort was the holy cleansing water always prepared, which they did sprinkle with a sprinckler made of hyssop upon all such as were defiled. This was the manner and ceremony of the cleansing, the use and end whereof doth immediately follow. The Apostle Paul doth testify that the circumstances of this Ceremony did lay before us a most evident type of jesus Christ: for in the ninth to the Hebrues he saith, If the ashes of a young Cow sprinkled doth sanctify them, that are partakers of it, to the purifying of the flesh, how much more the blood of Christ? Therefore both the priest and the cow did bear the type of Christ. The female kind in the cow doth note the infirmity of man's nature: the red colour doth admonish us of the Lord his blood, by which we are washed from our uncleanness. There was no spot to be found in Christ: for he was the holy of holies, and altogether free from, and without all sin. He was not brought to death by the yoke of necessity. For he offered himself unto it of his own free will. Yea he offered himself willingly to go to his death, and that too without the host or walls of the city in the mount of calvary: which thing the Apostle Paul doth touch in the 13. to the Hebrues. Christ both God and man was whoalie offered in body and soul: whose blood is hoalesome for us, if by the holy ghost it be sprinkled in our hearts. The faithful also must die with Christ, they must be humbled, and burn in love to Godward as red as Scarlet: and that was the meaning of the Cedar wood, the Hyssop, and the Scarlet lace, which were cast into the fire. Moreover the ashes which came of the sacrifice were gathered up and preserved to purify and cleanse withal. Those ashes were nothing else but the type or figure of the effect of Christ his death or sacrifice, I mean, the very cleansing and remission of our sins. For therefore did blood and water gush abundantly out of the pierced side of Christ, that we might learn that out of the death of Christ doth flow our cleansing and our life. For in blood life doth consist, and water purgeth, and is a sign of cleansing. The ashes were gathered by a man that was clean, who nevertheless was made, and did remain, unclean until the evening. Finally the water was sprinkled with a sprinklar made of Hyssop upon the defiled, to the end that thereby he might be sanctified or purged. The water was kept in an holy place. For Margarites and that which is holy aught not to be cast to dogs, and filthy swine. The Lord also doth require preachers to teach the effect of Christ his passion, and in the contemptible and lowly preaching of the Gospel to lay before the world our redemption and sanctification in the death and blood of Christ: he doth require, I say, such holy teachers as are themselves faithful, and cleansed in the blood of Christ. And yet those teachers, with the whole Church beside, do even till the evening, I mean, the ending of their lives pray still, Forgive us our trespasses. For the Lord himself said, He that is washed is clean & hath no need but to wash his feet only. To this do appertain the often washings used in this Ceremony, which signify that by the grace of God all sins are purged, that the Saints have always an holy care to watch against the assaults of sin, and that those sins are cleansed none other ways but by the water of Christ his grace. Lastly it is most often & earnestly repeated in the law that they all remain unclean, how many soever, being once defiled, & are not again cleansed with the holy water of separation. For the Lord said to Peter, Unless I wash thee thou shalt have no pa●te with me. My meaning is not to run through every particular point of this Ceremony, but to touch the especial matters only. Therefore now I proceed to that which remaineth. To these cleansing sacrifices may also be added the sacrifices, whereby the Sacrifices ●or the defilings of the body. bodily defilings, which were figures of the defilinges of sin, were purified & cleansed: of which sort were the defilinges of the seed, the eating and touching of unclean creatures, the Leprosy, and of the woman in childbedd. All which Moses doth largely handle, from the 12. of Leviticus unto the 16. of the same. And in all this there is nothing else prefigured to the Church of God, but our natural corruption and original wickedness, with the free cleansing of the same by the grace of God in the blood of Christ our Saviour. With these we may also number the sacrifice of jealousy: which is thoroughly treated of in the 5. Chapter of The Sacrifice of ●●alousie. Numeri: although the manner and order thereof seemeth rather to belong unto the judicial laws of God. The fourth kind of sacrifices was The Sacrifice of thanks giving the sacrifice of thanksgiving, which they called Schelamim, or Schlomim, the sacrifice of health, or the peace offering. For it was offered to give thanks withal, to wit, either for the recovery of health, or for felicity and prosperity, I mean, when they had received some good turn at the hands of God, or else by his aid had escaped the brunt of some mishap or evil fort●ne. In this sacrifice they used a b●aste either of the herded, or of the fold: It was not lawful to o●fer birds: for it was done either ●●th a unllocke or an h●ffar, with a male or a female lam●e, or with an he or a she goat. It was 〈◊〉 before the Atrium. The ●ide or skin thereof was the priests fee. The blood was sprinkled about the altar. The kidneys, the call of the liver, the rump of the lamb, and all the fat was burned upon the altar of burned offerings. The right shoulder was heaved, the breast was waved, toward the ends of the world. (For Thruma and Thnupha, that is, the Thruma and Thnupha. heaving and waving were not kinds of sacrifices, but ceremonies only, which the priests did use in making their sacrifices and oblations. By the heaving was signified that Christ should be heaved or lifted up, and that he being once lifted up should draw all men unto him. The waving of the breast toward every part of the world was a token, that the preaching of Christ should be spread in every corner of the world.) The breast and the shoulder were both the priests portion, together with the jaw done, and the paunch or belly. The rest of the flesh returned to him that made the oblation, and was eaten by him in an holy banquet. The remnant of Ceremonies belonging to this sacrifice, are to be found in the third Chapter of Leviticus. For if it were Thoda, a confession, a praise, or a protestation, than was added to the sacrifice a cake of pure wheat flower and salt steeped in oil, or sodden cracknells, or bread baked in pans: part whereof was heaved, and fallen to the priests share: the rest returned to the offerer, even as also leavened bread was allowed to be eaten in the banquet. Now in this kind of sacrifice also Christ was preached with the effect ● power of his death and passion: and in it was showed the whole manner and order of giving thanks to God for his good benefits. There are sundry sorts of benefits. If a man received a good turn: if an ill 〈◊〉 had not be fallen him: if he had recevered his health: or had escaped some misfortune, he offered a sacrifice to the Lord There are also other ancient benefits common to all men, as, that God hath made the world and all that is therein: and that through Christ he hath redeemed all the faithful: there are daily benefits: yea unnally all things are full of Gods good benefits. For all which benefits we must offer our sacrifice to God alone and not to any creatures, which he hath made: yea we must offer to him with all our hearts: all our affections must be hallowed to the Lord For out of the beasts, which were sacrificed to the Lord for thanksgiving, those parts were choose and given to the Lord, in which the especial power of life consists. For in the kidneys is the power of generation, in the blood the vital spirit, in the liver the springe of all the blood. etc. Now we must give thanks by a sacrifice, that is by Christ. For we are saved for Christ his sake: and all good things are bestowed on us by God, not for our own sakes, nor for any creatures sakes, but for Christ his sake our only Saviour and redeemer. To them, which offered, was allowed a sober and merry banquet: because the felicity of those that are not unthankful is for the most part augmented twofold double. And the knowledge of Christ is a delicate banquet & a continual feast. With the sacrifices of thanksgiving The free will offering. those offerings do much agree, which are called vows and free-will offerings. The free-will offering was that, which proceeded of mere good will and devotion of the mind without necessity or compulsion of any law or ordinance. As when a servant giveth to his master the thing that he oweth him not, for a declaration only of the goodwill that he beareth unto him. But herein the free will offerings do differ from the sacrifice of thanksgiving: because in the sacrifice of thanksgiving charge was given, that whatsoever was left, which was not spent the first day, should not be eaten on the morrow, but be burnt with fire: on the other side in the free will offerings it was lawful for them to eat the remnant upon the second day, and to burn their leavings upon the third day. Now the vowed sacrifices were those which were offered by covenant to the Lord: as for example, a man being in peril, doth vow to make a sacrifice to God, if he be delivered out of that imminent danger: it falls out that he is delivered, and he for his delivery doth offer up the sacrifice: the thing that is so offered is called a vowed sacrifice. The Ceremonies of these twain did wholly agreed with the Sacrifice of thanksgiving. Moore of them is to be seen in the seventh Chapter of Leviticus. The meaning of these Sacrifices were that all good benefits are bestowed upon us for Christ his sake, and with those benefits we receive the very good will which we have to serve the Lord Thus much have I hitherto said touching the Sacrifices of the people of God: not that I have touched every point, but so many only as are of most importance. In these Sacrifices as in a lively action were set forth CHRIST our Lord, his Passion, and the effectual merit of his death: so that we may call, the holy actions of the Sacrifices, Sermons upon the Passion of Christ, and instructions of our redemption by our Lord and Saviour. Now forbecause we have already Of vows. spoken hitherto of vowed sacrifices, we must here consequently borrow leave for a digression to say somewhat of their usual vows. For vows belong to the jewish Ceremonies. Of the making, performing, and redeeming of vows there is a large discourse in the law of God, but especially in the 27. of Leviticus. To vow, is to promise' any thing with an oath solemnly, either for our own or an others welfare. And therefore a vow was an action referred to God alone, and that too in an holy and a lawful thing. But in vows there was a difference: because vowed things were divided into four kinds. For some times they vowed men, sometimes they vowed other living things, sometunes houses, and sometimes lands or other immovable substance. Again there was a difference in men according to their ages, and after their ages they might be redeemed. for clean living creatures there was no redemption permitted at all. It was free either to leave their houses to the use of the ministery, or else to redeem them with such a sum as the priest should value them at. In lands redemption was sometimes admitted & sometimes not admitted. And in the 30. Chapter of the book of Numbers there is a precise commandment given touching the votories, when their vows are of force, and when of small effect. Where it is diligently beaten into their heads, that vows lawfully made to God are not to be called back again, but straightly kept & throughle performed. Rash or unlawful vows the Lord did never like off, nor receive. Of the lawful vows and such as are made to the true and only God the Prophet speaketh where he says, Make vows & pay them. We read not that any of the Godly sort did make any vows to any Saints or any other creatures, neither that they vowed any thing that was not in their power to vow, nor that which was contrary to the will of God, to whom they vowed it, nor that which was to their neighbour's hindrance, nor the thing that had not in it some evident commodity. And verily these kind of vows were for none other cause permitted to the Israelits till the time of amendment, but that they should remain in the worship of one true God, and not make their vows to any other strange God. To the treatise of vows belongeth 〈…〉. the discipline and order of the Nazarites. Of which there is alarge discourse in the 6. Chapter of the book of Numbers The Nazarits were those, who, because they would the more freely without let attend upon God's service, or else because they had heretofore lived ●oo licentiously, did of their own accord and will take upon them a more strict and severe trade of life, than the common people used, & kept it for a discipline to make other men to follow their example of virtue and honest living. Whereupon it cometh that some do take the Nazarits to have their name of separation, because Nazir among the Hobrues signifieth a separation, & that the Nazarites separating themselves from the common trade of life, that other men did lead, did give themselves to a certain peculiar form of living for God and Godlynesses sake. That severe and strict discipline did continued in some by the length of all their life time, as in Samson, and Samuel. Moreover, such as did wholly give themselves to the study of the Scriptures, were by the Prophets Amos & jeremy, because of their most temperate life (which is required of students) and because they were wholly dedicated to the ministery of God, called Nazarites. Sometimes also it did endure but for the space of certain days or months. These Nazarits did abstain according to the commandment of the law from certain things, from which they were not barred by any other law, and which were not unlawful for other men to use, which were without the necessity of that vow. First of all they abstained from wine, from all things that the vine brought forth, and whatsoever else did make men drunken. But it is manifest, that as wine is the good creature of God, so no drink is forbidden by the law. Yet forbecause the Nazarits were consecrated to the Lord and sanctified by a certain peculiar kind of living: and for because wine is the means that leadeth to drunkenness, which is the gulf of all sin and filthiness, therefore did the Nazarits not without a cause abstain from wine. They did also take heed of idleness the mother of mischief, and utterly despised all worldly pleasures. Furthermore so long as the time of their vow endured they did not clip their hair, but let their locks grow out a length. And thereupon, as some do think, they took their names and were called Nazarits. For in so much as Nazer signifieth hair, they suppose that they were called Nazarites, as who should say, long locked or shag haired people. But the Apostle Paul biddeth the woman to pray, or to come into the Congregation to hear a Sermon with her head covered, for none other cause, but for that she is not in her own power, but subject to an other, that is, to her husband. And therefore the Nazarits did let their hair grow, because by the vow which they had made to God, they were no longer in their own power, but were wholly yielded into the power of God. And the head, which is the tower of the body and the most excellent part thereof, being covered with a bush of hair, was a token that the whole man was by vow given to the Lord, to whom alone he aught to have an eye, & upon whom alone he aught wholly to depend. Moreover it was required at the hands of the Nazarite, that he should not defile himself with the contagious company of wicked & naughty people. Whereunto also belongeth the commandment, which charged the Nazarite not to be present at the death or burial of his parents, or children, or wife, or brothers or sisters. For he aught to settle the eyes of his mind upon God alone, and in comparison of him to set light by, and loath the things which were most dear & precious unto him. But if it so fallen out that at unawares he were defiled by seeing of a dead body, he was not therefore acquitted of his vow, as one whose former life had been sufficient for the performance of the same. For he was commanded to sanctify himself the seventh day, & then to undertake the keeping of his vow again. By Samson a Nazarite to the lord how greatly he sinned. all this we may plainly perceive what and how great the sin of Samson was, who was a Nazarite to the Lord For because he did not only lurk in the brothel house with the harlot, but did also bewray the secret of GOD unto her, and cast behind him the covenant made with God whereof his hair was a sure testimony, therefore did the Lord forsake him, and that wonderful strength, which he had from heaven was clean taken from him. For the strength of Samson lay not in his hair, so that by the cutting of his hair his strength was cut away also, but it lay in the spirit of the Lord which was given him from God above. And therefore do we find this sentence so often in the scripture, And the spirit of the Lord came upon Samson. Therefore when the spirit of God departed, his strength departed also: but it departed from him, when he being wholly joined unto the harlot was made one soul with her, and did prefer her before God & his commandment, so that he suffered his hair to be polled, and utterly revolted from the ordinance of the Lord For by that means did the spirit of God forsake him. Whereupon immediately after he was brought into the hands of his enemies the Philistines: where when he was miserably vexed, and when he herded the name of God evil spoken of and blasphemed because of his captivity, he repented heartily, and called upon the name of the Lord, whereby it came to pass that when his hair grew forth again, his strength returned, that is, the spirit of the Lord came upon him again, being brought unto him, not by the growing of his hairs, but by his repentance & earnest calling upon the Lord Neither did Samson desire to revenge his own private injury so much, as to suppress the blasphemous mouths, and to deliver the people of God from fear and slavery. The strength of God therefore returned again, wherewith he bending the pillars of the Theatre, was himself slain with the fall of the palace, and at his death slew many more than he had killed in all his life time before. But now we return again to the purpose, to add the other Ceremonies, that do belong to the full exposition of the vow of the Nazarites. When the time was expired therefore, which the Nazarite had taken upon him for to observe, he came to the tabernacle of the Lord, and offered the sacrifices that are prescribed in the Law: whereby he testified that he was a sinner, and plainly confessed that all goodness and virtue, that was to be found in him, was given and bestowed from God above. And therefore he polled his head, and cast his hair into the fire, wherein the peace offering was a burning. At last when all this was in this manner accomplished, it was lawful for the Nazarite, as one loosed of his bonds, to return unto his old life again. Thus much hitherto touching the discipline of the Nazarites. Now touching the clean and unclean 〈…〉. there is a long discourse in the law of Moses: I in my former treatise did lightly touch and pass over some certain things: but now at the last (for here I mean to make an end to speak of Ceremonial laws) I will add somewhat touching the choice of meats, I mean, of clean and unclean meats. God verily in the beginning created all things, and he so created them, that as the Creator is good, even so all his creatures even at this day are good also: neither doth he gainsay himself now, when he forbiddeth certain meres, as though somewhat of itself were unclean. There are other 〈…〉. mysteries that lie hidden under this doctrine of the choice of meats. The laws, which are given touching meats and victuals, seem to be small and of little valour, but it pleased the Lord in a small thing to admonish us what we have to do in a greater, and that even in the smallest things the authority of his Godhead aught to be regarded. For the authority of the law dependeth upon God: God is the lawgiver, and the law is his invention. This suppresseth the malapertness of mortal men, which maketh, undoth, and every day deviseth new laws and ordinances. Therefore GOD in these kind of laws doth commend to his people faithful obedience to be showed unto him: even as in the beginning he commanded Adam not to taste of the tree of knowledge of good and evil, requiring thereby faithful obedience to be showed unto him. Verily the obedience and faith, which was in the Machabées, in old Eleazar, and in certain other Godly men that stood against The constant obedience of certain holiemen who abstained from things unclean. king Antiochus, even to the shedding of their blood, and suffering of most bitter death, did please the Lord exceedingly. Other more abstained from swine's flesh, whereby they obtained neither praise nor glory among wicked men. When the word of GOD says that a thing is holy, it is holy in deed, and that because he is holy that commandeth it. When God says that any thing is unclean, it is unclean in deed, so that to eat any thing against the word of God is to defile the eater: You now, saith the Lord in the Gospel, are clean because of the word which I said unto you. It is needful therefore that we believe the word of God, and that obedience go before faith, and then it cannot be but that the deed or work that is of faith, as Eleazar's was, who would not taste the swine's flesh, must needs be acceptable unto God, with whom whatsoever is not of faith is sin and wickedness. Moreover, the Lord in these laws of his touching the abstaining from the flesh of certain living creatures, had a great respect unto the health and soundness of mortal men's bodies. For some of those which he forbiddeth to be eaten, are by Physicians scarcely thought to be hoalesome for our bodies. And thereupon the Saints do gather this syllogism, If God hath care for the health of our bodies, he is far more careful verily for the preservation of our souls. What may be thought of this, that many nations have tempered themselves from the eating and touching of some living creatures? Therefore that the people of Israel, who of themselves were sufficiently superstitious and curious enough, should not be their own carvers and invent such toys as they thought best, God gave them such laws for choice of their meat, as did contain hidden mysteries in them, thereby to draw them from their own devices, and to sever them from all other nations: as Moses testifieth in the fourteenth Chapter of Deuteronomium, saying: Thou art an holy people unto the Lord thy God, and the Lord thy GOD hath choose thee from among all the nations upon the face of the whole earth, to be a peculiar people unto himself. To Saint Peter in the Acts of the Apostles a vision is showed, wherein by the unclean beasts are meant the Gentiles. Lastly God would have the nature and disposition of the beasts, that he for●ad to be eaten, to be thoroughly scanned. For in their diet at the table he did by figures lay before their eyes the heavenly Philosophy, giving them occasion even in their meat to think and speak of the true holiness of the mind, to the end that men should not be filthy, impudent, foul, and unclean. And therefore is this clause so many times repeated, I the Lord your God am holy. As if he should say: All these Ceremonies tend to this end, that ye may give yourselves to holiness. Wherefore in those figures he taught the godly what to follow, and what to fly from. Now in the law of the clean and unclean, he doth first of all put certain generalities, than he descendeth by specialties, and doth in a beadrowe reckon up certain particular things in a very natural course and order. The place is at the full set out in the eleventh Chapter of Leviticus & the fourteenth of Deuteronomium. Those beasts were allowed to be eaten, which cleave the hoof, and chaw the cudd. Here are two things set down, in which the duty of a good man is notably contained. For if we will be clean we must divide the hoof, and also chaw the cudd. Our affection is the foot of our minds, which affection must not be followed. We must have discretion in all things to judge betwixt affections. And as in a cleaft there be two parts or sides, the right & the left, so a good man chooseth the good, and flieth from the evil. Chawing of the cudd is our judgement. For we must not admit every thing which we hear and see, but those things only which we have examined exactly & found to be contrary neither to God nor to his law. There are then repeated many living things particularly, which were not lawful to be eaten among the people of the Lord Those were either fourfooted beasts upon the earth, or fish, or birds, or such as creep upon the ground. Of fourfooted beasts four by name we are especially forbidden. The Camel, whose long and lofty neck doth teach us, that pride and arrogancy must be eschewed. The Cony or the mountain mouse: for God doth utterly mislike the men that are altogether overwhelmed like Coneys in the earth, and never lift up their minds unto heaven. The Hare a fearful beast: which doth warn us to shake off all cowardly fearfulness: even as also the Hog doth put us in mind to avoid all uncleanness. For a Hog is the very type and picture of nasty filthiness, and of it doth the byword rise to call an uncleanly person a beastly swine. And of Circe the fable goeth that she with her enchantments did turn Ulysses his men into a sort of loathly Hogs. Furthermore of fish, so much was allowed for meat, as was found to have fins and scales upon them: if they lacked either of them, they were forbidden, as the Eel, which though it hath fins yet lacketh it scales, and therefore was not to be eaten. For as the bodies of fish are ruled with the fins: so must the whole man be governed by hope. The scales are hard and cover the body: and we, unless we be constant & patiented in the Lords work, are worthy to be abhorred of the Lord our maker. Of birds those are forbidden which are the greatest raveners, devourers, which love and live by unclean meats, which fly abroad at owlelight, at midnight, and in the dark, and such as are crafty, unstable, and nothing cheerful. Herein therefore is commended unto us, well doing, abstinence, temperance, simplicity, light, constancy, cheerfulness, soundness and pureness of living. Lastly, of such as creep by the ground no small number are noted. For men altogether wrapped in worldly muck do utterly displease the Lord. I have of purpose not reckoned up, all the names of the forbidden creatures, partly because it would have been too tedious unto you, and partly because the interpreters of the Bible do wonderfully stick in the interpretation of their names: so that I can never marvel enough at the extreme blind stubbornness of the jewish people in keeping so strictly the choice of their meats, when their own Rabbins do stick and cannot tell certainly what creatures they be that the Lord did forbidden them. To this belongeth, that even before the law, in the time of Noah, The eating of blood and strangled is forbidden. God did forbid to eat the blood, and the flesh with the blood of any thing torn by wild beasts, or strangled. Before the deluge the fathers did eat the herbs and fruits of the earth. After the flood they had leave given to eat the flesh of living creatures, but so yet that they should cut the throat off, and drain the blood out of the body. The place is extant in the ninth Chapter of Genesis. Moreover in the law the Lord with great severity says: Whatsoever man it be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, I will set my face against that soul, and will cut him off from among his people. Leviticus 17. And the same law is repeated in the ninetéenth Chapter of the same book, and in the 12 and 15 Chapter of Deuteronomie. It is again rehearsed in the third and seventh Chapter of Leviticus. Neither is it without very just and great causes that he did so severely forbid the eating of blood. For first of all, after the words above rehearsed he addeth immediately: For the life of the flesh is in the blood: & I have given it unto you upon the altar to make an atonement for your souls. For blood shall make an atonement for the soul. Therefore I said unto the children of Israel: Let no soul among you eat blood etc. Lo in these words a most evident reason is given, why it was not lawful to eat blood, because blood was the most excellent and precious thing, as that which was ordained for the sanctification of mankind. For God gave blood to be as the price, wherewith sins should be cleansed, to be I say, the price of redemption, whereby men should be absolved of their sins. Blood also is the life, that is, the nourishment of life. The blood therefore was a sign of the blood of Christ, that was to be shed upon the cross: by which as by a most full and absolute atonement the faithful are cleansed and thoroughly sanctified: and in which is the nourishment of the soul to life everlasting: and as it was not lawful to eat of the flesh of the sacrifices, whose blood was carried into the Sanctum for sin, but to burn it without the host: so it was unlawful to eat the blood, which was the cleansing for their sins. He therefore did eat blood, which attributed to his own strength or works the atonement which was made by the blood of Christ, esteeming his blood to be profane, and not attributing unto it the full satisfaction for all sins. Again, he did not eat, but power the blood down at the altar, who did ascribe the benefit of our redemption to the only merit of Christ, & did esteem it of so great valour as it aught by right to be esteemed. Lastly, God would have it deeply printed in the minds of men, that no man should shed another's blood, nor live of the blood and bowels of other men: as mercenary soldiers, covetous people, usurers and cozeners do in sucking out and shedding the blood of silly people with subtle flights and open injury. And God talking with Noah did with terrible threats beat into all murderers an horrible fear, saying: If men be slack I will take vengeance upon the shedding of blood. For man was made to the image & likeness of God: how can God choose then but take the reproach as done to himself, which is done unto his image? For whosoever casts down the image of the king, he offendeth against the king, & is accused of treason. But now touching strangled this law was given: Eat not with blood. And again: Eat not of that which dieth of itself, nor of that which is torn with wild beasts etc. But by strangled & carrion, that dieth of itself, are signified the dead works, from which he is bidden to purge himself whosoever desireth to get God's favour. He therefore did eat strangled, whosoever did live in wickedness without repentance, not regarding the blood of Christ his Saviour. Now also the touching of unclean things is set down in the law by T●e touching of ●n clean things. these three notes, as if thou fouchest an unclean thing, or if thou bear it, or if it fall by chance into some vessel or garment of thy. He verily is defiled by the falling of a thing, whosoever sinneth unwittingly. But he sinneth more heinously, whosoever sinneth willingly and of a set and pretended purpose. But he sinneth most grievously of all, that upholdeth wickedness and compelleth other to commit the same. But whereas in touching, and in other places it is said, that the uncleanness shall abide till evening, that is an evident prophecy of Christ, to wit, that the Messiah should come at evening, that is, in the end of the world to purge the sins of all the earth. I have enough and long enough thus far by two whole sermons (I pray God it may be to your profit dearly beloved) stayed in and stuck upon the ceremonial laws, therefore that I may now come to an end, I will bring the chief points, whereof I have spoken, into a brief sum. I did divide the whole treatise of the ceremonial laws into three especial branches. For I spoke of the holy people, of the holy time and place, and of the holy thing which the holy people did exercise in the sacred place, I mean, the sacraments, the sacrifices, and other holy ceremonies. The holy people are the priests. I showed you their first beginning, their ordering, their mystical apparel, & their sundry offices. When I spoke of the holy time and place, I did describe unto you the Tabernacle, and noted unto you what was within the Tabernacle, to wit, the Ark of the covenant, the golden table, the golden candlestick, the altar of incense, the altar of burnt sacrifices, and the brazen laver: the mysteries of all which I declared unto you. In the treatise of the holy time I touched all the kinds of holy days and solemn feasts days, with all their certain and uncertain holy days. Last of all in our discourse upon the holy things, I told you of the two Sacraments of the old church, Circumcision and the Passeover: and also of the sacrifices, whereof some were burnt offerings, some meat offerings, some peculiar, and some of thanksgiving: wherein we spoke somewhat also touching free will offerings and vowed sacrifices: finally of vows, of the discipline of the Nazarites, of clean and unclean creatures, of the choice of meats, of blood and strangled, & of the touching of unclean things. The Lord jesus enlighten your hearts, that all this may tend to the glory of his name, and the health of yours souls. Amen. ¶ Of the judicial laws of God. The seventh Sermon. IN prosecuting the treatise of God's laws, I have now lastly to speak of that sort which are called the judicial laws: of which I will entreat, dearly beloved, as briefly as I can, so far forth as I shallbe persuaded to be expedient for your edification. This treatise will not be unpleasant nor unprofitable The judicial laws are profitable. to every zealous hearer, although it doth specially belong to courts of law, where judgement is exercised. For the judicial laws were with wonderful faith and diligence set out of God by the ministery of his servant Moses: and God is not wont to reveal any thing to mankind with so precise and exquisite diligence, unless it do directly tend to mankind's great commodity. Now although these judicial laws are very few in number, and not to be compared in multitude with the huge volumes of the laws and decrees of Emperors, Kings, and wisest Sages, yet do they in their short breviary contain the chief points of judgement and justice, & in effect as much almost as is contained in the books of the laws and constitutions of the Emperors and civil lawyers. The good Lord would not by too long and burdensome a pack of laws be too burdenous and troublesome unto his people: neither was it needful over curiously to stick upon every several thought of ill disposed people: it is sufficient for all wise men, people, and nations, if every one have so much law as is sufficient for the conservation of peace, civil honesty, and public tranquillity: as all the holy Scripture witnesseth that the people of Israel had. Now these judicial laws are the most ancient, and very founteines Most ancient laws. of all other good laws, which are to be found all most in all the world. Moses was before all other lawgivers that were of name and authority: among whom Mercurius Trismegistus & Rhadamanthus the L●cian are thought to be the elder. The Egyptians called their Mercurius by the name of Thoth, who, as Lactantius affirmeth, slew Argus that had so many eyes, and upon the murder He was called Diphyes, that is, Geminus or duplicis naturae, because he first ordained matrimony among the Grecians: His image was made with two faces, or two heads. flayed into Egypt. Now Argus and Atlas lived about the time of Cecrops Diphyes. And Cecrops is reported to have been in the same time that Moses was. Radamanthus' also is supposed to have lived after the days of joshua Moses his servant and successor. But the most famous lawgivers of the greatest and most ancient nations did follow long after the death of Moses, Draco and Solon among the Athenians, Minos with the Cretians, Charondas of the Tyrians, Phoronaeus to the Argives, Lycurgus to the Lacedaeinonians, Pythagoras to the Italians, Romulus and Numa unto the Romans, Plato writ of laws a little before the reign of Philipp king of Macedon and father to Alexander the great. And Cicero 2. lib. de legibus says: I see therefore that the opinion of the wisest sort was, that law was neither invented by men's wits, nor yet was the decree or ordinance of people, but a certain eternal thing ruling the whole world with discretion to command, or for bid, to do, or leave undone. So they The latin copy hath mentem Dei, for the which I call the wisdom of God. said that that chief and highest law is the wisdom of God, which commandeth or forbiddeth all things by reason. Whereupon that law, which the Gods have given to mankind, is rightly commended: for it is the reason and discretion of the wise which is able either to command or else forbid, and so forth. Therefore the judicial laws of God are commended unto us, not so much for their antiquity, as for the authority which they have of God. Now, that we may plainly and To ●udge. distinctly discourse upon this matter, you have to mark, that to judge is an a ●udg●, 〈◊〉 and the 〈…〉 what 〈◊〉 be. action: and in this treatise is taken for an action done in the courts of judgement: for it signifieth to take up and determine of matters betwixt such as be at variance, or else upon the bearing of a cause to give sentence or judgement. Finally, to judge doth signify to deliver them that be in danger, to relieve the oppressed, to defend the afflicted, and with punishment to keep under mischievous offenders. judgement therefore is not the sitting or meeting of judges in Assizes or Sessions: but is rather the very diligent discussing of causes, the giving of sentence according to right and equity by the laws of God, and also the assertion and defence whereby the good are delivered, and the punishment that is executed upon the ill disposed and wicked offenders. The judges are the overseers of judgement & justice, I mean, such as do justly according to the laws give sentence be twixt them that are at discord, which do defend and deliver the good, and punish and bridle the wicked. And so the judicial laws are those which inform the judges how to determine of controversies and questions, how to judge justly, how to punish the wicked, and how to defend the good, that peace, honesty, justice, and public tranquillity may be among all men: which is the end and mark alone whereto both the judge, and all the judicial laws do tend and are directed. For God our good Lord and lawgiver would have it to go well with man, that we may live happily, civilly, and in tranquillity. And therefore we do not in this treatise exclude the care and defence of pure religion, but do make it one of the especial points, which the judicial laws do look unto. And now even as the ceremonial laws, so also are the judicial laws The judicial laws belong to the ten commandments. added by God unto the ten commandments, to expound & confirm them therewithal. For the precepts of the ten commandments are the chief & principal precepts, whereunto we must refer all laws, as to the eternal mind or will of God. I think I need not to stand and show you (dearly beloved) to what precepts of the ten commandments every several judicial law is to be referred. For that is very plain and evident to every one that will take but small pains to confer and say them together. For the judicial laws that are set out against murder and injury, are appertaining to this precept: Thou shalt do no murder. And whatsoever is spoken against adultery, fornication and filthy lusts, are added to the commandment: Thou shalt not commit adultery. Likewise, whatsoever is said in the judicial laws against deceits, shifts, cousinings, and usury, do belong to the commandment: Thou shalt not steal. Lastly, all the laws touching the bridling of heretics and suppressing of Apostates by force, are set down to make plain the first, second, third and fourth commandments of the first table. For some laws may be applied to more precepts than one of the ten commandments. But this is easy and plain to be perceived of every man: therefore I will not stand any longer about it. Now, for because the judicial laws do first of all require judges, The laws 〈◊〉 i●dges. such, I mean, as should maintain & put the laws in execution (for the laws without executors seem to be dead, and on the other side are alive under a just magistrate, who is for the cause called the living law) therefore before all other laws are placed those judicial laws, which were given by God touching the magistrate or judges, with their office and election. Of their election thus we read: Bring you, says Moses to the people, men of wisdom, and of understanding, and expert, according to your tribes, and I will make them rulers over you. Again, I will make thee rulers and judges to judge the people according to thy tribes in all thy cities, which the Lord thy God giveth thee. And yet again more plainly: Seek (says Ieth●o, being inspired from above, unto Moses) out of all the people, men of courage, and such as fear God, true men, hating covetousness, to wit, such as hate to take money and bribes▪ and make of them over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons. Which if thou dost thou shalt both keep the ordinances of God, and the people in peace and safety. To this doth belong that which we read in the book of Numbers, where Moses prayed, saying: Let the God of the spirits of all flesh set a man over this congregation, which may go out and in before them: that the congregation of the Lord be not as sheep without a shepherd. Herein Moses hath left an example for us to imitate in making our prayers to God for the election of our judges. For often times our opinions or judgements of men do utterly deceive us. But the God of spirits doth behold the minds and hearts, & kneweth what every one is, in thoughts and inward meaning. He therefore must be besought to give and show to us not hypocrites to be our judges, but men of truth and virtue. In the same place doth Moses leave to us the description of consecrating new choose judges. For they were set before the Lord and hands were laid upon them with making of prayers & supplications. Moreover the office of judges is very briefly, but yet in most effectual and absolute sentences described of the Lord, by the mouth of Moses, in these words: Hear the causes of your brethren, and judge righteousely betwixt every man and his brother, and the stranger that is with him. You shall have no respect of any person in judgment: but hear the small and the great alike: and fear not the face of any man: for the judgement is Gods. Again: judge the people with just judgement. Decline not in judgement, have no respect of people, neither take thou any bribes: for rewards do blind the eyes of the wise, and doth pervert just causes. Do judgement with justice, that thou mayst live & possess the land which the Lord thy God shall give thee. And again: Do no unjust thing in judgement, accept not the face of the poor, neither fear thou the face of the mighty, but judge thou justly unto thy neighbour. Again: Thou shalt not have to do with a false report, thou shalt not follow a multitude to do evil, neither shalt thou speak in a matter of justice according to the greater number for to pervert judgement: that is, if thou seest an innocent to be condemned of the multitude, do not thou therefore condemn him, because the multitude hath condemned him, but judge thou justly, and commit not evil because of the many voices of the multitude. Thou shalt not esteem a poor man in his cause: neither shalt thou hinder the poor of his right in his suit. Keep thee far from a false matter, and the innocent and righteous see that thou slay not. Thou shalt not oppress the stranger: seeing you yourselves were strangers in the ●and of Egypt. And God verily, when he had delivered The 〈…〉 King 〈◊〉 of 〈◊〉. the people from the tyranny of the kings of Egypt, did not put them in subjection to kings again, nor burden them with the tributes, which kings are wont to exact of their subjects: for he made them a common weal or an Aristocracy, which was the most excellent kind of regiment, wherein the choicest men in all the multitude were piked out to bear that sway, and to rule the rest: but yet because he was not ignorant of his people's foolishness, and that they being weary of their liberty would crave a king (which thing he did afterward also disuade them from by his servant Samuel) he made laws 1. Sam. ●. for a king also, that he might understand that he was to live under the laws, and to give judgement according to the laws. The discipline or institution of a king is thus expressed in the 17 Chapter of Deuteronomium. When thou art come into the land, which the lord thy God giveth thee, and shalt say, I will set a king over me, like as all the nations, that are about me: then thou shalt make him king over thee, whom the Lord thy God shall choose. One from among the midst of thy brethren shalt thou make king over thee, and thou mayest not set a stranger over thee, which is not of thy brethren. But he shall not gather many horses unto himself: nor bring the people back again into Egypt, to increase the number of horses, that is, to get himself a strong troup of horse men: for as much as the Lord hath said: you shall henceforth go no more again that way. Also let him not take many wives to himself, lest his heart turn away: neither let him gather too much silver and gold. And when he is set upon the seat of his kingdom, he shall writ him out a copy of this law in a book, according to the copy of the book, which the priests the Levites do use: and it shallbe with him, & he aught to read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and these ordinances, for to do them. And let not his heart arise above his brethren, neither let him turn from the commandment either to the right hand, or to the left, that he may prolong his days in his kingdom, both he and his sons in the midst of Israel. Thus much hitherto of the magistrates, of judges, and of kings. Now I suppose that in this institution of a king all things are contained, which are most largely set out by other authors, touching the discipline and education of a Prince. And by the way this is especially to be noted, that Kings are not set as Lords and rulers over the word and laws of God, but are as subjects to be judged of God by the word, as they that aught to rule and govern all things according to the rule of his word and commandments. And here I have to rehearse unto you some of the judicial laws, I mean not all and every several one, but those alone which are the chief & choicest to be noted: by which you may consider of the rest, and plainly perceive that the people of Israel were not destitute of any law, which was necessary and profitable for their good state and welfare. I will recite them unto you as briefly as may be, and in as natural and plain an order as possibly can be. Of the holy buildings, of the not making away of such things as Holy things. were consecrated to the Lord, and finally, of the maintaining and publishing of true religion, there is large speech every where throughout the whole Scripture. Neither do I think it to be greatly to the purpose word by word to recite all the laws, nor particularly to make mention of all the commandments touching those matters. Verily of the Heathen, and of the overthrowing of their Temples and superstitious holy toys, this commandment is briefly given by the Lord himself. When the Lord thy God hath cast out many nations before thee, thou shalt root them out, neither shalt thou make league with them, nor pity them, nor join affinity with them: because they will seduce thy sons to serve strange Gods, and so my fury wax hot against thee, and I destroy thee. But this shalt thou do to them, you shall dig down their altars, you shall break their idols, you shall cut down their groves, and burn their images with fire. For an holy people art thou unto the Lord thy God, & the Lord thy God hath choose thee to be a peculiar people unto himself. The same law is set down in the idolatry 23 of Exodus, and is again repeated in the twelfth of Deuteron. Hereunto belong the laws that were published against idols and images. In the ninetéenth of Leviticus the Lord says: Look not back to idols, neither make you molten Gods. I am the Lord your God. Also in the 26 Chapter: You shall make you no idols nor graven Image, neither rear you up any pillar, neither shall you set you up any Image of stone in your land to bow down unto it: for I am the Lord your God. Again in the 16 of Deuteronomie: Thou shalt plant no grove of any trees nigh unto the altar of the lord thy God: neither shalt thou set thee up any image, which the Lord thy God hateth. There are beside these also many other laws to this end and purpose in every place through all the volume of the Scriptures. Of the well handling and entreating The poor of the poor, of widows, of orphans, and strangers the Lord giveth this commandment: You shall not afflict the widow nor the fatherless. But if you go on to afflict them, without doubt they shall cry to me, and I will assuredly hear them, and will be angry with you, and will slay you with the sword, and your wives shallbe widows, and your children fatherless. To this beelongeth a good part of the fifteenth Chapter of Deuteronomie. In the 24 Chapter the Lord says: Do not pervert the judgement of the stranger, of the fatherless, and of the widow. Remember that thou wast a stranger in the land of Egypt. Of the receiving and refusing of ●●tnesse 〈◊〉 widnes ●●●rings. witnesses, and their witness bearings in judgement, these few notes are given in the law. One witness shall not be of force against a man, whatsoever his sin or offence shall be: but in the mouth of two or three witnesses, shall every word be established. If a false witness rise up against a man to accuse him of trespass, the judges shall make diligent inquisition, and if they find that the witness hath born false witness against his brother, then shall they do to him as he had thought to have done to his brother, & thou shalt put evil away from out of the midst of thee. Now for the oath which the judges have to exact, or they that are at variance, or else the witnesses have to take, that doth the Lord command to be done, by the calling to record of his holy name, and that too of none other but his name alone. Deuteron. 10 etc. Moreover, that in effect is a kind of appeal, where Moses doth so often 〈…〉 bid the judges in an hard and doubtful matter to have recourse unto the high priest, and so, as it were, to God himself, or the Oracle of God for the declaration of the same: as is to be seen in the eyghtéenth Chapter of Exodus, and in the first, and sixtéenth Chapter of Deuteronomie. Of lawful wedlock, against incestuous and unprofitable marriages, 〈◊〉 and also of the degrees of consanguinity and affinity there are exquisite precepts as well in the eyghtéenth Chapter of Leviticus, as also in other places of the books of Moses. Verily where lawful marriages are not, there is no matrimony: therefore the children, that are so born, are counted bastards: neither is there for them any dowries or inheritance. The Lord in many places of his law doth charge parents to bring up their children honestly, and to instruct Parents & children. them in the fear of God. Among the rest he says: The words which I command thee this day, thou shalt show unto thy children, and shalt talk of them when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, & they shallbe as frontlets betwixt thy eyes, and thou shalt writ them upon the posts of thy house, and upon thy gates etc. Again, for the honouring, reverencing, and nourishing of parents, there are not in the moral only, but also in the judicial laws some things set down, wherein the honour and duty to be given to parents is diligently commended to all sorts of people. Of which I will speak when I come to treat of parricidie, under which title I do comprehend the evil handling, and naughty demeanour of men to their parents. Now how great the authority of fathers over their children was, Of the power and authority of fathers. we may conjecture by that especially, where, in the 21 of Exod. it is permitted to the father, that is in poverty, to cell his daughter. Again, in an other place leave is given to the father either to deny, or else to give his deflowered daughter in marriage to him, that did defile her. And again, it was in the father's power to break the vow which the child had made without his knowledge or consent: Numerie 30. But that to disinherit the Disinheriting. children (if the children had not deserved it, but that some corrupt affection had blinded the parents) lay not in the power or will of the parents, that law doth show, which is published in the twenty one Chapter of Deuteronomie, and doth forbid the father to place the second in the right of his elder or first begotten son. Concerning the coming to inheritance Inheritance. and the succession of goods, or the lawful succession by kindred, there is a precise law in the 27 Chapter of the book of Numbers. There is set down the case of the daughters of Zelphad, who did request that their father's name should not be wiped out, but that their father's inheritance and name might be given unto, and still remain with them, upon that occasion was the law made, that if the sons did dye, the heritage should be conveyed over and given to the daughters, or at least wise to those that were nearest of affinity. And thereunto belongeth the law of raising seed unto the deceased brother, and the whole 26 Chapter almost of the book of Numbers. Upon this law also doth hung the right which cometh by adoption. Furthermore of whoredoms, adulteries, and the ravishing of virgins, Whoredoms & adulteries. there are many profitable, honest, and hoalsome laws. In the thirteenth of Deuteronomie, it is said: There shallbe no whore of the daughters of Israel, nor whoremonger of the sons of Israel. And in the same plac● he forbiddeth to bring oblations which are the price of an harlot's hire. In Leviticus charge is given saying: Set not out thy daughter for hire to make her play the harlot, lest the land be defiled and filled with sin. Therefore in the 22 of Deuteronomie, the maid that was deflowered, and yet feigned herself to be a virgin still, when she was given to an husband, was commanded to be stoned to death before the doors of her father's house: to the end that parents being terrified with so grievous a thing might be stirred up to look more warily unto their children. In the 22 of Exodus this law is given: If a man entice a maid that is not betrothed, and lie with her, he shall endow her and take her to his wife. There are most sharp laws against whoredoms and adulteries: Deuter●nomie 22. For there adulterers are punished with death. The same punishment was appointed for him that did by violence ravish a virgin. For suspicions and jealousy there are rules given in the fifth Chapter of Numeri. Against detestable, unlawful and altogether devilish lusts, there are most severe and yet most just laws expressed, as against most filthy incest, abominable Sodomy, horrible and unnatural buggarie, and such sins as God hath cursed, and are not once worthy to be named among men. Leuit. 8. & 20. Chapter. divorcements and separations were permitted by the law in the Divorcements. 24 of Deuteronomie, for nothing else but for the hardness of the jewish people's hearts, and for the avoiding of some greater inconvenience, to wit, lest peradventure any man should poison, strangle, or otherwise kill the woman his wife, which he hated, when he could by none other means rid his hands of her. And they that were in that manner divorced, might at their pleasures be married to others. Moreover, that justice might be The division of goods. maintained, and that every man might enjoy his own, in the law there was charge very diligently given, for the division of things, for the partition of the land of promise by equal portions, and for the peculiar possession of proper goods, that to every tribe possessions might be given by lot, and that no man should by any means make away the possessions, which were given him. For hereunto belongeth that, which is spoken by Moses in the 32. 33. 34. Chapters of the book of Numbers, and often times in other places also. And yet notwithstanding this law was nothing prejudicial to traffic Buying & selling, &. by exchange. For there were many and very upright laws published for buying and selling, for letting and hiring, for borrowing and lending, for usury and things left in custody. Whosoever desireth to see the places in the law, he shall have them in the 25 of Leviticus, in the 22. of Exodus, and in the fifteenth and twenty three Chapter of Deuteronomium. And I suppose that to this is to be referred the law, which is given concerning pawns or pledges: If thou 〈…〉 pledges. hast taken thy neighbour's garment to pledge, thou shalt restore it him again before the Sun be set. For that is his only covering: that is, it is the garment wherewith he covereth his flesh, and wherein he sleepeth. For it shall come to pass, that if he cry to me, I will hear him: because I am merciful. Again, Thou shalt not take the neither or upper millstone to pledge: for he hath laid that, whereon he liveth, to pledge to thee. The laws for things left in custody or committed to the credit of Things left in costodie. another man, and for takeinge of ohters, commandeth every man to make true restitution of the thing, which was given unto him to keep. But if it were stolen away from him, to whom the custody of it was committed, then, he that kept it aught to purge himself by an oath before a Magistrate, to show that he consented not to the conveying of the thing away. The same order is commanded to be observed in things borrowed, that are lost, or otherwise broken: as is to be seen in the 22 Chapter of Exodus. And for because it is manifest that no small part of the goods of the ancient Israelites did consist in the multitude Bondage. of bondmen, therefore the law of God doth stick long upon the discourse of bondage and bonomen, and of the binding and manumission of them. And yet it doth diligently command to handle bondmen mercifully like men, and every sixte year to set them free from slavery. But if it so fallen out, that at the sixte years end, any bondman were desirous to stay still in his masters house, he was permitted so to do, upon condition that his voluntary bondage should Mancipation. be confirmed by the ceremony of Mancipation, to wit, that the bondman being brought before the judges, should there testify that he would serve in bondage voluntarily, and thereupon the neither lap of his care should be bored with an awl and fastened to the door. And that was the sign or token of faith and obedience. For David alluding thereunto did say that the Lord had bored through his ear, that is, that by faith he had bond him to obedience. Moreover the Lord did in these Manumission. laws limit out the time of bondmens' manumission, because the Lords of bondmen should not use them over cruelly for their gain and commodities sake: all which are at full set down in the 21 Chapter of Exodus: we must also refer that to the clemency that aught to be showed to servants, whereas in the 23 Chapter of Deuterono. it it said: Thou shalt not deliver unto his master the servant, which is escaped from his master unto thee: but let him devil in any place whereunto he is fled. And yet manstealing is most sharply forbidden. Now they Plagium. commit the offence called Plagium, the is to say, manstealing, whosoever do entice other men's bondmen to run from their masters, or which do by theft or robbery steal other men's servants, whom they do either keep to themselves, or else sell to others. Against such this law is given: Whosoever stealeth a man and selleth him, if he be convinced of the crime, let him dye the death. And the same law is again repeated in the 24 of Deuteronomium. bastards Of free men little is said in the law, but they were exempted from bearing office in the common wealth, which were known to be harlots children, whose fathers no man know. Strangers also, as the Amonites & Moabites were utterly barred from rule and authority in the Israelitishe weal public. Deuteronomium 23. All deceit, cozening, robbery, shiftings, and subtle crafts are flatly forbidden in the law under the title of theft. For in the 19 of levit. we read: You shall not steal, nor deal falsely, nor lie one to another. And in the ninetéenth of Deuteronomie: Thou shalt not remove thy neighbour's meerestone. In the 22 of Exodus the Lord doth Theft and deceit. punish thefée with four or fivefolde double restitution: which whosoever Restitution. did not perform, he was sold and brought into extreme bondage. But if the stolen thing were found with the thief and recovered again, then did the stealer restore to the owner double the value of that, which was stolen. To this law belonged whatsoever was spoken concerning sacrilege, stealing of cat-tail, robbing of Sacrilege. the common treasury, and carrying away of other men's bondslaves, of which I spoke somewhat a little before. And to this doth appertain that excellent law which sayeth: The hirelings wages. Thou shalt not deny nor keep back the wages of an hired servant, that is poor and needy, whether he be of thy brethren, or of the strangers, that are within thy land: Thou shalt give him his hire the same day, and that before the sun go down, because he is needy, and doth therewith sustain his life: lest he cry against thee unto the Lord, and it be sin unto thee. Concerning doing and receiving damage, and the making of full restitution The doing and receiving of damage. for the harm that is done, there are many constitutions in the law of the Lord: If any man, says the law, doth dig a well, and do not 'cause it to be covered, so that an Ox or a sheep of an other man's do fall into it, then let him that oweth the well take to himself the beast that perished, and pay the worth of the beast to him that is the owner thereof. The like law is made in the 21 of Exodus touching an Ox that pussheth with his horns. In the 22 Cham is given the law of restitution in giving like for like. If either one man's pasture be eaten up by an other man's cat-tail: or if one man hurt another's corn or vinyeard. For the law commandeth to restore other pasturing, other corn ground and other vineyards, not of the worst, but of the best, to him that had the damage done him. Likewise if any man had set thorns on fire, and by his negligence had suffered it to catch hold upon corn, either standing in the field upright, or stacked up in mows at home, than he by whose negligence the fire began, did make amendss for the loss, that the other received. The same law is again repeated in the 24 of Leviticus. In the 22 of Deuteronomie, there are many things expressed that must be referred unto this title: of which sort is the law that biddeth us to bring back the Ox that goeth astray, and to restore the things that are found, to him that lost them: to keep our buildings in good reparations, that by misfortune in the fall of them our brethren be not mischieved. And like to these is the law also, which says: Thou shalt have a place without the host to go forth unto, and shalt bear a paddle stick at thy girdle, wherewith as thou sittest, thou shalt dig a hole to hide thy ordure or cover thy excrements in. And in the civil law the like matter in effect is handled: for very necessity doth require y● in common weals there should be laws concerning draughts, & order of buildings, so that no man by his excrements or building of new houses should trouble or annoy his neighbours about him. To this place also we may add the laws that were made concerning the separating of lepers from them that were clean, jest peradventure the contagious disease should by little & little infect the healthful. The laws of Lepers and the leprosy are at large set down in the 13 & 14 Chapter of Leviticus. Just weights and just measures the Lord commanded to be kept in Weight & measure. the law, where he says: Thou shalt not have in thy bag two manner of weights, a great and a small: neither shalt thou have in thy house divers measures, a great and a small. But thou shalt have a right and a just weight, and a perfect and a just measure shalt thou have: that thy days may be lengthened in the land, which the Lord thy God giveth thee. For all that do such things and all that deal unrightly, are abomination unto the Lord thy God. This law is given in the 25 of Deuteronomie, and is again repeated in the 19 Chapter of Leviticus. Of public judgements of witchcrafts and the punishment of offenders The punishment of the guilty there are many laws set down in the book of the Lord Thou shalt not, says the Lord, suffer witches to live. Again, The fathers shall not be killed for the sons, nor the sons for the fathers: but every one shallbe slain for his own offence. Neither doth the law conceal the manner of kill: for it giveth the use of the sword, of stones, and of fire into the magistrates hands. And sometime it is left to the judges discretion to punish the offender according to the circumstance of the crime committed, either in body or goods, in loss of limbs or life, in scourging with rods, or selling into bondage. In the twentieth Chapter of Leviticus, all the offences are almost reckoned up, that are to be punished with present death. And in like manner, the like are repeated in the eyghtéenth & twenty one Chap. of the same book. Against witches and soothsayers Witch's & soothsayers. there is precise charge given in the eyghtéenth of Deuteronomie: in the ninetéenth of Leviticus this short precept is given: You shall not seek after witches, nor observe your dreams: you shall not decline to sorcerers, nor inquire of soothsayers to be defiled by them. Against such the law doth expressly give judgement of death & extreme punishment, Leviticus 20. In the 22 of Exodus this straight sentence is sharply pronounced: Let not a woman live that is a witch. Against heretics, schismatics, Heretics and false prophets. apostates, and false prophets, the law giveth judgement in the thirteenth and eightéenth Chap. of Deuteronomium, where it doth most plainly teach, how such kind of people are to be handled. And like to this is the law for the stoninge of blasphemers, which is contained in the 24 of Leviticus. And also the law for the contemners & breakers of the lords Sabbath, Numeri 15. Against seditious rebels and secret Rebels & slanderers. slanderers there is much to be found in many places of the law. Chore, Dathan, and Abyrom were rebels, of whose ends you may read in the sixteenth of the book of Numbers. If any man did maliciously bring up a slander upon his wives chastity, and was not able to prove it true, he was mearced at a sum of money, or punished with stripes, as is to be seen in the 22 of Deuteronomie. In the 19 of levit. this precept is given: Thou shalt not go up & down with tales among thy people: neither shalt thou hate thy brother in thy heart, but shalt rebuke him and tell him thy mind plainly. Also in the 22 of Exodus it is said, thou shalt not rail upon the Gods (or judges) nor blaspheme the ruler of thy people. Murder. Moreover there are sundry kinds of murder, whereof some are greater or smaller than other. The most detestable murder of all is parricidie, (when one killeth his father or his kinsman) under which we do comprchend the evil entreating, or currish handling of parents by their children. Whosoever striketh father or mother, or curseth them, says the law, let him die the death. Again, they are bidden to kill the rebel that dareth stand up to resist the upright decrees and holy ordinances of the elders: Deuteronomium 17. And also in the 21 of Deuteronomie we find: If any man have a stubborn, a froward and rebellious son, that will not hearken to the voice of his father, and the voice of his mother, & they have chastened him, and he would not harken unto them. Then shall his father and his mother take him, & bring him out unto the elders of that city, and to the gate of that place, and say unto the elders of the city, this our son is stubborn and disobedient, & will not harken to our voice, he is a riottour and a drunkard: and straightway all the men of that city shall stone him with stones until he die: and thou shalt put evil from thee, and all Israel shall hear and fear. Furthermore, murder is either committed willingly or else unwillingly. Of murder unwillingly committed there is an example in the 19 Chapter of Deuteronomie, where the case is put, as followeth: two friends go to the wood to hew wood together, and as the one fetcheth his stroke the head of the are falls from the helve, and striketh the other so that he dieth upon it. This deed the Lord doth neither impute, nor would have it to be imputed to the man, but to himself. And therefore he giveth licence to the man to fly unto the Sanctuary. For his mind was that the sanctuaries The sanctuary, should be a safeguard to such kind of people as killed men unwillingly, and not to bladers and cutters, not to them that poison, or otherwise kill their neighbours of a set pretence or purpose. Of which there is much to be seen in the 35 of Numeri, the fourth & the ninetéenth Chapters of Deuteronomie. To the law for murder unwillingly committed doth the case belong, that is thus put forth. Two men fight together, and in their fight they strike a woman with child, so that either she falls in travail before her time, or else doth presently die out of hand. In such a case, what is to be done, the Lord did teach in the 21 of Exodus, where the law of like for like is also set down. An eye for an eye, a tooth for a tooth, a hand for a hand etc. In the same place also is put an other kind of murder which is committed either by thy beast, as by thy Ox that pussheth with his horns, or by thy Wolf, or by thy dog that thou kéepest in thy house, or else by some instrument, or building that is in thy possession. Now thou didst either know or not know the fierceness of thy beast, the peril in thy instrument, or the rottenness of thy building. If thou knewest it not, thou wast then excused. But if thou knewest it, and didst not seek a way to prevent the mischief, the Lord gave charge that thou shouldst dye for it. But if of clemency it were granted thee to redeem thy life, thou shouldst not refuse to pay any sum of money, how great so ever it were. Now, wilful murder, committed upon pretended malice, is utterly unpardonable in the law of God. Such an one, says the law, thou shalt pull from mine altar that he may be killed. In this case redemption of life is not permitted, but the blood of the murderer is straightly required. Many causes of this severity, and many other things tending to this end, are to be read in the 35 Chapter of Numbers, and the second of Exodus. In the 21 of Deuteronomie is described the action partly ceremonial, and partly judicial, which was solemnized, when any man was found to be slain, and no man knew who was the murderer. Where also the manner is prescribed how to make an atonement for the murder: whereby we may gather, how horrible a sin murder is in the sight of God & the Catholic church. Lastly the law doth not leave the order of war untouched. For it giveth Wary. precepts concerning the beginning, the making, and the ending of war: which are to be read in the twentieth Chapter of Deuteronomie. Moreover in the law there are set out the examples of terrible wars, as that with the Amalechites in the seventh of Exodus, and that with the Madianites in the 31 of the book of Numbers: where somewhat also is said touching the division of spoils got in the wars. I know (my brethren) that I have Conclusion. been somewhat tedious unto you in making this rehearsal of the laws unto you: but for because the most wise and mighty God doth nothing without especial causes and the evident profit of mankind, I could not therefore suffer this part of the law to pass me untouched, considering that I see it so diligently taught by God himself, and that it maketh much to the opening and maintaining of the moral law. Our good God who knoweth all things, doth also know the dullness and overthwart slackness of man's wit, and how it requireth to be driven perforce many times to do good and eschew evil. And therefore the holy Lord hath in these judicial laws added an holy kind of compulsion to drive men on withal. In the Morals he frameth our manners and teacheth us what to do and what to leave undone. With the ceremonials he helpeth forward the morals, and doth under types and figures lay before the eyes of our body and mind the mysteries of God, and his heavenly kingdom. And lastly by the judicials, he compelleth us to the keeping of the laws, and doth preserve the integrity of the same. Now all these together do tend to this end only, that man may be saved, that he may worship God aright, and live according to the will of the Lord. Thus much have I spoken hitherto by the help of God, concerning his holy laws. Now let us praise the goodness of the Lord, who doth not suffer his people to lack any thing, that is necessary for their commodity, and doth even at this day instruct us with these laws to the glory of his name, and health of our souls. ¶ Of the use or effect of the law of God, and of the fullfilling and abrogating of the same: of the likeness & difference of both the testaments & people, the old & the new. The eighth Sermon. ALthough I have hitherto in large Sermons, laid forth the law of God by several parts: yet me thinketh I have not said all that should be said, nor made an end as I should do, unless I add now a treatise of the use, effect, fulfilling and abrogating of the law of God, albeit I have here and there in my Sermons touched the same argument. Now by this discourse or treatise (dearly beloved) you shall understand, that the testament of the old and new church of God is all one, and that there is but one means of true salvation for all them, that either have, or else at this present are saved in the world: you shall also perceive wherein the old testament doth differ from the new. Moreover this treatise will be necessary and very profitable both to the understanding of many places in the holy Scripture, and also to the easy perceiving and most hoalesome use of those things which I have said hitherto touching the law. God, who is the author, the wisdom and the perfect fullness of the law, give me grace to speak those things, that are to the setting forth of his glory, and profitable for the health of your souls. Of the use and effect of God's law. The use of God's law is manifold and of sundry sorts, and yet it may be called back to three especial points, and we may say that the use thereof is threefold or of three sorts. For first of all the chief and proper office of the law, is, to convince all men to be guilty of sin, and by their own fault to be the children of death. For the law of God setteth forth to us the holy will of God, and in the setting forth thereof requireth of us a most perfect and absolute kind of righteousness. And for that cause the law is wont to be called the testimony of Gods will: and the most perfect exampler of his divine pureness. And hereunto belong those words of the Lord in the Gospel, where he reciting shortly the sum of God's commandments, doth say: The first of all the commandments is: Hear, O Israel, the Lord Absol 〈…〉 perfec●●● is req●●●●● of us 〈◊〉 the la●●. our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment, and the second like to this: thou shalt love thy neighbour as thyself. There is none other commandment greater than these. Therefore to this doth also appertain that saying of the Apostle Paul: The end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned. But since the law doth require at all our hands most absolute righteousness, charity and a pure heart, it doth condemn all men of sin, unrighteousness, and death. For in the law of God it is expressly said, Cursed is every one which abideth not in all that is written in the book of the law to do it. But what one of us fulfilleth No man living is perfect and unspotted. all the points of the law? what man, I pray, either heretofore hath had, or at this day hath a pure heart within him? What man hath ever loved, or doth now love God with all his heart, with all his soul, and with all his mind? What man is he that did never lust after evil? Or who is it now that lusteth not every day? Therefore imperfection and sin is by the law or by the bewraying of the law revealed in mankind. What shall we say to this? where I pray you doth there appear in any man that divine and most absolute righteousness which the law requireth? job crieth, I know verily that a man compared to God cannot be justified. Or, How shall a man be found righteous if he be compared to God? If he will argue with him, he shall not be able to answer one for a thousand. If I have any righteousness in me, I will not answer him, but I will beseech my judge. Like to these are the words of the Apostle john who says, If we say we have no sin we deceive our selves, and the truth is not in us. Again, If we say we have not sinned, we make him a liar, and his word is not in us. Therefore by this means the law is a certain looking glass, wherein The law doth make 〈◊〉 sins manifest 〈◊〉 bring ou● misery to light. we behold our own corruption, frailness, imbecility, imperfection & our judgement, that is, our just and deserved damnation. For the Apostle doth expressly say, that the law was given, to the end, that it might make manifest men's transgressions, and by that means drive them to the acknowledging of their imperfection and guilt in sinning. For none of us doth look into his own bosom, nor into the secrets of his own breast, but we do all flatter ourselves, and will not be persuaded that our thoughts and deeds are so corrupt, as they be in very deed: and therefore doth the law creep in and lay open the secrets of our hearts, and bringeth to light our sin and corruption. Before the law, says the Apostle, although sin were in the world, yet was it not imputed. The same Apostle also says, The law worketh wrath, for where there is no law, there is no transgression. And again, By the law cometh the knowledge of sin. For in the 7. to the Romans the same Apostle doth say more fully, I known not sin but by the law: For I had not known lust, except the law had said, Thou shalt not lust. But sin taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead: I once lived without law, but when the commandment came, sin revived: and I was dead. And it was found that the same commandment, which was ordained unto life, was unto me an occasion of death, etc. For a good part of that Chapter is spent in that matter. Therefore the proper office of Moses and the principal use and effect of the law is, to show to man his sin and imperfection. As for those which stay here, and go no further to make any other use Moses doth not only slay nor the law only kill. and effect of the law, but as though Moses did nothing but kill, & the law nothing but slay, they are diversly and that not lightly deceived. I do here again repeat it, and tell them that the very proper office of the law is to make sin manifest, & also that Moses his chief office is to teach us what we have to do, & with threatenings and cursings to urge it, especially when the law is compared with the Gospel. For in the third Chapter of the 2. Epistle 2. 〈◊〉. to the Corinthians Paul calleth the law the letter, and immediately after the ministration of death, than again he calleth it a doctrine written in letters and ink, and figured in tables of stone, which should not endure, but perish and decay. The same Apostle on the otherside again doth call the Gospel the ministration or doctrine of the spirit, which endureth, & decayeth not, which is written in men's hearts, & giveth life to the believers. Whereupon we do freely confess that the law doth properly make manifest our infirmity, but that the Gospel giveth a medicine & a remedy to that, which was almost past hope. And now here we must think that our holy ancestors had not the law alone to convince them of sin, nor Moses to do nothing else but kill and slay, nor that Moses was given to wound them, but to heal them: & that not by his own power or virtue, but by the guiding of them to him that chéerisheth the contrite in heart, and heals all their sorrows: that is Christ jesus, who also wrought by the ministery of Moses. For we must not think from the beginning of the world, nor from Moses his time till the coming of Christ, that the bore letter was preached only, and that the grace and spirit of God was idle & wrought not in the minds of the faithful. For in that the law doth show us, and invincibly prove to us, that in us, I mean in our flesh, the perfection is not, which the most holy and perfect God doth in his law require of us, it doth therein revoke and pull back mankind (not by the virtue of itself, but by the power of the quickening spirit of Christ) from confidence of the flesh, as that wherein there is no health, nor jot of perfection: and so consequently doth give us occasion to turn ourselves to Christ our mediator, who is alone our sanctification & perfection. And so for this occasion the law is a path, and ready way, and as it were a schoolmaster given by God to us men, to draw us from all confidence in our own strengths, from all hope of our own merits, and from the trust in any kind of creatures, and to lead us directly by faith to Christ, who was made by God, as I said even now, our righteousness, sanctification, and redemption, without whom there is no salvation under the sun. Therefore Moses did not only urge the law but did also preach Christ, & life in Christ. Moses doth 〈◊〉 dead to Christ. For the Lord in the Gospel says to the jews, Think not that I will accuse you to my father. There is one that accuseth you, even Moses, in whom you trust. For if you had believed Moses, you would undoubtedly have believed me. For he written of me. And Paul to the Galathians says, If there had been a law given, which could have given life, than no doubt righteousness should have been by the law: but the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given unto them that believe. But before faith came, we were kept under the law, and were shut up into the faith which should afterward be revealed. Wherefore the law was our schoolmaster unto Christ, that we should be justified by faith. Lo, what could be said more plainly, then that the law hath concluded all under sin? But to what end? That the promise by the faith of Christ jesus should be given unto them that do believe. And again, Before faith came, that is, before he came to whom our faith is directed, and upon whom it is grounded, we were kept under the law. How? forsooth being shut up unto the faith that was to be revealed. Therefore our fathers were shut upin the law that they should not break out at any time & seek for life and salvation any where else, but in Christ alone. Wherefore the law did lead us by faith directly unto Christ. And yet more plainly he says, The law was our schoolmaster unto Christ. Lo, here again the law doth bring us to Christ. And again he addeth, That we should be justified by faith. Therefore the law setteth forward the true doctrine of justification, teaching plainly that we are justified by faith in Christ, and not by the merits of our own works. In which point it is openly like unto the Gospel, and taketh to itself the office of the Gospel: and no marvel, since to many men through their own fault the Gospel doth become, and is made the letter. Furthermore the same Apostle doth in an other place say that in sacrifices they called their sins to remembrance, & we know that in them was prefigured the purging of sins. Therefore even the ceremonial laws also led them to Christ, testifying & teaching them that he alone doth cleanse us from all our sins. Whereupon I conclude that the office of Moses and of the law both was & is, to open to us our sin & judgement, & yet not to condemn us, only, but also by occasion to lead us to Christ. By which we learn also that the law doth not only teach us the first 〈◊〉 law reacheth 〈◊〉 ri●●t●ous●●se. principles and rudiments of righteousness, but the very true & absolute righteousness. For Moses doth expressly say, that he taught a most perfect & absolute kind of doctrine, as that where in both life and death doth wholly consist. And the Apostle says, that the law leadeth us by the hand to Christ, that we should be justified by faith. Now, the righteousness of faith is the most perfect righteousness. Therefore where The precepts of the law are the rudiments of the world. as the precepts of the law are in some places called the rudiments of the world, that is for two especial causes. The first whereof is, because the law is as it were the first instructions or elements, which, when the doctrine of the Gospel cometh, is finished, and giveth place to it as to more absolute principles. The latter cause is because ceremonies are taught under outward things or signs, when as in those outward things they do prefigure and set forth to be seen the inward things, even Christ himself & his holy mysteries. And out of that which I have hitherto said, we may also learn, that the ancient saints, which lived under the old testament, did not seek for righteousness & salvation in the works of the law, but in him which is the perfectness & end of the law, even Christ jesus, & therefore that they used the law & the ceremonies as a guide and scholemistresse to lead them by the hand to Christ their saviour. For so often as they herded that the law required perfect The kind of righteousness which was in the people of the old ancient world. righteousness at their hands, they did by faith through grace understand, that in the law Christ was set forth to be the most absolute righteousness, to whom all men aught to fly for ●he obtaining of righteousness. So often as they met together in the holy congregation to behold the holy Ceremonies, which God had ordained, they did not look upon the bore figures only, nor think that they did please God, and were purged from their sins by that external kind of worship, but they did cast the eyes of their minds & of faith upon the Messiah to come, who was prefigured in all the Ceremonies and ordinances of the law. They therefore did abuse the law, who thought that they were acceptable to God, and that they served him as they should, because they were busy in those Ceremonial works. For those thoughts and persuasions the Prophets in their Sermons did sharply accuse, and evermore cry out upon. And in that sense and for that cause the people of Israel is many times called a carnal people: not that all the Patriarches A carnal of fleshly people. and fathers before the coming of Christ were carnal or fleshly: but for because they did as yet live them under those external shadows, and outward figures, and for because there were peradventure among the people some, that did not perceive the spiritual things shadowed under those external figures, and did think perhaps that they were acceptable to God for the working and doing of that external work. The second use and an other office of the law is to teach them, that are The law frameth the life of man. justified in faith by Christ, what to follow and what to eschew, and how the godly and faithful sort should worship God. For the law of God doth comprehend a most absolute doctrine both of faith in GOD, and also of all good works. For in the first use of the law I declared how the Moral and Ceremonial law doth teach us faith in God, and Christ his son, and how it bringeth man to the knowledge of himself, that he may understand how that in himself, that is, in the nature of man there is no good thing nor any life, but that all the gifts of life, of virtues and salvation are of God the father, the only wellspring of all goodness, through Christ his son our saviour. In this second argument of the end, the use, or office of the law of GOD, we must acknowledge all the forms of virtues, and the treasure of all goodness to be set forth unto us in the law of the Lord: and that the Apostle applieth the precepts of the law to exhortation and consolation. The first of the two tables of the Moral law doth teach us what we own to God, and how he will be worshipped of us. The second table frameth the offices of life, and teacheth us how to behave ourselves toward our neighbour. The Ceremonies also do beelonge to religion. And the judicials teach the government of an house or a common weal, so that by them we may live honestly among ourselves and holily to Godwards. Therefore the law doth teach all justice, temperance, fortitude, and wisdom, and in structeth a Godly man in every good work, wherein it is necessary that an holy worshipper of God should be instructed. Wherefore so often as the holy Prophets of God would set up again and restore the worship of God and true religion, that was decayed, so often as they would cry out upon and rebuke the faults and errors of men, and lastly when they would teach them to do those good works, which are good works in deed, they led them always unto the law, and cited all their testimonies out of the law. Whereof we have evident examples in the 15. Psalm of David, and in the first and 33. Chapter of Esaies' Prophecy: and in the 18. of Ezechiel also. Paul in the 13. to the Romans referreth all the offices of our life to the law of charity. For the Lord himself, before Paul had done the same in the Gospel. Moreover the Prophet David in the 94. Psalm crieth: Blessed is the man, O Lord, whom thou instructest in thy law. And in the 78. Psalm, He made a covenant to jacob, and gave a law in Israel, that the posterity might know it and put their trust in the Lord, & not forget the works of God, but keep his commandments. Again in the 19 Psalm he says, The law of the Lord is an undefiled law, converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple: the statues of the Lord are right, and rejoice the heart: the commandment of the Lord is pure and giveth light unto the eyes. The fear of the Lord is holy and endureth for ever: the judgements of the Lord are true and righteous altogether: more to be desired are they than gold and precious stone, & sweeter than honey and the honey comb. And to this end tendeth the sense of all the Alphabetical Psalm, which is in order of number the 119. The third use or office of the law, is to repress the unruly, and those, The law bridleth the 〈◊〉 whom no reason can move to orderliness, the law commandeth to constrain with punishment, that honesty, peace and public tranquillity may be maintained in Christian common weals. For some there are, and that no small number of people which do refrain from doing evil, and live somewhat tolerably, not so much for the love of virtue, as for the fear of punishment that will ensue their inordinate living. Therefore it pleased the goodness of God by giving the law to put in a caveat, and to make a proviso for the tranquillity of mankind. And to this it seemeth that the Apostle had an eye, when he said, We know that the law was not given to the just, but to the unjust, to the lawless and disobedient, to the ungodly and to sinners, to unholy & unclean, to murderers of fathers, and murderers of mothers, to manslears, to whoremongers, to them that defile themselves with mankind, to mans●ealers, to liars, to perjured, and if there be any other thing that is contrary to hoalsome doctrine, etc. After the declaration of the use, the end and the office of the law, I have It is unpossible for us of our own strength to fulfil the law. next to teach you how and by what means the law of God is fulfilled. It is unpossible for any man of his own strength to fulfil the law, and fully to satisfy the will of God in all points. For it is manifest that in the law there is not required the outward work only, but also the pureness of the inward affections, and as it were, as I said even now, a certain heavenly and absolute perfectness. For the Lord himself in one place crieth, Be you perfect even as your father which is in heaven is perfect. But so absolute a perfectness is not found in us so long as we live in this flesh. For the flesh even to the very last end of our life doth keep still her corrupt disposition, and although it doth many times receive an overthrow by the spirit, that striveth against it, yet doth it still renew the fight, so that in us there is not found, nor in our strength there doth remain that heavenly and most absolute perfectness. But let us hear the testimony of the holy Apostle Paul touching this matter, who says, We know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not. For what I would, that do I not, but what I hate, that do I And again I know that in me, that is, in my flesh dwelleth no good thing. For to will is present with me: but I find no means to perform that which is good. Again, I delight in the law of God after the inward man: but I see an other law in my members rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. And at the last he concludeth and says, So then, with the mind I myself serve the law of God: but with the flesh the law of sin. Now some there are which think, that Paul spoke these words not of himself, Paul spoke in the 7. cha. to the Romans of his own person. but of the person of others which were carnal men, and not as yet regenerate. But the very words of the Apostle do enforce the reader, whether he will or no to confess, that the words recited may be applied even to the man that is most spiritual. Augustine 1. lib. Retractat. cap. 23. says that he himself was sometime of opinion, that those words of the Apostle aught to be expounded of the man, which was under the law, and not under grace: but he confesseth that he was compelled by the authority of others writings & treatises to think that the Apostle spoke them of such men, as were most spiritual, & of his own person: as he doth at large declare in his books against the Pelagians. Even S. Jerome also, who is said to have thundered out a most horrible curse against them, that taught that the law did command things unpossible, doth expressly writ to Rusticus, that Paul in this place speaketh of his own person. But if the flesh and the corrupt disposition thereof remain, whereby it doth uncessantly strive with the spirit, then verily that heavenly perfectness is never perfect in us so long as we live: & so consequently so long as we live, none of us fulfilleth the law. Here also is to be inserted that disputation of Paul, where he proveth that 〈…〉 the 〈◊〉 of the. no mortal man is justified by the works of the law: his meaning is not that no man is justified by the very works of the law, but that no man is justified by the works of our corrupt nature, which doth not perform that, which the law of God requireth. For, as the same Apostle says, it is not able to perform it. And very well truly says he, We know that a man is not justified by the deeds of the law but by the faith of jesus Christ: and we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law: because by the deeds of the law no flesh shallbe justified. Neither must we by the deeds of the law understand the Ceremonies only. For even as the Ceremonies do not, so likewise do not the morals justify us men. The Apostle speaketh of the morals when he speaketh of the deeds of the law. For in the 3. Chap. to the Romans the same Apostle The 〈…〉 says, By the deeds of the law there shall no flesh be justified, in his sight. And immediately after he addeth the reason why, saying, For by the law cometh the knowledge of sin. But in the 7. cap. he showeth by what law, to wit the moral law. For the moral law says, Thou shalt not lust. But the Apostle says, I known not sin, but by the law. For I had not known concupiscence if the law had not said, thou shalt not lust. In his Epistle to the Ephesians he speaketh to the Gentiles and says simply that works do not justify. But speaking to the Gentiles he could not mean it of the ceremonial laws, but of the very moral virtues, that is, all kinds of works that seemed to be good. To the Galathians he says, As many as are of the deeds of the law are under the curse. And to prove that, he addeth, For it is written: Cursed is every one that continueth not in all things which are written in the book of the law to do them. Now unless we do by the deeds of the law understand the morals, as well as the ceremonials, I do not see how his proof can hang to that which went before. For he says expressly, In all things which are written in the book of the law to do them. Now who knoweth not that the ceremonials were not written alone, but that the morals were written also? And S. Augustine in his book De spiritu & litera, Cap. 8. doth by many arguments prove that Paul by the deeds of the law did understand the morals also. Now that we may conclude this place I will here recite the words of the Apostle in the 8. to the Romans, saying, What the law could not do, in as much as it was weak through the flesh, that God performed by sending his own son in the similitude of sinful flesh, and by sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. The Apostle in these words teacheth us two things. First that the law neither can now, nor never could justify us men. The fault of this weakness or lack of ability he casts not upon the law, which is of itself good and effectual, & is the doctrine of most absolute righteousness: but he layeth the fault thereof upon our corrupt flesh. Our flesh neither could nor can perform that, which is required of us by the law of God. Whereupon S. Peter in the counsel held at Jerusalem is read to have said, Now therefore why tempt you God, to put on the disciples necks the yoke which neither our fathers nor we were able to bear? The latter is inferred upon the first, to wit, when the law could not give us life, nor we were able to do the which the law required at our hands, then God, who is rich in mercy and goodness sent his son into the world, that he being incarnate should die for us, and so take away the sin of our imperfection, & bestow on us his perfectness in faith, being himself the perfectness and fullness of the law. By this therefore it is manifest that Christ hath fulfilled the law, & that he is the perfectness of all the faithful in the world. But here this place requireth a more full exposition, how Christ hath fulfilled the law, & how he is made our Christ hath fulfilled the law & is the perfectness of the faithful. perfectness. First of all, whatsoever things are promised and prefigured in the law & the Prophets, all those hath Christ our lord fulfilled. For those promises, The seed of the woman shall crush the Serpent's head: In thee shall all the kindreds of the earth be blessed: & other more innumerable like to these, did our Lord fulfil, when he being born into this world, made an atonement for us, & brought back life to us again. In like manner he fulfilled all the ceremonials, while he himself being both priest and sacrifice did offer up himself, & is now & ever an effectual and everlasting sacrifice, & an eternal high priest, making intercession always at the right hand of the father for all faithful believers. He also doth spiritually circumcise the faithful, and hath given them in steed of circumcision the sacrament of baptism. He is our Passover, who in steed of the Paschal lamb hath ordained the Eucharist or supper of the Lord Finally he is the fulfilling and perfectness of the law and the Prophets. Moreover our Lord fulfilled the law, in that he did most absolutely in all points satisfy the will of God, being himself the holiest of all, in whom there is no spot, no evil concupiscence, nor any sin: in him is the love of God most perfect, & righteousness altogether absolute: which righteousness he doth freely communicate to us, that are most unperfect, if we believe and have our hope fast settled in him. For he forgiveth us our sins, being made a cleansing Sacrifice for us, and maketh us partakers of his own righteousness: which is for that cause called Imputed righteousness. Whereunto the testimonies of the Apostle do appertain, God, says Paul, was in Christ, reconciling the world unto himself, not imputing their sins unto them. For him, which known not sin, he made sin for us, that we might be made the righteousness of God by him. Again, Abraham believed God, and it was imputed to him for righteousness, without works. So also if we believe in God, through Christ our faith shallbe imputed to us for righteousness. For by faith we lay hold on Christ, whom we believe to have made most absolute satisfaction to God for us, and so consequently that God for Christ his sake is pleased with us, and that the righteousness is imputed to us as our own (and is in deed by gift our own) because we are now the sons of God. These things being diligently weyyed, it shallbe easy for us to answer Life is promised to them that keep the law●. them, which make this question and do demand, since no mortal man doth of himself exactly satisfy the law: How then is righteousness, life and salvation promised to them that do observe the law? Our answer is forsooth, that that promise hath a respect to the perfect righteousness of Christ, which is imputed unto us. Otherwise it is assuredly certain that the holy Scripture doth not so much as in one jot disagree, or square in any point from itself. The Apostle doth plainly say, If there had a law been given which could have given life, than had righteousness been of the law: but now the Scripture hath shut up all under sin, that the promise might be given by faith to them that do believe. Wherefore he keepeth or doth fulfil the law, even of the ten commandments, who doth the thing for which the law was chief ordained. But the law was chief ordained (as I did declare a little before) to the end that it might convince us all of sin and damnation, and so by that means sand us from ourselves, and lead us by the hand to Christ, who is the fulfilling of the law unto justification to every one that doth believe. And therefore he doth fulfil and keep How 〈◊〉 may 〈◊〉 the 〈◊〉 the law, who hath no confidence in himself and his own works, but committing himself to the very grace of God doth seek all righteousness in the faith of Christ. Whereupon now it is evident that these two sentences of Christ our Lord are of one sense & meaning, Whosoever believeth in me, he hath life everlasting: And, If thou will't enter into life, keep the commandments. For Paul also in the 13. Chapter of the Acts says, Be it known unto you brethren, that through Christ is preached to you the forgiveness of sins: & by him, all that believe are justified from all the things, from which he could not be justified by the law of Moses. And to this place now belongeth all the work of justification, of which I have at large disputed in an other place. Now that faith, wherewith we believe that Christ hath satisfied the law, How we may keep the law. and that he is our righteousness and our perfection, is neither of our own nature, nor of our own merits, but is by the grace of God powered into us through the holy spirit, which is given into our hearts. This spirit abiding in our hearts, doth inflame our breasts with the love and desire of God's law, to do our endeavour to the expressing and showing of the law in all our works and conversation. Which desire and endeavour, although they be never fully accomplished by reason of the s●eashes frailty or weakness of man's nature, which remaineth in us even till the last gasp and end of our life, is notwithstanding acceptable to God by grace for Christ his sake alone: neither doth any Godly man put any confidence in this other, but in the first fulfilling of the law, as that which is only absolute and perfect. For Paul in his Epistle to the Romans crieth out, O wretched man that I am, who shall deliver me from the body of this death? And yet immediately after he answereth, I thank God. to wit, because he hath redeemed me from death, through jesus Christ our Lord So then I myself with the mind serve the law of God, but with the flesh the law of sin. There is then no damnation to them which are graffed in Christ jesus, which walk not after the flesh but after the spirit. etc. Wherefore since we are in Christ, we are in grace, and therefore is God pleased with our works, which being given to us by faith and by the liberal spirit, do proceed from an heart that loveth God the giver of them all. For john said, This is the love of God, that we keep his commandments. And his commandments are not grievous. He addeth also the reason thereof and says, For all that is born of God overcometh the world: now every one is born of God, that doth believe, as is declared in the first of john. By which it is easy to reconcile these 2. places which seem at a blush God's commandments are not heavy to be born to jar one with an other: The laws of God are heavy, which neither we nor our fathers were able to bear. And, The laws of God are not grievous, or heavy to be born. For they are not heavy to the faithful which are in Christ, and to those which have the gift of God's spirit, that is, to those that are reconciled to God by Christ their Lord and Saviour. Without Christ & faith in Christ they are most grievous and heavy to be born of every unbeliever. So the faithful being stirred up by the spirit of God, doth voluntarily and of his own accord do good to all men, so far, as his ability doth suffer him, & will not in any case do hurt to any man: not forbecause he fears the punishment, that in the law is appointed for the disobedient, unjust and wrongful dealers, but forbecause he loveth God. And so also he fulfilleth the judicial law. Here I know full well the thou will't Of the abrogation of the law. make this objection and say, if the law be fulfilled, & that the fulfilling thereof hath a place in the Saints & faithful one's, what needed than I pray you the abrogating of the law? What needed Paul and all the best divines to dispute so largely of the abrogation of the same? I will therefore say somewhat of the abrogation of the law, first generally, & then by parts peculiarly. But first of all these words of the Lord in the Gospel must be beaten in●o the head of every godly hearer, Think not, says he, that I am come to destroy the law or the Prophets: yea I came not to destroy, but to fulfil them. Verily, I say unto you, heaven and earth shall pass, but one jot or title of the law shall not pass till all be fulfilled. Whosoever therefore shall lose one of the smallest of these commandments and shall teach men so, he shallbe called the lest in the kingdom of heaven. But whosoever shall do and teach them, he shallbe called great in the kingdom of heaven. Let every one therefore be assuredly persuaded, that the law of God, which is the most excellent and perfect will of God, is for ever eternal, and cannot be at any time dissolved either by men or Angels, or any other creatures. Let every man think that the law, so far as it is the rule how to live well and happily, so far as it is the bridle wherewith we are kept in the fear of the Lord, so far as it is a prick to awake the dullness of our flesh, and so far as it is given to instruct, correct, and rebuke us men, that so far, I say, it doth remain unabrogated, and hath even at this day her commodity in the Church of God: and therefore the abrogating of the law consists in this that followeth. I told you that God's commandments require the whole man, and a very heavenly kind of perfectness, which whosoever performeth not, he is accursed and condemned by the law. Now no man doth fulfil that righteousness: therefore are we all accursed by the law. But this curse is taken away, and most absolute righteousness is freely bestowed on us through Christ jesus. For Christ redeemed us from the curse of the law, being made the curse, righteousness, and sanctification for us men. And so in this sense the law is abrogated, that is, the curse of the law is through Christ taken from the faithful, and true righteousness is bestowed upon us through grace by faith in the same Christ jesus. For he is that blessed seed in whom all the kindreds of the earth are blessed. He is our righteousness. For Paul says, By him every one that believeth is justified from all things, from which you could not be justified by the law of Moses. Therefore the law is put for the curse of the law: or else the law of God is taken for that, which 1 is bewrayed or made manifest by the law, that is to say, it is taken for sin. For by the law cometh the knowledge of sin. Therefore the law is abrogated, that is, sin is taken away, not that it should not be, or not show itself in us, but that it should not be imputed unto us and condemn us. For there is no damnation to them that are in Christ jesus. Moreover the law is taken for the vigeance or punishment 3 which is by the law appointed for transgressors. Therefore the law is abrogated, because the punishment appointed by the law is taken from the necks of the faithful believers. For the law is not given to the righteous man. For Christ delivered the faithful from eternal punishments, while he being guiltless did suffer afflictions for wicked sinners. Furthermore, the Apostle says: The fleshly mind is enmity against God: for it is not obedient to the law of god, 4 neither can be. But now this hatred or enmity of God's law is by faith pulled out of the hearts of the faithful: & in steed of it is graffed in the love of gods most holy will: so that in this sense also the law is said to be abrogated, because the hatred of the law is taken away. And therefore the Apostle compareth them that are under the law to bondslaves, and them that are free from the law to sons and children: to whom also he attributeth the spirit, not of bondage, but of adoption. For forbecause you are sons, saith he, God hath sent the spirit of his son into your hearts, which crieth Abba father. etc. To these may be added that the law of God hath types and shadows, and that the Ceremonies are very burdensome, even as also the whole law is called a yoke. But now the son of God came into this world, who fulfilling the figures, showed to us the very truth, and did abolish those types and shadows: so that now no man can condemn us for neglecting or passing over those Ceremonies or figures: & so again in that sense the law of God is abrogated, that is to say, that kind of government which Moses ordained, did come to naught, when Christ did come and his Apostles began to teach. For they, without regard of the Ecclesiastical regiment appointed by Moses, did congregate Churches, to which they taught not that kind of regiment, which Moses had ordained. For they did constantly reject the priesthood of Aaron, the sacraments, the sacrifices, and choice of days, of meats, and of apparel, which Moses had taught their elders. And in steed of all those rites they preached Christ alone, and his two Sacraments. etc. This have I said hitherto, generally The 〈◊〉 is 〈…〉. touching the abrogation of the law, and now again I will more largely expound the same by several parts. The whole law is divided into the Moral, the Ceremonial, and the judicial laws. The Moral law now is contained in the ten commandments, the first precept whereof doth 1 teach us to honour and worship one God alone, & not to match any strange gods with him. This commandment did our Lord jesus in the Gospel so earnestly urge, and diligently teach, that we may perceive very well that in it nothing is altered. The second precept forbiddeth idolatry, that is, the 2 worshipping and honouring of all manner images, whether they be the images of GOD himself, or of any of his creatures. But it is known that the Apostles in the doctrine of the Gospel did use all means that they could, to banish and drive away all kind of idolatry. Paul & john cry, Flee from idolatry. And whereas Christ and his Apostles do most diligently teach us 3 to sanctify & glorify Gods holy name, they do thereby give their consent to the establishing of the third commandment, which doth forbidden to defile God's name by taking it in vain. The 4. alone of all the commandments, concerning 4 the sanctifying of the sabbath day, is of S. Augustine called Ceremonial. But it must not be simply understood to be Ceremonial. For so far forth as the outward worship of God requireth a certain appointed time to be exercised in, & carrieth with it the sacrifices of the law, so far, I say, it is ceremonial: but in respect that it teacheth to meet in holy assemblies to worship God, to pray, to preach, to be partakers of the sacraments, and to offer spiritual sacrifices, therein it is eternal & not ceremonial: As I have before declared in the exposition of the Sabbath. The fift precept, touching the honour due to parents, the 5 Lord himself doth ratify in the 15. cap. of Matthews Gospel: Even as he doth also very diligently teach the sixte against 6 murder, & the seventh against 7 adultery in the 5. Cap. of the same Gospel. The eighth, which is against theft, is 8 renewed by the Apostle, who giveth charge, that no man deceive his brother, and that no man steal any more, but that every one should labour with his hands, that he may have things necessary for himself, and be able to give to him that wanteth. The ninth precept, which is for the bridling of 9 the tongue, so that no lie be made, nor false witness born against our neighbour, is by Christ himself and his Apostles confirmed so often, as they give rules for the ordering of the tongue, and charge every man to speak the truth to his neighbour. And they also do condemn evil lusts and affections, whereby they do not abrogate, but 10 repair the tenth commandment, which doth forbidden all manner of concupiscence. Therefore the whole abrogation of the ten commandments, so far forth as they are abrogated, doth consist in those points whereof I spoke even now: to wit, that Christ in faith is our perfect & absolute righteousness etc. The Apostle bearing witness thereunto and saying, What the law could not do, in as much as it was weak through the flesh, God having sent his own son, in the similitude of sinful flesh, even by sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. As is to be seen in the 8. to the Romans. I have therefore discoursed the brieflier of this matter in this place, because I have at the full spoken of it in the treatise of the ten commandments. I am now come to speak of the Ceremonials. These Ceremonials were given and granted until the How far forth the ceremonials are abrogated. time of amendment, to wit, until Messiah should come. Messiah is already come, therefore all the Ceremonies, even to the coming, death, resurrection and ascension of Christ our Lord into the heavens, are come to an end, and have no place any longer in the Church of the Christians. And yet here we must, and do make a difference betwixt the writings concerning the Ceremonies, and the very things of the Ceremonies, that are set down in writing, I mean, the very Ceremonies themselves, or actions that were used. For the writings concerning the Ceremonies, which were set forth by the spirit of God, are not taken away from Christians nor abrogated, so that they may not be read, retained or used in the Church: as I declared in the 2. Sermon of the first Decade. For they are effectual to instruct us in Christ jesus, while in them we do behold the manner how Christ was preached and prefigured to the ancient Church of the holy fathers. Paul verily did most significantly preach Christ out of the ceremonies, which no man will deny, that readeth diligently his Epistle to the Hebrues. For he doth wonderfully in that Epistle, lay Christ and all his gifts before the eyes of all the Church. Therefore the Ceremonials both may and aught to be read in the church, so yet that in them Christ may be sought, and when he is found be aptly preached. And for that cause in the 5. & 6. Sermons of this Decade, where I handled the Ceremonials, I annered unto them certain notes of their significations, that I might open away for the students of the scriptures and lovers of Christ to go forward & proceed in that hind of argument. Now the Ceremonial things or stuff of the ceremonies, of which sort are the priesthood, the place, the time, the sacrifice, & whatsoever else is like to these, are utterly abrogated, so that henceforth they are neither used, nor have any place in the Church of Christ. This did jeremy foretell in the 3. Chap. of his prophecy saying, In those days they shall make no more boast of the ark of the Lords covenant: no man shall think upon it, neither shall any man make mention of it: for from thenceforth it shall neither be visited, neither shall such things be done any more. By the ark the Prophet means those points of the law, which are abolished by the coming of Christ. S. Paul in his Epistle to the Hebrues, by the promise that GOD made to jeremy, saying: That he would make a new covenant, doth Heb. 1 gather this observation, In that he says a new covenant, he hath worn out the first: For that which is worn out, and waxed old, is ready to vanish away. The same Apostle to the Ephesians says, Christ is our peace, which hath made both one, and hath broken down the middle brickwall, that was a stop between us, taking away in his flesh the hatred, even the law of commandments contained in ordinances, for to make of twain one new man in himself. So making peace. Ephes. 2. God verily severed the jews from the Gentiles, while he chose and consecrated them to be a peculiar people unto himself, not by the calling of the word only, but also by the sacraments. For there were ceremonies prescribed and given, which, as a middle brickwall betwixt the jews and the Gentiles, should compass in and contain the heritage of the Lord: so that in the ceremonies the note of difference did consist, whereby the jews were known to be the lawful heirs of Gods good promises, whereof the Gentiles had no part or portion. But Christ came into the world, to the intent that of two people, the jews & the Gentiles, he might make one Church, and therefore did he break down the middle brickwall that parted them, that is, Ceremonies the niddle wall or patition. he did clean take away the Ceremonial ordinances, which were a stop betwixt them. For Christ in that case did the same, that Princes are wont to do, who when they go about to bring two nations, that are at variance, into one kingdom, and under one authority, do first take away the diversity of arms, which are the cognizaunces of their ancient hatred, that when the cause of the remembrance of the grudge is taken from their eyes, they may the better agree betwixt themselves in mind and behaviour. For even so did Christ take away Circumcision, the Sacrifices, and all the Ceremonies, to the end that of the jews and Gentiles he might make one Church and fellowship. Paul to the Colossians compareth the Ceremonies to an obligation Ceremonies of hand writing. or handwriting, whereby God hath us bond, as it were, so that we cannot deny the guilt. But he says, that we were so delivered by Christ from the guilt, that the obligation or handwriting was canceled or torn in pieces. But by the canceling of the handwriting the debtor is acquieted & set at liberty. And therefore we read that at the death of our Lord, the vail of the temple was torn in pieces from the bottom up to the very top: that thereby all people might understand, both that sins were then forgiven them, & that the people of God was set at liberty from all the burden and yoke of the law. Verily, when the wicked, stiff-necked, and disloyal The city and temple of Ierus●le● destroyed. people of the jews did after the death of Christ go on to exercise, prorogue, and to obtrude to all men the Ceremonies, which were finished and abrogated at the coming of Messiah, than Christ, sitting at the right hand of the father, did by the means of the Roman Princes utterly deface their city, and overthrow the temple, wherein they boasted. Which thing the prophet Daniel, and Balaam many hundred ●ani 9 Num. 24. years before Daniels time foretold, and said should come to pass. Neither hitherto yet, by the space of 1500. years and more have they had any place to restore and set up again their city and temple. In Theodoretus and Ruffinus we read, that in the reign of juhan the Emperor, the jews with very great hope and presumption went about to build a new temple, and that they sought the foundation thereof in the place, where that temple stood, which was burned by Titus, son and general to the Emperor Vespasian: but Christ our Lord (who in the Gospel foretold out of Daniels prophecy the desolation thereof, and did among other speeches say, And Jerusalem shallbe trodden under foot of the Gentiles: till the time of the Gentiles be fulfilled) did mightily repress their wicked endeavours, & hinder their labour for going forward. For when they had gathered & brought together many thousand bushels of lime and chaulk, then soudeinly came a whirlwind with a wonderful storm and blustering, which scattered abroad and carried away the store of stuff by them provided. There happened also a terrible earthquake, by which all the buildings almost of the whole place were swept away & made even with the ground. Finally, when a great company, which were busy in the work, did the same night remain or take their rest in a certain porch or gallery near to the new begun city & temple, the whole building and roof thereof falling down on a sudden, slew all the number that were within the reach thereof. In the morning, they which remained alive ran together, to seek every man for his friend, among them that were slain by the ruinous building: and when those terrors could do no good, nor turn them from their purpose, then soudenly out of the trenches, foundations, and stoarchouses hard by, where their tools and other necessaries lay, there sprang forth a fearful fire, which burned many that urged the work, and compelled the rest to take their heels. For in that one day it broke forth sundry times, and so at last repressed the stubborn rashness of that stiffnecked people. And for because these things should not be thought to have happened casually or at adventures, the night before and the night following, there appeared in the sky a bright or glistering sign of the Cross, & the garments of the jews were filled over with crosses, not bright, but black, which could not be rid away or wiped out by any pains taking or manner of means. They therefore in spite of their teeth and full sore against their wills being compelled with those horrible terrors, fearful judgements, and bitter plagues of Christ our Lord, forsook the place, and fled every man to his house, leaving the work undone, and openly confessing that jesus Christ whom their forefathers had crucified, is a most mighty God, howsoever julian, with Pharaoh, and the chief of the jews did perseaver still in their disloyalty and despiteful blasphemy against him and his holy Church. But, howsoever the jews do even at this day abide in their wilful stubbornness, the Lord did from heaven declare openly enough, that he is no longer delighted with the Ceremonial rites, because he destroyed all the instruments belonging to that ancient kind of worship, and made the very shop of that old religion, I mean the temple, and city of Jerusalem, level with the ground. Touching the temple the Lord in the Gospel spoke to his disciples, when they with wondering did behold it, and said: Do you not see all these things? verily I say unto you, there shall not be left here one stone standing upon an other. And again, weeping over the unthankful city he said, They shall not leave in thee one stone standing upon an other, because thou knewest not the time of thy visitation. And now that all this was word for word accomplished and fully finished, josephus an eye witness of the same doth largely testify in the 18. Chap. of his 7. book De Bello judaico. Even very now I told you that from one thousand and five hundredth years ago unto this present time, the jews never had any place given them to build their temple up in again: whereby, if they were not beside themselves, they might easily gather, that the Messiah is already come into the world, and that he hath abrogated all the Ceremonial rites. It is a very slender, or rather no defence at all for the jews, to allege 〈…〉 they 〈…〉 or 〈◊〉. the words in the law, which are many times rehearsed, where the Ceremonies are described, You shall keep it for an everlasting ordinance. For in this sense, Everlasting is taken for Longlasting and Unchangeable, so far forth as it hath respect unto the will or authority of mankind. For the Lord did with threatening of grievous punishments forbid, that mankind's unadvisedness should change or abrogate the holy Ceremonies. And yet since he did ordain those Ceremonies until the time of amendment, he doth neither sin nor yet incur the crime of unconstancy, when he doth change, or take away the Ceremonies according to the determinate purpose, which he intended from the beginning. Moreover, so long as the thing signified doth not decay, and that the shadow only or momentany figure doth vanish away, it is assuredly certain that the Ceremony doth yet remain in full effect and substance. The whole man doth live for ever: and yet the things that are temporal or corruptible in him, do perish in death, and are abolished in his clarification. But that all these things may appear The priesthood abrogated. as clear as the day light, I will particularly run through and touch the more notable sort of Ceremonies. That the priesthood of Aaron is utterly abrogated, it is evident by the words, which the Apostle citeth out of David saying, The Lord hath sworn and will not repent, thou art a priest for ever after the order of Melchisedech. Christ therefore is the one and only high priest, and that too, an everlasting priest, having an immutable priesthood, which cannot by succession pass from him to any other man or Angel. For he now standing at the right hand of the father in heaven, the very true temple, which was prefigured by the Tabernacle and temple at Jerusalem, doth make intercession for us, & doth all the offices of an high priest: Of whom the Apostle of Christ S. Paul doth speak very largely in his Epistle unto the Hebrues This Christ jesus our high priest hath consecrated all the faithful to be Kings and Priests unto himself. And yet notwithstanding he doth ordain ministers of the Church, by doctrine and examples to instruct the Church and to minister the sacraments, I mean not those old & ancient one's, but those which the Lord hath substituted in steed of the old one's. What doctrine they must teach he doth expressly declare. The mystical attire and garments of the priesthood, he neither did commend to his Apostles, nor leave to his Church, but took them away with all the Ceremonies, that are called the middle brickwall betwixt she jews and Gentiles. The Lord himself and his Apostle Paul will have the pastors of the people clad with righteousness and honesty: and do precisely remove the ministers of the Church from superiority and secular affairs. They do also appoint stipends for the ministers to live upon, yet not those which the law allowed them, but such as were most tolierable and convenient for the state and condition of every Church. The Lord left the place, to serve and worship God in, free without exception 1. Cor. 9 Math. 10. The place ●or to worship God in is free ●or every man to choose where he listeth, and the congregation liketh. or binding to any one prescribed or peculiar place, when in the Gospel after john he said, The hour shall come, and is already, when the true worshippers shall worship the father neither in this mountain nor at Jerusalem, but in the spirit and in truth. For such the father requireth to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth. The Apostle followed the Lord in this doctrine and said, I will that men pray in every place lifting up pure hands without anger. Neither did the Lord in ●aine, as I showed you even now, suffer the temple to be utterly overthrown, considering that at his death he had rend the vail thereof. And yet for all that, the Ecclesiastical assemblies are not thereby condemned: Of which I spoke in the exposition of the 4. precept, Remember that thou keep holy the sabbath day. Verily the tabernacle & the temple bore the type of the catholic Church of God, out of which there are no prayers noroblations acceptable to the Lord But the Church is extended to the very ends of the world. And yet it followeth not thereupon, that all are in the Church, which are in the world: they alone are in the Church which through the Catholic faith are in the fellowship of Christ jesus, and by the agreement of doctrine, by charity, & by the participation of the Sacraments (unless some great necessity hinder them) are in the communion of the holy Saints. But they burn incense & sacrifice in high places, To 〈…〉 places. whosoever seek after any other sacrifice, than the one and only oblation of Christ jesus or look for any other to offer their prayers to God the father than Christ alone, as they are taught by the mouth of the Pastor sincerely preaching the word of God. Moreover the Church of God hath no need now of any ark, any table, any showbread, any golden candlestick, any altar either of incense or burned offerings, nor yet of any brazen laver: for Christ alone is all in all to the catholic Church, which Church hath all these things spiritually and effectually in Christ jesus, and can seek for nothing in any other creatures, insomuch that if it perceive any man to bring in again either these, or such like Ceremonial instruments, it doth sharply rebuke & bitterly curse him for his unwarranted rashness & blasphemous presumption in the church of Christ. For what need hath the church of shadows and figures, when it doth now enjoy the thing itself, even Christ jesus, whose shadow and figure the ceremonies bore? Moreover the church hath signs enough, in that it hath received of Christ two Sacramental signs, wherein are contained all the things, which the old church did comprehend in sundry and very many figures. Furthermore, he hath left the holy time The holy 〈…〉. to worship God in, free to our choice, who in the Gospel says: The Sabbath was made for man, not man for the Sabbath: therefore the son of man is Lord also of the Sabbath And the Apostle Paul says: Let no man therefore judge you in meat, or drink, or in part of an holy day, or of the new moon, or of the Sabbothes, which are the shadows of things to come, but the body is of Christ. Of the Christian Sabbath I spoke in the exposition of the fourth Commandment. As for the new moons they are not solemnized by the church of Christ, in so much as it is taught by Christ to attribute to God, not the beginning of Months only, but the whole year also and the commodity thereof, with the light of the Sun, the Moon, and all the stars in heaven. Moreover the Christians do celebrated their passover more spiritually then bodily: even as also they do solemnize their pentecost or whitsuntide. For as he sent his spirit upon his disciples, so doth he daily sent it upon all the faithful. And that is the cause that in the faithful the alarm is stricken up to encourage them as soldiers to skirmish with their enemies. For the flesh lusteth against the spirit, and the faithful are daily assaulted and provoked to battle by the world, and by the devil the prince of the world. Furthermore the feast of propitiation being once finished upon the cross endureth for ever: neither do the Saints any more send out a scape goats to bear their sins into the desert. For Christ our Lord came once and was offered up, and by his sacrifice took away the sins of all the world. Finally since the faithful do daily consider & bear in their minds, that they have no abiding place in this transitory world, but that they look after a place to come, they need not, as the jews did, once a year to celebrated the feast of Tabernacles. In like manner the faithful do no more acknowledge any year of jubilee. For Christ came once and preached unto us the acceptable year, even the Gospel, whereby it is proclaimed, that all our sins and iniquities are clearly forgiven us. For so doth Christ himself interpret it in the fourth of Saint Luke's gospel, taking occasion to speak of it out of the sixth Chapter of Esaies' prophecy. And thus the holy time and festival days are abrogated by Christ in his holy Church: which notwithstanding is not left destitute of any holy thing or necessary matter. But now because this present year, wherein this book is first of The Romish jubilee. all printed, is the year of Grace one thousand five hundred and fifty, and according to the Romish tradition is called the year of jubilee, I am therefore compelled, as it were of necessity, to make a little digression, & speak somewhat of the Romish jubilee. I do therefore call it the Romish and not the Christian jubilee, because as I showed you even now, the church of Christ after our redemption wrought by Christ, and preached by the gospel doth neither acknowledge nor receive any other year of jubilee. In the ancient jewish year of jubilee there is to be considered the meaning of the letter, and of the spirit. * According 1 to the letter, bondmen were set at liberty, and lawful heirs did receive again their patrimony and possessions, which either was changed away, or otherwise go from them. The meaning of that order as it could not be brought again into all kingdoms in these latter days without the trouble of all estates, so is it little set by, and the care of the oppressed utterly neglected by the holy pope's, who now of late brought in the year of jubilee, and preached it unto the foolish world, not for any zeal they had to help the oppressed, but for the desire they had, by robbing the world, to augment their own treasures. * The spiritual and hidden mystery 2 of the jubilee did commend unto them of old the free remission of all sins through Christ by faith in Christ: which free grace cannot without reproach to Christ be otherwise preached than it hath been already taught by the holy Gospel. Therefore the church was without the observation of any year of jubilee by the space of one thousand & three hundredth years after Christ his incarnation. At last up start Bonifacius the eight of that name bishop of Rome, who first of all invented that wicked ordinance. For Platina in the life of that Bonifacius says: This is he that first brought in the jubilee in the year of Christ 1300. wherein he granted full remission of all their sins to as many as visited the See apostolical. And the same did he ordain to be observed every hundredth year. So then the church of Christ was without this jubilee, without peril of salvation, by the space of one thousand & three hundredth years. And therefore may we also be without it without all peril and damage, yea, to our great profit & commodity. For if our Romanists go on to obtrude it to the world as a thing necessary to salvation, then shall they condemn the universal church, which was before Pope Boniface his time, who first brought in this unacquainted jubilee. Thus we are so far from not being able to be without it, that we aught by all means possible to detest and abhor it, as a very wicked and blasphemous ordinance, considering that we have to believe that the jubilee is utterly abrogated by Christ and also that all sins are freely through Christ forgiven to all that believe, in what place of the world so ever they live, and are conversant in. This Pope Boniface doth to his most false promise and unpure place annex the remission of sins. Now I doubt whether this blasphemous antichrist could do any thing more horrible and more against the honour of the Saviour. For therein is defiled the glory of the only begotten son of God, who is the only health of all the world. Therein is defiled the salvation of many thousands, for which Christ died upon the cross. And therein also is defiled the glory of Christian faith, by which alone we are made partakers of eternal salvation. This ungracious & wicked Pope was he, of whom that common proverb runneth: He entered like a wolf, he reigned like a Lion, and died like a dog. For verily so blasphemous an ordinance was worthy of such an author. So foolish a people was worthy of such a pastor. And so devilish a Pope was worthy of such an end. Platina writeth that in that year of jubilee, there came so great heaps of people to Rome, that although the city were indifferently large enough, yet one man could not, for throng, pass by an other. For the world will needs be deceived: if it were not so, they would give ear unto the Lord which crieth: O all you that thirst come to the waters, and you that have no money draw nigh. Why spend you your money upon a thing of nought? etc. isaiah 55. and john 4. 7. Now all the while that the world was set thus on madding, the righteous Lord was not a sleep, nor yet did dissemble how much they displeased him with that devilish invention. For the very same year he stirred up Otthoman the patriarch and first founder of the Turkish empire, by whose means he did notably scourge the church of Rome, and the corrupt manners that were crept into Christendom. A few years after, succéeded Clement the sixte, Paul the second, and Sixtus the fourth, as wicked men as he, as is to be found in the histories of their lives, who changed the year of jubilee from every hundredth to every fiftieth year, and so at last to every five and twentieth year, that so they might suck the more advantage out of men's foolishness. But now to the matter again. The Sacraments also of the aunclent 〈…〉. jews are flatly abrogated, and in their places are substituted new sacraments, which are given to the people of the new covenant. In steed of circumcision is baptism appointed. The Apostles in the Synod held at Jerusalem did oppose themselves against those, which were of opinion, that circumcision was necessary unto salvation, and in that counsel they allowed of Paul's doctrine who both thought and taught the contrary. For Paul in one place saith: Lo I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify to every man which is circumcised, that he is a debitour to the whole law to do it. Christ is made of none effect to you: as many of you as are justified by the law, are fallen from grace. Neither is it right or convenient that in the church of Christ there should remain so bloody a Sacrament as Circumcision was, when once that blood was shed upon the cross, which stauncheth and taketh away the blood of the old testament. In steed of the paschal lamb is the lords supper ordained, which by 2 another name is called the eucharist or a thanksgiving. For so the Lord himself in Luke expoundeth it, saying, that he did then eat the last passover with his disciples, at the end whereof he did immediately ordain the Sacrament of his body and blood, which he biddeth them to celebrated in remembrance of him, until he return to judgement again. Therefore the Lord left the supper to be an unchangeable Sacrament until the end of the world. Moreover, that all sorts of sacrifices contained in the law are utterly abrogated, no man I suppose will once deny, which doth but consider, that both the Temple and the two altars with all the holy Instruments, are utterly overthrown and come to nothing. I told you that those sacrifices were remembrances of sins, and types or figures of the cleansing and atonement that was to be made by Christ jesus. Therefore when Christ was come and offered up for the sins of all the world, then verily did all the sacrifices of the ancient jews come to their ending. For where there is a full and absolute remission of sins, there is no longer any sacrifice for sin. But in the new testament there is a full remission of sins: therefore in the new testament there is no longer any sacrifice offered for sins. For Christ is only and alone in steed of all the sacrifices. For he was once offered up, and after that, is offered no more: who by the once offering up of himself hath found eternal redemption: so that all which be sanctified, are sanctified by none other oblation, but that of Christ upon the cross made once for all. Wherefore Christ, being once offered upon the cross for the sins of all the world, is the burned offering of the catholic church: he is also the meat offering, which feedeth us with his flesh offered upon the cross, unto eternal life, if we receive and feed on him by faith. Moreover, he is the drink offering of the church, which with his blood doth quench the thirst of the faithful unto life everlasting. He is the purging and daily sacrifice of the church: because he is the lamb of God that taketh away the sins of the world. His death and passion cleanseth all men from their sins, their errors, and iniquities. Finally, he is the churches sacrifice of thanksgiving: because by Christ we offer praise to god, and by Christ we tender thanks unto the Lord. To conclude, the only supper of the Lord, which we call the Eucharist, containeth in it all the kinds of ancient sacrifices, which The 〈…〉 the 〈◊〉 is to 〈…〉 are in effect but of two sorts, to wit, of purging, and of atonement, as those which were offered for sin: or else of thanksgiving, as those which rendered thanks and offered praise unto the Lord. Now the supper is a testimony, a sacrament, and a remembrance of the body of Christ, which was given for us, and of his blood that was shed for the remission of our sins. For the body & blood of our Lord, which were but once offered upon the cross, and neither can nor aught to be offered any more of men, are not sacrificed a freash in the celebration of the supper: but in the celebrating of it, there is reiterated a remembrance of the thing, I mean, of the oblation, which was but once made, and in once offering was sufficient. Again in the supper we tender thanks to God for our redemption, for which also the universal church doth offer praise unto his name. Wherefore, the supper of the Lord doth comprehend the whole substance and matter, which was prefigured in those ancient sacrifices: so that in the point the church is not destitute of any good or necessary thing, although it doth no longer retain those sacrifices of the elder church. Yea, they aught not any longer to be solemnized in the church, because (when they were nothing else, but the figures, types, and sacraments of Christ to come) the church doth now believe, and that rightly too, that Christ is already come, and that he hath fulfilled and accomplished all things, as we read that he himself did testify when on the cross he cried, saying: It is finished. Moreover all vows are come to 〈…〉 an end, because all sacrifices, wherein the vows consisted, are vanished & go. Likewise the discipline of the Nazarites is now decayed, because the temple with all the ceremonies belonging thereunto is vaded away. There remains still in the church a Christian & moderate discipline, but not that which is described in the law. And the Saints do perform to God the vows which they have made in the church not contrary to faith and godliness. But they are sparing, wary, and very religious in making vows. For what have we to give to God, which we have not first received at his hands, and to the performing of which we were not bound before in baptism? Christ doth not so distinguish betwixt clean and unclean in the Gospel, 〈◊〉 choice of meats abrogated. as Moses doth in the law: That says he, which entereth into the mouth defileth not the man, but that which cometh out of the mouth. And the apostle Paul doth flatly say, that to the clean all things are clean. And like to this he speaketh much in the fourteenth to the Romans, and in other places more. In his Epistle to the Colossians he says: If you be dead with Christ from the rudiments of the world, why as living in the world are you led with traditions, touch not, taste not, handle not: all which do perish in abusing: And so forth. To Peter also it is said: What God hath sanctified, that call not thou unclean. Therefore whereas in the synodal 〈◊〉 and 〈◊〉 ●●●bidden of the 〈◊〉. Epistle set forth by the Apostles in the fifteenth of the Acts, both blood and strangled is forbidden and exempted from the meat of men, that commandment was not perpetual, but momentany for a time only. For it pleased the Apostles for charity's sake to bear therein with the jewish nation, who otherwise would have been too stubborn and self-willed. The jews at that time did every day so rifely hear the reading of the law, which did expressly forbid to eat blood and strangled, as if the preaching of the Gospel had not begun to be sowed among them, and therefore they could not but be greatly offended, to see the Gentiles so lavishly to use the things prohibited. Wherefore the Apostles would have the Gentiles for a time to abstain from the things that otherwise were lawful enough, to see if peradventure by that means they might win the jews to the faith of Christ. For the Epistles which Paul written a few years after the counsel at Jerusalem, do sufficiently argue, that the decree of the Apostles against blood & strangled was not perpetual. But the commandments given against things offered to idols, and against fornication (in using whereof the Gentiles thought that they did not greatly offend) are perpetual, because they be morals, and of the number of the ten commandments. But of that matter I have spokéns in another place. And now, because I am come to make mention of the synodal decree ordained by the Apostles and elders of the counsel at Jerusalem, I think it not amiss to recite unto you (dearly beloved) as a conclusion to this place, the whole Epistle sent by the Synod, because it doth bear an evident, full, and brief testimony that the law is abrogated after that manner which I have declared. Now this is their Epistle or constitution: The Apostles and elders, and brethren, The decree of the Synod held at jerusalem send greetings unto the brethren, which are of the Gentiles, that are in Antiochia, Syria, and Cilicia. For as much as we have herded that certain, which departed from us, have troubled you with words, and cumbered your minds, saying: you must be circumcised, & keep the law, to whom we gave no such commandment: it seemed good therefore to us, when we were come together with one accord, to sand choose men unto you, with our beloved Paul and Barnabas, men that have jeoparded their lives for the name of our Lord jesus Christ. We have sent therefore judas and Silas which shall also tell you the same things by mouth. For it seemed good to the holy Ghost and to us, to charge you with no more than these necessary things, (that is to say) that you abstain from things offered to idols, and from blood, and from strangled, and from fornication: from which if you keep yourselves, you shall do well. So far you well. This is word for word the Catholic, the synodal, apostolic, and Ecclesiastical Epistle of the counsel held at Jerusalem, both brief and easy: for as the speech of truth is simple, so also may true religion and Christian faith be easily laid down in very few & evident words. Immediately in the beginning after The false Apostles doctrine. their accustomed manner of subscribing and inscribing their Epistle, they do out of hand fall too and touch They subscribe their own names, and inscribe the names of them to whom the the Epistle is sent. the false apostles, with whom Paul and Barnabas were in controversy, and do declare what kind of doctrine, that of the false prophets was, which they had till then preached unto the churches, as the catholic, true, and apostolic doctrine, to wit, that they which willbe saved, must be circumcised and keep the law of Moses. For they thought not that faith in Christ without the help of the law was sufficient enough to full and absolute justification. They made their boasts that they were sent from Jerusalem by the Apostles and disciples of the Lord, who did all with one consent teach the same doctrine, that they did preach, and they said that Paul with his companion Barnabas alone did schismatiquelike sow in the churches a certain doctrine peculiar to himself, touching faith which justifieth without the works of the law. Wherefore the Apostles straight ways after the beginning of their Epistle do declare what they think of such false teachers and their unwarranted doctrine: We confess, say they, that those false teachers went from hence out of Jerusalem, but we deny that they were either sent or instructed by us. For we gave no commandment to any such. And so they do testify, that it is utterly false, which those fellows taught, to wit, that the Apostles and Disciples of the Lord did preach: That the law is requisite to full justification. Yea, they do yet go on, more plainly to declare what the doctrine of those false Apostles was, They trouble you, say they, with words, and cumber your minds, commanding you to be circumcised, & to keep the law. The sum therefore of their doctrine was, the unless a man were circumcised & did keep the law, he could not be saved. Whereby they did ascribe salvation to the keeping of the law, or to the merit of their works. Unto this doctrine the Apostles do attribute two perilous effects. The first is: They trouble you with words. They be words say they, which do rather amaze, then appease, comfort or pacify your minds, yea, they do trouble you so, that you can not tell what to believe, or whereto to trust: & do moreover stir up strifes, discords, and iarrings among you. To these words of the Apostles doth Paul seem to have alluded in his Epistle to the Galathians, saying: I marvel ●. Gal. that you are so soon turned from Christ, which called you by grace, unto another gospel, which is not an other gospel in deed, but that there bosom which trouble you and intent to pervert the gospel of Christ. The latter effect is. They cumber or weaken your minds. For they which lean to the law & to works, have nothing stable or steadfast in their minds. For since the law requireth a most exact & absolute righteousness, & doth thereby kill, because such righteousness is not found in us, therefore those minds are weakened & subverted, that are taught to lean to the works of the law, which law no man doth keep as of right he aught to do. Therefore Paul to the Romans says: If they that do belong unto the law, are heirs, then is faith vain, and the promise' made of none effect. And immediately after again: Therefore the heritage is given by faith, as according to grace, that the promise may be sure to all the seed etc. The false apostles therefore did subvert and weaken minds, by teaching that salvation is got by the law, which verily is a grievous judgement against those which with them do teach the like. Then also they do with like liberty go on to the other side, to show 〈◊〉 his 〈◊〉 it 〈◊〉 & Span● to the 〈◊〉. their opinion of Paul and Barnabas, yea, they do adorn them as their messengers with a most holy testimonial, to the end that they may among all men have the more authority, and that all men may understand, that betwixt them twain and the other Apostles there was a full agreement and consent of doctrine & religion: We being gathered together with one accord, say they, have sent messengers unto you. Lo here, of the false apostles they testified, that they sent them not, nor gave them any commandment: but these men they send, and do with one accord give them a commandment. But who be they whom they send? Our beloved Paul and Barnabas which have jeoparded their lives for the name of Christ jesus. These twain are most choice Apostles and holy, glorious martyrs, our dearly beloved brethren, being of the same religion and doctrine with us, who have declared what their lives and doctrine is, by their manifold virtues, and manful suffering of peril and dangers. But for because Paul and Barnabas were themselves no small doers in that controversy and disputation, there were joined to them two other choose men, judas and Silas, to the end that they might indifferently without suspicion declare the things, which in the counsel were alleged for both sides, as I mean to show you in the exposition of the general decree. For now they do in few words comprehend the very decree of the whole & universal The exposition of the general decree of the Synod held at jerusalem 1 synod, in the laying down whereof they do first of all name the author of the decree, saying: It seemed good to the holy ghost & to us. They first set the holy Ghost, and then themselves, making him to be the author of truth, and themselves to be the instruments by which he worketh. For he worketh in the Church by the ministery of men. But men's authority without the inspiration of the holy Ghost is none at all. Therefore do the Apostles very significantly say: It seemed good to the holy Ghost and to us. That is, after that we were assembled in the Synod to treat of the matter of justification and of the law (about which things Paul and his adversaries did stand in controversy) we followed not our own judgements, neither did we use proofs of our own inventions, but searching out & hearing the doctrine of the holy Ghost, we do upon his warrant writ this unto you. In the second place they do set down the sum of the decree, saying: That we might not charge you with greater burdens than these necessary things, (that is to say) that you abstain from things offered to idols, and from blood and from strangled, and from fornication. Therefore, say they, the doctrine of the Gospel which Paul hath hitherto preached with us, is sufficient to the obtaining of life and salvation. We intent not to say any greater burden upon you than the doctrine of the Gospel and abstinence from those few things. In which sentence they seem to have had an eye to the opinion of Saint Peter, who in the counsel said: You know that I being called by God, did go to the Gentiles and Act. 10. did preach to them salvation through the Gospel. You know that to the Gentiles, being neither circumcised, nor keeping the law, while I preached to them faith in Christ jesus, the holy Ghost was given from above, so that their hearts were purified of God himself by faith, not by the law, & that they were made heirs of eternal life. And upon this he infereth: Now therefore why tempt you God, to say upon the disciples necks a yoke, which neither we nor our fathers were able to bear? But we believe that through the grace of the Lord jesus Christ we shallbe saved, even as they. See here, Saint Peter called the law a burden and a yoke: and therefore where the Apostles say that they will not say upon the church any greater burden, they do thereby signify that the law is flatly abrogated. They do therefore set the church free from the burden of the law: and do acquit it from all burdens like to the law. We now do gather by those words of the Apostles, that those Men 〈…〉 the 〈◊〉 of 〈…〉. burdensome, and innumerable ceremonies, which the church hath received by counsels & Synods since the time of the Apostles, were unjustly & against the apostolic spirit then laid upon the church, and at this day wickedly retained and defended in the church. For they in express words said: It seemed good to the holy Ghost and to us to burden you with no more than these things necessary. But if any man object and say that those ceremonies were for the rudeness of the people laid upon the church's necks, as a rule or instruction to guide or teach them by? Mine answer is, that that kind of instruction is clean taken away, which whosoever goeth about to reduce, he desireth nothing else but to bring in judaisme again. God known very well what kind of church that would be, which he purposed to gather together of jews and Gentiles, and yet he abolished those external ceremonies. Now, who doth better know than God, what is expedient, or not expedient for his church? therefore the things that he abolished, were not expedient for the faithful, whereupon the Apostles did rightly & very well pronounce: It seemed good to the holy ghost and us not to say upon you any greater burden. Let them therefore be ashamed of their doings, which lay so great a burden upon the shoulders of the church, that otherwise aught to be most free. Now also here is added the conclusion of the sentence, Than these necessary things, (that is to say) that you abstain from things offered to Idols etc. In these words they had an eye unto the sentence of saint james S. james alloweth of S. 〈◊〉 opinion the Apostle and brother of the Lord: for he confirming and allowing of Saint Peter's opinion touching justification by faith, and the not laying of the law upon the Gentiles necks, doth allege a testimony of scripture out of Amose, who did foretell that the jews should be cut off because of their sins, and that in their steeds the Gentiles should be taken, among whom the true church of God should be, which was prefigured by the ruin and reparation of David's tabernacle. The same Prophet did also foretell a reason how, and a cause why the Gentiles should be received into the church, not for Circumcisions sake, nor yet by the help of the law, but by grace through faith. For he says: The remnant of the men shall seek after the Lord, and all the heathen upon whom my name is called, says the Lord, which doth all this: all these works of God are known to him from before the world began. Lo here, they shall seek the Lord, and shallbe received into his fellowship, upon whom his name shallbe called. This phrase of speech doth signify that they which are elect shallbe the sons of God. For upon them the name of the Lord is called, which are named the sons of God, and are his elect. Now the whole scripture attributeth that to faith. By faith therefore we are made the members of the church and sons and heirs to God our maker. But if any man do murmur against the counsel of God and say, why doth God so? Let him think that this deed is the deed and work of God, whom it is not lawful for man to gainsay, and all whose works are known from the beginning of the world to have been done in judgement and righteousness: whereupon it doth consequently follow, that this counsel of his is good and righteous, whereby he doth through faith in Christ join to himself and sanctify the heathen nations. Now upon these words of the prophet Saint james (subscribing as it were to Saint Peter's opinion) doth gather and infer: Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God: That is to say, I think that they are not to be molested or charged with the observation of the law. But lest the Gentiles once hearing that the law was abolished, should thereby think that they might freely do whatsoever they would, and so by that means abuse their liberty, and also against all charity despise & give offence unto the jewish brethren, therefore james addeth: But I think From some certain things must the Saints abstain. it best for us to writ unto them, that they abstain from filthiness of idols. For there were at that time certain converts of the Gentiles, who thought it lawful for them to enter into idol Temples, and be partakers of things offered to idols: because an idol is nothing, since there is but one only God alone: whereupon they gathered that those sacrifices were nothing, that they did neither good nor harm: and therefore that Christians might with a safe conscience be partakers of them. But saint james, and Paul also 1. Cor. 8. 9 & 10. will have the heathen converts to abstain utterly from the worship of Idols, that is, from the idols themselves, and from those things which are in the idol temples offered to false and feigned Gods. Moreover he addeth: Let them beware of fornication. The Gentiles verily did by good laws forbid the adulteries and defilings of virgins & matrons, with very sharp punishments suppressing the violent deflowrers of honest women: but they thought it a very light and in a manner no fault at all, for such to commit whoredom, as did of their own accords set their chastity to sale: or if an unwedded man should have to do with a single woman: and therefore the Apostle james even as Paul also 1. Cor. 6. and 1. Thessa. 4. doth very severely require the holy & pure use of the body, without all filthy & unclean beastliness. Last of all he willeth the Gentiles to be restrained of eating blood and strangled. He addeth the cause why, and says: For Moses of old time hath in every city them that preach him in the Synagogues, where he is read every Sabbath day. Of which constitution (touching blood and strangled) I spoke somewhat, before that I made this same digression. Now therefore since the matter is at that point, it is evident S. james defended. that they are without a cause offended with Saint james, which think that he did without all right and reason make and publish this decree, and that the fruit of that Synod was very perilous, nothing healesome, and flatly contrary to Christian liberty. For it is assuredly certain that the meaning of james did in no point differ from the mind of Saint Paul, who nevertheless did very well, and praisworthily say: Let us follow the things that make for peace, and things wherewith we may one edify an other. Destroy not the work of God for meats sake. All things are pure, but it is evil for that man, that eateth with offence. It is good neither to eat flesh nor to drink wine, nor any thing whereby thy brother stumbleth, or falls, or is made weak etc. Romans 14. It is also most certain, that Saint Paul who was so sharply set to defend the Christian liberty, that he withstood Peter openly at Antioch, would not have been behind hand to resist Saint james, if he had thought that this constitution, either had been, or should be prejudicial to Christian liberty. Verily, he would neither have preached nor yet commended this tredition of the Apostles to the churches of the Gentiles, if he had not thought that it had been both hoalesome and profitable for them all to embrace. But he did preach and commend it unto the churches, as is to be seen in the sixteenth of the Acts: and therefore is saint james without a cause murmured against of some, because he for bad to eat blood and strangled. Finally, the conclusion of their Epistle is: From which if you keep yourselves, you do well. So far you well. They praise that abstinence, and teach it as a good work, because it is also commended to us in all the Scriptures. Thus have I digressed, not far I trust from our purpose, to speak of the decree of the apostolic Synod held at Jerusalem: and thus much at this time touching the abrogation of the ceremonial laws. It remains here for me to say somewhat concerning the abrogation The abrogace of ●he judicial laws. of the judicial laws. Now therefore the judicial laws do seem to be abrogated in this sense, because no Christian common weal, no city, or kingdom is compelled to be bond & to receive those very same laws, which were by Moses in that nation, according to the time, place, & state. published and set out of old. Therefore every country hath free liberty to use such laws as are best and most requisite for the estate and necessity of every place, and of every time, and people: so yet that the substance of God's laws be not rejected, trodden down, and utterly neglected. For the things which are agreeable to the law of nature, and the ten commandments, and whatsoever else God hath commanded to be punished, must not in any case be either clean forgotten or lightly regarded. Now the end whereunto all these laws do tend is, that honesty may flourish, peace and public tranquillity be firmly maintained, & judgement and justice be rightly executed. Of which because I have at large disputed in the exposition of the precept: Thou shalt do no murder, I will here be content to be so much the briefer. The holy Apostle Paul commandeth to obey the magistrate: he alloweth of the authority of the sword, which he confesseth that the magistrate hath, not in vain, received at the hand of God. And therefore he did not disallow or find fault with the election of the magistrate, the use of the sword, the execution of the judgement and justice, nor with upright & civil laws. Now whosoever doth confer the laws and constitutions of Princes, kings, Emperors, or Christian magistrates which are to be found either in the Code, in the book of Digests, or Pandectes, in the volume of new Constitutions, or else in any other books of good laws of sundry nations, with these judicial laws of God, he must needs confess that they draw very near in likeness, and do very well agree one with an other. justinian the Emperor forbade by law either to sell or otherwise to make away the possessions of the church, & things consecrated unto God. For the sincere confessing and pure maintaining of the catholic faith the emperors Gratian, Valentinian, & Theodosius did make a most excellent & holy law. Constantine the great gave charge to Taurus one of his lieutenants to shut the idol temples, and with the sword to destroy such rebeiles, as went about to set them open, and to do sacrifice in them. That laws were made for the relief of the poor, and that kings and emperors had a care over them, it is to be seen in more places than one of the emperors laws and constitutions. It is very certain that whosoever readeth the Code, lib. 1. tit. 2. he shall find much matter belonging to this argument. For the honest training up of children, and the liberal sustaining of aged parents there are very commendable laws in the books of the heathens. Concerning the authority the parent's have over their children, there is m●ch● & many things to be found in writings likewise of wedlock, of inc●st & 〈◊〉 marriages, Honorius, A●cadius, & many other princes have made very tolerable & laudable decrees: where they speak also very well and wisely of the law of divorcement. But if I go on to add or oppose to every several title of the judicial laws contained in this sermon, sundry and peculiar laws out of the decrees of Christian Princes, I shall, I know, be too tedious unto your patience. For than would this treatise pass the time of an ordinary sermon. Let it therefore suffice us at this time, by the declaration of these notes, to have opened and made a way to the diligent lovers of the truth, to come to the understanding of other things, which we have here omitted, and that they may believe that the substance of God's judicial laws is not taken away or abolished, but that the ordering and limitation of them is placed in the will and arbitrement of good Christian princes, so yet, that they ordain and appoint that, which is just and equal, as the estate of the time, place, and people shall best require, that honesty and public peace may be thereby preserved, and god the father duly honoured through his only begotten son Christ jesus, to whom all praise is due for ever. For we do see that the Apostles of Christ did neither require nor command any nation, in the administration of politic affairs, to bind themselves to the strict keeping of Moses law. This rule must always be kept & observed. Saint Peter doth simply command and say: Submit yourselves to all manner ordinance of man for the lords sake: whether it be unto the king, as having the pre-eminence, or unto rulers, as unto them that are sent of him for the punishment of evil doers, but for the laud of them do well. And yet the same Apostle affirmeth that we aught rather to obey God than men, so often as men do publish laws against true religion, justice and equity, concerning which I spoke in the exposition of the common place of the magistrate. And so, thus much I thought good to say touching the abrogation of the judicial laws. Now if every one of you do thoroughly ponder with himself the things that I have hithereto said touching the The 〈◊〉 and 〈◊〉 of the 〈…〉 & people law of God, the parts of the law, the use or effect, the fulfilling and abrogating of the same, it will be a thing of no difficulty to determine what every one aught to think concerning that point or title of this treatise, whereof I promised in the beginning of this sermon that I would speak somewhat toward the end, to wit, that the testament of the old and new church is all one, and that there is but one way of true salvation to all, that either are, or have been saved in this world: and also wherein the new testament doth differ from the old. For since I have already showed that all the points of the law have a respect and a kind of Relation unto Christ, and that he was in the law preached to the fathers to be the only Saviour in whom alone they were to be saved, who is it, which cannot perceive, that they had none other, but the very same manner and way to be saved which we at this day do enjoy by Christ jesus? And yet that this may appear more evident, I will not stick to bestow some pains to make this matter more manifest unto you with as plain a demonstration as possible may be, although a plainer cannot likely be, than that which I have already showed you. Verily there is no difference of the people, of the testament, of the church, The 〈◊〉 and 〈◊〉 are all 〈◊〉 churape, and people of 〈◊〉 and ●he same 〈◊〉. or of the manner of salvation betwixt them, among whom there is found to be one and the same doctrine, the same faith, the same spirit, the same hope, the same inheritance, the same expectation, the same invocation, and the same sacraments. If therefore I shall be able to prove that all these things were indifferently common to them of the old church as well unto us, then have I obtained that which I shot at, to wit, that in respect of the substance, there neither was, nor is, any more than one testament, that the old fathers are one and the same people that we are, living in the same church and communion, and saved not in any other but in Christ alone the son of God, in whom also we look for salvation. That they and we have all one and the same doctrine, I prove thus. That the Father's 〈◊〉 have all 〈…〉. Our doctrine is the doctrine of the gospel. But that the fathers were not without the san●e doctrine, it is evident by Saint Paul who testifieth, saying: God verily promised the Gospel of God afore by his prophets in the holy Scriptures, of his son, which was made of the seed of David after the flesh, and hath been declared to be the son of God with power by the spirit etc. What could be said more plainly? The Gospel, which is at this day preathed, was of old promised by the prophets in the holy scriptures, to wit, that the son of God should come into the world, to save all faithful believers. This Gospel also teacheth that the faithful are not justified by the works of the law, but freely by grace through faith in Christ. Saint Paul says: By the deeds of the law there shall no flesh be justified in his sight. For by the law cometh the knowledge of sin, But now is the righteousness of god declared without the law, being witnessed by the testimony of the law, and the prophets: the righteousness of God cometh by the faith of Christ jesus unto all, and upon all them that believe. With Paul S. Peter also doth fully agree, where in the Synod held at Jerusalem he says: Neither we nor our fathers were able to bear the yoke of the law, but do believe even as they, to be saved through the grace of our Lord Christ jesus. And so consequently in all other substantial and material points there is no difference in doctrine betwixt us and them. To proceed now, they, whose doctrine is all one, must of necessity have The Fathers and we have all one faith. all one faith. For faith cometh by hearing, and hearing by the word of God. What doth that argue that Abraham & the rest of the holy fathers are set before our eyes as examples of faith for us to follow? we see that it is so in the holy Gospel of the Lord, & the sacred writings of the Apostles. But who would give us such foreign examples to imitate, as do not concern the thing for which they are given. Paul in many places, but especially in the fourth Chapter to the Romans, showeth that faith must be imputed to us for righteousness: as we read that it was imputed unto Abraham: now that faith of his was not another, but the very same faith with ours, which rest●th upon the promise of God, and the blessed seed. For he calleth Abraham the father, not of these only, which are born of the circumcision, but of those also, which walk in the st●ppes of the faith, which was in Abraham before he was circumcised. Besides that also the confirmation of the Christian rule, I mean, the Apostles Creed, or articles of our belief is fetched out of the Scriptures of the fathers of the old testament, which is undoubtedly a most manifest argument that their faith and ours is the very same faith. They did believe in the Messiah that was then to come, and we believe that he is already come, and do more fully perceive, & nearly see all that, which was spoken of before in the prophets: as I will anon declare, when I come to show the difference betwixt the two testaments. That all one and the same spirit did govern our forefathers and the The Fathers and we have all one spirit. people of the new covenant, who can doubt, considering that the spirit of God is one alone, and that Saint Peter doth in express words testify that the spirit of Christ was in the Prophets? And Saint Paul also says: Since we have the same spirit of faith, according to that which is written, I believed and therefore I spoke, and we believe, and therefore do we speak. Therefore although the same apostle doth in another place say: that the faithful have not received again the spirit of bondage unto fear, but the spirit of adoption whereby they cry Abba father. Yet doth he not deny, but that the faithful fathers had the same spirit that we have. For even they also cried to God as to their father, although they obtained it not by the law (which terrifieth) but by the grace of the Messiah. Again the same Apostle says: Whosoever are led by the spirit of God they are the sons of God. Which sentence we may thus convert & say, that the sons of God are led by the spirit of God. But there is none, unless it be such an one as never read the scriptures, which will deny that the ancient fathers were the sons of God, Exod. ●. Deut. 〈◊〉. and were so called both by the Lord himself, and also by his servant Moses. What may be thought of the moreover that our forefathers were called kings and priests, and so consequently a royal priesthood, and a priestly kingdom? which names Saint Peter applied to the faithful believers in Christ jesus. Now such a kingdom and priesthood cannot be or consist without the unction of the spirit. The holy apostle john, I confess, in his Gospel said: The holy Ghost was not yet, because jesus was not yet glorified. But as he spoke not of the substance of the holy Ghost, which is coeternal with the substance of the father and of the son, so he doth not altogether deny that the fathers had the holy Ghost. For in that place he speaketh of the excellent gift, which after the ascension of the Lord was powered out upon the people, that did believe. For john himself interpreting himself, doth immediately before say: These words (who so ever believeth on me, out of his belie shall flow rivers of water of life) spoke he of the holy Ghost, which they that believe on him should receive. The gift therefore of the holy Ghost was not at that time when the Lord spoke those words so commonly, and plentifully powered upon all men, as it was upon the faithful after the glorification of the Lord jesus. And verily our forefathers and the holy Prophets could not have so precisely and expressly foretold all the mysteries of Christ & the church, which the Evangelists and Apostles do testify to be now accomplished & fulfilled, unless in their prophecies they had been governed by the very same spirit, wherewith the Apostles were afterward instructed. For it is a wicked thing for us to think that the Prophets and patriarchs did like mad men babble they knew not what, and speak such words as they themselves understood not. Abraham saw the day of Christ, and was glad of it: for by that spiritual sight of his, he had, and felt with in himself a certain kind of spiritual joy. How many times doth David in the Psalms testify that the service of God, and the holy congregation did delight him at the very heart? which words he uttered not so much for the joy that he had in the external ceremonies, but for that he did by the spirit and by faith behold in those ceremonies the true Messiah and Saviour of the world. And since it is evident that our forefathers were justified by the grace of God, it is manifest that that justification was not wrought without the spirit of God: through which spirit even our justification at this day is wrought and finished. Therefore the fathers were governed by the very same spirit, that we of this age are directed by. Of this opinion was saint Augustine, whose words (dearly beloved) I mean to recite unto you, word for word, out of his second book de Peccato orig. contra Pelag. et celest. Cap 25. Things to come: says he, were foreseen of the prophets by the same spirit of faith, by which they are of us believed to be already finished. For they, which of very faithful love could prophecy these things unto us, could not choose but be themselves partakers of the same. And whereupon is it that the Apostle Peter says: why temptye God, to say upon the Disciples necks the yoke, that neither our fathers nor we were able to bear? but we believe that through the grace of the Lord jesus Christ we shallbe saved, even as they: (Whereupon is I say that Peter says this) but for because they are saved by the grace of the Lord jesus Christ, and not by Moses law, by which doth come, not the salving, but the knowledge of sin? But now the righteousness of God is without the law made manifest, witnessed by the law and the prophets. Therefore if it be now at this time made manifest, then must it needs be that it was before, although as then it were hidden. The hiding whereof was prefigured by the va●le of the temple, which when Christ died was rend in pieces for a signification that it was then revealed. And therefore this grace of the only mediator of God and man, the man Christ jesus, was then in the people of God, but it was hidden in them as it were rain in a sliece, which God doth separate unto his inheritance, not of duty, but of his own voluntary will: but now that sliece being as it were wrong out, that is, the jewish people being reprobated, it is openly seen in all nations, as it were upon the bore ground in an open place. Thus much out of Augustine. The Fathers had the same hope and inheritance that we ●aue. Now also there was set before the eyes of Israel, a earnall and temporal felicity, which yet was not all that they hoped upon. For in that external and transitory felicity was shadowed the heavenvly and eternal happiness. For the apostle in the fourth & eleventh Chapter to the Hebrues says, that the fathers out of that visible and temporal inheritance did hope for an other invisible and everlasting heritage. Neither was christ to any other end so expressly promised them, nor the blessing and life in Christ for any other purpose so plainly laid defore them, nor Christ himself almost in all their ceremonies so often prefigured for any other intent, but that they thereby might be put in hope of the very same life, into which we are received through Christ our redeemer. For the Lord in the Gospel says that we shallbe gathered in the kingdom of heaven into the same glory with Abraham, Isaac, and jacob. But here is an objection made, that life and salvation That Salvation was not promised only but also performed unto the fathers. was promised only and not performed unto the fathers, but that they being shut up in prison did look for the coming of Messiah. I for my part do not find any thing in the scriptures to be written of such a prison, whereinto the holy patriarchs were fast locked up. Peter verily maketh mention of a prison, but in that prison he will have the disobedient & not the obedient spirits to be. But if any man object that Christ Ad inferos. descended to them below: we verily do not deny it, but yet we say withal that he descended to the departed saints, that is, that he was gathered to the company of the blessed Spirits, which were not in the place of punishment, that is in torments, but in the joys of heaven, as the Lord himself confirmeth the same, when being ready to descend to them below, he did say Ad inferos. unto the chief: This day shalt thou be with me in Paradise. It may also by many places of Scripture be proved, that the ancient holy fathers from Adam's time until the death of Christ, at their departure out of this life did presently for Christ his sake enter, not into prison, but into eternal life. For our Lord in the Gospel after Saint Mark doth say: God is not the God of the dead, but of the living. But he is the god of Abraham, of Isaac, and of jacob: therefore consequently Abraham, Isaac, and jacob do live, or are now alive: and yet not in body corporally. For their bodies being buried were rotten long since: therefore their souls do live in joy: and their very bodies shall rise to judgement again. In the Gospel after S. Luke the Lord maketh mention of Abraham's bosom, into which are gathered all the blessed spirits, & of it he testifieth that it is placed aloft, & that it is not a place of pain & punishment, but of joy and refreshing. And therefore we do often read in the Scriptures of the holy fathers, that they were gathered unto their people, that is to say, that they were received into the fellowship of those fathers, with whom they had in this world remained in the same faith and same kind of religion. For the sequences & circumstances of those places do manifestly declore that those words cannot be expounded corporally of the burial of the body. Again in the Gospel after S. Matthew the Lord says: I say unto you, that many shall come out of the East & out of the West, and shall rest themselves with Abraham, Isaac, & jacob in the kingdom of heaven: but the children of the kingdom shallbe cast out into utter darkness, there shallbe weeping and gnashing of teeth. Now if the Gentiles must be gathered into the kingdom of heaven, and that they must be placed in the fellowship of the fathers, than must it needs be, that the fathers were already in heaven, and felt the joys thereof at that very time when the Lord spoke these words. Who also in the Gospel after S. john doth plainly say, Abraham was glad to see my day: and he saw it, and rejoiced. Which saying although we understand to be spoken of the justification and joy of the conscience, yet do we not separate from it the joy of eternal life, because the one doth of necessity depend upon, and follow the other. Moreover we must here consider the occasion, upon which these words of the Lord do seem to have been spoken. The Lord had said, Verily, verily I say unto you, If a man keep my saying, he shall never taste of death, which words the jews took hold on and said, Abraham is dead, and the Prophets are dead, & yet sayest thou, if a man will keep my sayings he shall never see death? What art thou greater than our father Abraham which is dead? and the Prophets are dead also? Whom makest thou thyself? To this the Lord made answer and showed, that Abraham is quickened, or else preserved in life and heavenly joy through faith in the sayings of Christ jesus: and that howsoever he is dead in body, yet notwithstanding his soul doth live in joy for ever with God, in whom he did put his trust. To this may be added that David in the 16. Psalm calling God, his hope, his expectation, and his inheritance, doth among other things say, The Lord is always at my right hand. Therefore my heart is glad, my glory rejoiceth, and my flesh shall rest in hope. For thou will't not leave my soul in hell: neither will't thou suffer thy holy one to see corruption. Thou will't make me to know the path of life: in thy presence is the fullness of joy, & at thyright hand there be pleasures for evermore. And although S. Peter and Saint Paul do in the Acts of the Apostles, apply this testimony of David, as a thing spoken Prophetically, unto Christ jesus, yet notwithstanding no man can deny but that the same may after a certain manner be referred unto David, who in that Psalm maketh a profession of his faith, declareth his hope, and expresseth his Michtam, that is, his delight, or the arms or cognizance, whereby he would be known. Those words therefore do first appertain to Christ, and then to David and all the faithful. For the life and resurrection of Christ, is the life & resurrection of the faithful. Again in an other place the same prophet says, I believe verily to see the goodness of the Lord in the land of the living. Now in the land of the living there is neither death nor dolour, but fullness of joy and everlasting pleasures: these joys and delights David by faith did look to obtain at the hand of GOD through Christ his saviour, and did in deed according to his hope possess● the same immediately after he did departed out of this life, although it were many years after his death or ever Christ did come in the flesh, even as we also at this day are saved by him, although it be now one thousand five hundre●h and odd years ago since he in his flesh did departed from the earth. But whereas Paul in the 12. to the H●brues saith, And all these holy father's having through faith obtained good repo●t, received not the promise, because 〈◊〉 had provided a better thing for us, that they without us should not be made perfect, I think simply that it must be understood of the perfect or full felicity, in which the holy fathers without us are not consummated or made perfect. Because there is yet behind the general resurrection of all flesh, which must first come, and when that is once finished, then is the felicity of all the Saints consummated or made perfect, which felicity shall then not be given to the soul alone, but to the body also. Saint Peter also doth constantly affirm, that salvation is first of all by Christ purchased for the souls of the holy Saints, then that they by the same Christ are immediately upon their bodily death received to be partakers of the same salvation, and lasty that in the end of the world the bodies of the Saint's being raised from death, as the bodies of all men be, shall appear before Christ to be judged of him. The Lord, says he, 1. Pet. 4. shall judge both the quick and the dead. For to this end was the Gospel preached to the dead, that in the flesh they should be judged like men, but in the spirit they should live with God. That is to say, the death of Christ is effectual to the fathers that died in the faith: so that now in soul they l●ue with God, and that they again are to be judged in their flesh like to all other men, at what time the Lord shall come to judge the quick and the dead. Therefore our salvation is not as yet perfect nor consummated, but shallbe made perfect in the end of the world. Moreover our forefathers did not The Fathers and we have all one mā●er of invocation. pray to any other, but God alone, the only creator of all things, and did believe verily that he would be merciful unto mankind for the blessed seeds sake. And although they did not so usually call upon God, as we at this day do, through the mediator and intercessor Christ jesus, even as the Lord in the Gospel did himself testify and say, hitherto have you not asked any thing in my name: ask and you shall receive, yet were they not utterly ignorant of the mediator, for whose sake they were herded of the Lord Daniel in the ninth Chapter of his Prophecy maketh his prayer, and desireth to be herded of God for the Lords sake, that is, for the promised Christ his sake. Finally so often as the holy Saints did in their prayers say, Remember, Lord, thy servants Abraham, Isaac, and jacob, they did not look back to the people or souls of the deceased patriarchs, but to the promise that was made to the patriarchs: Now since that promise is, In thy seed shall all the kindreds of the earth be blessed: and since Paul doth testify that Christ is that blessed seed: it followeth consequently that the holy fathers in their prayers had an eye to the blessed seed, and that they did desire God to hear them for Christ his sake. For in one place also the Lord promises deliverance to king Ezechias, saying: I will defend this city for mine own sake, and for my servant David's sake. But in the 7. and 28. Chapter of Esaies' Prophecy it is manifest that the city was spared for Christ his sake the son of the Virgin, which is the foundation placed in Zion, whom Ezechiel in the 34. Chapter calleth by the name of David, and the Gospel calleth David's son, Last of all the Apostle Paul doth 〈…〉 show, that the ancient fathers had amongst them the very same Sacraments, which we now have, as he doth in other places also make us partakers, and apply to us both circumcision and the Passeover, the Sacraments which were given to them of old as doth appear in the second to the Colossians, & 1 Cor. the fifth cap. In the tenth Chapter he threateneth grievous punishment to the Corinthians at the hands of God, unless they abstain from things offered to idols, and from all heathenish sensuality. And thereupon he bringeth in the example of the Israelites, which he doth after this manner apply to his purpose: I would not, brethren, that you should be ignorant, that our fathers were the Church of God, and that they had the same sacraments which we at this day have. For they were all baptized unto Moses, (that is, by Moses, or by the ministery of Moses) in the cloud and in the sea. For the cloud and the sea were figures of baptism. And they did also eat of the same spiritual meat, and did drink of the same spiritual drink. And immediately after he interpreteth his own meaning and says: For they drank of the spiritual rock that followed them, which rock was Christ. Mannaverily and the Rock did typically represent the spiritual food, wherewith Christ refresheth both us & them, who is himself the bread and drink of eternal life. But although they did bodily, outwardly, & visibly receive these Sacraments, yet for because they were destitute of faith and the holy Ghost, because they were defiled with the worshipping of idols, with surfeiting and fornication, they displeased God, & were by him destroyed in the desert. And therefore unless you also abstain from those filthy vices, neither shall baptism nor the sacrament of the Lords supper avail you, but you shall undoubtedly be destroyed of the Lord Since therefore it is by most evident proofs of Scripture declared, that the old fathers had the same Sacraments, the same invocation of God, the same hope, expectation, and inheritance, the same spirit, the same faith, and the same doctrine, which we at this day have, the mark, I hope, whereat I shot is fully hit, and I have, I trust, sufficiently proved, that the faithful fathers of the old testament, and we the believers of the new covenant, are one Church, and one people, which are all saved under one congregation, under one only testament, and by one and the same manner of means, to wit, by faith in Christ jesus. Of the difference of the old & new testament and people. Thus much have I hitherto said touching the likeness, the agreement, and the unity betwixt the old & new testament or people of God. I will now add somewhat touching the diversity betwixt them, and the things wherein they differ. In the very substance truly thou canst found no diversity, the difference which is betwixt them, doth consist in the manner of administration, in a f●w accidents and certain circumstances. For to the promise or doctrine of faith, and to the chief and principal laws there were annexed certain external things, which were added until the time of amendment so that the whole Ecclesiastical regiment, the manner of teaching the doctrine of Godliness, and the outward worship of God was among the old fathers of one sort, and is among us of an other. But the especial things wherein they differ, may be rehearsed and set down in thief few principal points. First and foremost, all things of the All thinger more ●●ident in the new people or covenant thā●ere in the 〈◊〉. new covenant are more clear and manifest than those of the old testam●t. The preaching of the old covenant had always in it for the most part some misty or cloudy thing, and was still covered and wrapped up in shadows and dim shows. But the publishing of the new testament is clear and manifest, so that it is called the light which is without all mists and darkness. Moses did with a veil cover his face, neither could the children of Israel behold his countenance: but we beholding not only the countenance of Moses, which is now uncovered, but the pleasant and amiable face of Christ himself, do greatly rejoice to see our salvation openly revealed before our eyes. In that sense 〈…〉 say that his disciples were happ●●, where he broke out into these w●●ds. Happy are the eyes which see the things that you see. For I say unto you that many Prophets and kings desired to see the things that you see, and saw them not, and to hear the things, that you hear, and herded them not. The just man Simeon did in this sense call himself as happy a man as lived, and did thereupon promise' that he was willing to die, saying: Lord now lettest thou thy servant departed in peace according to thy word. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people, to be a light to lighten the Gentiles, and to be the glory of thy people Israel. But although our forefathers had not so much light, as doth shine to us in Christ, since his coming in the flesh, yet was that little light, which they had, sufficient to the getting of salvation by faith in Christ. E●en we ourselves, although we see him far more clearly than our forefathers did, do notwithstanding behold him but in a mist, in comparison of the brightness, wherein he shall appear. For we shall hereafter see him face to face in the glory of his majesty: & yet notwithstanding even this sight of him, which now we have, is sufficient to salvation. Therefore it is a very fine similitude, & preatily said of them, which say: Although at day break the brightness of the Sun is not so great as it is at noon day, yet wayfarers or travelers do not stay till the Sun be at the highest, but take the morning before them to go their journey in, and have light enough to see the way. For in like manner they think that to our forefathers even that little portion of light, which was in the morning, was sufficient by the leading of says to bring them through all impediments to eternal felicity. In the mean time we have great cause to rejoice, that Christ the very Sun and light of righteousness doth after the maystie light of the day star of the law, shine forth to us in the new testament. Moreover the forefathers in the old testament had types, shadows, and 〈…〉 figures of things to come, but we have now received the very thing itself which was to them prefigured. Therefore the thing which God did promise to them he hath performed and given to us. They verily did believe that Christ should come and deliver all the faithful from their sins: and we beléene that he is already come, that he hath redeemed us, and hath fulfilled all that the prophets foretold of him. Therefore the Lord in the Gospel said: The Prophets & the law prophesied unto john, since that time the kingdom of God is preached, & suffereth violence of every man. Whereupon it is gathered, when the thing prefigured is come, and present, that then the figures and shadows, which did foreshow the things to come, do come to an end and vanish away. Therefore the yoke and burden which our fathers christ hath taken all burdens from our shoulders. did bear is thereby taken from our necks. The worshipping of God which they did use externally was very busy and burdensome, as the aaronical priesthood, the tabernacle or temple that was to be thoroughly furnished with most exquisite things and instruments, their sundry sorts of sacrifices, & many more Ceremonies like unto these. Now from all this cost and business we, which be the people of the new covenant, are freely disburdened and set at liberty. And he, by whom we are disburdened, is jesus Christ, in whom alone we have all things necessary to life and salvation. For it pleased God the father to recapitulate in him, and as S. Paul says, to bring into a sum all things requisite to life and salvation, that the things which seemed before to be dispersed here and there, should in Christ alone be fully exhibited and brought unto us. For Christ is the fulfilling of all the types & Ceremonies: by whose spirit since we do now possess the thing prefigured, we have no longer need of the representing types and shadows. The external things that Christ hath ordained are very few, and of very small cost. Therefore the people of the new testament doth enjoy a passing great & ample liberty. To this, I suppose doth belong that excellent place of S. Paul, which is to be seen in the 4. to the Galathians, where in handling this matter diligently, he feigneth that there are two mothers, the one whereof doth gender to bondage, & the other unto liberty: and that he doth under the type of Agar and Sara. By which he noteth the two doctrines, that of the law, and that of the Gospel. That of the law gendereth to bondage: but that of the Gospel doth gender unto liberty. Therefore the law did gender the holy The bondage of the law in the old testament. fathers and the prophets unto bondage, not that they should abide bondslaves for ever, but that it might keep them under discipline, yea that it might lead them unto Christ the full perfection of the law. The liberty of the fathers was by the weight and heap of Ceremonies so oppressed and covered, that although they were free in spirit before the Lord, yet notwithstanding they did in outward show differ little or nothing from very bondslaves, by reason of the burden of the law that lay upon their shoulders. For in so much as the law was not as yet abrogated, they were compelled precisely to observe it. But when Christ was come and had fulfilled all things, than did the shadows vanish away, and that heavy yoke was taken from the neck of us Christians. So by this means our mother Sara gendereth us unto liberty. She is the mother of us all. Of the mother (which is also called the holy mother Church) we have the seed of life, she hath fashioned us, and brought us forth into the light, she colleth us in her bosom, wherein she carrieth both milk and meat, I mean, the word of God, to nourish, save and bring us up. Now the bonds being caucelled, The people of the new testament are new and without all number. and the middle wall, which was a stop, being broken down, God doth more liberally rule his Church, and not retain it any longer under so straight a custody. For neither is the people of God contained within the bounds of the land of promise. For they are dispersed to the ends of the world: neither are the circumcised, & those that keep the law, his people now, (although it is not to be doubted, but that even then, when Circumcision was of force, he had some that were his people among the Gentiles, as job, & other more which he himself did know) but those are his people, which do acknowledge Christ, although they be neither circumcised, nor busied with the law. This is a new people gathered together out of all the world by faith and the holy Ghost. To this new testament hath Christ given his own name: wherein So that the people of this testament are after the name of Christ called Christians. the jews have none inheritance, unless they forsake their stubborn opinion of the law, and clean to Christ alone without affiance in the law. All the books of the Prophets are fully fraughted with testimonies touching the calling of the Gentiles unto the communion & fellowship of God, and also touching the reprobation of the jews, who for their unreclaymeable affiance in the law are utterly rejected. Furthermore, the Apostle Paul putteth an other difference betwixt The gifts of the new testament are most ample and manifold. the two testaments, alluding to the Prophecy of jeremy, as is to be seen in the eighth Chapter of his Epistle to the Hebrues. For he attributeth to the people of the new testament certain excellent gifts, to wit, absolute & full remission of their sins: For he says, Because I will be merciful to their unrighteousnesses, & I will no more remember their sins and iniquities. He doth also attribute to the people of the new testament a most exquisite reformation and absolute illumination of their minds. For he says, I will plant my laws in their minds, and writ them in their hearts: and then shall no man teach his neighbour or his brother, saying: Know the Lord: for they shall all know me from the little unto the great. But of the law it is written that it was graven in tables of stone. Yet for all this let no man think that the fathers obtained no remission of their sins. For as they by faith had free forgiveness of their sins, so did God both writ his law, and power his spirit into their hearts. For which of us at this day can say that we excel in knowledge and in faith either Abraham, Moses, Samuel, David, isaiah, Daniel, or Zacharias? So then the difference is not, in that the fathers of the old testament were without the remission of sins, and the illumination of the holy Ghost, and that we alone, which are the people of the new testament, have obtained them: but the difference doth consist in the greatness, ampleness, largeness, and plentifulness of the gifts, to wit, because they are more liberally bestowed, and more plentifully powered out upon more now, than they were of old. For all nations being called, do not by dropmeale, but by whole handfuls draw the water of life. The Lord doth power out his spirit upon all flesh. Of old, God was known in jury only, but now since Christ is come into the world, his disciples are go through all the corners of the earth, & teach all kingdoms to know the Lord Of old, the worthy men and Prophets were not so many but that they might be numbered: because the land of promise in a manner alone did breed such good and holy men. But who is at this day able to reckon all that kings, Princes, noble men, Prophets, Bishops, doctors, Martyrs, & excellent people of every sex, estate, and age, which have been, and are, at this day bread, not only in jury, but also in Arabia, Idumea, Phenicia, Mesopotamia, Persia, Asia, Egypt, Africa, Gréece, Italy, the east, the South, the West, and the North? Free remission of sins is preached to all countries and kingdoms. All the faithful in every nation under heaven are, through Christ, received into the grace and favour of God the father. All have received in great abundance the gift of the holy Ghost. All have prophesied. All have known the Lord Finally, the law maketh no man perfect. The Gospel simply maketh perfect, and doth directly without any stop, lead us to Christ, and causeth us to rest and to content ourselves in him alone. Last of all I will not slip over this difference, although it be of little The new 〈…〉 no promise of 〈…〉. weight, and such an one as other like unto it may be easily observed, that the law appointing out a certain land peculiarly separated from other nations, did promise to the old fathers the possession of the same, so long as they did keep the law: but if they did transgress the law, than did it threaten that they should be rooted up, and utterly cast out of that good land. But to us no one limited land is expressly promised. For the earth is the Lords and the fullness thereof, the round world, and all that therein is. But although he doth not here assign to us, as he did to our forefathers of old, any certain or peculiar thing, yet doth he not at any time neglect us: For he feedeth, blesseth, and preserveth us in every land and nation. Therefore the promises which were of old made to our forefathers concerning the land of promise, being come to an end, are utterly vanished away: so that they, which for an age or two ago did incite many nations to arm themselves for the recovery of the holy land, do seem to have been besides their wits. Christ by his coming into the world hath sanctified all the earth. For there are in every nation of the world some sons and heirs of God and his kingdom. Touching the likeness and agreement, the unlikeness and difference of both, I mean, the old and new testaments or people, I have therefore spoken the more briefly, because I have in the first Sermon of the first Decade, and in the sixte Sermon of this third Decade, already handled the self same matter. Finally, I have but shortly touched the abrogation of the law, because I did a good while ago set forth two treatises, the one of the Ancient Faith, the other of the Only and eternal covenant of God, which treatises I know to be familiar among you. I will not here in the conclusion recapitulate unto you the special points of this Sermon, partly because I have already been somewhat to long, and partly because I have, as I hope, used so plain an order, that every point is indifferently well settled in every man's memory. Thus have I, by God's grace and sufferance, made an end to treat of God's holy law, wherein I have been occupied a good sort of days by several Sermons. Blessed be God and our heavenly father world without end, whom I beseech to bless us all through jesus Christ our Lord and Saviour. Amen. ¶ Of Christian liberty, and of offences. Of good works, and the reward thereof. ¶ The ninth Sermon. I HAVE already through many sermons discoursed, long upon God's law, now therefore because upon the consideration & handling of the law there do arise certain points not to be omitted, which do depend upon, and are annexed hand in hand unto the law, of which sort are Christian liberty, good works, the reward of good works, sin, and the reward or punishment of sin: I will speak of them in order as God shall put into my mouth: whom I shall desire you to pray unto with me, beseeching him not to suffer me to speak, in these or other points of holy doctrine, the thing that shall sound against his holy will. Upon the abrogation of the law doth Christian liberty depend and Of Christian liberty. follow, as the effect of the abrogating of the law, which liberty doth minister us occasion to speak of offences. Now concerning Christian liberty the most holy Apostle of Christ Saint Paul hath reasoned very diligently and largely, whereby we may gather that the consideration of Christian liberty is neither of no weight nor yet of little profit. But the treatise thereof is especially necessary to us of this age, among whom there are no small number of men, which do either not understand what Christian liberty is, or else, if they know it, do foully abuse it, thereby to fulfil the lusts of the flesh. I will therefore tell you, who is the deliverer that setteth us at liberty, who they are that he setteth at liberty, and wherein and how far forth he setteth them at liberty: which things being once known, it willbe an easy matter, to perceive, what Christian liberty is, what the property or disposition of those is which are so set at liberty, and how far forth they must beware from giving office to any man, and from abusing their granted liberty. There is none other deliverer promised, Who 〈◊〉 our 〈◊〉. given, and preached unto us, than Christ jesus the Son of God. For he which doth deliver other men, must be himself free from the bands, wherewith they are tied, that wish & look to be set at liberty. But throughout all ages there is none such to be found in all the world, nor yet in heaven, but jesus Christ alone the son of God, who for that cause did in the Gospel say, If the Son set you at liberty, then are you free in deed. Now they, whom the Lord delivereth, are bondslanes, wherefore he Who 〈◊〉 ●e tha● Christ doth 〈…〉. doth deliver them from bondage, and doth incorporate them in the liberty of the sons of God. He doth set all bondseruauntes at liberty, excluding none, but such as do by their own default, their own unbelief, and disobedience exclude themselves. For the coming of the son of God was to set all such at liberty, as were entangled in bondage. Therefore he doth so far forth deliver us, as we are bondseruaunts. For bondage and liberty are one opposed and contrary to the other, so that without the consideration of the one we cannot conceive the meaning of the other. Wherefore I think it best here to speak so much of bondage as this present argument shall seem to require. First, bondage is nothing else but What bondage is. the state or condition wherein bondseruauntes be. Now those that are in bondage are either bondmen born, or else made bondseruauntes. The children, that issue of bondseruaunts, are bondslaves born. The other, that are made bondseruantes, are so made either by captivity, whereupon they take their names, and are called captives. For Pomponius says, Slaves were thereupon so called, because the Captains commanded to cell them for money, when they were in wars taken captives by their soldiers, and so by that means to spare their lives and save them: these bondmen are in latin also called Mancipia, eo quod ab hostibus manu caperentur, because they were taken prisoners by the hand of their enemies. Or else they are made bondslaves by the civil law, as when a free man above twenty years of age, doth for lucre sake suffer himself to be sold for money. Bondmen therefore have lost all liberty, and do whoalie hang upon their masters government, in whose power it lieth to kill them if they list. Now of bondage there are two sorts, the Politic, and the Spiritual. The politic bondage is not 〈◊〉 sorts 〈◊〉 bondage. by grace & the preaching of the Gospel, taken out of the Church of the faithful, so that there should be no 〈…〉. bondmen at all, or that they should not do their duty, or not do the service that of right they do owe. For the Apostle Paul says, Let every man walk, according as he is called. And so ordain I in all Churches. Art thou called being a servant? Care not for it. But yet if thou mayest be free, use it rather. And again, Servants obey them that are your bodily masters with fear, and trembling, and singleness of heart as unto Christ, not with eye service as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will serving the Lord and not men, knowing that what soever good thing any man doth, that shall he receive again of the Lord whether he be bond or free. And in his Epistle to Timothy he says, Let as many servants as are under the yoke, count their masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they, which have believing masters, despise them not, because they are brethren: but rather do service, for as much as they are believing, & beloved, and such as are partakers of the benefit. And yet in this bondage the faithful have this comfort by the preaching of the Gospel, that, howsoever they be bond in body, yet they are free in mind and soul. For the Apostle again doth say, He, that is called a bondman in the Lord, is the Lords freeman. Likewise A Paradox of liberty. he that is called free, is bond to Christ. This is a comfort to the faithful in all their afflictions, which know that their spirit is safe and free, howsoever their body is straightly imprisoned or sharply tormented. Therefore the Saints are at their liberty, although they be never so narrowely looked to, and shut up in custody: they are victorers and vanquishers, howsoever they are bond and oppressed: Finally they enjoy most exquisite pleasures, even then, when they are vexed with most infinite evils. I know that the children of this world do mock and scoff at these pleasures and liberty of the faithful believers, as though they were mere dreams and fantasies of very fools and asses. But God doth sound pay them home for their scoffs and mockery, not in the world to come only, but also in this present life: while they themselves like miserable caytifes being in extreme captivity, do notwithstanding even in that slavery, think themselves at liberty and in most absolute felicity. For they serve a filthy service in detestable slavery, making themselves bondmen to abominable whoredom, to beastly mad drunkenness, to the wicked Mammon, and to other most vile pleasures, wherein they die and rot with endless shame and infamy. But of the service & afflictions of the Saints, who do even in their afflictions enjoy their liberty and rejoice in the Lord, the Apostle Paul speaketh where he says, We are troubled on every side, yet are we not made pensive: we are in poverty, but not in extreme poverty: we suffer persecution, but are not utterly forsaken therein: we are cast down, but we perish not: bearing about always in the body the dying of the Lord jesus, that the life of jesus might also appear in our body. And again, In all things we do our 2. Cor. 11. endeavour, to show ourselves as doth become the ministers of Christ, in much suffering, in afflictions, in necessities, in sorrows, in stripes, in imprisonmentes, in seditions, in labours, in watchings, in fastings, in glory and ignominy, in reproaches and praises: as deceivers, & yet speakers of truth: as unknown, and yet known: as dying, and lo we live: as chastened, and not killed: as sorrowful, and yet always rejoicing: as poor, and yet making many rich: as having nothing, and yet possessing all things. Lo here you see how the Saincces in extreme servitude, have a cheerful consolation, and are always at their liberty: as is to be seen by infinite examples in the Acts of the Apostles, & other Ecclesiastical histories. Now we come to the second part of bondage. The spiritual bondage hath a certain likeness to the bodily servitude. Spiri●●●l ●ondag● For Adam, by his own fault, become a bondman: and we of him are all born bondmen. He was once at liberty, and had the Lord to be his friend and favourer, but he did dis●oyallie revolt from GOD, and ghost himself an other master, the devil, a tyrant as cruel as may be, who for his sin having got power over him, did like a merciless Lord miserably handle him like a bond servant. Now we of our corrupt grandsire are born corrupt and sinners, and for our sin are also under the devils dominion: we are in danger of the law, and of the curse thereof. For we are the bondslaves of sin, we are made subject to sundry calamities by reason of our sin. This therefore is called the spiritual bondage, not because it is only in the mind of man, but because of the opposition, whereby it is opposed to the bodily bondage. For otherwise sin hath made our body also subject to the curse. Neither do we sin in mind alone, but in the body also. For every part and all the members of our bodies are subject unto sin and infected with iniquity. Therefore we serve in most miserable bondage, while being under the Abortion is made ●hen a woman is before her time delivered of her child. devils dominion, we do the things that please the flesh, by the egging on of evil affections, to the bringing forth of fruit, or rather to the making of abortion with peril of our lives to the devil our cruel and over rigorous master. For this verily is our hardest and most lamentable servitude The spiritu●l liberty, & how far forth we are made free by Christ. and bondage. Now on the other side let us see what Christian liberty is, that is to say, from what, and how far forth the Lord hath made us free. In one word we do briefly say, that Christ our Lord hath delivered us from a grievous bondage, to wit, that he hath so far forth made us free, as we by sin were slaves and bondseruants. This we may more largely expound and say, The son of God came into this world, and having first oppressed the tyranny of Satan, and crushed his head by his death and passion, he hath translated us into his own kingdom, & hath made himself our Lord and king. secondarily, he hath adopted us to be the sons of GOD, and with his blessing took away the bitter curse of the law. For he took away all sins, and purged all the faithful from their iniquities. Thirdly, he did most liberally bestow the free gift of the holy Ghost, to the end that the sons of God should willingly and of their own accord, submit themselves to the will of God, and to do the things that the Lord would have them. For the hatred of the law doth not remain, although the weakness of the flesh abideth still Lastly, the same our Lord & king hath taken from the shoulders of his elect the burden of the law, the types, and figures, with all the cost belonging to the same, and hath forbidden us, being once set at liberty, to entangle ourselves again with any laws and traditions of men. Of all this being laid together we make this definition. Christian liberty. To deliver, is to make free, and to set at liberty from bondage. He is free or manumised, that being delivered from bondage doth enjoy his liberty. Therefore manumission or liberty is nothing else but the state of him that is made free, the commodity, I say, which a free made man hath received, and doth enjoy by reason of his deliverance, to wit, in that he being delivered from the tyranny of Satan, from sin, from the curse of the law, and from death, is made the son of God, and heir of everlasting life: and also that he hath received the spirit of liberty, by which he doth wholly give himself to be the servant of God, to do him service all his life long: and lastly, that being delivered from the law of Moses and from all laws of mortal men, he doth altogether depend upon the Gospel only, having at liberty the free use of external things, as of meat, of drink, of clothing, and of such like indifferent things. And in these three last rehearsed points doth Christian liberty chief consist. Now to this I will add such testimonies of Scripture as shall both Testimonies to prove christian liberty by. better confirm, and more plainly declare my exposition. And first of all, I will allege those testimonies which are to be found in the books of the holy Evangelists, and then those that are extant in the writings of the Apostles. Zacharias the priest & father of john baptist in his hymn of thanksgiving, Luke. 1, doth declare the truth and goodness of God, in performing that to us, which he promised to our forefathers, to wit, That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life. In this testimony of his, we have the true liberty, that freedom, I mean, wherein we being by the Lord delivered from all our enemies, both visible and invisible, should no longer serve them with fear, but serve our GOD in joy and gladness. There is added also the manner and order how to serve him, In holiness and righteousness. Holiness doth cut off and cast away all uncleanness and incontinency. Righteousness giveth to every man that which is his due, to wit, the things which we of duty do own to every man, and doth contain in it both freedom and benevolence. And in this kind of service do they, which are made free, serve the Lord their God, not for a day or two, or a certain few years, but all the days of their life. Therefore, true Christian liberty is the perpetual service, which we own and do to God. In the eighth Chapter of Saint john's Gospel, to the jews which made great brags of the vain and silly liberty which they received of their ancestors, Christ our Lord maketh this objection: Verily verily I say unto you, that whosoever committeth sin, he is the servant of sin. And the servant abideth not in the house for ever, but the son abideth for ever: if the son therefore shall make you free, then are you free in deed. In these words he maketh mention both of bondage and of liberty. He is a bondman to sin, as to a cruel master, or a never contented tyrant, whosoever doth commit any sin. For he doth obey, as one that is bond to sin. Such bondmen are all the sons of men: whose punishment is to have none inheritance in their father's house, which is the heavenly Jerusalem. As for those, which the Son of God restoareth to freedom, they are partakers of the heavenly kingdom and fellow heirs with the Son of God. But Christ maketh none free but them that are faithful: therefore the sons of God and fellow heirs of Christ are, for Christ his sake their only deliverer, made free and set at liberty. Neither is there any other in heaven or in earth beside Christ jesus, which is able to set us at freedom and at liberty. Paul in the sixte Chapter to the Romans saith, Let not sin reign in your mortal body, that you should thereunto obey by the lusts of it: neither give you your members as instruments of unrighteousness unto sin: but give yourselves unto god, as they that are alive from the dead, and your members, as instruments of righteousness unto God. For sin shall not have power over you, because you are not under the Law, but under Grace. In these words he exhorteth them, that are purged and made free by Christ, to live holily in their spiritual bondage. Now he says not, Let not sin be in you, or in your mortal body: but he says, Let not sin reign in you, or in your mortal body. But when reigneth sin? Forsooth sin reigneth then, when we obey it through the lusts thereof, that is, when we resist not, but do fulfil the lusts of the flesh. Sin therefore doth not reign in our mortal body, so long as it is but felt in the body, and not obeyed or permitted to rule, but rather resisted and trod under foot. This same sentence doth he expound by an other somewhat more easy to be understood, I would not have you to permit your members to sin, as to a tyrant, to use them as instruments to work all unrighteousness. I rather require you to give yourselves to be ruled and governed by God. For since he hath set you free from death, & brought you to life again, it is requisite that you should give your members to God as lively instruments to work all righteousness. And that shall you be easily able to do, because you are not under the law, but under grace. Upon this doth all the rest of that Chapter depend unto the end. What then, says he, shall we sin, because we are not under the law, but under grace? God forbid. Know you not how that to whomsoever you commit yourselves as servants to obey, his servants you are to whom you obey, whether it be of sin unto death, or of obedience unto righteousness? But God be thanked that you were the servants of sin, but you have obeyed with heart, the form of doctrine into the which you are brought unto. Being then made free from sin, you are become the servants of righteousness. And yet he showeth that the fréemen of Christ do not abuse their liberty, and give themselves again to be governed by their old & tyrannous master sin.. For he maketh Sin and Righteousness to be, as it were two masters: and addeth to each of them the hire or reward that they give to their servants, the one Life, the other Death. Lastly he says generally that we are his servants to whom we give ourselves to obey. Upon which he infereth, Being redeemed by the grace of God from the bondage of sin, and from death which is the reward of sin, we are translated into the bondage of righteousness (whose reward is life) that thereby we may live. For he doth more significantly express his meaning in that which followeth saying, I speak after the manner of men, because of the infirmity of your flesh. As you have given your members servants to uncleanness and iniquity, unto iniquity: even so now give your members servants to righteousness, unto holiness. For when you were the servants of sin, you were free from righteousness. What fruit had you then in those things, whereof you are now ashamed? For the end of those things is death. But now you being made free from sin, & made the servants of God, have your fruit unto holiness, and the end everlasting life. For the reward of sin is death: but the gift of God is eternal life, through jesus Christ our lord. All this is so plain and evident, that it needeth no larger exposition of mine. And yet in the seventh Chapter next following he doth by comparison in a parable more fully expound all that he said before. The woman, says he, which is in subjection to the man, is by the law bond to the man as long as he liveth: If while the man liveth she go a side to an other, she is counted an adulteress. But if the man be dead, she may couple herself with an other man. Even so, I say, we are dead to the law. For Christ died for us, and was in his body offered up to be a sacrifice or oblation to cleanse and purge our sins, that we might thenceforth be united and coupled to him, and that we being conceived and made with child with his holy spirit, may travail, bring forth and be delivered of an excellent issue & holy fruit of good works: even as, while we served sin, & were subject unto it, as to our master, we brought forth an ill favoured babe of death, I mean, iniquity and wickedness, for the punishing whereof death is appointed and ordained. But let us now hear the very words of the holy and blessed Apostle, saying: Even so my brethren we also are dead concerning the Law by the body of Christ: that we should be coupled to an other, who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the lusts of sin, which were by the law wrought in our members to bring forth fruit unto death. But no we are we delivered from the law, and dead unto it, whereunto we were in bondage, that we may serve in newness of spirit and not in the oldness of the letter. That place in the eighth Chapter to the Romans is unknown to no man, where he says: The law of the spirit of life through Christ jesus, hath made me free from the law of sin and death. The manner of this deliverance he doth immediately after add, saying: For what the law could not do, that GOD did by sending his own son, And so forth as followeth. For the words are sufficiently plain and understood of all men. In the seventh Chapter of the first Epistle to the Corinthians he says, Ye are bought with a price, do not you become the servants of men. In these words the holy Apostle exhorteth servants, under the colour or pretence of worldly bondage not to commit any thing for their earthly masters pleasure, which soundeth against sincerity and is repugnant to pure religion: to wit, although they be called by the name of servants, yet that they should not obey the wicked laws and ungodly ordinances of mortal men. The cause that ought to pull and draw us from it, is, Because we are redeemed and set at liberty by the price of Christ's his blood. It would therefore be to to bad and unworthy a thing, if we, contrary to the effect of our liberty, should obey the naughty laws and ordinances of man. This also is extended & stretcheth out to the laws of men, which are Free fro● the laws and ordinances of men. made in matters of religion. For in the fifteenth Chapter of the holy Gospel written by the Evangelist S. Matthew the Lord and Saviour sayeth, In vain do they worship me, teaching doctrines the precepts of men. And: Let them alone, they are blind leaders of the blind. And the Apostle S. Paul says, If you be dead with Christ from the rudiments of the world, why as yet living in the world are you led with traditions, touch not, Taste not, Handle not? Which all do perish in abusing after the commandments and doctrines of men: which things have a show of wisdom in superstition and humbleness of mind, and in neglecting of the body, not in any honour to the satisfying of the flesh. First of all he showeth that the faithful one's of Christ jesus, have nothing to do with the decrees of man's inventions, and that they are not bond to observe men's traditions: because they are dead to traditions with Christ, that is to say, they are by Christ jesus redeemed and set free from traditions, which traditions did in Christ his death finish and come to an end, while he did make us his own, and set us at liberty. Then also he doth by imitation counterfeit the words of them which make those decrees, & say: O, touch not, Taste not, Handle not. These three precepts stretch very far, and comprehend many petit decrees. All which he doth unmediately confute with these probable arguments. First, because they appoint the worship of GOD to be in things that perish in the use thereof. But the kingdom of God is neither meat nor drink, but doth consist in spiritual things. And that which entereth in by the mouth doth not defile the man. secondarily, because they are not made of God the author of all goodness, but have their beginning of man's inventions. But in vain do they worship me, sayeth the Lord in the Gospel, teaching doctrines the precepts of men. Neither doth the holy Apostle saint Paul wink at and slyly pass over, because he will not answer to the things, which do most commend these traditions. First of all they are commended 〈…〉 for the show and appearance of wisdom that is in them. For they seem to have been, not without great wisdom, ordained of wise men in that they do so fittlie serve to every person, time and place. The earnest defenders of men's traditions cry out and say: Our ancestors were no fools, their laws are full of wisdom. But jeremy crieth out on the other side saying, They have rejected the word of GOD, therefore what wisdom can be in them? another cause why traditions are commended is the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a choose kind of worship, which we of our own brains have choose and taken to ourselves to serve and do God worship with all. For men do gladly and willingly receive the traditions of men, because they are agreeable to their inclination. Yea, Christ in the holy Gospel saith, If you had been of the world, the world would have loved her own: Now for because I have choose you out of the world, the world doth hate you. And again he says, That which men set great store by, is abominable unto God. Moreover, men's traditions are commended for humility: which is understood in two manners or respects. For first, that is said to be humility, if any man do readily obey and easily yield to that, which is urged, obtruded and thrust upon him, by men of countenance and authority. secondarily, the laws of men do seem to exercise humbleness, and keep men in humility. But such obedience and humility may rather be called sacrilege, because it is not ruled and directed by the word of God, as the thing whereby alone it should be tempered and squared, but doth transfer and convey over the honour of GOD from God to men. Last of all, men's traditions are commended for the neglecting of the flesh. For (O) that discipline and chastisement of the flesh seemeth to them a goodly thing, by which the wantonness of the flesh is somewhat bridled and tamed. Finally the Apostle addeth, Not in any honour to the satistyinge The care of the body. of the flesh: that is to say, Which things although they have a show of religion and holiness, have notwithstanding in very deed no honour at all, considering that those external things are ordained of GOD for the ease and relief of menns necessities. Yea Paul doth flatly find fault with those decrees, because they give the body no honour for the satisfying of the same, that is, according to the measure of the body's necessity. For a moderate care and looking to the body is not only permitted, but also commanded, lest we perhaps by too much lack and nearness do mar the body, and make it unapt to do good works. Neither is the care of the flesh in any place forbidden, unless it tend to lusts and sensuality. Wherefore the Apostle says, Cherish not the flesh unto concupiscence. Therefore God hath granted to man for his necessity the use of meat, drink, sleep, clothing, rest, alloweable pleasures, and other things necessary. In the fourth Chapter to the Galathians Saint Paul says, When the fullness of the time was come, God sent his son, born of a woman, and made under the law, to redeem them that were under the law, that we might receive by adoption the right (or inheritance) of children. Now because you are sons, GOD hath sent the spirit of his son into your hearts, crying Abba, Father. Wherefore thou art no more a servant but a son: If thou be a son, thou art also an heir of God, through Christ. And immediately after again, Stand fast in the liberty, wherewith Christ hath delivered us, and be not again wrapped in the yoke of bondage. In the second to the Hebrues he says, Christ was made partaker of flesh and blood with us, to the end that through death he might expel him that had Lordship over death, that is the devil: and that he might deliver them which through fear of death were all their life time in danger of bondage. Thus I hope these testimonies of Scripture suffice for our purpose. These things being well weighed The 〈…〉 or 〈◊〉 them 〈◊〉 are 〈…〉 Christ. and thoroughly considered, will plainly teach what kind of liberty they have, which are made free by Christ, and what their property and inclination is, to wit, most religious and altogether given to holy things, that is to say, in all points addicted to the spirit, without which there is no liberty, and by which all the sons of God are always governed. The Lords free men do most diligently beware, that they do unadvisedly offend no man by their liberty, nor vainly abuse their purchased freedom. For they have continually before their minds and eyes the weighty sayings of the holy Apostles of their Lord, Christ jesus. Saint Peter in the second Chapter of his first Epistle says, As free, and not as having the liberty for a cloak of maliciousness, but even as the servants of God. And Paul hath, Brethren, you have been called unto liberty: only let not liberty be an occasion to the flesh, but by love serve one an other. For I, when I am free, have made me self servant to all, that I may win the more. They therefore do specially abuse The 〈◊〉 of 〈…〉 Christian liberty, who seeking after carnal things under the colour and pretence of the spirit and of liberty, do make their brags that they by the preaching of the Gospel are set free from all bodily debts & duties: and therefore they do deny to their masters, creditors, magistrates, and princes the duty that they own them, by that means revolting and rebelling against them. These fellows are seditious stirrers, and not the reverencers of the evangelical doctrine. Paul crieth: Give to every one that which is due: tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear, and honour to whom honour doth appertain. Own nothing to any man, but this, that you love one another. Moreover they also do abuse Christian liberty, who when they have not received the spirit of liberty and of the sons of God, when they are not as yet delivered from Satan, nor justified by Christ, do notwithstanding promise' liberty to all men, and think that for the opinion which they have conceived of their liberty, they may do whatsoever it pleaseth them, by that means gainsaying good laws and severe discipline, with exclamations & outcries, that liberty by laws is entrapped, betrayed, and trod under foot. Against such, and especially against the teachers of that vain and pernicious liberty Saint Peter taketh stomach and says: These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever. For when they have spoken the great swelling words of vanity, they entice through lusts in the voluptuousness of the flesh, such as were clean escaped from them, which are wrapped in error, while they promise' them liberty, where as they themselves are the bondseruaunts of corruption: for of whom a man is overcome, unto the same is he brought in bondage. And so forth as followeth. Licentiousness. Now when men do after that manner abuse liberty, that licentious lust is not worthy to be called by the name of liberty. Last of all they do abuse Christian liberty, whosoever do abuse things indifferent, and have no regard of their weak brethren, but do offend them unadvisedly. We must therefore, in this case, always have in mind this notable saying of Saint Paul: All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things do not edify. Touching this matter there is more to be seen in the fourteenth Chapter of S. Paul's Epistle written to the Romans. And here by occasion, yea rather, Of offence. being compelled by necessity, I will speak a little, and so much as shall be requisite for the godly disposed to know, touching offences. Scandalun, which word the Latins borrow of the Greeks, doth signifi● a falling, a tripping, a stumbling block, an offence, a let or hindrance: such as are stones in a street, that stick up higher than the rest, or gins that are of purpose subtilely set or hid to snare the feet of them that pass over them. For they which do either light on or stumble at them, do fall or else are turned out the straight path. Now this kind of snare or stumbling bl●ck is by a metaphor transferred to the estate of religion and manners of men. For he giveth an offence, whosoever doth with overthwart, foolish, or unseasonable words or deeds either do or say to another man any thing, whereby he taketh an occasion to sin. Therefore Scandalum is an occasion given to sin and do wickedly, and the very impulsion or driving to a fall or to wickedness. Other there are that do define Scandalum to be an offence joined with a contempt. For an offence doth usually draw a contempt with it, or as we may say also, an offence doth rise upon contempt. To conclude therefore it is put for an injury offered by one man to another. Now, we offend other men either How and by what means an offence is given. by our words, or else by our deeds. The offence that is given by words is partly in evil, foolish and unseasonable doctrine, and partly in our daily talk or communication. The greatest offence is that, which doth arise of wicked doctrine directly contrary to the true doctrine of the holy Gospel. The next to this is that offence, which doth arise of foolish & unseasonable doctrine: which, though it be derived out of the word of God, is notwithstanding either unaptly uttered, or unwisely applied. For the preacher may sin either by too much suffering or lenity: or else by too much sharpness and overthwart wai wardness, so that the hearers being offended, do wholly draw back from all the hearing of the Gospel. And yet for all this the light of the Gospel must not be hidden, nor the truth slily winked at, because men willbe offended, but preachers must with all their diligence take heed that the word of God be wisely set forth, and aptly dispensed. What soever things are against the laws of God, those must moste constantly be accused, and without fear most diligently confuted, howsoever the world and worldlings do storm against the same. Now they do by their daily talk 'cause their brethren to stumble, whosoever let their tongues run lose to talk they care not what, and at their pleasure without advise to babble they care not how: of which sort are filthy speech and ribaulorie, but especially such blasphemous words as are unreverently uttered against God, the holy Scriptures, and articles of our faith. For evil words corrupt good manners. I do not here exclude the letters or writings of men which do unadvisedly offend their brethren. Lastly, stumbling blocks of offence are laid before many men, either by promises, or else by threatenings: so often I mean as by alluring enticements of many fair promises, or else by terrible threats and torments they are turned from the right path of truth into bywayes and errors. For so did Pharaoh lay a stone of offence before king Zedechias by causing him to make a league with him, & by that means to trust more in the power of Egypt than in the mighty hand of God. tyrants do often times give weak Christians causes of offence, while they by torments drive them to deny the name of their master Christ. Now the deeds whereby men are offended be of two sorts, that is to say, they be either lawful and at our free choice, or else unlawful and utterly forbidden us. But even lawful deeds are by abuse made unlawful. For it is lawful for the faithful to eat what they lust. For to the clean all things are clean. But thy eating is made unlawful, if thou dost eat with the offence of thy weak brother. For he doth not understand that it is lawful to eat indifferently every kind of thing: and thou knowest very well, that if thou eatest he will be offended, and yet notwithstanding thou dost eat and despise him, assure thyself in so doing thou givest cause of offence, and sinnest not a little against thy weak brother. To this we add all unseasonable using of free things and indifferent. But here you must note that the doctors of the Church do diligently Wekling 〈…〉. distinguish and make a difference betwixt weak brethren and stubborn people. The weakelinges are such as be utterly ignorant in some points of religion, and yet notwithstanding are tractable enough, and fear the Lord, not erring of purpose with malicious overthwartness, but touched with a certain weakness of faith and religion, suffering themselves nevertheless willingly to be instructed. Of such the Apostle says: Him that is weak in faith receive you, not to strifes of disputations. But the stubborn and obstinate people are they, which, when they know the truth and liberty of the Saints, do notwithstanding harden their minds and set themselves against the truth and liberty, which they know, desiring to have much granted them, and every man to bear with them, not so much, for that they do ever mean to give place to the truth, as, to the end that by this occasion once granted them, they may at last subvert the truth and Christian liberty, and in steed thereof set up their trifles and superstitious vanities. Of such men the Lord speaketh in the Gospel saying: Let them alone, they be blind leaders of the blind. And Paul in the second Chapter to the Galathians says: Titus being a Greek was not circumcised, because of incommers' being false brethren, which came in privily to spy out our liberty, which we have in Christ jesus, that they might bring us into bondage. To whom not so much as for an hour we gave any place by subjection, that the truth of the gospel might continued with you. Moreover, to this place is to be referred the difference that some An offence given and an offence taken. men do very wisely make betwixt the giving, and the taking of an offence. An offence is given then, when by thy fault, by thy importunity, I say, and thy lightness, thou either dost or sayest a thing: for which thy brother hath a cause to be offended. The other kind of offence is not given, but taken, or picked out, not by thy fault, but by the malice or wickedness of another man: as for example, when thou dost sin neither in word nor deed, when thy deeds are nothing insolent, nor thy words unseasonable, when thou either sayest or dost the thing that is both free and lawful for thee to say and do, and yet another taketh pepper in nose and is offended with that liberty of thy. Which is all one, as if a man that walketh in a plain path should hap to trip or stumble, and presently quarrel with his companion, as though he had laid a block in his way. Now the unlawful and forbidden deeds wherewith men are offended, do tend against God and his laws, are done contrary to all séemlinesse, equity, right, & reason, & stir up others to imitate the like revels and desire of ill rule. For such are idolatry, murder, whoredom, covetousness, pride, and luxury. So did the wicked king jeroboam set up the golden calves to be a stumbling block unto all the people of Israel. And in like manner do many with their drunken tippling, and overnéece bravery in gaudy apparel not only offend others, but also make them worse, and by their ill example draw them into like and more foolish vanities. Finally, to give an offence is a very To give offence is a great sin. great sin, as the saying of the Lord in the Gospel affirmeth. For in Matthew he says: Woe unto the world because of offences. It must needs be that offences come, but woe to the man by whom the offence cometh. Whosoever offendeth one of these little one's that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. And Paul the Apostle speaking to the brethren that give offence, doth say: Through thy giving of offence perisheth thy brother for whom Christ died. And again: And so you sinning against your brethren, and wounding their weak consciences, do sin against Christ himself. But what can be devised more heinous then to sin against Christ? Let us all therefore take heed, that by abusing Christian liberty, we give no occasion of offence to the weak, but all ways do the things that do belong to charity. Last of all we must especially confirm our minds against the enemies Offences 〈◊〉 not of the Gospel out of the 〈◊〉 of 〈◊〉 gospel. of the Gospel, who cease not daily to lay innumerable heaps of offences upon the preachers and zealous followers of the evangelical doctrine. You, say they, are the causes of all the broils, seditions, wars, and hurly-burlies, wherewith the world is at this day disquieted. Against these offensive outcries I say we must confirm our minds with the notable saying of Christ in the Gospel: I came not to send peace but a sword. For I am come to set a man at variance with his father, and the daughter against her mother, and the daughter in law against her mother in law: and a man's foes shallbe they of his own household. Here we must call to remembrance and say before our eyes the notable examples of the prophets and Apostles. King Achab said to Helias the Prophet, that he was the disturber and plague of the kingdom. But the Prophet replieth that not he, but the king was the troubler of the country. The rebellious jews objected against jeremy, that since the time they began to leave the worship of their (idol) gods, & to harken to the preaching of the word of God, they never had one jot of felicity, but that mishaps by troops fallen one upon another's neck. To which objection they were answered, that those misfortunes did light upon them because of their sins, and especially for their rebellion and unthankfulness sake. The unbelieving jews at Thessalonica cried out against Paul and Silas, saying: These fellows that have troubled the whole world, are come hither also. But Paul speaking against the jews his enemies and persecutors said: They, as they have killed the Lord jesus and their own prophets, so do they persecute us: they please not God, and are adversaries to all men, resisting us that we should not preach the Gospel unto the Gentiles to their salvation, that they may still fulfil their sins, and so at last the endless anger of God may fall upon them. These sayings and such like let the faithful think upon and have in their minds, and let them perseaver still with constancy and patience to spread abroad the doctrine of the Gospel, howsoever the world doth fret and cast offences in the way. And thus much hitherto touching offences. It remains now, as my promise in the beginning was, to say somewhat Of good works. in the end of this sermon concerning good works. For we have learned that Christian liberty is not licentiousness, but an adoption into the number of the sons of God, which do bestow all their life upon the study of godliness and virtues. We have learned that the law of God is the rule and doctrine of good works. The course of order therefore doth now require to have somewhat said touching good works. First of all let us determine of the What wor●●s do 〈◊〉 in the 〈◊〉. very true and certain signification of works, because the word is used diversly, and is of ample signification. For works are the labours and busy exercises of men, by which they get their livings. For Paul commandeth every man to work with his own hands. The law forbiddeth us to do any work on the Sabbath day. And the Israelites were oppressed in Egypt with hard and wearisome work and toil. There are also workmen to whom the Lord in the Gospel commandeth to pay the hire that is their due. A work also is the thing which is made or expressed by the artificer or workman. For the Prophet jeremy speaking of a potter says: He made a work upon a wheel. Moreover, a work doth signify an office or duty. For Paul says, do the work (meaning the office) of an Evangelist. And the holy Ghost, speaking in the church at Antioch, says: Separate me Paul and Barnabas for the work whereunto I have choose them. Furthermore the works of the Lord are the mighty deeds of God, whereby he doth declare his power and goodness unto men: and in that signification, heaven, earth, and man himself are said to be the works of God's hands. Works also are the benefits of God bestowed upon us men. For in the Gospel he says: I have showed you many good works: as if he should have said, I have done you many good turns. There are also evil works, I mean, works of iniquity. Whereupon some men are called woorkers of iniquity: whose deeds are the works of the flesh and of darkness. Again, there are good works, I mean sundry virtues, the fruits of faith, of which sort are justice, temperance, charity, patience, hope etc. For the Lord in the Gospel said: Let your light so shine before men, that they may see your good works and glorify the father which is in heaven. The Apostle says that we are made for good works, to walk in them. Those same are called the fruits of repentance, and works worthy of repentance. They are called the works of light and the fruits of the spirit. The same are the works of humanity, benevolence and charity, such are commended in Tabytha, which is read to have been full of good works. Paul says: Let us work good while we have time to all, but especially to them of the household of faith. Such a like work of humanity and charity did Marie bestow upon Christ our Saviour: who said: She hath wrought a good work on me. This being thus declared we will now describe good works in their colours and qualities. Good works are deeds or actions Good works what they are. wrought of those which are regenerate by the spirit of God, through faith and according to the word of God, to the glory of God, the honesty of life, & the profit of their neighbour. This brief description I will prosecute by parts and expound so well as the Lord shall give me grace. First of all I will by proof show that there is none other wellspring The original cause of good works. from whence good works do flow, than God himself which is the author of all good things. For the Prophet says: All men are liars, God alone doth speak the truth. And the Lord in the Gospel says: None is good but God alone. Good works therefore must have their beginning, not of man who is a liar and corrupt, but of God himself the wellspring of all goodness. And God doth by his spirit and by faith in Christ jesus renew all men, so that they being once regenerate, do no longer their own, that is, the works of the flesh, but the works of the spirit, of grace, and of God himself. For the works of them that are regenerate do grow up by the good spirit of God, that is within them, which spirit, even as the sap giveth strength to trees to bring forth fruit, doth in like manner 'cause sundry virtues to bud & branch out of us men, as the Lord himself doth in the Gospel testify & say: I am the vine, you are the branches. As the branch cannot bear fruit of itself, unless it abide in the vine: so cannot you also unless you abide in me. Whosoever abideth in me, and I in him, he bringeth forth much fruit: for without me you can do nothing. To the same cause is that to be referred, whereas we say that a good work is done by faith. For faith is the gift of God, whereby we lay hold on Christ, through which we are both justified and quickened, as the Scripture says: The just shall live by his faith. And in another place says Paul: By faith Christ dwelleth in our hearts. And again: I live, yet now not I, but Christ liveth in me. And the life which now I live in the flesh, I live by the faith of the son of God, who loved me and gave himself for me. Now he that liveth doth the works of life, through him, no doubt, by whom he is quickened: and he that is justified doth the works of righteousness, through him that justified him: that is, the righteous do, through Christ, work righteousness, and righteousness containeth the whole company of virtues. So then God alone remains still the only wellspring and author of good works. But let us now see the testimonies of Scripture by which we may evidently learn, that the works of them, that be regenerate, are attributed to God himself, who by his spirit and by faith doth work in the hearts of the regenerate. Moses testifieth saying: The Lord shall bless thee, and the Lord thy God shall circumcise thy heart, and the heart of thy seed, that thou mayst love the Lord thy God with all thy heart, and with all thy soul, that thou mayst live. Lo here the cause the godly men do rightly love the Lord doth proceed of the circumcision of the heart. Now who, I pray you, doth circumcise the heart, beside the Lord? The Prophet isaiah doth more plainly say: Thou Lord shalt ordain peace: for even thou haste wrought all our works in us. In the Gospel after Saint john, our Saviour says: He that worketh verity cometh to the light, that his works may be seen, because they are wrought by God. And again: Whosoever abideth in me, and I in him, he bringeth forth much fruit. For without me you can do nothing. Paul also to the Philippians, says: To you it is given for Christ, not only to believe in him but also to suffer for him. And yet again more plainly: It is God that worketh in you both to will, and to do according to the good purpose of the mind. Likewise also Saint james says: Every good giving, and every perfect gift is from above, and cometh from the father of lights. Moreover, Saint Peter ascribing all the parts of good works so God, death say: The God of all grace, who hath called you to his eternal glory through Christ jesus, restore, uphold, strengthen, and stablish you. For we are not able, as Paul in an other place says: Of ourselves to think any thing, as of ourselves, but all our ability is of God. Therefore God alone remaineth still the only wellspring of all good works, from whom as from a spring head good works do flow into the Saints as into sundry streams and channels. 〈…〉. Yet here by the way this must be added that good works although they do in deed proceed from God, and are in very true and proper phrase of speech the fruits of the spirit and of faith, both are notwithstanding, and are also said to be ours, that is to say, the works of faithful men, partly because God worketh them by us, and useth our ministery in the doing of the same, and partly because we are by faith the sons of God, and are therefore made the brethren and jointheires with jesus Christ. For by this right of inheritance all the works of God, which are in us Gods gifts, do begin to be not another's, but our own and proper works. Yea, the very Scripture doth attribute them to us as unto sons and fréeborne children. For the Lord in the Gospel says: The servant abideth not in the house for ever, the son abideth for ever. Therefore, as all things in the father's house do by right of inheritance and title of propriety come to the son, although the son hath not got them by his own industry, nor gathered them by his own labour, but hath received them by the liberality of his parents: even so the works of God which he doth work in us and by us, which are Gods gifts bestowed upon us, both are, and are said to be our own, because we are the sons of the household, as it were by adoption, and therefore are the lawful heirs. Wherefore it were the sign of a very unthankful mind, for an adopted son, being forgetful of his father's beneficence & liberality, to make his brags that all those goods, which he enjoyeth by right of inheritance, were got & come by, through his own labour and travail. Whereupon Paul said very religiously: What hast thou that thou hast not received? if thou hast then received it, why dost thou yet boast as though thou receivedst it not? Very well thought the holy martyr of Christ, Saint Cyprian who was wont to say: We should boast of no thing, because we have nothing of our own. And to this place belongeth that saying of the Prophet isaiah: Shall the axe boast against him that heweth with it? or shall the saw brag against him that draweth it? We verily are the instruments or tools of God by which he worketh. For the Apostle says: We are jointworkers with God, you are God's husbandry, you are God's building, according to the grace which God hath given me. Therefore, according to the meaning of the Apostles writing, Saint Augustine lib. de Gratia et libero arb. in the sixte Chapter, doth say: When grace is given, then do our merits begin to be good, and that through grace. For if grace be taken away, then man doth fall, not being set up, but cast down headlong by free wil Wherefore, when man beginneth to have good works, he must not attribute them to himself, but unto God, to whom it is said in the Psalm: Be thou my helper, o forsake me not. In saying, forsake me not, he showeth, that if he be forsaken, he is able to do no good of himself. So then in these words saint Augustine doth plainly enough declare, that good works are ours after that sort, that yet notwithstanding they cease not to be the works of God: yea, that they aught nevertheless to be ascribed to the grace of God, that worketh in us. Now by this which we have hitherto Not works do justify. alleged out of the scriptures touching the true original cause of 1 good works, we may easily understand how and after what manner the Scripture doth attribute righteousness unto our merits. For I have in another place sufficiently declared (and will again say somewhat when I come to the treatise of the Gospel) that faith, not works, doth justify us in the sight of God: which is the especial point and chief foundation of the evangelical and Apostolical doctrine. All our works generally are either the works of nature or the flesh, or else the works of the law, or else the works of faith or grace. Now, the works of nature or the flesh do not justify but condemn us: Because that which is born of flesh is flesh. But the lust of the flesh is death, and enmity against God. What the Apostle thought 2 and said touching the works of the law, I did declare to you in my former sermon: By the works of the law, says he, shall no flesh be justified. But if we beaten out and examine 3 the works of grace and of faith: we shall find that they both are, and have been done by faithful and just men. Whereupon it is manifest that justification did always go before the works of righteousness. For the just man doth work righteousness, so the righteousness is the fruit that the just do bring forth. Man verily is justified freely by grace, and not by works, which follow after justification. What may be said to that, where the Scripture says, that even Abraham the father of all that believe, was not justified by the works of grace and of faith? He lived 430 years before the law, he believed in God, and by true faith did most excellent works: and yet by those his works of faith he was not justified. For Paul doth plainly argue thus: If Abraham were justified by works, than hath he wherein to boast, but not before God. For what says the Scripture? Abraham believed God and it was counted unto him for righteousness. To him that worketh is the reward not reckoned of grace but of duty. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Now whereas we conclude that we also shallbe justified according to the example of Abraham by faith, and not by works, we ground that conclusion not upon our own minds, but upon the Apostles doctrine, who says: Nevertheless it was not written for him only, that faith was imputed to him for righteousness: but it was written for us also, to whom it shallbe reckoned, if we believe in Christ. Touching this matter I have already disputed in the sixte sermon of the first Decade. I verily am persuaded that this doctrine of the Apostles and Evangelists aught to be laid up in the bottom of every faithful heart, that we are justified by the grace of God, not by merits, through faith, & not through works. But while we urge and repeat Good works a● no● 〈…〉 their 〈◊〉 is by 〈…〉. this doctrine unto the people, we are said of many to be the patrons of all naughtiness, and utter enemies to all good works and virtues. But we by this our preaching and doctrine of faith which doth only justify, do not contemn good works, nor think them to be superfluous. We do not say that they are not good: but do cry out upon the abuse of good works, and the corrupt doctrine of good works, which is defiled with the leaven of the Phariseis. For we teach to do good works, but we will not have them to be set to sale, & to be bought I cannot tell in what order of bargaining, we will not have any man to put confidence in them, we will not have any man to boast of the gifts of God, we will not have the power to justify or to merit life everlasting to be simply attributed unto them. For by that means Christ should wax vile and contemptible, who hath with his death alone merited for us the heavenly kingdom of God Almighty. Neither do we by this, as many think we do, separate good works from faith. Our doctrine is, that works and faith are not severed, but cleave together as closely as may be: so yet notwithstanding that justification is properly ascribed to faith, and not to works. For works do consist in our worthiness, but faith doth lean to the promise of God, which setteth before us both righteousuesse and life in the only begotten son of God Christ jesus our Saviour. And Christ is sufficiently able of himself, and by his own power and virtue, to justify them that believe in his name, without any aid or help of ours at all. I will not wink at some men's objection, but freely confess that the In what sense the scripture doth attribute justification unto good works. Scriptures here and there do after a sort attribute both life and justification unto good works. But the scripture is not contrary to itself: therefore we must search and examine in what sense and how, life and justification are ascribed to our works. Saint Augustine doth so answer this objection, that he referreth our works unto the Grace of God. For in his book De gratia et libero arbitrio the eighth Chapter, he writeth: If eternal life be of duty given to good works, as the scripture doth most plainly testify, saying: Because God will reward every man according to his works: then how is eternal life of Grace, considering that grace is not given as due to works, but freely and without deserts? as the apostle Paul doth say: to him that worketh, the reward is not reckoned of grace, but of duty. And again: The remnant, says he, are saved by the election of grace. And immediately after be addeth: If it be of grace, then is it not now of works, for then grace is no more grace. How then is eternal life, which is got by works, a gift? Or else did not the Apostle say that everlasting life is a gift? Yes verily he said it so plainly that we cannot deny it. Neither are his words so obscure, that they require a sharp understander, but an attentive hearer. For when he had said, the reward of sin is death, he addeth straightways: but the gift of God is life everlasting, in jesus Christ our Lord. Me thinketh therefore that this question can be none otherwise resolved, unless we understand that even our good works, to which eternal life is given, must be referred to the grace and gift of God: because the Lord jesus says, without me you can do nothing. And the Apostle, when he had said, you are saved by grace through faith, doth presently add: and that not of yourselves, it is the gift of God: not of works, jest any man should boast. Thus much hitherto out of Saint Augustine. Now, although this answer of Saint Augustine be godly and plain enough to him that simply searcheth for the truth, yet I am sure that some there are which never will be answered with it. They will, I know, go about upon Saint Augustine's The 〈◊〉 of the● whic● 〈…〉 ●nto w●●kes. words to infer, the works and not faith alone do justify us men. For thus they argue: we are justified and do obtain eternal life by grace: good works do belong to the grace of God: therefore good works do justify us. Now, it is not amiss to close & buckle hand to hand with these disputers, that in this little you may perceive that they be mere shifts of sophistry, which they set to sale under the name and colour of very sound arguments. And first of all, there is no man so foolish, if he hath read the doctrine of Saint Paul, but knoweth very well that those two propositions cannot hung together: we are justified by grace: and, we are justified by works. For that sentence of Saint Paul is as clear as the Sun, where he says: If of grace, then, now not of works: for then grace were no grace. We do freely grant both their propositions, to wit, that we are justified by grace, and that works belong to the grace of God, or be the gift of God. But we deny their consequence, and say that it is false, to wit, that works do justify. For, if that be true, then may we in like manner truly say: a man doth see: an hand doth belong unto a man: and thereupon infer, therefore a hand doth see. But who would gather so vain a consequent. For all do understand that a man doth consist of sundry members, and that every member hath his effects and offices. Again, what is he which knoweth not, that the grace of God, which is otherwise undivided, is divided and distinguished according to the diverse operations which it worketh. For there is in God a certain (as it were) general Grace, whereby he created all mortal men, and by which he sendeth rain upon the just and unjust. But this grace doth not justify. For if it did, then should the wicked and unjust be justified. Again, there is that singular grace, whereby he doth for his only begotten Christ his sake adopt us to be his sons: he doth not I mean adopt all, but the believers only, whose sins he reckoneth not, but doth impute to them the righteousness of his only begotten son our Saviour. This is that grace which doth alone justify us in very deed. Moreover, there is a grace, which being powered into our minds doth bring forth good works in them that are justified. This grace doth not justify, but doth engender the fruits of righteousness in them that are justified. Therefore we confess and grant that good works belong to grace, but after a certain manner, order and fashion. Again, they object and say: but Grace or faith, and works, justification also and sanctification are so joined together, that they cannot be severed one from another: therefore the thing that agreeth to one, is also appliable unto the other. I verily, neither dare nor do in any case gainsay, that faith and works do cleave together: but I do utterly deny that they twain are all one, so that the thing which is attributed to the one, may also be applied unto the other. For faith, although it be weak and unperfect in us, doth notwithstanding, lean and stay upon Christ his perfection alone, and so far forth it doth justify us. But our works have in them (for I use the myledest phrase of speech) some sprinkling of vice and sparkle of error, because of the original disease that is natural in us all: but it followeth not therefore, that the grace of God is polluted by any vice or fault of ours: which should of necessity follow consequently, if by reason of the straight knot betwixt them, the properties of the one were common to the other. Although the light of the Sun be not separated from the heat thereof, yet is not the light the same that the heat is. Neither is it a good consequence to say: the Sun giveth light to the world: therefore, the heat of the Sun giveth light to the world. Because in the Sun the heat and light cannot be separated. Yea, rather the Sun, in respect of his light, doth lighten the world, not in respect of the heat that it hath. And yet the Sun doth both warm and lighten the earth at once. In like manner, we are freely justified by the merciful grace of God, for Christ his sake our Lord●, and saviour, not in respect and consideration of the works of Grac●● that are found in us: although 〈◊〉 works are engendered and brought forth by that free grace. And so we must attribute all glory wholly to the grace of God, and not part stakes with him, and take to our own share any part of his glory. These wranglers have yet another shift, and say: although we say that eternal life is given by God to all faithful believers, not for faith only in Christ jesus, but also for the works of faith, all the glory nevertheless shall redound to God, namely since we acknowledge and confess that those works are wrought in us by the power and grace of God. To this our answer is, that glory must so be given to God, as he doth please to have it given him. If the will, purpose and counsel of God were to receive us into his friendship for the works sake, which his spirit and grace doth bring forth in us, than should he unadvisedly without discretion have sent his only begotten son into the world, and rashly have appointed him to the terrible pangs of bitter death. But God, in all that he hath created, either in heaven or earth, much less in this case which is the greatest that belongeth to man, the chief and most excellent creature that he hath made, did never at any time do any thing rashly without great advisement. Wherefore it is assuredly certain, that it was never the counsel and purpose of God for our own good works and virtues to redeem us from the tyranny of Satan and to accept us for his sons, but for the only sacrifice and satisfaction of his only begotten son Christ jesus our Lord and Saviour. For the judgement of Paul in this matter remains firm and invincible, where he says: If righteousness come of the works of the law, than did Christ die in vain. And that divine saying of Saint Peter remains for ever uncomptroleable: There is salvation in none other. Again, they do say certain places of Scripture together, and thereupon do argue thus. Although Paul in one place doth say: You are saved by grace through faith: yet in another place the same Paul doth say, we are saved by hope. Now, who knoweth not that hope is as it were upheld and strengthened by patience? Christ himself in the Gospel agreeing thereunto and saying: In your patience you shall possess your souls. Therefore not faith only but hope and patience do bring us to salvation. To this we answer thus, that the holy Apostle doth sufficiently expound himself, if a man will take the pains to read him through out, and weigh with himself the end and cause for which he spoke every several sentence. You are, says he, saved by grace through faith: and that not of yourselves, it is the gift of God: not of works, lest any man should boast etc. Hath he not in these few words most evidently declared, what his belief is touching grace or faith, and works? who would desire a plainer speech? There is none so very a dorrhead, as that he understandeth not that the benefit of salvation is wholly and merely ascribed to grace. For he doth not divide salvation or justification partly to faith or grace, and partly to works: neither doth he attribute the first place to faith, and the second place to works. He doth utterly exclude all boasting. You are, says he: saved by grace through faith. And immediately after he addeth: and that not of yourselves. He annexeth the cause: It is the gift of God. And again: not of works. He showeth why: Lest any man should boast. He that understandeth not this, doth undoubtedly understand nothing 〈…〉 to them that speak against the 〈◊〉. at all. He that wresteth or otherwise cavilleth at this, doth speak against the Sun, and says that the light is darkness. Now, whereas the same Apostle doth in another place say: We are saved by hope, it is by the marking of the whole place to be gathered, that his meaning is, as if he had said: I told you that they which believe in Christ, are the sons and heirs of God, and have thereby their salvation and felicity: but I would have every one to understand it in hope and expectation, not in enjoying the very thing itself, and present fruition. Now, who can hereupon infer: therefore hope doth justify? But we do rather make this argument, patience is no patience at all, unless the patiented man be first justified by true faith: therefore the commendation of patience doth wholly depend upon faith, and not the praise of faith upon patience, although faith be declared and showed forth by patience. For it 'tis a sentence utterly unworthy to come out of a Christian man's mouth, to say: that faith is made perfect by good works, that is to say: where faith doth want a piece, that there good works do patch it up. For when we name faith, we do not name simply the quality of believing which is in our min●es, but we have an eye to Christ himself our Lord and Saviour together with his righteousness and heavenly gifts: upon whom alone as upon a base and sure foundation our faith doth rest and firmly stand. But to go about to supply the want of any thing in Christ jesus, is nothing else, but with devilish blasphemy to disgrace the son of God. The faith of Saints I confess doth declare & show itself by works: but it followeth not there upon that works do therefore make perfect that, which seemeth to be wanting in Christ his perfection. For there is nothing lacking in our deliverance, redemption, and justification wrought by Christ. The Apostle james did say in deed: Seest thou how faith was made perfect by works? but his meaning was none other but to say: seest thou how faith, by the works, which followed it, did declare itself to be a true and righteous faith, and not an hypocritical faith? For before these words he said: Seest thou how his faith was effectual through works? Again the Apostle Paul said: I fulfil that which is lacking to the afflictions of Christ, in my flesh for his body's sake which is the church. But you may better translate the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be that rather, which is behind, than that which is lacking to the afflictions of Christ. For the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only those things that are wanting, but also the remnant (which word Saint Ambrose also used) I mean the remnant, and those things that are remaining behind. And Saint Peter says that Christ suffered for us, leaving behind him an example for us, that we might follow his trace and footsteps. Therefore the Apostle affirmeth that he by suffering fulfilled the remnant which was behind. After this again they allege the words of the Apostle Paul, where another objection. he says: If I have all faith, so that I can remove mountains out of their place, and yet have not charity, I am nothing. For upon this they infer: Therefore not faith only, but also charity: yea, rather charity than faith doth justify. But we say that Paul in this sentence doth neither deny that faith alone doth justify, nor yet doth attribute the justification of the Saints to charity. For when we affirm that we are justified by faith, or when we make faith the cause of justification, (which thing must be by often repetition beaten into our memories) we do not understand that faith, as it is a virtue in us, doth work, and by the quality that sticketh to us, doth merit righteousness in the sight of God: but so often as we make mention of faith, we understand the grace of God exhibited in Christ, which is through faith freely applied to us, and received as the free gift of God bestowed upon us. And in that sense doth Paul use the name of faith, when he affirmeth that faith doth justify. But in this place of the thirteenth Chapter to the Corinthians he doth not so take the name of faith, but putteth it for the power of working miracles, as is manifest by that which followeth, where he says: So that I can remove mountains. That faith doth not comprehend Christ wholly, but only the power in showing of miracles. And therefore it may be sometime in an unjust man and an hypocrite, as it was in judas Iscariot, to whom the faith of miracles profited nothing, because he was without the justifying faith, which faith is never without (but of itself engendereth) charity. Again, whereas they object that saying out of the Gospel of Saint john: Whosoever knoweth my commandments and keepeth them, he it is that loveth me: and my father will love him, and we will come to him, and make our abiding in him. Therefore for the observation of the commandments, that is, for our works sake, G●d is joined to us: we again allege this saying of the same evangelist and Apostle john: By this we know that weabide in him, and he in us, because he hath given us of his spirit. But that spirit of God is a free gift. Therefore we are joined to God by mere and free grace. It followeth in john: And we have seen and do testify, that the father hath sent the son to be the Saviour of the world. Thou hearest, I hope, by what it is that the world is saved, and what Christ the Saviour of the world is. Now who knoweth not, that he was sent unto us of the father by the mere and only grace of God? It followeth now how that Grace is received: Whosoever confesseth that jesus is the son of God, God abideth in him, and he in God. But in the sixte of john, in steed of confesseth, is put believeth. And no marvel, since out of a true faith a true confession doth arise. By faith therefore are we saved, and by faith are we joined unto God. But letting pass these wranglers, who will never be without store of such sophistical shifts, we do again return to our purposed argument, to show you how, and in what sense life and justification are attributed to works. They that are well exercised in the reading of the holy Scriptures, that The places ●f faith & works that ●eeme at a 〈◊〉 to ●●sigree, 〈◊〉 here 〈…〉. they may reconcile the places of scripture, that seem at a blush to be at discord, do teach that faith & works in very deed are not separated one from another. For the same holy spirit which giveth faith, doth therewithal also regenerate the understanding and will, so that the faithful doth ardently desire, and do his endeavour in all things to do service to GOD his maker. Therefore, for the unseparable knot betwixt faith and good works, which always keep company and attend upon faith, we say that justification is sometimes somewhat unproperly attributed to works, which is somewhat more properly to be attributed to faith, but most properly of all to be ascribed to Christ apprehended by faith, who is in very deed the foundation & subject of our faith. I will yet assay to make this more manifest. In true faith there are two things to be considered, Reconciliation and Obedience. Reconciliation, because by faith we understand and verily believe that God is reconciled to us for Christ his sake, by whom we are adopted into the number of the sons of God. And Obedience, because they that are reconciled do wholly yield themselves to him, to whom they be reconciled, with earnest desire and zeal to do his will and pleasure. So then we say that faith is of two sorts, the justifying and the obeying faith. Of the justifying faith Saint Paul maketh mention where he says: Being justified by says, we have peace toward God, through the Lord jesus Christ, by whom we are reconciled. Again, he maketh mention of the obeying faith, where he says: Know ye not that to whom ye give yourselves as servants to obey, his servants you are, to whom you do obey: whether it be of sin unto death, or of obedience unto righteousness? that is to say: which obedience maketh you to do the things that are righteous, and to be the servants of righteousness, which shall turn to you to eternal life: and not the servants of sin, which turneth unto death. Now therefore, justification is properly attributed to the reconciling righteousness through Christ jesus, and is improperly ascribed to the obeying righteousness, or righteousness of obedience. For the obeying righteousness is of the reconciling, and without the reconciling righteousness, obedience should not be called righteousness. To which this also is to be added, that they which are justified do not put any confidence in this obedience, as that which is always spotted in this world by reason of our flesh. To this also agreeth this other explication which I will here annex. The most proper work of faith is purification and sanctification. For Saint Peter doth expressly say, that by faith our hearts are purified. But in sanctification the holy scriptures do show to be two especial things. first, that all the faithful are freely purified by the blood of Christ 1 jesus. For again, the same S. Peter says: You know that you are redeemed not with transitory things as gold and silver, but with the precious blood of Christ, as of an unspotted Lamb. Saint Paul says: You are sanctified by the will of God through the oblation of the body of jesus Christ once made. For with that one oblation he made them perfect for ever, which are sanctified. Saint john also says: The blood of jesus Christ the son of God doth cleanse us from all sin. Therefore the most proper phrase of speech is to say that we are sanctified through faith by the blood of Christ, who said: I sanctify myself from them, that they also may be sanctified through the truth. The latter is, that they which are sanctified by 2 the blood of Christ through faith, do day by day sanctify themselves, and give their minds to holiness. To the doing and study whereof the Apostles do most earnestly exhort the Saints. For Peter says: As he which called you is holy, so be you also holy in your conversation, because it is written: Be you holy, for I am holy. Saint Paul says: This is the will of God, even your holiness etc. 1. Thessaly. 4. Saint john says: Now are we the sons of God, & yet it doth not appear what we shall be: but we know that when he shall appear, we shallbe like him: for we shall see him as he is. And every one that hath this hope in him, purifieth himself, even as he also is pure. Now this purging or purification, which is made by our care and industry, is called by the name of sanctification, not because it is made by us as of ourselves, but because it is made of them that are sanctified by the blood of Christ, in respect of Christ his blood. For unless that sanctification, which is the very true and only sanctification in deed, do go before, our sanctification (I mean that which we work) is none at all. But if that go before, then is this of ours imputed for sanctification, although in the mean while the spots of sin remaining in us do defile it, and that we do put no confidence in it. Therefore so often as thou shalt read in the holy scriptures, that righteousness is attributed to our good works, thou shalt think straightways that it is done for none other causes than those which I have hitherto already declared unto thee. For the Apostolical spirit cannot be repugnant or contrary to itself. This will yet be made a great deal more manifest, if we call to remembrance The 〈…〉 the 〈…〉 and do consider that the Apostles had to deal with two kinds of men, the one sort whereof did affirm that they were sufficiently able of their own strength to satisfy or fulfil the law, and that they could by their deserts and good works merit eternal life: yea, they affirmed that the merit of Christ was not sufficient enough to the gettting of salvation, unless the righteousness of men were added thereunto. Against these Paul disputed very constantly and pithiely in all his Epistles. For they made Christ and the grace of God of none effect. The other sort of men were such as abusing The ●●●stles ●gains● abuse● grace● faith. the doctrine of grace and faith, did wallow like swine in all filthy sins, because they thought that it was sufficient unto salvation, if they did say that they believed. But they never declared their faith or belief by any good works, although occasion thereunto were given them. Against these did S. Peter very well and wisely dispute in the 1. Chap. of his 2. Epistle: and S. james in the 2. Chap. of his Epistle. For he affirmeth that Abraham was not justified by faith only, but by works: that is to say, that he was not justified by a vain opinion, but by faith which bore and was full of good works. For james doth use the names of Faith and justification in one sense, & Paul in another. Paul putteth faith for an assured confidence in the merit of Christ: and he useth justification for absolution and remission of sins, for adoption into the number of the sons of God, and lastly for the imputing of Christ his righteousness unto us. But in james faith doth signify a vain opinion: and justification doth import, not the imputing of righteousness, but the declaring of righteousness & adoption. For it is undoubtedly true that the holy Apostles of Christ S. Peter and S. james would not by their writings make void the grace and merit of Christ, to advance the merits of mortal men: but rather to withstand the unpureness of them, which put the faith of Christ in peril of disgracing to the offence of all good men, living in the mean while most wickedly in detestable sins without repentance. Therefore the Apostles of Christ requiring good works at the hands of the faithful, do first of all require a true and lively faith, and do refer them both unto the grace of God. Let us therefore most firmly hold that the Apostles do attribute justification, 〈…〉 life, and salvation to good works improperly: to true faith properly: but most properly to Christ, who is the subject & foundation of true faith. For although true faith is not without good works, yet doth it justify without good works, by itself alone. For it is most certain, that life and salvation are bestowed on us, after the same manner, that health and life was given to the children of Israel, which in the wilderness were poisoned of the Serpents. They had their health restored them not by any works, but by the only beholding and looking upon the brazen Serpent: therefore we also are made partakers of eternal life by faith alone, which is the true be holding and looking up to Christ. As Moses, says our Saviour, did lift up the Serpent in the wilderness, so must the son of man be lifted up, that every one which believeth in him should not perish, but have eternal life. And the Apostle Paul says, Ye are saved by grace through faith, not of yourselves, it is the gift of God: not of works, lest any man should boast etc. With this doctrine of the Evangelists and Apostles do the testimonies of certain doctors of the Church agree. Some of which I will recite unto you, dearly beloved, not because these testimonies of the Scripture are not sufficient, but because we will not seem to be the beginners & bringers in of new doctrines: although in very deed that cannot be new which is derived out of the evangelical and Apostolical doctrine, albeit that all the doctors of the Church should gainsay or deny it. Now therefore give ear how some, even of the best of them, do not in words only say and writ, but also by proofs show that faith alone doth justify. ORIGEN a very ancient writer, upon the 3. Chap. of the Epistle of Origen in 3. cap. ad Roma. Saint Paul to the Romans doth say, Paul says that the justification of faith alone is sufficient for a man, so that every one that doth believe only is justified, although no works are once wrought by him. Now if we require an example, where any was ever justified by faith alone without good works, that thief, I suppose, is example good enough, who being crucified with Christ, did cry from the Cross: ●ord jesus remember me when thou comest into thy kingdom. In the writings of the Evangelists there is mention made of no good work, which he in his life time did, and yet because of this his faith only jesus said unto him: Verily I say unto thee, this day thou shalt be with me in Paradise. Therefore, this thief was through faith justified without the works of the law. For after this request and prayer of his, the Lord made no inquisition what his works were all his life long, neither did he look what works he would do after this faith and believing, but did immediately upon his confession both justify and take him as a companion to go with him to Paradise. Moreover to the woman, of whom mention is made in the Gospel after Saint Luke, not for any work of the law, but for faith only, he said, Thy sins are forgiven thee. And again, Go in peace, thy faith hath made thee safe. Furthermore in many places of the Gospel we find, that our Saviour used the like kind of speech, making faith always to be the cause of men's salvation. And a little while after the same Apostle says, God forbidden that I should glory in any thing, but in the cross of our Lord jesus Christ, by whom the world is crucified to me, and I to the world. Thou seest here that the Apostle glorieth not of his own righteousness, or chastity, or wisdom, or other works or virtues of his own, but doth most plainly pronounce and say: Let him that glorieth, glory in the Lord, and so by that means all boasting is excluded. And so forth, with many other sayings tending to this purpose. S. AMBROSE in his exposition of Paul his Epistle unto the Ambrose Romans, upon the third and fourth chapters, doth say: They are freely justified, saith Saint Paul, because when they work nothing, nor do any thing for GOD again, they are yet through faith only justified by the gift of God. According to the purpose of God's grace, sayeth Paul, it was so ordained of God, that laying the law aside, the grace of God should require faith only unto salvation. This doth by the example of the Prophet confirm the blessedness of the man, to whom the Lord imputeth righteousness without works: he calleth them blessed, with whom the Lord hath covenanted, that without labour, and keeping of the law, they should be justified before their maker. S. JOHN chrysostom treating Chrysosperm of faith, of the law of nature, and of the holy Ghost doth expressly say: I cannot prove that he which worketh the works of righteousness without faith, doth enjoy eternal life. But I can by good proof show that he, which believed without works, did both live and obtain the kingdom of heaven. No man without faith hath obtained life. But the thief believed only, and for his faith was justified by the most merciful God. And whereas here peradventure thou will't object that he wanted time to live justly, and to do good works: I answer that I do not greatly strive about that: but this only I stick to, that faith alone did justify & save him. For if he had lived any longer, and had neglected faith and works, he had undoubtedly fallen from salvation. But the only end and argument whereat I now shoot, is, that faith of itself doth bring salvation, and that works of themselves did never save any workers that wrought them. As chrysostom doth at large declare by the example of the captain Cornelius. These testimonies I suppose are sufficient to wits that will be answered, and do not stand obstinately in quarellinges and janglings. Otherwise I could allege a great 〈◊〉. But I will not be over ted●ors unto you, dearly beloved, nor same to be endless in an evident matter. But now because to this treatise of the righteousness of works, there 〈…〉 of 〈…〉 is a question annexed touching the merits of good works, I will therefore summarily say somewhat of merits, or rather of the hire and reward of good works: To this end especially, lest any man thinking irreligiously of the merits of good works, do thereby win to himself not good, but evil works. The name of Merits is an unacquainted 〈…〉 term, not used in the Scriptures. For in that signification wherein our Merit woorkers use it, to wit, for meritorious works, for that, I mean, whereunto both life and the grace of GOD is of duty given as debt that is due, in that signification I say, it doth obscure the Grace of God, and maketh man too proud and arrogant. What I pray you can our works deserve, since none of the Saints dared be so bold as to pled their merits before the Lord? job crieth, If I will justify me self, mine own mouth shall condemn me: If I will go about to show me self to be an innocent, he shall prove me a wicked doer. If I wash me self with snow water, and make my hands never so clean at the well, yet shalt thou dip me in the mire, and mine own garments shall defile me. David crieth, Enter not into judgement with thy servant, for in thy sight shall no man living be justified. Christ our Lord in the Gospel says, When you have done all things that are commanded you, then say, we are unprofitable servants: we have done that we ought to do. But a little before, our Lord said: Doth the master thank the servant which doth the things that are commanded him to do? The holy Apostle Saint Paul also crieth, I do not despise the Grace of God. For if righteousness be of the Law, than did Christ die in vain. Again, in the Gospel after Saint Luke the Phariscie is greatly blamed, which could not be content to put confidence in his own righteousness, but would needs boast of his merits also. And Nabuchodonosor felt no little plague, for saying that the kingdom of Babylon did come unto him by his own art, industry, power and virtue. By how much a greater punishment therefore shall we think them to be worthy off, which are persuaded, & make their brags that they by their merits have deserved or earned the kingdom of heaven? A reward is given to good works. And yet, all this doth not tend to the making voided of the stipend of good woror to the denying of the reward that is prepared for virtues. For he is true which promised, and what he promised he will perform. Now he promised rewards to them that work righteousness: even as also according to his justice and truth he hath threatened terrible punishments to wicked & impenitent sinners. But the promises of God are of two sorts, to wit, they lay before our eyes the gifts and rewards of this present life, and of the life to come. For the Lord in the Gospel after S. Mark doth say, Verily I say unto you, there is no man that hath forsaken house, or brethren, or lands for my sake and the Gospels, but he shall receive an hundredth fold now at this present with persecutions, and in the world to come life everlasting. And Paul says, Godliness is profitable to all things, having promise of the life that is now, & of that which is to come. This is a sure saying and by all means worthy to be received. For therefore we both labour and suffer rebuke, because we have our hope settled in the living God, etc. And here it will do well to reckon up and cite the testimonies of Scripture which do concern the reward of good works, I will therefore recite a few, but such as shallbe evident and pertaining to the matter. The Lord in isaiah crieth, Say to the just that it shall go well with him, for he shall eat the fruit of his study or travail. And woe to the wicked sinner, for he shallbe rewarded according to the works of his hands. In jeremy we read, Leave off from weeping, for thy labour shallbe rewarded thee. And in the Gospel the Lord says, Blessed are you when men speak all evil sayings against you, lying, for my sake. Rejoice you and be glad, for great is your reward in heaven. The Apostle Paul also says, Glory, honour, and peace to every one that worketh good, to the jew first and also to the Gentle. Again, We must all appear before the judgement seat of Christ, that every one may bear the deeds of his body according to that which he hath done, whether it be good or bad. And again, Every one shall receive a reward according to his labour. Now let us remember that the reward is promised and great gifts are To 〈◊〉 the 〈◊〉 are 〈◊〉. prepared for them that labour manfully. To sluggards and slowebacks are imminent the evils of this present life, and also of the life to come. To them that strive lawfully the garland is due. But if it happen that the reward be defferred, and that they, which strive, receive not the promises by and by out of hand, yet let the afflicted think that their afflictions tend to their commodity, and that they are laid upon them by their heavenly father. Let not their courage therefore fail them, but let them show themselves men in the fight, and call to God for aid. For, whosoever perseveareth unto the end he shallbe saved. Let every one call to his remembrance the old examples of the holy fathers, to whom many promises were made, the fruit whereof they did not reap till many a day were come and go, wherein they strove against, and did overcome full many a sharp temptation. The Apostle Paul crieth, I have fought a good fight, I have fulfilled my course, I have kept the faith. Hence forth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me in that day: not to me only, but to them also, that have loved his appearing. They must lay before their eyes the truth of God, who says, Heaven & earth shall pass: but my word shall not pass. The Israelites verily were a long time held captive in Egypt: but the Lord did not forget his promise. For in a fit and convenient time, he set them out at liberty with abundant joy & glory for the triumph got over their oppressors. The Amalechites, and Chanaanites did a great while, I confess, exalt themselves in sin and wickedness. But when the measure of their iniquity was fully filled, then were they thoroughly recompensed for their pains by him, that is the severe revenger of unrepented wickedness. The Scripture therefore exhorteth all men to have sure hope, persevearing patience, and constancy invincible. Of which I spoke in the third Sermon of this third Decade. To this place do belong, as I suppose, those excellent words of S. Paul where he says, It is a faithful saying: For if we be dead with him we shall also live with him: if we be patiented, we shall also reign with him: if we deny him, he also shall deny us: if we be unfaithful, he abideth faithful, he cannot deny himself. And again, Cast not away your confidence, which hath great recompense of reward. For you have need of patience, that after you have done the will of God, you may receive the promise. For yet a very little while, and he, that shall come, will come, and will not tarry. And the just shall live by faith: and if he withdraw himself, my soul shall have no pleasure in him. But we are not of them that withdraw ourselves unto perdition, but we pertain to faith to the winning of the soul. Yet for all this we must not abuse 〈…〉 these places which confirm the reward of good works. these & such like testimonies touching the reward of works, nor the very name of merits where it is found to be used of the fathers, neither must we wrest it against the doctrine of mere Grace, and the merits of Christ our Saviour. We must think that the kingdom of heaven, & the other special Hire is due but heritage proceedeth of the parents good will. gifts of God are not as the hire that is due to servants, but as the inheritance of the sons of God. For although in the last day of judgement the judge shall reckon up many works, for which he shall seem as it were to recompense the elect with eternal life, yet before that recital of good works, he shall say, Come you blessed of my father, possess the kingdom prepared for you since the beginning of the world. Now if thou demandest, why he shall in the day of judgement make mention rather of works than of faith? Mine answer is, that it is a point or usual custom in the law for judgement, not only to be just, but also by the judges pronunciation to have the cause made manifest to all men wherefore it is just. And God doth deal with us after the order of men. Wherefore he doth not only give just judgement, but will also be known of all men to be a just and upright judge. But we are not able to look into the faith of other men, which doth consist in the mind: and therefore we judge by their words and deeds. Honest words and works bear witness of a faithful heart, whereas unhonest pranks and speeches do bewray a kind of unbelief. The works of charity and humanity do declare that we have faith in deed: whereas the lack of them do argue the contrary. And therefore the Scripture admonisheth us, that the judgement shallbe according to our works. To this sense agreeth that in the 12. of Matthew, where it is said, By thy deeds thou shalt be justified, and by the same thou shalt be condemned. To Abraham, after he had determined to offer his son Isaac, it was said, Because thou hast done this thing, and hast not spared thy only begotten son, I will bless thee and multiply thee exceedingly, etc. But it is manifest that God made that promise to Abraham before Isaac was born, yea, he made it as soon as Abraham was brought out of his country: therefore the promise was not now first of all annexed as a reward unto the works of Abraham. etc. Therefore God examineth our How or in what sens● God is said to give a reward unto our good works. works according to his own favourable mercy, and not with the extremity and rigour of law, and doth reward them with infinite benefits, because they proceed from faith in Christ albeit that for the sin, which abideth in us, they be unpure & nothing meritorious. Now he doth hereby give us a proof that he hath a regard of us & our works: because in testifying the greatness of his love toward us, he doth vouchsafe so to honour not only us, but also his own gifts in us, which he of his great goodness hath graciously be stowed upon us. Our bountiful God doth herein imitate the manner of dealing which fleshly fathers use in this world toward their children. For they bestow gifts upon their children as rewards of their welldoing, thereby provoking them to greater virtues, when as in very deed all things belong to the children by right of inheritance, and the true and proper cause, of this reward, which the father giveth to the child, is not the obedience of the son, but the mere good will and favour of the father. Moreover, herein are two things to be observed. First, although God doth after the manner of men allure 1 us with rewards, draw us on with gifts, and keep us in good works with manifold recompenses, yet must not the reward or recompense be the mark where at the worker aught to look, respecting rather his own glory and commodity, than the love & honour that he oweth to God. God willbe worshipped for loves sake only, and he willbe loved of mere goodwill, and not for the hope of any reward. For as he requireth a cheerful giver: so doth he look for such an uncoacted affection, voluntary love, and free goodwill as children do naturally bear to their parents. The last is, That our works, which some call merits, are nothing else but the ● mere gifts of God. Now he were a very unthankful person, which, when of an other man's liberality he hath licence given to occupy his land to his best commodity, will at length go about to translate the right thereof from the true owner, which lent it him, unto himself. But because I would be loathe by drawing out this treatise too far, to detain you longer than reason would, I will recite unto you, dearly beloved, a notable conference of places in the Scripture made by S. Augustine, whereby you may evidently understand and infer a conclusion, that the rewards of good works or merit's of the Saints are the very free and mere grace of God. Therefore in the seventh Chapter of his book De Gratia & libero arbitrio S. 〈…〉 the 〈…〉 thus he saith: john the forerunner of our Lord doth say, A man can receive nothing, unless it be given him from heaven. If therefore thy good works be the gifts of God, than God crowneth thy merits, not as thy merits, but as his own gifts. Let us therefore consider the merits of the Apostle Paul, (that is to say, the merits which he says are in himself,) whether they be the gifts of God or no: I have sayeth he, fought a good fight, I have fulfilled my course, I have kept the faith. First of all, these good works had been no good works, unless good thoughts had go before them. Give ear therefore what he sayeth of those good thoughts: Not because we can think any thing of our selves, as of ourselves, but our ability is of God. Then also let us consider every several particularity, I have fought, saith he, a good fight. I demand by what power he fought? Whether by that which he had of himself, or by that which was given him from above? It is unlikely that so great a teacher of the Gentiles, as the holy Apostle Saint Paul was, should be ignorant of the law, which in Deuteronomie, is herded to say: Say not thou in thy heart, mine own strength, and the power of mine own hand hath done this wonderful thing: but thou shalt remember the Lord thy GOD: because he giveth thee strength and power to do it. But what doth it avail to fight well, unless the victory do ensue? And who I pray you, giveth the victory, but he of whom Saint Paul himself, doth say? thanks be to GOD which giveth us the victory through our Lord jesus Christ. And in an other place when he had cited the place out of the Psalms, where it is said: Because for thy sake we are killed all day, and are counted as sheep appointed to the slaughter, he did immediately add, and say: But in all these things we overcome or have the victory through him, which loved us. We have the victory therefore not through ourselves, but through him that loved us. After that again he said: I have fulfilled my course. But as he said this, so in another place also he sayeth: It is not of the willer, nor of the runner, but of GOD which taketh mercy. Which sentence cannot be by any means so inverted, that we may say: It is not of God, which taketh mercy, but of the willer, and of the runner. For whosoever dare take upon him so to invert that sentence of the holy Apostle, he doth openly show that he flatly gainesayeth the words of Saint Paul. Last of all he said, I have kept the faith: but in an other place again he confesseth saying. I have obtained mercy that I might be faithful. He said not, I have obtained mercy, because I am faithful, but, That I might be faithful: declaring thereby that faith itself cannot be obtained without the mercy of God, and that faith is the gift of God, as he doth most evidently teach where he sayeth: Ye are saved by Grace through faith, and that not of yourselves, it is the gift of God. For they might say: We have therefore received Grace, because we have believed: by that means attributing, as it were, Faith to themselves, and Grace to God: but to prevent that insinuation, the holy Apostle Saint Paul when he had said, By faith, doth straight ways add, And that not of yourselves, it is the gift of God. Again, lest they should say that they by their works did meritoriously deserve such a gift, he doth presently annex: Not of works, lest any man should boast. Not because he did deny or make void good works, considering that he says, that God doth reward every man according to his works: but forbecause works are of faith, and not faith of works. And so by this means our works of righteousness proceed from him, from whom that faith doth also come, touching which it is said: The just doth live by faith. All this have I hitherto word for word recited out of Augustine: wherein, all that may be said concerning the merits of good works, are sufficiently well contained, and so sound confirmed by proofs of Scripture, that I mean not to add any thing unto them: for I see it is sufficiently manifest for all to understand, what and how the ancient father's thought and taught of the merits of sinful men. For what can be said more briefly, sincerely, & fully, than that a reward is prepared for the good works of men? but yet that that reward is nothing else but the grace: and that the merits or good works of the Saints are the gift of God: which merit's while he crowneth, he crowneth his own gifts. In all this therefore the Ecclesiastical & apostolic doctrine remaineth still immutable and unreprovable, That we are justified and saved by the grace of God through faith, and not through our own good works or merits. We do now again return to good works, and are come to expound Good works must be done according to the rule of the word of God. the description or definition of good works, which we did set down in the beginning of this treatise. Now therefore unless our works do spring in us from God through faith, they cannot have the name of Good Works. But contrarily, if they do proceed from God through faith, then are they also framed according to the rule of the word of God. And for that cause did I in the definition of good works significantly say, That they are done of them which are regenerate by the good spirit of God, through faith according to the word of God. For God is not pleased with the works, which we of ourselves do of our own brains & authority without warrantise of his word imagine & devise. For the thing that he doth most of all like and look for in us is faith and obedience (which is most evident to be seen in the very example of our grandfather Adam:) and contrarily he doth mislike and utterly reject the works of our own choice & our good intents which spring in and rise upon our own minds and judgements: as I will by these testimonies of scripture declare unto you. In the 12. of Deuteronomie we read, Every man shall not do that which is righteous in his own eyes. Whatsoever I command you, that shall you observe to do it: neither shalt thou add any thing to it, nor take any thing from it. Moreover in the history of Samuel there is a notable example of this matter to be seen. For Saul the king of Israel received a commandment to kill all the Amalechites with all their beasts and cattle: but he contrary to the precept through a good intent (as he thought) of his own, and for a religious zeals sake of his own choosing, reserved the fattest Oxen for to be sacrificed: & for that cause the Prophet came and said unto him, Is a sacrifice so pleasant & acceptable to the Lord as obedience is? Behold, to obey is better than sacrifice: and to harken is better than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as the vanity of Idolatry. Lo here in these few words thou hast the goodly praise and commendation of the religion of our own inventing, and of our own good works which do arise of our own good intents and purposes. They, which do neglect the precepts of the Lord to follow their own good intents and forecasting, are flatly called witches, Apostates, & wicked idolaters. They seem in their own eyes verily to be ●ellie fellows, and true worshippers of God, and zealous followers of the traditions of the holy fathers, bishops, kings and princes: but God, which cannot lie doth flatly pronounce that their works do differ nothing from witchcraft, Apostasy, & blasphemous idolatry, than which there can be nothing more heinous by any means devised. Therefore the Lord in the Gospel citing that place out of Esaies' Prophecy doth plainly condemn, reject, and tread under foot all those works which we choose to ourselves, having their beginning of our own good inteates and purposes, where he sayeth: In vain do they worship me, teaching doctrines the precepts of men. Every planting, which my father hath not planted, shallbe plucked up by the roots. Let them alone, they be blind leaders of the blind. And thereupon it is that S. Paul did so boldly affirm that the precepts of men are contrary to the truth, and are mere lies. The same Paul in one place sayeth, Whatsoever is not of faith is sin. And in another place, Faith cometh by hearing, and hearing by the word of God. Whereupon we may gather, that the works which are not framed by the express word of God, or by a sure consequence derived from it, are so far from being good works, that they are plainly called sins. Enforce thou, I pray thee, never so great a good turn upon a man against his will, & see what favour thou shalt win at his hand, and how thou shalt please him with that enforced benefit. Therefore good works do first of all require the precise & express observing of God's will, to which alone they aught to tend. In his Epistle to the Colossians the same Apostle doth openly condemn the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the voluntary religion which they of their own choice and mind brought in to be observed. And what need have we I pray you to invent to ourselves other new kinds of good works, considering that we have not yet done those works, which God himself prescribeth and doth in express words require at our hands? By this now our adversaries may perceive that we do not altogether simply condemn good works, but those alone which we by rejecting the word of GOD, do first set abroache by our own imaginations, and fantastical inventions: of which sort are many upstart works of our holy Monks and sacrificing shavelings. But to conclude, the works that are repugnant to the word of God, are by no means worthy of any place or honour. And that we may more rightly perceive the sense or meaning of good Good works indeed works, we must in mine opinion diligently observe these words of the Apostle: We are created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. He maketh here two notes concerning those that are good works in deed. The first is, We are, sayeth he, created in Christ jesus 1 unto good works. It doth therefore necessarily follow, that good works are wrought of him, which is by true faith graffed in Christ jesus. For unless the branch abide in the vine, it cannot bring forth fruit. All the works therefore of the faithful, howsoever they shine with the title of righteousness, are notwithstanding not good works in very deed. The latter ● is, Which God hath before ordained, that we should walk in them. We must not therefore make account that all the works, which men may do, are to be counted good works in deed: but those only which God hath ordained of old, that we should walk in them. Now what works those be, the Lord in his law (which is the eternal will of God) hath very plainly expressed. And thereupon it is, that the Lord in the Gospel being demanded questions concerning eternal life, and the very true virtues, sendeth the demander unto the law, and saith: What is written in the law? And again, If thou will't enter into life keep the commandments. Therefore the ten commandments are a most sure and absolute platform of good works. Which that you may the better understand, I will briefly recapitulate, and as it were in a picture lay it before your eyes. To the first precept thou shalt refer the fear, the faith, & love of God, The ten commandments are a platform of good works. with assured hope, persevearing patience, & constancy invincible in trouble and afflictions. To the second belongeth the true and sincere worship, wherewith God is pleased, with the utter refusal of all superstition and perverse religion. Upon the third doth depend the reverence of God's Majesty, the free confession of his might, the holy invocation of his name, and the sanctification of the same. In the fourth is comprehended the moderate conservation of the Ecclesiastical Ceremonies, the preaching of God's word, public prayers, & whatsoever else doth belong to the outward service or external worship due to God. To the fift thou mayest annex the natural love of children toward their parents, of men toward their country & kinese-folkes, the due obedience that we own to the magistrates and all in authority, and lastly the offices of civil humanity. To the sixte thou shalt join justice and judgement, the protection of widows & orphans, the delivering of the oppressed and afflicted, well-doing to all men, and doing hurt to no man. To the seventh thou shalt add the faith of wedded couples, the offices of marriage, the honest and Godly bringing up of children, with the study of chastity, temperance, and sobriety. To the eighth is to be reckoned upright dealing in contracts, liberality, bountifulness, and hospitality. Under the ninth is couched the study of truth through all our life time, faith in words & deeds, with decent, honest, & profitable speech. In the tenth and last, thou mayest remember good affections, holy wishes, with all holy and honest thoughts. And so this is the compendious platform of good works. Now if thou desire to have it more briefly expressed than this that thou seest, then turn thee self & harken to the words of Christ our Lord, who gathereth these 10. into two principal points, & says: Thou shalt love the Lord thy God with all thy heart, with all thy soul, & with all thy mind: & thy neighbour as thyself. Whatsoever therefore ye would that men should do to you, even so do you to them. Upon these precepts of the Lord, let all the faithful (which desire to do 〈◊〉 be 〈…〉 to 〈…〉 of 〈…〉. good works) most surely fix their eyes and minds, & that too so much the more diligently and constantly, as they do more surely and evidently perceive & see, that God in the law & the prophets, doth require nothing else, nor any other works at the hands of his elect & choose servants. Go to now therefore, let us hear out of the holy Prophets some such evident testimonies touching good works, as do consent & wholly agreed with the law of the Lord Moses in Deut. crieth: And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, & to walk in all his ways, to love him & to serve the Lord thy God with all thy heart, and with all thy soul? That thou keep the commandments of the Lord and his ordinances, which I command thee this day. And the kingly Prophet David in the 15. Psalm asketh this question: Lord who shall dwell in thy tabernacle? And presently answereth it himself, saying: Even he that walketh uprightly, & doth the thing that is just & right. And so forth as is contained in the 10. commandments. isaiah also in his 33. cap. moveth the same question and answereth it even so as David had done before him. jeremy in the 21. chap. doth urge and reiterate these words to the jews: Thus the Lord commandeth: Keep equity and righteousness, deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless nor the widow, and shed no innocent blood in this place. And Ezechiel in his 18. cap. knitteth up a beadrowe of good works, in no point unlike to these, saving only that it is somewhat more largely amplified. In Osée the Lord says: I desire mercy more than sacrifice: & the knowledge of God more than whole burned offerings. Micheas doth diligently inquire what the worshipper of God should do to please him with all, & what works he should do to delight the Lord: and immediately by the inspiration of the holy Ghost he maketh answer, saying: I will show thee, O man, what is good, and what the Lord requireth of thee: namely, to do justly, to love mercy, and with reverence to walk before thy God. In like manner the Prophet Zacharie, to them that demanded of him certain questions touching virtues, & such good works as please the Lord, gave this answer, saying: Thus sayeth the Lord of hosts, Execute true judgement, show mercy and loving kindness every man to his brother: do the widow, the fatherless, the stranger, and the poor no wrong. Let no man imagine evil in his heart against his brother: neither be you lovers of false oaths, for these are the things which I do hate, sayeth the Lord With this doctrine of the Prophets doth the preaching of the Evangelists and Apostles fully agree, teaching in every place, that charity, righteousness and innocency, are the scope & sum of all good works. The Apostle james sayeth: Pure religion and undefiled before God and the father, is this: To visit the father less and widows in their adversity, & to keep himself unspotted of the world. It remaineth now for me to draw to an end, and in the rest that is yet be To what end good works must be done. hind to be spoken touching the description of good works, to confer places of the Scripture for the confirmation & plain exposition of the same. Now therefore we said the good works in deed are wrought by them that are regenerate, to the glory of God, the ornament of our life, and the profit of our neighbour. For the Lord in the Gospel prescribeth this end to good works, where he says: Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. The Apostle Paul also oftener than once exhorting us to good works doth, as a most effectual cause to set them forward, add: That by those works of ours, we may adorn the doctrine of our Lord and Saviour Christ jesus. And even as a comely and cleanly garment adorneth a man, so do good works in deed set forth the life of Christian people. For hereupon it rises that the Apostles of Christ did so often persuade us to put off the old man and put on the new, which is created to the similitude and likeness of God. For thereby we obtain both honour and glory. We both are, and are called, the servants, yea and the sons of our Lord and God, whose property and virtue shines in us, to the glory and praise of his holy name. And as he doth require good works at our hands, so if we do them, we on the one side do please and delight him, and he on the other doth honour us again: as may be proved by many testimonies of the holy Scripture. But the thing itself is so plain, & without all controversy, that it needeth no business to prove it at all. He verily doth every minute augment in us his gifts, while we are intentive to do good works. For in the Gospel he says, To every one that hath shallbe given, and he shall abound. And from him that hath not, shallbe taken even that which he hath not, and shallbe given to him that hath. To this also may be added that God is favourable to them that work righteousness, and doth enrich them even with many temporal gifts, and at the last bring them to life everlasting. For the Apostle Paul doth expressly say, God shall reward every Rom. 2. man according to his deeds, to them which by continuing in welldoing seek for glory, and honour and immortality, eternal life. And again, Glory, and honour, and peace to every one that worketh well. Although the Godly in all their good works do not (as I told you before) respect so much the recompense and reward at God's hand, as the advancement of God's glory, the fulfilling of his will, and profit of their neighbour. For Paul sayeth, Do all things to the glory of God. And again, Let no man seek his own, but every one an others profit: even as I do in all things please all men: not seeking mine own commodity, but the profit of many, that they may be saved. Therefore all the Godly do so direct and temper their works, that they may please, delight, or honour God, and profit many men. For in so doing they express or represent the nature of God, whose sons they both are, and are also called. For he doth liberally power out his benefits upon all creatures: and therefore his sons are beneficial and bend to do good to all men. Thus much had I hitherto to say, touching the nature or property, cause end, and effect, that is, the very true and right meaning of good works: by which I hope it is evident to be perceived, how & in what sense the Lord in the Scriptures is said to attribute the name of righteousness and justification unto the good works of the Saints his servants: and that that true principle of our rereligion remaineth firm & unreprovable, wherein we confess and hold, That we are justified by the Grace of God for Christ his sake through faith and not for works. Now therefore there is nothing more behind, but this only, for us to make our humble petition to God, for true faith in Christ our Lord, and that by his grace he will so guide us, that we may 〈◊〉 in works put that in practice, 〈◊〉 hitherto we have been taught in 〈◊〉 words of this treatise, that is to say, that we may in good works in deed, express the faith, which we in words profess that we have in jesus Christ our Lord Amen. ¶ Of sin, and of the kinds thereof, to wit, of original, and actual sin, and of sin against the holy Ghost. And lastly of the most sure and just punishment of sins. ¶ The tenth Sermon. We Have lastly now to discourse of sin, which as I told you, is to be referred to the treatise of the law. Of which, that I may lawfully, religiously, rightly, and profitably speak to the edifying of you all, I shall desire you to make your humble prayers with me to God the father in the name of Christ his son our gracious Lord and mediator. Sin, is of most men taken for 〈◊〉 came 〈…〉. error, for that, I mean, whereby we do not only err from the thing which is true, right, just and good, but do also follow and decline to that which is naught. The Latins derive their word peccatum (sin) of pellicatus (whorehunting) which is a fault of wedded people that are corrupted with the spirit of fornication, as when men prefer harlotts before their lawful wives. And this definition verily doth wonderfully agree to this present treatise. For all we, that do believe, are by faith handfasted to our God as to our spouse and husband: if therefore we prefer other Gods before him, or choose rather to serve them: If, I say, we let pass the true Gods in deed, to follow the shadow of Gods, vain hopes, and the pernicious pleasures of this world, then do we sin in deed, and commit fornication against our spouse & husband. But the learned sort do for the most part, put a difference betwixt peccatum and delictum, (which both in effect do signify sins:) But they call that delictum, when the thing is not done that should be done: and that they call peccatum, when that is done that should be left undone. S. Jerome seemeth to have taken delictum for the first fall to sin. S. Augustine sayeth, that peccatum is committed of him that sinneth wittingly, & delictum of him that sinneth of ignorance. I see that those words are in some places confounded, and that the one is used for the other. In some places the error or delictum, is used as the milder term, peccatum in a more grievous sense, & an heinous crime, a mischief, a revolting or wickedness for the greatest of all. For S. Augustine saith, Neither is every peccatum crimen, because every crimen is peccatum. Therefore we say that the life of a man living in this transitory world may be found to be without that heinous offence, crimen, for which all the world doth cry out upon and accuse him: but if we say we have nullum peccatum, no sin (as the Apostle saith) we deceive ourselves, and the truth is not in us. Among the Hebrues sin is called by sundry names, which do import & signify overthwartness, perverseness, a fault, an error, a revolting, infirmity, vice, ignorance, and transgression. For to transgress doth signify to departed from the truth, from our duty or office, not to keep the right path, but to turn awry from the prescript rule of the law of God. Now that rule or law of God is of the Hebrues called Thora, that is to say, a direction or a leading by the hand. For it doth direct a man in the ways that are acceptable to the Lord And therefore the Greeks call sin by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again in the Hebrew tongue sin is as much to say, as a turning away from good to evil: also a revolting, as when thou drawest thy neck from out of the yoke of his power, to whom thou art a servant: finally, it signifieth the crime or guilt, whereby we endanger ourselves to the rod of punishment. Verily S. Augustine taketh much The definition of sin. pains to find out a proper definition of sin. In his second book De consensu Euangelistarum, he sayeth: Sin is the transgression of the Law. Ad Simplicianum lib. 1. Sin is an inordinateness or perverseness of man, that is, a turning from the more excellent Creator, and a turning to the inferior creatures. De fide contra Manichaeos' Cap. 8. he sayeth, What is it else to sin, but to err in the precepts of truth, or in the truth itself. Again, Contra Faustum Manichaeum. Lib. 22. Cap. 27. Sin is a deed, a word, or a wish against the law of God. The same Augustine De duabus animabus contra Manichaeos' cap. 11. sayeth, Sin is a will to retain or obtain that which justice forbiddeth, and is not free to abstain. And In Retract. Lib. 1. Cap. 15. he sayeth: That will is a motion of the mind, without compulsion either not to lose or else to obtain some one thing or other. All which definitions as I do not utterly reject, so do I wish this to be considered and thought off with the rest, Sin is the natural corruption of manhinde, and the action, which ariseth of it, contrary to the law of God, whose wrath, that is, both death and sundry punishments it bringeth upon us. Thou hearest how well this definition doth consist upon his parts. Thou hearest in it of our natural corruption: in the naming whereof appeareth how this definition doth not agree to the sin of our first parents, in whom there was no natural corruption. Of which I mean to speak in place convenient. Thou hearest the action named, which ariseth of that natural corruption and is repugnant to the law of God. Thou hearest that sin doth bring upon us the wrath of God, that is, death and sundry sorts of punishments appointed by the mouth of God to plague us for our sins. Of which I will speak in order as they lie, so far forth as the Lord shall give me grace and ability. Now therefore it seemeth that this treatise may most aptly be begun 〈…〉 at the discussing of the original cause, and beginning of sin. Some there be that do derive the original cause of evil or sin, from the influence of the Planets, saying: I sinned, because I was born under an unlucky Planet. Other there are, which when they sin, and are rebuked for it, do make this answer, Not I, but the devil is in fault that I have committed this grievous crime. And sometime laying a side all excuses, they do directly cast the blame upon God, and say: Why, God would that it should be so: For if he would not have had it so, I had not sinned. An other sayeth, Since God could have letted it, and would not, he is the cause & author of my sin. But it is no new thing now that men do wh●t their blasphemous tongues against God the maker and ruler of all things. For our first parents, when they had sinned, & were accused of it by God himself, found a shift for to translate the sin which they committed, from themselves to other, & would not confess the truth as it was in very deed. Such is the abominable wickedness of man. For Adam as it were aunswearing GOD overthwartly, casts the fault of his offence, not only upon his wife, which God had coupled unto him, but also upon GOD himself. The woman, sayeth he, whom thou gavest to be with me, gave me of the tree and I did eat. As if he should have said: If thou hadst not given me the woman, I had not sinned. But the Lord coupled him to a wife, not to the end that she should be an occasion of evil, but that the man might be in the better case and condition. Again, the woman doth simply impute the cause of that evil unto the devil, saying: The Serpent beguiled me, and I did eat. Lo these are most corrupt, false, wicked and detestable opinions touching the original cause of sin, wherewith the justice and truth of God is mightily offended. Neither is the nature of man the The nature of man is not the cause of sin. cause of sin. For God, which created all things, did also created the nature of man, and made it good, even as all things else which he created were also good. Therefore the nature of man was good. For it is an accidental quality that happened to man either in, or immediately after his fall, and not a substantial property, to have his nature so spotted with corruption as now it is. Now we being born in sin of sinful progenitors, have sin by descent as our natural property. For Saint Augustine writing De Fide contra Manichaeos' Cap. 9 sayeth: And if we say that any men are evil by nature, we mean that they are so because of the original descent of our first parent's sin, wherein we mortal men are wholly born. But this now requireth a more exact and ample declaration. That the devil alone is not the author The devil alone is not the cause of sin. of sin, so that when we sin, the blame thereof should redound to him, and we that sinned escape without fault, this doth greatly argue, because it is in his power to egg and persuade, but not to enforce a man to do evil. For God by his power restraineth the devil from being able to do the thing that he would do. He can do no more than God permitteth him to do: for if he had no power over an herd of filthy swine, how much l●sse authority hath he over the excellent souls of Gods most excellent creatures? He hath, I confess, great subtleties and more than Khethoricall force, wherewith to persuade us: but God is stronger, and never ceaseth to prompt good and hoalesome counsels unto the souls of his faithful servants. neither doth he permit more to Satan than is for our commodity: as is to be seen in the example of that holy man the patiented job: and also in the example of Paul 2. Cor. 12. and in his words saying, God is faithful, which will not suffer us to be tempted, above that we are able to bear. They therefore are vainly seduced, which cast the fault of their sin upon the devils shoulders. To proceed, if thou demandest of them, which lay the blame of their sin upon their evil destiny, what That destiny is not the cause of sin. destiny is? they will answer, either that it is a course knit together by eternity, and linked to itself, as it were a certain chain and continual roawe of counsels, and works necessarily following one upon an others neck, according to the disposition and ordinance of God: or else that it is the evil stars or planets. Now if thou demandest again, who made the stars? they have none other answer, but God: it followeth therefore consequently that they enforce the cause of their sin upon God himself. But all the ancient and best Philosophers did never pretend or allege destiny, much less such Christians as did freely confess the mighty power of their God and maker. And even among our men, I mean, among them that would seem to be Christians, they which stood in the opinion of destiny and constellations, were such kind of fellows as wise men would be ashamed to follow them as authors. Bardesanes imputed to destiny the conversations of mortal men. And the Priscillianists, who were condemned in the first counsel held at Toledo, thought and taught that man is tied to fatal stars, and hath his body compact according to the 12. signs in heaven, placing Aries in the head, Taurus in the neck, and so consequently to every sign his several limins. S. Augustine, In opusculo S 2. quaestionum. Quist. 45. confuting sound the destinies of Planets, among other his reasons sayeth, The conceiving of twins in the mother's womb, because it is made 〈…〉 in one and the same act, as the Physicians testify (whose discipline is far more certain and manifest than that of the Astrologers) doth happen in so small a moment of time, tha● there is not so much time as two minutes of a minute betwixt the conceiving of the one and the other. How therefore cometh it, that in twins of one burden there is so great a diversity of de●des, wills, and chances, considering that they of necessity must neds have one and the same planet in their conception, and that the Mathematicals do give the constellation of them both, as if it were but of one man? To these words of S. Augustine great light may be added, if you annex to them and examine narrowely the example of Esau and jacob's birth, and sundry dispositions. The same Augustine writing to Boniface against two epistles of the Pelagians Lib. 2. cap. 6. sayeth: They which affirm that destiny doth rule, will have not only our deeds and events, but also our very wills, to depend upon the placing of the stars, at the time wherein every man is either conceived or born, which placeing they are wont to call Constellations. But the grace of God doth not only go above all stars, and heavens, but also above the very Angels themselves. Moreover, these disputers for destiny, do attribute to destiny both the good and evil that happen to men. But God in the evils that fall upon men doth duly and worthily recompense them for their ill deserts: but the good, which they have, he doth bestow upon them not for their merits, but of his own favour & merciful goodness through grace, that cannot be looked for of duty: laying both good and evil upon us men not through the temporal course of planets, but by the deep and eternal counsel of his severity and goodness. So then we see that neither the falling out of good or evil hath any relation unto the planets. Therefore this place may be concluded with the words of the Lord in the Prophet jeremy, saying: Thus says the Lord, you shall not learn after the manner of the heathen, and you shall not be atraide for the tokens of heaven, for the heathen are afraid of such, yea, all the observations of the Gentiles are vanity. For the planets have no force, to do either good or evil. And therefore the blame of sins is not to be imputed thereunto. I have now to prove unto you that 〈◊〉 is not 〈…〉. God is not the cause of sin, or the author of evil. God, say they, would have it so. For if he would not have had it so, I had not sinned. For who may resist his power? Again, since he could have letted it, and would not, he is the author of my sin and wickedness. As though we knew not the crafty quarrels and subtle shifts of mortal men. Wh●, I pray you, knoweth not that God doth not deal with us by his absolute power, but by an appointed law and ordinance, I mean, by commodious means, & a probable order? God could I know by his absolute power keep off all evil: but yet he neither can nor will either corrupt or mar his creature & excellent order. He dealeth with us men therefore after the manner of men: he appointeth us laws, and layeth before us rewards & punishments: he commandeth to embrace the good, and eschew the evil: to the performing whereof he doth neither deny us his grace, without which we can do nothing: neither doth he despise our diligent good will and earnest travail. Herein, if man be slack, the negligence and fault is imputed to man himself, and not to God, although he could have kept off the sin, and did not: for it was not his duty to keep it off, lest peradventure he should disturb the order, and destroy the work which he himself had made and ordained. Therefore God is not the author of sin or naughtiness. Touching which matter I will first add some testimonies of the holy Scripture: then answer to sundry objections of the adversaries of this doctrine: and lastly declare the original cause or headspring of sin and wickedness. The testimonies, which teach that God being good himself created all things good which be created. God is not the author of sin or naughtiness, are many in number, but among the rest, this is an argument of greatest force and probability, because God is said to be good naturally: and that all which he created were made good in their creation. whereupon it is that Solomon says: God hath not made death, neither hath he delight in the destruction of the living: for he created all things that they might have their being, and the beginnings of the world were health full, & there is no poison of destruction in them, nor the kingdom of hell upon the earth: for righteousness is immortal, but unrighteousness bringeth death: and the ungodly call it to them both with words and works, and thereby come to naught. And so forth, as is to be seen in the first Chapter of the book of wisdom: which words do passingly agree with the first Chapters of that most excellent prophet Moses. In the fifth Psalm, David says: Thou art the God, that hast no pleasure in wickedness: neither shall any evil devil with thee: the unjust shall not stand in thy sight: for thou hatest all them that work iniquity: thou shalt destroy them that speak leasing: the Lord doth abhor both the bloodthirsty & deceitful man. Lo, thou canst devise nothing more contrary to the nature of God than sin & naughtiness: as thou mayest more at large perceive in the 34 Chapter of the book of job. The wiseman says: God created man good, but they sought out many inventions of their own. And therefore the Apostle Paul deriveth sin, damnation, and death, not from God, but from Adam, and from God he fetcheth grace, forgiveness & life, through the mediator jesus Christ. That place of Paul is far more manifest than that it needeth any large exposition: let it only be considered and diligently weighed of the Readers and hearers: whom I would wish always to bear in mouth and mind the very words & meaning of this notable sentence: Even as by one man sin entered into the world, and death by sin. And so forth as followeth. The same Apostle in the seventh to the Romans, doth evidently declare that the law is holy, the commandment good and just, and thereby he doth insinuate that in God or in his will there is not, and in his law, which is the will of God, there springeth not any spot or blur of sin or naughtiness. In our flesh, says he, the evil lurketh, and out of us iniquity ariseth. I know, says he, that in me, that is, in my flesh, there is no good. In that Chapter there are many sentences to be found, which do wonderfully confirm this argument. Again, in the third to the Romans, the same Apostle says: If our unrighteousness setteth forth the righteousness of God, what shall we say? Is God unrighteous which taketh vengeance? (I speak after the manner of men, that is, I use the words of wicked people) God forbid. For how then shall GOD judge the world? for if the truth of God hath more abounded through my lie unto his glory, why am I as yet judged as a sinner? etc. Verily if God were the author of sin and all evil, and that he would have the wicked to be such, as in very deed they are, then why, I pray you, should he judge or punish them as transgressors, since they by sinning fulfilled his will? To this place also doth belong that testimony of the blessed evangelist and Apostle john in his canonical Epistle, where he says: If any man love the world, the love of the father is not in him. For all that is in the world as the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the father, but of the world. And the world passeth away & the lust thereof. But he that fulfilleth the will of the father, abideth for ever. Lo here, God is utterly free from all evil: evil, says he, is not of the father, but of the world. And he which doth the will of the father, doth not what the world will, but what God will. Therefore these two good and evil, sin and the will of God are directly opposed & repugnant the one against the other. These testimonies though few in number, are notwithstanding, in my judgement, sufficiently significant and able to persuade a godly disposed hearer. Now upon this we do first infer a conclusion and boldly warrant that point of catholic doctrine, which hath ever since the Apostles time always been defended with much diligence against the unpure Philosophy of some (although yet I do not utterly condemn all the parts of Philosophy: knowing very well that some points thereof are very necessary and profitable to the zealous lovers of God and godliness:) that God is not the author of evil, or 〈…〉 cause of sin. Then out of the same testimonies we gather that the original cause of sin or evil is derived of man himself, and his suggester and provoker the devil: so yet that we say, that the devil being first himself corrupted, did corrupt man, being nevertheless not able of himself to have done any thing, had not man of his own accord consented unto evil. And here we must set before our eyes the fall of our first father Adam, that by the consideration thereof we may be the better able to judge of the original cause of sin and iniquity. God created Adam the first father of us all, according to his own similitude and likeness, that is to say, he made him good, most pure, most holy, most just, and immortal, and adorned him with every excellent gift and faculty, so that there was nothing wanting to him in God, which was available to perfect felicity. Touching this similitude or likeness to God I shall take occasion upon the words of Paul to speak hereafter. So then he was endued with a very divine, a pure, & sharp understanding. His will was free without constraint, and absolutely holy. He had power to do either good or evil. Moreover, God gave him a law which might instruct him what to do, and what to leave undone. For God in saying: Thou shalt not eat of the fruit of the tree of knowledge of good and evil, did simply require at his hands faith, and obedience, and that he should wholly depend upon God: all which he had to do not by compulsion or necessity, but of his own accord and free good will. For very truly and holily written the wise man in the fifteenth of Ecclesiasticus, saying: God made man in the beginning, and l●ft him in the hand of his counsel. He gave him his commandments and precepts, if thou will't, thou shalt keep my commandments, and they shall preserve thee. Therefore when the Serpent tempted the mind of man, and did persuade him to taste of the forbidden tree, man knew well enough what peril was laid before him, and how the serpent's counsel was flatly repugnant to the lords commandment. In the mean time, neither did God compel him, nor Satan in the serpent enforce him to sin, while he resisted and did withstand him. For God had said: You shall not eat of that tree, nor touch it: if you do, you shall die for it. Therefore he was at his own free choice, and in the hand of his own counsel, either to eat or not to eat. Yea, God declared his mind unto him in giving precise commandment, that he should not eat: and to the commandment he annexed the danger of the breach thereof, withdrawing him thereby from the eating of the fruit and saying: Lest perhaps thou die. And as Satan could not, so also he did not, show any violence, but used such probable words to counsel him, as he could, and did in deed at length persuade him. For when the woman's will gave ear to the word of the devil, her mind departed from the word of God, whereby she rejected the good law of God, did of her own perverse will commit that sin, and drew her husband, that yielded of his own accord, into the fellowship of the same offence: as the Scripture doth most significantly express in these words: And the woman seeing that the tree was good to eat of, and pleasant to the eyes, and a tree to be desired to make one wise, took of the fruit thereof, and did eat, and gave to her husband with her, and he did eat also. Lo here thou hast the beginning of evil, the devil: thou hast herded what it was that moved the mind or will of man unto that evil, ●o wit, the false persuasion of the di●el, or his subtle praise of the fruit of the tree, & so consequently a mere lie, and the pleasant show of the delicate tree. But that, which our first parents did, they did of their own accord, & free good will, being led by hope to obtain a more excellent life, & profounder wisdom, which the seducer had falsely promised them. We do therefore conclude that sin doth spring not of God which hateth and doth prohibit all evil, but of the devil, the free election of our graundparents & their corrupted will, which was depraved by the devils lie, and the false show of feigned good. So then the devil, and the yielding or corrupted mind of man are the very causes of sin and naughtiness. To proceed now, this evil doth by Sin 〈…〉 of 〈◊〉 devils 〈…〉 our corrupt 〈◊〉 descent flow from our first parents into all their posterity, so that at this day sin doth not spring from else where, but of ourselves, that is to say, of our corrupt judgement, depraved will, and the suggestion of the devil. For the root of evil is yet remaining in our flesh by reason of that first corruption: which root bringeth forth a corrupt branch in nature like unto itself: which branch Satan even now, as he hath done always, doth by his sleights, subtleties, and lies, cherish, tend, and tender as an imp of his own planting: and yet notwithstanding he laboureth in vain, unless we yield ourselves to his hands to be framed as he listeth. Now therefore that there may herein appear less doubt or darkness, I will for confirmations sake add two most evident testimonies, the one out of the writings of the Evangelists, the other out of the doctrine of the Apostles. The Lord in the Gospel says: The devil was a murderer from the beginning, and stood not in the truth: because the truth is not in him. When he speaketh a lie, he speaketh 〈◊〉. 8. of his own, because he is a liar, and the father of lies. By these words of the Lord we gather that evil is to be referred to the devil, who being created in truth and goodness, did not stand fast in truth and goodness, but degenerated from his nature, wherein he was made good, and fallen into another nature, corrupt and wicked, and hath out of himself dispersed all evil (as it appeared by the history of our first parents) into the world, to wit, murder and lies, (under which two are comprehended all other evils) of which he is expressly said to be the father, that is, the cause, the author, the wellspring, and beginning: not because he was made such an one of God, but because he stood not fast in the truth. To them therefore that do demand: of what beginning Satan came, and whether God made him or no? Our answer is, that God in deed made all the Angels, and those also which afterward did become reprobates and wicked devils: but we do not therefore say, that the cause of evil doth redound to God. For we know that God in the beginning made all the Angels good. For all things which he made were good. Furthermore, it is said that the devil stood not in the truth, that is, that he revolted from the truth: from which he could not have revolted, if he had never stood in it. Therefore God in the beginning did place all his Angels in the truth. He required of them truth, faith or fidelity, and the duty that they aught him: which they were able to have done, if they themselves would. But they did disloyally fall from their allegiance and sinned, as the Apostle Peter testifieth, against the Lord, and therefore the fault of their falsehood, and of all their naughtiness was not in God, but in the rebellious and revolting Angel. For since the time of his fall, there is no truth, no fidelity, no integrity, no fear of God, no light or goodness to be found in him. Therefore truly said Saint john in his Canonical Epistle: He that committeth sin is of the devil, for the devil sinneth from the beginning. For he is the first sinner and the beginning of sin. To this also may this note be added, that of Peter and john, the devil is said to sin. For sin is repugnant to the will of God: therefore God would not have had him perish, whereupon, since he perished, it followeth that he perished, not by the fault of God, but by his own fault. Let us now hear the other testimony concerning the corrupt will of man, which is in very deed the cause of sin. Saint james the Apostle says: Let no man say, when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away and enticed of his own concupiscence: then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. In these words Saint james, I hope, doth evidently enough make God to be free from all fault of sin, and doth derive it of us ourselves, showing by the way the beginning and proceeding of sin. Neither doth james in this place gainsay the place in Genesis, where Moses said: God tempted Abraham. For in Moses, to tempt, doth signify to make a trial or a proof. But in this argument of ours, it signifieth to stir or draw to evil, and so to corrupt us. Therefore, God, as he cannot, says he, be tempted of evil, that is to say, as God is by nature good and uncorrupt, so doth he not corrupt, deprave or defile any man with evil. For that is contrary to the nature of God: From whence then hath sin his beginning? The holy Apostle answereth saying: Yea, every one is tempted, corrupted and drawn into evil, while he is withdrawn and enticed with his own concupiscence. Lo here, sin taketh beginning of our concupiscence, and is accomplished and finished by our own work and labour. Note here by the way, what a weight and Emphasis every one of the Apostles words doth carry with it. For first, he maketh concupiscence our own, or proper to us all, even as the Lord before did say of Satan: When he speaketh a lie, he speaketh of his own. Now because concupiscence is our own, therefore sin is our own also. For concupiscence doth withdraw us from that that is true, just and good, to that which is false, unjust and evil. The same concupiscence enticeth us, that is, by making a show of false hope it doth deceive us: as fowlers are wont with meat to entice birds into their nets, which, when they have deceived them, they catch up and kill. What I pray you could be spoken more plainly? we are by our own concupiscence cast into evil. This concupiscence draweth us from God, it doth entice and utterly deceive us. And then having laid the foundation of sin, and opened the wellspring from whence it floweth, he doth very properly allude, and by an Allegory show us the genealogy, that is, the beginning and proceeding of sin. That concupiscence, says he, which is proper unto us all, doth as it were a matrix conceive sin in us, and immediately after doth bring it forth, to wit, when our lust bursteth out into the act, when we do greedily prosecute that which we lusted after, and being once obtained we do enjoy it against the law of God: upon the neck whereof, death doth follow without intermission. For the reward of sin is death. I have, I trust, by these evident proofs of Scripture plainly declared, that God is not the cause of evil, but our corrupt will, or concupiscence, and the devil, which stirreth, provoketh and inflameth our depraved nature to sin and wickedness, as he which is the tempter and utter enemy to mankind and his salvation. It will not be a miss here to hear the objections of certain cavillers against Objections are answered. this doctrine, and to learn how to answer them according to the truth. Some there are, which when they see that we derive sin, not of the nature of God, but of the corrupt will of man, and false suggestion of the devil, do presently object, that God created Adam, and so consequently created sin in Adam. To this we answer, that sin is the corruption of the good nature made by God, and not a creature created by God either in, or with man. God created man good, but man being left to his own counsel, did through the persuasion of Satan, by his own action, and depraved will, corrupt the goodness that God created in him: so now that sin is proper to man, I mean, man's corrupt action against the law of God, and not a creature created in him of God. To this they reply, but the will and ability that was in Adam, was it from else where than from God himself? undoubtedly no, it was from God. Therefore, say they, sin is of God. I deny it, for God gave not to Adam will and power of working, to the end that he should work evil. For by express commandment he forbadd him to do wickedness. Therefore Adam himself did naughtily apply the will and power which he received of God, by using them untowardly. The prodigal son received money at his father's hand, whose meaning was not that he should waste it prodigally with riotous living, but that he might have whereupon to live and supply the want of his necessities. Wherefore, when he had lavishly lashed it out, and utterly undone himself, the fault was in himself for abusing it, and not in his father for giving it unto him. Furthermore, to have the power to do good and evil, as Adam had of God, is of itself a thing without fault: even as also to have poison, to bear a weapon, or wear a sword, is a thing that no man can worthily blame. They have in them a force to do good or harm. They are not nought unless they be abused. And he that giveth thee them, doth leave to thee the use thereof. If he be a just man, he putteth them into thy hand, not to abuse, but to use as equity and right requireth. Wherefore, if thou abusest them, the fault is imputed to thee self, and not to him that gave thee them. Now, since God, which gave Adam that will and power, is of himself most absolutely just, it followeth consequently, that he gave them to Adam not to do evil but good: why then is the most just God blamed in such a case, as sinful man is without all blame in? We do therefore conclude, because affection in Adam being moved by sense, and egged on by the serpent did persuade him to eat of the forbidden fruit, when nevertheless his understanding did yet hold the word of God, which forbade him to eat, and that his will was at free choice and liberty to incline to whether part it pleased him, he did notwithstanding will and choose that which God had forbidden him, (we do therefore, I say, conclude) that sin is properly to be imputed to man, which willingly transgressed, and not to God, which charged him, that he should not sin. Here again the adversaries ask Why God created man so fickle that he should fall this question, why did God created man so frail that he of his own will might incline to evil: why did he not rather confirm in him the goodness and perfect soundness of nature, that he could not have fallen or sinned? To this the Scripture aunsweareth, saying: What art thou that disputest with God? woe to him that striveth with his maker. woe to him that says to the father, why begottest thou? and to the mother, why broughtest thou forth? Unless God had made man fallable, there had been no praise of his works or virtue. For he could neither have willed nor choosed but of necessity have been good. Yea, what if man aught altogether to be made fall-able? For so did the counsel of God require him to be. God giveth not his own glory to any creature. Adam was a man and not a God. But to be good of necessity is the proper glory of God, and of none but God. And as God is bountiful and liberal, so also is he just. He doth good to men: but will therewithal that men acknowledge him and his benefits, and that they obey him, and be thankful for the same. He had bestowed innumerable benefits upon Adam, there lacked nothing therefore but to give him an occasion to declare & show his thankfulness and obedience to his good God and benefactor. Which occasion he offered him by the making of the law, or giving his commandment. We see therefore, that God ordained not that law to be a stumbling block in Adam's way, but rather to be a staff to stay him from falling. For in the law he declareth what he would have him to do. He showeth that he wisheth not the death or destruction of Adam: he teacheth him what to do, that he may escape death, and live in felicity & perfect happiness. For which cause also he provided that the law should be a plain and easy commandment: Of the tree of knowledge of good and evil thou shalt not eat, says To what e●d God gave the law to Adam. the Lord, for if thou dost thou shalt dye the death: but of any other tree in the garden thou shalt eat. What else was this, than as if he should have said? thou shalt in all things have an eye to me, thou shalt stick to me, obey me, be subject unto me, and serve me: neither shalt thou from elsewhere ferche the forms of good & evil than of me: and in so dding thou shalt show thyself obedient & thankful unto me thy maker. Did God in this, desire any unjust thing or more than he should at the hands of Adam? He showed him the tree as a sacrament or sign of that, which he enjoined him by the giving of the law, to wit, that the tree might be a token to put him in memory that he aught to obey the Lord alone, as a wise, bountiful, excellent, and greatest God and maker. And what difficulty I pray you, or darkness was there herein? Saint Augustine is of the same opinion with us, who in his book De natura boni adversus Manichaeos' Cap. 35. says: He did therefore forbid it, that he might show, that the nature of the reasonable soul aught to be, not in mannes own power, but in subjection unto God, and that by obedience it keepeth the order of her salvation, which by disobedience it doth corrupt and mar. And hereupon it cometh that he called the tree, which he forbadd, by the name of the tree of knowledge of good and evil: because Adam, if he touched it against the lords commandment, should by trial feel the punishment of his sin, and by that means know what difference there was betwixt the good that followeth obedience, & the evil which ensueth the sin of disobedience. Now therefore when the Serpent was crept in, and began to tell man of other fourmes of good and evil directly contrary to the law of God, and that man had once received them as things both true, and credible, he did disloyally revolt from God, and by his own fault through disobedience he wrought his own destruction. Therefore God did always deal justly with him, and man contrarily dealt too too unjustly, and was utterly unthankful, howsoever men will go about to cloak, or not to hear of his unthankful stubbornness. But whereas we say, that man was made fall-able, we will not There was 〈◊〉 corrup●●●● or in●●●m●tie in ●dam be●●re his fall have it to be so understood that any man should think that there was in Adam any one jot or prick of infirmity before his fall. For, as he was in all points most absolutely perfect, so was he in no point created so frail that he should sin or perish by death. For God, which is one in substance, and three in people, said: Let us make man in our image, after our own likeness. Note here that Zaelaem doth signify the picture or counterfeit of an other thing, and that Demuth importeth the very pattern whereby any picture is drawn or image portrayed. Therefore, in God is the example or pattern, to the resemblance whereof there was a picture or similitude framed. But that representing likeness cannot be this 〈◊〉 image 〈◊〉 God. body of ours. For God is a spirit, in no point like to the nature of dust and ashed: we must of necessity therefore resemble the image of God to spiritual things, as to immortality, truth, justice and holiness. For so hath the Apostle Paul taught us, where he says: Be you renewed in the spirit of your mind, and put on that new man, which after God is shapen in righteousness and holiness of truth. Wherefore, there was no want in our grandfather Adam, of any thing that was available to absolute perfectness: so that even a blind man may perceive, that man was not created to death and destruction, but unto life, felicity, and absolute blessedness. But, say they, God did foreknow 〈…〉 the fall of man, which, if he would, he could have withstood: now since he could and would not, God is to be blamed because Adam sinned. It is a goodly matter in deed, when all fear of God being laid aside, men will at their pleasure fall flatly on railing against the majesty of God almighty. I answered in the beeginning of this discourse to this objection. And yet this I add here more over, that upon God's foreknowledge there followech no necessity, so that Adam did of necessity sin, because God did foreknow that he would sin. A prudent father doth foresee by some untoward tokens, that his son will one day come to an ill ending. Neither is he deceived in his foresight for he is slain being taken in adultery. But he is not therefore slain, because his father foresaw that he would be slain: but because he was an adulterer. And therefore Saint Ambrose, or whosoever it is, that was author of the second book De gentium vocatione. Chap. 4. speaking of the murder which Cain committed, says: God verily did foreknow, to what end the fury of that mad man would come. And yet because God's foreknowledge could not be deceived, it doth not thereupon follow, that necessity of sinning did urge the crime upon him etc. And Saint Augustine, De libero arbitrio. Lib. 3. Cap. 4. says: As thou by thy memory dost not compel those things to be done that are go and passed, so God by his foreknowledge doth not compel those things to be done which are to come. And as thou remember'st some things that thou hast done, and yet hast not done all things which thou remember'st; so God foreknoweth all things which he doth: and yet doth not all which he foreknoweth. But God is a just revenger of that, whereof he is no evil author. And so forth. Like unto this is an other objection, which they make, that say: God An objection. did before all beginnings determine with himself to deliver mankind from bondage: therefore it could not otherwise be, but that we should first be entangled in bondage: therefore it behoved us to be drowned in sin, that by that means the glory of God might shine more clearly as the Apostle said: Where sin was plenteous, there was Grace more plenteous. But it is marvel that these cavillers do no better consider, that God of himself without us is sufficient to himself unto absolute blessedness and most perfect felicity, and that his glory could (as it doth) of itself reach above all heavens, although there had never been any creature brought into light. Is not GOD without beginning? but we his creatures had a beginning. God is glorious from before all beginnings: therefore he is glorious without us: and his glory would be as great as it is, though we were not. But what dullard is so foolish as to think that that eternal light of God doth draw any brightness of glory at our darkness: or out of the stinking dungeon of our sin and wickedness? Should God's glory be no glory, if it were not for our sins? The wise man in Ecclesiasticus, says: Say not thou, it is the lords fault that I have sinned: for thou shalt not do the thing that God hateth. say not thou: he hath caused me to do wrong: for he hath no need of the sinner. Or, for the wicked are not needful unto him. God hateth all abomination of error, and they that worship God, will love none such. Why therefore do we not change our manner of reasoning, and so consider of the matter as it is in very deed? God of his eternal goodness and liberality, whereby he wisheth himself to be parted among us all to our felicity, did from everlasting determine to created man to his own similitude and likeness: but for because he did foresee that he would fall headlong into a filthy and miserable bondage, he did therefore by the same his grace and goodness ordain a deliverer to bring us out of thraldom: to the end, that so he might communicate himself unto us, that we might praise his gracious favour, and tender thanks to his fatherly goodness. And so whatsoever we men have sinned and turned to our own destruction, that same doth God convert again to our commodity and salvation: even as he is read to have done in the case of joseph and his brethren, which is as it were a certain type of spiritual things and cases of salvation. And we must wholly endeavour ourselves to do what we may in reasoning of this argument so to turn it, that all glory may be given to God alone, and to us nothing else but silence in the sight of God. Now, last of all, there are yet behind some places of Scripture How 〈◊〉 giveth over 〈…〉. which must, by the way, be run through and expounded. The Apostle verily says: God gave them up to a reprobate sense. But this kind of giving over is, as Augustine also says, a work of judgement and justice. For they were worthy to be given up unto a reprobate sense. The cause is prefixed in the words of the Apostle. For God had made himself manifest unto them: but they were not only unthankful towards him, but waxed wise also in their own conceits, and went about to obtrude unto him, I wots not what manner of religion and worship. Therefore, that they might by proof see, that they were fools and ungodly, God gave them up unto filthy lusts. In like manner, king Amazias would not give ear and harken to the Lord, because God had determined to punish his iniquities: as is to be read in the fourth book of Kings 〈…〉 the fourteenth Chapter. and 2. Paralipo. 25. Chapter. Likewise did the Lord put the spirit of error into the months of the false prophets and they seduced Egypt, Isaiah 19 So also did a seducing spirit go out from the Lord of judgement, and was a lying spirit in the mouth of all the Prophets: as is to be seen in the last Chapter of the third book of Kings. Now the Lord doth all 〈…〉 c●p. these things with just and holy judgement. Again, GOD is said to blind 〈…〉 men's eyes, so often as he doth revoke or take away the contemned light of his truth and sincerity, leaving them, that delight in darkness, to walk and stick in their darkness still. For then the Lord permitteth his word to be preached to the unthankful and ungodly receivers unto their judgement or condemnation. For so verily doth the evangelical and apostolic doctrune teach us to think. This, says the Lord, is condemnation, or, this is judgement, that the son of God the very true light came into the world, and the world loved darkness more than light. And Paul said: If yet the Gospel be hid, it is hide in them that perish: in whom the God of this world hath blinded the senses of the unbelievers etc. In the same sense, God is said to To harden harden man. For when the Lord calleth man, and he resisteth, making himself unworthy of the kingdom of heaven, he doth then permit him unto himself: that is, he leaveth man unto his own corrupt nature, according unto which the heart of man is stony, which is mollified and made tractable by the only grace of God: therefore, the withdrawing of God's grace is the hardening of man's heart: and when we are left unto ourselves, then are we hardened. Pharaoh king of Egypt did by his murdering of the Israelitish infants, by his tyranny, and many other vices, horribly committed against the law of nature, offend the eyes of Gods most just and heavenly majesty: therefore it is no marvel that he hardened his heart. But if any man will not admit or receive this exposition, yet can he not deny that God in the Scriptures doth use our kinds of phrases and manner of speeches. Now we are wont to say: this father doth by too much cockering or over gentle dealing mar or harden his son, he maketh him stubborn & stiffnecked, & yet the father doth not tender him to destroy, but to save him: the son in deed by the abuse of his father's clemency doth both destroy & harden himself. Therefore whereas the son is hardened, that cometh by his own, & not his father's fault, although the father bear the name to have hardened him or made him past grace. And verily if thou dost diligently consider the history of Pharaoh, thou shalt oftener than once find this sentence repeated there: And God hardened pharao's heart, namely when some benefit or God hardened Pharao●s heart. delivery from evil was wrought before. As though the Scripture should have said: by this benefit of delivering him from evil, did God harden the heart of Pharaoh, while he abused the goodness of God, and supposed that all things would be afterwards out of peril and danger, because God had taken away the present punishment, and did begin to do him good. And yet I confess that God before he had benefited, or laid any punishments upon Egypt, did immediately upon the calling of Moses, say: I know that the king of Egypt will not let you depart. And again: See that thou do all these signs and wonders which I have put in thy hand before Pharaoh: but I will harden pharao's heart, that he shall not let the people go. But these sayings do not tend hereunto, that we should make God the author of all pharao's falsehood, rebellion, and stubborn dealing against the Lord: 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 obtain his suit, he should notwithstanding know that he had God's business in hand, and that God by his long sufferance is the cause of that delay, when as notwithstanding at the last he would temper all things to his own honour and glory. The case by a similitude is all one, as if an householder should send his servant to his debitours, saying: Go thy way and demand my debts: but yet I know that thou shalt receive none of them. For I by my sufferance and gentle dealing will 'cause them to be the slacker to pay it. But yet do thou thy duty. And I in the mean while will see what is needful to be done. To this may be added, that even in those very Chapters, where it is so so often said: God hardened Pharaoes' heart. This also is afterward annexed, which layeth the hardening of pharao's heart upon pharao's own head, saying: He hardened his heart, and hearkened not unto them. In the ninth of Exodus, when Pharaoh was well whipped, he crieth: I have now sinned, the Lord is just, but I and my people are unjust or wicked. And immediately after again: But when Pharaoh saw that it ceased raining, he sinned yet more, and hardened his heart, and it was hardened. So then these and such like places must be conferred with these words: I have hardened pharao's heart, and out of them must be gathered a godly sense, such a sense, I mean, as maketh not God the author of evil. Now also the Prophet Amos doth very plainly say: There is no evil Amos 〈◊〉 in a city, but the Lord doth it. But Augustine Contra Adimantum. Ca How 〈◊〉 is 〈…〉 evils 26. did very religiously writ: Evil in this place, is not to be taken for sin, but for punishment. For the word (evil) is used in two significati●s: the one is the evil which a man doth: the other evil is the pain which he suffereth. Now the Prophet in this place speaketh of that evil which is the punishment that men do suffer. For by the providence of God which ruleth and governeth all things, man do●h to commit the evil, No●e here 〈◊〉 first 〈◊〉 is the 〈◊〉, the 〈◊〉 the 〈…〉 evil 〈◊〉. which he will, that he may suffer the evil which he would no●. Therefore the evil that God doth, is not evil in respect of God, but is evil to them upon whom his vengeance lighteth. So then he in respect of himself doth good: because every just thing is good: that vengeance of his is just: and so consequently it is good. The place of isaiah also must be none otherwise understood in his 45 Chapter, saying: I am the Lord, and there is else none: it is I that created light and darkness: I make peace and evil: yea, even I the Lord do all these things. For here he taketh evil for war, and maketh it the contrary to peace. Again Saint Augustine De natura 〈◊〉 things 〈◊〉 of god 〈◊〉 Go●, & 〈◊〉 God. boni contra Manichaeos' Chap. 28. says: When we hear that all things are of him, and by him, and in him, we must understand it to be spoken of all the natures, that are naturally. For sins are not of him, because they do not keep but defile nature: which sins the holy Scriptures do diversly testify to be of the will of them which commit them. Thus much Augustine. Neither is it a matter of any great difficulty to answer to that sentence of Solomons, where he says: God created all things for his own sake: yea, the ungodly against the evil day. Proverb. 16. For we believe that the most just God hath appointed a day of affliction, judgement, or punishment, which shall come upon them in due time and season. But whereas the Apostle says: He hath mercy on whom he will, and whom he will he hardeneth: we must not so wr●st it, to say, that God doth of necessity drive any man to sin, and that therefore he is the cause of sin. For the will of God is good and just, and willeth nothing, but what is expedient, and not repugnant to nature and the word of God. And therefore it is, that the Prophet crieth: The Lord is just in all his ways and holy in all his works. Psalm 145. Thus have I out of much, that may be said, picked out a little, and laid it before your eyes, dearly beloved, for you to consider of the cause of sin. We are now come to demonstrate the first parts, which were set The differences of sin. down in the description of sin immediately upon the beginning of this sermon. They are in number two, the first is: Sin is the natural corruption of mankind. The latter is: and the action that rises of it contrary to the law of God. Some verily in setting down the kinds or differences of sins do very well & advisedly say: Of sins, one is original, and another actual. I mean in order to speak of both, so far as God shall give me grace: and first, of the same natural corruption in mankind, that is, of original sin. Now therefore, it is called original Original sin. sin, because it cometh from the first beginning, being derived from our first parents into us all by lineal descent and continual course from one to another. For we bring it wi●h us in our nature from our mothers' womb into this life. Of this sin there are many definitions made, which, as they do not Original sin what it is. disagree among themselves, so yet is one of them more full and evident than another of them is. Some say, Original sin is the corruption of nature from the first perfectness. Other some say, it is the corruption of man's nature which maketh that we do not truly obey the law of God, and are not without sin. Again, some call it a want or defect: other call it concupiscence, which might better seem to be the fruit of original sin, that is, of our corruption. Other call it, an inordinateness of appetites, which is left in nature. Anshelmus a late writer, says: Original sin is the want of original righteousness. But this is thought to have been spoken somewhat too briefly. For the force of sin seemeth to be not sufficiently expressed. For our nature is not only void and barren of goodness, but also most abundant and fruitful of all evils and naughtiness. Therefore, the definition of Hugo is taken for the better, who says: Original sin is ignorance in the mind, and concupiscence in the flesh. But yet this seemeth to be a far fuller and better definition: Original sin is the vice or depravation of the whole man, whereby he cannot understand GOD and his will, but of a perverse judgement of things, doth overthwartly, and perverteth all things. And now among all these definitions, I wish you (dearly beloved) to consider of this also: Original sin is the inheritablie descending naughtiness or corruption of our nature, which doth first make us endangered to the wrath of God, and then bringeth forth in us those works, which the Scripture calleth the works of the flesh. Therefore this original sin is neither a deed, nor a word, nor a thought, but a disease, a vice, a depravation, I say, of judgement and concupiscence, or a corruption of the whole man, that is, of the understanding, will, and all the power of man, out of which, at last, do flow all evil thoughts, naughty words, and wicked deeds. This sin taketh beginning at, and of Adam, and for that cause it is called the inheritablie descending The beginning 〈…〉 naughtiness and corruption of our nature. Concerning the corruption and sin of Adam, out of whom we are all born sinners, I have already sufficiently spoken, where I treated of the cause of sin, and by and by hereafter shall follow somewhat more of the same argument, so that I have no need to repeat any thing here: I will therefore now pass forth to the rest. The Pelagians denied that this evil of Original sin was hereditary. The Pelagians. For these are the very words of Pelagius himself. As without virtue, so are we also born without vice. And before the action of our own will, that alone is in man, which God created. These words of his are somewhat obscure, but Caelestius the partner of Pelagius did more openly spew out this poison, and say: We did not therefore say that infants are to be baptized into the remission of sins, to the end that we should seem thereby to affirm that sin is Ex traduce, or hereditary, which is utterly contrary to the Catholic sense. Because sin is not born with man, but is afterward put in ure by man: because it is declared to be, not the fault of the nature, but of the will. Again, Pelagius said: that that first sin did not hurt the first man only, but all mankind also, his issue and offspring: but he doth immediately add: not by propagation, but by example, that is to say, not that they which came of him, drew any vice of him, but because they that sinned afterward did in sinning imitate him that sinned first, and before them. This is to be seen in Aurelius Augustinus De peccato originali contra Pelagium & Caelestium. Lib. 2. Cap. 6. 13. et 15. We therefore must prove by the testimonies of holy Scripture, that 〈…〉 in & 〈…〉 man. the evil is hereditary in man, and that original is born together with us, that is, that all men are born sinners into the world. The Prophet therefore doth plainly cry, Psalm 51. Behold, I was born in wickedness, and in sin hath my mother conceived me. Or as another translation out of the Hebrew says: Behold, I was shapen in iniquity, and in sin my mother cherished or warmed me. That is to say, sin did then immediately cleave unto me, when I was once conceived and nourished in my mother's womb. Now that happened undoubtedly not by any vice of matrimony: for the wedlock bed is holy and undefiled: but Extraduce and by propagation. For job in his fourteenth Chapter, says manifestly: Who can make or bring forth a pure or clean thing of that which is unclean? no body undoubtedly is able to do it. Of that sort also there are many other sayings in the fifteenth & 25 Chap. of the same book. And Paul the holy Apostle of Christ, in the fift to the Romans, doth most evidently say: As by one man sin entered into the world, and death by sin: even so death entered into all men, in so much as all have sinned: for unto the law was sin in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam unto Moses over them also, that had not sinned with like transgression as did Adam etc. Doth not the Apostle in these words manifestly show the propagation of sin, saying: Sin entered by one man into the world, death entered into all men, in so much as they have all sinned, to wit, in so much as they are all subject to corruption. And that no men either before or after Moses might be excepted, he addeth: Death reigned from Adam unto Moses over them also, which had not sinned with the like transgression as did Adam: that is to say, over them which had not sinned of their own will, as Adam had, but drawn from him original sin by propagation. Saint Augustine doth more fully excusse and handle this argument in his first book, De peccatorum meritis et remissione: in the ninth, tenth and eleventh Chapter: and the rest as they follow in order. Again, Paul in the seventh to the Romans calleth this evil, the sin that dwelleth in us, that is to say, the sin that is begotten & born with us. For he addeth, I am carnal, sold under sin. And, I know that in me (that is my flesh) there dwelleth no good. And therefore the blessed Apostle & Evangelist john telleth us, that, if we say, we have no sin, we deceive ourselves, and truth is not in us. He says very significantly (we have) and not (we have had) or (we shall have.) For by our corrupt nature we have that proper unto us. Therefore it is manifest that the fiction of the Pelagians is false, whereby they affirm, that we are born without vice: it is false, that the voluntary action only, and not the corruption or depravation which is not yet burst forth to the deed, is sin. And Augustine doth in one place call Voluntary sin. even that voluntary sin, original sin, and that two sundry ways: first, not simply of itself, but in respect of Adam, because it being committed by the naughty will of Adam is drawn and made hereditary in us. Secondly, because a naughty lust may be named a will. For Lib. Retract. 1. Cap. 15. he says: If any man doth s●ye, that even t●e very lust is nothing else, but will, such a will yet, as is vicious and subject to sin, he needeth not to be gainsaid: for, where the thing is manifest we must not strive about terms and words. For so it is proved that without will, there is no sin, either in deed, or in propagation: that is either actual or original. Thus much Augustine, who doth also allege other sayings like to this, in his third book Contra julianum Pelagianum Chap. 5. It shallbe sufficient to us, even without them to learn by the testimonies of the holy Scriptures, that sin is not only a voluntary action, but also an hereditary corruption or depravation, that cometh by inheritance. Not unlike to all this is that sentence in Ezechi●l, where the Lord The son shall not bear the iniquity of the father. says: The son shall not bear the iniquity of the father, but every man shall dye in his own sin. For Adam's fall should do us no harm, if it were not ●o that even from him there is sprung up in us such a perverseness, as is worthy of Gods just judgement. But now since all the inclination, disposition, and desire of our nature, even in a child but one day old, is repugnant to the purnesse and will of God, which is only good, no man therefore is punished for his father, but every one for his own iniquity: and calamities fall even on the youngest babes, whom we see to be touched with many afflictions by the holy and just judgement of the most just God. Neither is their objection any To be born o● hol● parents'. whit stronger which say, that the children of holy parents cannot draw or take any spot of their parents. For they have their line all descent of the fleshly generation, and not of the spiritual regeneration. And whereas the Apostle said: The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they clean: it is not repugnant to our former allegations. For they are called holy, not by the prerogative of their birth or generation, as though children were born holy without any spot or vice at a●l: but for because they being born by nature corrupt, are by the virtue of the covenant & grace made pure, & uncleanness is not imputed to them, for Christ his sake or the remission o● sins, which is pronounced in these words: I will be thy God and the God of thy seed after thee. For of old, even those children which of the seed of Abraham were holy & blessed, received notwithstanding the sign of circumcision. Now, what need I pray you had they had of Circumcision, or purging, if by their birth they had had no uncleanness in them? That therefore is utterly false which 〈…〉. you herded even now that Caelestius the Pelagian did utter in these words: We did not therefore say that infants are to be baptized into the remission of sins, to the end that we should thereby seem to affirm that sin is extraduce or hereditary, which is utterly contrary to the catholic sense. For it is catholic and true doctrine, that the children of the jews were circumcised, not so much only because they were partakers of the divine covenant, as for because that all the antiquity of holy fathers did so confess, that in infants there was somewhat which had need of cutting, that is, which had need to be remitted by the grace of God, and not be imputed to them unto death. It is catholic & true doctrine that the infants of Christians are baptized, not so much because they are the children of God, and freely received into the covenant, as for because there is in them, even from their birth, somewhat which the Lord by his grace doth wash away, lest it should bring upon them death and damnation. Yea, that cannot be catholic, which doth so manifestly repugn so many evident places of Scripture, which prove that in infants there is sin by propagation. To confirm this, we may add that S. Augustine in his first book Contra julianum Pelagianum Cap. 2. gathereth together the testimonies of the most excellent bishops and doctors in the primative Church, by which he proveth that all the ministers of the Churches, even from the Apostles time, did both acknowledge and openly teach original sin. In that place he citeth the testimonies All the ancient doctors or father's of the church confess (with one assent) original sin. of Irenęus, Cyprian, Retilius, Olympius, Hilary, and Ambrose his father and master in Christian doctrine, Innocent, Gregory, Basil, and john chrysostom. And at length he infereth: will thou now call so great a consent of Catholic priests a conspiracy of naughty men? Neither think thou that S. Jerome is to be contemned, because he was but a priest only and no bishop, who being skilful in the Greek, Latin and Hebrew tongues, and passing from the West unto the East Church, lived in holy places, and the study of the sacred Scriptures even to his crone & crooked age. He read all or in a manner all the works of them, which in both The East and west churches. parts of the world did writ of Ecclesiastical doctrine: and yet he neither held nor taught any otherwise of this point of doctrine. And again That is, he taught & held original sin. the same Augustine in his third book De peccatorum meritis & remissione. Cap. 7. sayeth: Jerome, expounding the prophe●ie of jonas, when he came to that place, where mention is made that even the little children were chastened with fasting, saith: It began with the elder, and came even to the youngest. For there is none without sin, not, not he which is but one day old, nor he whose grey head hath seen many years. For if the stars are not clean in the sight of God, how much more unclean are dust and putrefying earth, and those which are in subjection to the sin of Adam's transgression? To these words of Jerome doth Augustine himself annex this that followeth: If it were so that we might easily ask it of this most learned man, how many teachers of the holy Scriptures in both the tongues, and how many writers of Christian treatises would he reckon up, which since the time that Christ his Church was first planted, have themselves neither thought, of their predecessors learned, nor taught their successors any other than this doctrine touching original sin? I verily, though I have read nothing so much as he, do not remember that I have herded any other doctrine of Christians, which admit or receive both the testaments, whether they were in the unity of the Catholic Church, or otherwise in Schisms and heresies: I do not remember that I have read any other thing in them, whose writings touching this matter, I could come by to read them, if either they did follow, or thought that they did follow, or would have men believe that they did follow, the Canonical Scriptures. Thus far hath Augustine, teaching in the very beginning that all the Saints did by a full consent and agreement in doctrine, most expressly grant and confess that original sin is even in new born infants. Me thinketh that Saint Jerome did not only in jonas, but also much more evidently in Ezechiel, confess and affirm original sin. His words are to be seen Comment. lib. 14. in cap. 47. ad Ezechielem, and are verbatun as followeth: What man can make his boast that he hath a chaste heart: or to whose mind by the windows of the eyes the death of concupiscence, or (to use a milder term) the tickling of the mind doth not enter in? For the world is set in wickedness: & even from his childhood the heart of man is set to naughtiness: so that not the very first day of a man's nativity, his nature is free from sin and naughtiness. Whereupon David in the Psalm sayeth: For behold I was conceived in iniquity, and in sin my mother conceived me. Not in the iniquities of my mother, or in mine own sins, but in the iniquities of our mortal state. And therefore the Apostle says, death reigned from Adam unto Moses, over them also which had not sinned with the like transgression as did Adam. Thus much hath Jerome: and we have hitherto alleged all these sayings, to the end we might prove, that original sin is the natural or hereditary corruption of man's nature. Let us now see what and how What 〈◊〉 how 〈◊〉 the 〈◊〉 of 〈◊〉 nature 〈◊〉 great the hereditary naughtiness or corruption of our nature is, and what power it hath to work in man. Our nature verily, as I showed you above, was before the fall most excellent and pure in our father Adam: but after the fall, it did by God's just judgement become corrupt, and utterly nought, which is in that naughtiness by propagation or Extraduce, derived into all us, which are the posterity and offspring of Adam: as both experience and the thing itself do evidently declare, as well in sucklings or infants, as those of riper years. For even very babes give manifest tokens of evident depravation, so soon as they once begin to be able to do any thing, yea, before they can perfectly sound any one syllable of a whole word. All our understanding is dull, blunt, gross, and altogether blind in heavenly things. Our judgement in divine matters is perverse and frivolous. For there arise in us most horrible and absurd thoughts and opinions touching God, his judgements, ● wonderful works: yea, our whole mind is apt and ready to errors, to fables, and our own destruction: and when as our judgements are nothing but mere folly, yet do we prefer them far above God's wisdom, which we esteem but foolishness in comparison of our own conceits and corrupt imaginations. For he lied not which said: The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Now Paul calleth him the natural man, which liveth naturally by the vital spirit, and is not regenerate by the holy Ghost. And since we all are such, we are therefore wholly overcome and governed of Philautie: that is, too great a self-love and delight in ourselves, whereby all things that we ourselves do work, do highly please us: looking still very busily to our own selves and our commodity, when in the mean time we neglect all others, yea rather do afflict them. Neither did Plato unadvisedly esteem that vice of self-love to be the very root of every evil. Furthermore, our whole will is led captive by concupiscence, which as a root envenomed with poison, infecteth all that is in man, and doth incline, draw on & drive man to things carnal, forbidden, and contrary to God, to the end that he may greedily pursue them, put all his delight in them, and content himself with them. Moreover, there is in us no power or ability to do any good. For we are s●owe, sluggish, and heavy to goodness, but lively, quick, and ready enough to any evil or naughtiness. And that I may at last conclude, and briefly express the whole force and signification of our hereditary depravation and corruption, I say, that this depravation of our nature is nothing else but the blotting of God's Image in us. There was in our father Adam Our depravation is the blotting out of the Image of God in us. before his fall, the very Image and likeness of God, which Image, as the Apostle expoundeth it, was a conformity and participation of God's wisdom, justice, holiness, truth, integrity, innocency, immortality, and eternal felicity. Therefore what else can the blotting or wiping out of this Image be, but original sin, that is, the hatred of God, the ignorance of God, foolishness, distrustfulness, desperation, self-love, unrighteousness, uncleanness, lying, hypocrisy, vanity, corruption, violent injury, wickedness, mortality, and eternal infelicity? This corrupt Image and likeness is, by propagation, derived into us all, according to that saying in ●he fift of Genesis: Adam begatt a son in his own similitude and likeness. Therefore as our father Adam was himself corrupted, depraved, and full of calamities, so hath he begotten us his sons, corrupt, depraved, and full of miseries: so that all we which do descend of his unpure seed, are born infected with the contagious poison of sin. For of a rotten root do springe as rotten branches, which in like manner put over their rottenness into the little twigs that shoot out and grow upon them. And this evil verily, this corruption, and this sin, although it lie Original sin condemneth. hid in infants, and by reason of their tender age doth not break forth into any deed doing, yet notwithstanding it is a sin, and such a sin verily, as maketh them endangered unto God's wrath, & separateth them from the fellowship of God. For with the most holy God, who is a consuming fire, no man can abide but he that is unspotted and clean from the filthiness of sins. And Paul sayeth: All have sinned and are destitute, or have need of the glory of God. This glory of God is the very image of God: whereof because they are destitute, they being corrupted with original sin, are worthily excluded from the fellowship of God. To this place doth belong the whole treatise of concupiscence in the fourth Sermon of this third Decade: where I taught you, that bore concupiscence, which is not yet burst forth to the deed doing is a sin, & that to, such a sin, as maketh all men subject to the curse of God. For it is written: Cursed be every one which abideth not in all things that are written in the book of this law. Therefore the first effect of original sin is this, that it bringeth wrath, death, and damnation upon very infants, and so consequently upon all mankind: whereof, that it may the more firmly be settled in every man's mind without all scruple of doubting. I will by some store of testimonies out of the scripture make manifest proof unto you, not by repeating those places again, which I have already cited in this Sermon, & in the fourth Sermon of this third Decade. The Lord in the Gospel sayeth to Nicodemus: Verily I say unto thee, unless a man be born from above, he cannot see the kingdom of God. And again: Unless a man be born of water and of the holy Ghost, he cannot enter into the kingdom of God. That, which is born of the flesh, is flesh: and that, which is born of the spirit is spirit. In these words are comprehended two things worthy to be remembered, and very consonant to our present argument. First, none enter into the kingdom of heaven but 1 those that be regenerate from abcue by the holy Ghost: therefore our● f●●st birth tendeth to death and not to life. For in our first nativity we are born to death. The latter is, That which is born of flesh is flesh: therefore ● in our first nativity we are all born flesh. But touching the disposition of the flesh, and the force thereof the Apostle sayeth: The fleshly mind is enmity against God: for it is not obedient to the law of God, neither can be. Therefore that fleshly birth engendereth us, not the friends & sons, but the enemies of God: and so consequently doth make us endangered to the wrath of God. Paul in his second Chapter to the Ephesians, sayeth: We were by nature the sons of wrath, even as other. In which words he pronounceth that all men are damned. For all those that are damned, or are worthy of eternal death, and all such with whom God hath good cause to be offended, he calleth the sons of wrath, after the proper phrase of the Hebrew speech. For the wrath of God doth signify the punishment which is by the just judgement of God laid upon us men. And he is called the child of death, which is adjudged or appointed to be killed. So is also the son of perdition etc. Now mark that he calleth us all the sons of wrath, that is, the subjects of pain & damnation, even by nature in birth from our mother's womb But whatsoever is naturally in all men, that is original: therefore original sin maketh us the sons of wrath, that is, we are all for our original corruption made subject to death and utter damnation. This place of Paul for the proof of this argument is worthy to be remembered. The same Apostle in the first to the Colossians, sayeth: God hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son. Now if we be translated into the kingdom of the son of God, then were we once in the kingdom of the devil. And to this place belong very many testimonies of the same Apostle in the fift Chapter of his Epistle to the Romans: By one man's sin many are dead. Again, By one that sinned came death, For judgement came by one unto condemnation. Again, For the sin of one, death reigned by the means of one. And again, By the sin of one, sin came upon all men unto condemnation. Finally, original sin is by David and Paul expressly called sin: therefore death is due to original sin. For the reward of sin is death. We do therefore conclude that infants do bring damnation with them original 〈…〉 to all. into this world, even from their mother's wombs: because they bring with them a corrupt nature: and therefore they perish not by any others, but by their own fault & naughtiness. For although S. Augustine doth in one place seem to call this sin peccatum alienum, that is, a others sin (that thereby he may show how it is by propagation derived from other into us) yet doth he confess that it is in very deed and truly proper to all, and every several one of us. And although it be so, that for lack of age in a new born babe this disease hath not already brought forth the fruit of his iniquity, yet notwithstanding the very whole nature of the babe is nothing but filchie corruption, and a certain seed of sin and wickedness, which cannot choose but be abominable unto the Lord For God doth hate all manner of uncleanness. With this agreeth that sentence of Where there is no law there is no transgression. Paul, where he saith: Where no law is, there is no transgression. For the Apostle doth not absolutely say, that the sin or transgression, (which is sin in very deed in the sight of God) is no sin: but he respecteth the estimation of men how they do repute it, For, men, before sin doth appear and is opened unto them by the law, do not so repute or think of sin, as it aught in very deed to be esteemed. The same Paul in an other place saith: Sin without the law was once Rom. 7. dead: and I once lived without law. But when the law came, sin revived. If so be now that sin revived, then did it live before the law, afore it was stirred up by the law, although it did not so rifely then, as now, show forth the strength and force of itself. To this also is to be added that saying of Paul, Sin was in the world even to the law: but sin is not imputed when there is no law. Lo here sin was in the world before the law, but it was not imputed: not, because God did not impute it, but because men do not impute it to themselves. Under cinders doth fire lie hide, which is very fire in deed, but because it casts out no flame or light of itself, it is not thought for to be fire. And for the cause the learned and godly man of famous memory Vlderick Zuinglius, did diligently Vldericke Zuinglius of original sin. distinguish betwixt sin and disease or infirmity, when once he had occasion to dispute of original sin, which he chose rather to call a disease than sin: because by the name of sin all men do understand the naughty act committed by our own consent, and will against the law of God: but by the name of disease or sickness they understand a certain corruption and depravation of the nature, that was created good, and the miserable condition of bondage whereinto it is brought. Even as also we herded before that Augustine did call this original sin Peccatum alienum, an others sin, that thereby he might give us to understand that it is hereditary, & doth descend from others into us: and yet he denied not, but it is proper to every several one of us. In like manner Zuinglius denied not original sin: as some did falsely slander him: he thought not that by itself it is unhurtful to infants: but so far forth as it is by the grace of God through the blood of jesus Christ in the virtue of gods promise' and covenant made harmless unto them. His mind was to make an exquisite difference betwixt the actual and original sins. For in rendering an account of his faith in the counsel held at Augusta, the year of our Lord 1530. he said: I acknowledge that original sin is by condition and contagion born in and with all them, that are begotten by the act of a man and a woman: & I know that we are the sons of wrath. neither am I any thing against it, that this disease & condition should as Paul termeth it, be called sin: yea, it is such a sin as that they, who soever are born in it, are the enemies and adversaries of God Almighty. For hither doth the condition of their birth draw them, and not the committing of wickedness, except it be so far forth as our first parent committed it. The very true cause therefore of our disloyalty & death is the crime and wickedness, which Adam committed and that in very deed is sin: And this sin which cleaveth to us, is in very deed a disease & condition, yea it is a necessity of dying. And so forth as followeth. For hitherto I have rehearsed his very words. There is now remaining the other Original 〈…〉 effect of original sin for me to expound. It breaketh out & bringeth forth in us those works, that the scriptures call the works of the flesh, even like as when an oven set on fire doth cast out flames and sparkles, or as a fountain that ever springeth, doth power out water in great abundance. There is no quietness in the nature of man: For covetousness with filthy lust ariseth in it, ambition cleaveth to it, anger invadeth it, pride puffeth it up and causeth it to swell, drunkenness delighteth it, and envy torments both thee self & others. Therefore the Lord in the Gospel saith: Out of the heart proceed evil thoughts, murders adulteries, whoredoms, thefts, falswitnesse bearings, & evil speakinges. Again, Paul in the 5. cap. to the Galat. doth reckon up no small number of the works of the flesh: even as he doth the like also in the first and third Chapter of his Epistle to the Romans. In the fourth to the Ephesians he doth very properly describe those works of the flesh, which spring out of the natural corruption of all them, which are not regenerate by the holy Ghost. This I say, sayeth he, and testify unto you, that you henceforth walk not as other Gentiles walk, in vanity of their mind: darckened in cogitation, being alienated from the life of God, by the ignorance, that is in them, by the blindness of their hearts: which being passed feeling, have given themselves over unto wantonness, to work● all uncleanness with greediness. This, though it be but little, shall suffice for this place. For I will more largely prosecute it in the treatise of actual sin: to the handling whereof I will presently pass, so soon as I have by the way admonished you, that I have not without good cause thus far in many words spoken of the cause of original sin, that is, of man's depravation & the corruption of all his strength. For as in these are opened the veins of pure doctrine, so in them are placed the foundations of our faith, & whole belief. For if there be no original 〈…〉 sin, then is there no grace: or if there be any, yet shall it have nothing to work in us. If our own strength is whole and sound, then have we no need o● any Physician. In vain therefore came the son of god into the world. For than shall men be saved by their own strength & ability, and so shall the foundation of our faith be quite turned upside down. Therefore S. Augustine is very vehement in this cause, whose golden words I will recite unto you, dearly beloved, out of his 2. book De originali peccato contra Pelagium & Caelestium. In the 23. 24. Cap. I find written as followeth: There is great diversity in these questions, which are thought to be beside the articles of faith, & those, wherein (keeping sound the faith whereby we are Christians) it is either not known what is true, & so the sentence definitive is suspended, or else it is otherwise gheassed at by humane and unassured suspicion, than the thing itself in very deed is: as for example, when it is demanded of what sort and where Paradise is, where God placed man whom he had made of the dust of the earth, when as notwithstanding Christian faith doubteth not but that there is a Paradise? And after the recital of a few more such questions, at last he says: Who may not perceive in these & such like sundry & innumerable questions appertaining either to the most secret works of God, or the most dark and intricate places of the holy scriptures, which it is hard to comprehend or define in any certain order, both that many things are unknown without the peril of Christian faith, and also that in some points men do err with out any crime of heretical doctrine? But concerning the two men: by the one of whom we are sold under sin, by the other redeemed from sin: by one we are cast headlong into death, by the other we are made free unto life: because that man did in himself destroy us by doing his own will, and not the will of him that mad● him, but this man hath in himself saved us by doing not his own will, but the will of him that sent him. Therefore in the consideration of these two Christian faith consists in the consideration of two men. men Christian faith doth properly consist. For there is one God and one mediator of God and man the man Christ jesus. Because there is none other name under Heaven given unto men, in which they must be saved: & in him hath God appointed all men to trust, raising him up from death to life. Therefore Christian verity doubteth not but that without this faith, that is, without the faith of the only mediator of God and man the man Christ jesus, without the belief, I say, of his resurrection, which God hath prescribed to men, which cannot be truly believed without the belief of his incarnation and death: without the faith therefore of the incarnation, death, and resurrection of Christ, none of the ancient just men could be cleansed and justified of God from their sins: whether they were in the number of those just men, whom the holy Scripture mentioneth: or in the number of those just men, whom the Scripture nameth, & yet are to be believed to have been, either before the deluge, or betwixt the deluge and the law, or in the very time of the law: not only among the children of Israel, as the Prophets were: but also without that people, Some were saved beside Israel: but not without Christ. as job was. For even their hearts were cleansed by the same faith of the mediator, and charity was powered into them by the same holy spirit, which breatheth where he listeth, not following after merits, but even working the very merits themselves. For God's grace will not be by any means, unless it be free by all means. Although therefore death reigned from Adam unto Moses, because the law given by Moses could not overcome it. For there was no such law given as could quicken, but such a law, as whose office was to show that the dead, to the quickening of whom grace was necessary, were not only overthrown by the propagation and dominion of sin, but were also condemned by the hidden transgression of the very law itself, not that every one should perish that did then understand it in the mercy of God, but that every one being through the dominion of death appointed unto punishment, and detected to himself by the transgression of the law, should seek for the help of God, that where sin abounded grace might more abound, which alone doth deliver from the body of this death. Although therefore the law given by Moses could not rid any man from the kingdom of death, yet in the very time of the law were the men of God, not under the terrifying, convinceing, & punishing law, but under the delectable, saving, and delivering grace. There were among them some which said: In iniquity was I conceived, and in sin hath my mother fed me in her womb. And so forth. For hitherto I have cited the very words of S. Augustine. I have thus far spoken of original sin, of the native and hereditary corruption of our nature, which is the first part in the definition of sin here followeth now the latter part, to wit, the very Action, which ariseth of that corruption, the actual sin, I say, which is so called Ab actu, that is, an act or a deed doing. For in so much as that corruption which is born together with, and is hereditary in us, doth not always lie hid, but worketh outwardly and showeth forth itself, & doth at last bring forth an imp of her own kind and nature, which imp is actual sin: therefore we define actual sin to be an action or work, or fruit of our corrupt and naughty nature, expressing itself in thoughts, words, and works against the law of God, and thereby deserving the wrath of God. So then by this the cause of actual The 〈◊〉 of 〈◊〉 sin. sin is known to be the very corruption of mankind, which showeth forth itself through concupiscence and evil affections: affections entice the will, & will being helped with the other faculties in man, that work together with it, doth finish actual sin. And that you may more clearly perceive that which I say, I wish you to note that our mind hath two parts: The understanding, or reason, or judgement: and the will or appetite. In the reason are the laws of nature, whereunto must be added the preaching, or reading, or knowledge of God's word. And now as of good works in man there are two especial causes, to wit, sound judgement well framed by the word of God, and a will consenting and obeying thereunto (and yet notwithstanding there is principally to be required the coming to of the holy Ghost from heaven, to illuminate the mind and move forward the will) even so we may most properly say that actual sin is finished, when any thing is of set purpose, with advised judgement, and the consent of our will committed against the law of God. And yet to these there do many times happen other outward causes both visible and invisible. For evil spirits move men, and evil men move men, and other infinite examples of corruption that are in the world. Hope, sear, and weakness, do also move men. Augustine, Quaest, in Exodum 29. sayeth: The beginning of vice is in the will of man: but the hearts of men are moved by sundry accidental causes, now this, now that: sometimes the causes are all one, the difference is in the manner and order, according to every one's proper qualities, which do arise of every several will. Again in the 79. Psalm he sayeth: Two things there are that work all sins in mortal men, desire and fear. Consider, examine & ask your hearts, search your consciences, and see, if any sins can be but by desiring, or else by fearing. Thou a●t promised, if thou will't sin, to have such a reward given thee as thou dost delight in, and for desire of the gift thou crackest thy conscience, & dost commit sin. And again on the other side, though peradventure thou will't not be seduced with gifts, yet being terrified with threatenings, thou dost for dread of that which thou fearest commit the iniquity that other wise thou wouldst not. As for example, Some one man or other would with gifts corrupt thee to bear false witness. Thou presently hast turned thee self to God and hast said in thy heart, what doth it advantage a man if he gain the whole world, & suffer the loss of his own soul? I will not be hired with gifts to lose my soul for the gain of money: thereupon he which before enticed thee, doth now turn himself to terrify thee, & for because his gifts did fail to hire thee, he beginneth to threaten unto thee damage, banishment, wounds and death. In such a case now if greediness could not, yet fear perhaps might 'cause thee to sin. The same Augustine again, in his book De Sermon Domini in monte, sayeth: Three things there be, by which sin, is accomplished, suggestion, delectation, and consent. Suggestion, whether it be wrought by the memory or senses of the body: as when we see, hear, smell, taste, or touch any thing. Now if we be delighted to have it, that unlawful delight must be restrained: As for example, when we fast, if at the sight of meat, our appetite do arise, it is not done without delectation: but we must not give our consent to that delectation, but suppress it with the power of reason. For if the consent be given, then is the sin accomplished. These three things are correspondent to the circumstances of the history, that is written in Genesis: so that of the serpent was made that suggestion: in the carnal appetite, as in Eva was the delectation, and in reason as in Adam did the full consent appear: which being finished, man is expelled as it were out of Paradise, that is, out of the blessed light of righteousness into death and damnation. Thus much sayeth Augustine touching the cause of sin. But here we must especially note in the definition of actual sin the very Sin is repugnant to the law of God. property or difference, whereby this action is discerned from all other actions, and whereby the most proper note of sin is made manifest. This action therefore, even as all sins else do, doth directly tend against God's law. But what the law of God is, I have in my former sermons at large declared. Verily it is none other but the very will of God. Now the will of God is, that man should be like unto his image, that is, that he should be holy, innocent, and so consequently saved. This will of his did God express, first by the law of nature, then by the law which he writ in two tables of stone, & lastly by the preaching of the holy Gospel. Now those three tend all to one end, to wit, that man should be holy, innocent, and so consequently saved. And whatsoever things are done of men either in thought, word, or deed against that holy law of God, they both are, and are called actual sins. Therefore in the judging or esteeming of men's sins, the law of God must be only looked unto. For the things that are not contrary to God's law, are not sins. Neither hath any man authority to make new laws, for the transgressing whereof men should be counted sinners. That glory belongeth to God alone, to whom David crieth: To thee alone have I sinned, and against thee have I wrought wickedness. Neither is it any part of our office to take upon us by our own judgements to determine which be the smallest, and which the greatest sins. For which of us would think that it were sin to say to his brother, Thou fool? And yet the Lord in the Gospel pronounceth it to be a sin: who in the same Gospel also affirmeth, that we shall give account for every idle word, at the latter day of judgement. Very rightly therefore sayeth Saint Augustine in his second book De Bapt. Contra Donatistas' Capit. 6. In esteeming of sins let us not bring in deceitful balances, wherein to weigh, both what we list, and as we list▪ after our own mind and fantasy▪ saying: This is heavy, and that is light: but let us bring in the weights of Gods holy Scriptures, as out of the secret treasuries of the Lord, and thereby let us weigh what is heavy and what is light, nay rather let not us weigh them, but acknowledge, & so accept them, as they are weighed by the Lord The 〈◊〉 and 〈◊〉 of 〈◊〉 And although this might seem to be sufficient, as that which hath sufficiently declared the nature of actual sin, yet will we more at large consider the sundry sorts or kinds, and differences of sins. The stoics were of opinion that all sins were equal: whom perhaps jovinian following (as the Patriarches of heresies are by Tertullian said to be Philosophers) is written to have affirmed the very same with them, as is extant in S. Augustine's Catalogue of heretics. The holy Scripture teacheth us That k 〈…〉 and 〈◊〉 of ● that God is just: whereupon we do conclude that all sins therefore are not equal. For we see that God, as he is a just judge, doth punish some sins more sharply than otherseme. For in the Gospel the Lord sayeth: Woe to you Scribes and Pharisers hypocrites, which devour widows houses under the pretence of long prayer, therefore shall you receive the greater damnation. And again, It shallbe easier, sayeth the Lord, for the land of Sodom, in the day of judgement, than for the city that rejecteth the preaching of the Gospel. Likewise in the eleventh of Matthew he sayeth: It shallbe easier for tire and Sidon in the day of judgement than for you. To Pilate also he said: The man, that delivered me to thee, hath the more sin. Again, The servant that knew his masters will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes: But he that knew not, and did commit things worthy of stripes, shallbe beaten with few stripes. To proceed now, sins do arise by steps, and increase by circumstances. 〈…〉 by 〈◊〉 & 〈…〉 For first there is a hidden sin, contained in the very affection or desire of man. But I have already told you that affections and desires are of two sorts, to wit, natural affections, which are not repugnant to the law of God: of which sort are the love of children, parents, and wife: and the desire of meat, drink and sleep: although I know, and do not deny, but that sometimes those affections are defiled with the original spot. Again, there are carnal desires or affections in men, directly contrary to the will of God. Those affections are nourished and do increase by vain thoughts and carnal delights increasing in thy bosom: and at last they break out into the sin of the month, yea and after that to the deed doing, or actual sin itself. As for example: Thou justest after an other man's wife, and settlest the lust in the bottom of thy ●eart, still delighting thee self with vain cogitations, while thou callest to mind her passing beauty and lineaments of body, and dost by thy often and vehement imagination both delight and set thee self on sire. And not being content herewithal alone, thou ceassest not to lie at her, whom thou lovest, with words and writings to spot her chastity: and if occasion serve thee, thou dost by the deed doing defile her: and also dost reiterate the sin, which thou hast once committed: and lastly, laying aside the fear of God's plague, and the shame of the world, thou dost daily frequent it, & openly use it. Seest thou here by this example how one and the same sin doth increase by degrees, and doth still require a sharper punishment according to the greatness and enormity of the crime? Verily the Lord in the Gospel after Saint Matthew confirmeth this and sayeth: You have herded how it was said to them of old. Thou shalt not kill. Whosoever killeth shallbe in danger of judgement. But I say unto you, that who so is angry with his brother unadvisedly, shallbe in danger of judgement. And who soever shall say unto his brother, Racha, shallbe in danger of a Counsel: but whosoever shall say, Thou fool, shallbe in danger of hell fire. In these words of the Lords thou hearest first the differences of sins, as anger, the tokens of angry minds, and open scouldinge, which do for the most part end in open fightings. And then thou hearest that as the sin increaseth, so the greatness and sharpness of the punishment is still augmented. It was therefore no unapt or silly distinction, that they made in actual sin, which said that there is one sin of the thought, an other of the mouth, and an other of the deed, which they did again divide into certain kinds and sorts: reducing them again partly into Scelera, Scelera & delicta. and partly into Delicta. Scelera are those heinous crimes which are conceived and committed of set purpose and pretended malice: of which sort are those especially which are called the Crying sins, as murder, Peccata clamantia. usury, oppression of the fatherless & widows, Sodomy, and the withheld hire of the needy labourer. For touching murder the voice of the Lord in Genesis, sayeth: The voice of thy brother's blood crieth unto me. And in the twenty two of Exodus he sayeth: If you vex the fatherless and widows, and they cry to me I will hear them and slay you. The word of GOD doth with bitter quips, baighte usury and utterly condemn it. The sin of the Sodomites ascended up to heaven, requiring vengeance to light upon the villainous beasts. And james the Apostle says: Behold the hire of the labourers which have reaped down your fields, which hire of you is kept back by fraud, crieth: and the cries of them, which have reaped, are entered into the ears of the Lord of Sabbaoth. To these sins, other men do also annex those seven principal vices, The 7. principal vices, commonly called the 7. deadly sins. pride or vain glory, anger, envy, sloth, covetousness, gluttony, and lechery. Yea, they make these the seeds and first beginnings of all sins and wickedness, and therefore do they call them the principal sins. As is to be seen in the sentences of Peter Lombard. Moreover, they call those sins delicta, which are committed of infirmity or unwittingly, to wit, when the good is forsaken, & duty to God or man neglected by a certain kind of idle sluggishness, where peradventure Pec●atum alienum, an othery sin, is 〈◊〉 an other made to sin by 〈◊〉 mea●es, 〈◊〉 you shall hereafter perceive. are to be numbered the sin of ignorance, the sin called Alienum, and the sin of unwillingness: although even they also are often times made both heinous crimes, and detestable offences. Ignorance is said to be of two sorts, the one is natural and very ignorance, which springeth of original The 〈◊〉 of ignorance. sin: the other is affected or counterfeit, which rises of a set purpose and pretended malice. The natural ignorance is a disease, a fault, and a sin: because it springeth of a poisoned original, and is a work of darkness, as it appeared above by the testimony of the Apostle Saint Paul. Verily Saint Augustine in his third book De libero arbitrio Cap. 19 sayeth: That which every one by ignorance doth not rightly, and that which he cannot do though he willeth rightly, are therefore called sins, because they have their beginning of the sin of free will. For that precedent did deserve to have such consequents. For as we give the name of Tongue, not to that member only, which moveth in the mouth while we speak: but even to that also which followeth upon the moving of that member, to wit, the form and tenor of words, which the tongue doth utter: according to which phrase of speech we say, that in one man there are divers tongues, meaning the Greek and the Latin tongues. Even so we do not only call that sin, which is properly called sin, (for it is committed of a free will wittingly) but that also which followeth upon the punishment of the same. Of which I have said somewhat before. Other do cloak their ignorance with that saying of the Lord in the Gospel: If I had not come and spoken unto them, they had had wherewithal to cloak ●heir sin, or they should have had no sin. For hereupon they infer: Therefore they to whom nothing hath been preached, are free from blame and accusation of sin. But the Lord said not so. For first he spoke of their pretended colour, and not of their innocency. And every pretence is not just and lawful. He said: I confess, they should have had no sin: but he addeth presently: Now have they nothing to cloak their sin withal. secondarily he doth not universally acquit the ignorant from all kind of sin, but from the sin of rebellion only. For S. Augustine upon john saith: They have an excuse not for every sin, but for this only, that they believed not in Christ, because he came not unto them. For all, which neither have herded, nor do hear, may have this excuse, but they cannot escape condemnation. For they, that have sinned without law, shall perish without law. And Paul also in the first to Timothy the first Chapter, sayeth: I thank him, because he hath counted me faithful, putting me into the ministery, who was before a blasphemer, and a persecuter, and an oppressor: but yet I obtained mercy, because I did it ignorantly, in unbelief. Lo here the Apostle says that he obtained mercy because he sinned through ignorance: this ignorance he deriveth of unbelief, and attributeth to it most filthy fruits. Furthermore we call that false and counterfeit ignorance, which is of very malice feigned by obstinate and stubborn people. As if thou, when a thing displeaseth thee, shouldst say, that thou dost not understand it, or if, when thou mayst, thou will't not understand it. Such is the ignorance that was in the jews the professed enemies of God's grace in Christ. For Paul sayeth: I bear them witness that they have a zeal of God, but not according to knowledge. For being ignorant of God's righteousness, and seeking to set up their own, they were not subject to the righteousness of God. For the Lord in the Gospel said to the Phariseis, when they demanded if they were blind also? If you were blind you should have no sin: but now you say, We see: therefore your sin abideth. The sins called Aliena, are not those which we ourselves commit, Peccata aliena. Others sins. but those which other men do, yet not without us, to wit, while we allow, help forward, persuade, command, wink at, give occasion, or do not resist or gainsay them, when we may. The Apostle Paul forbiddeth Timothy to lay hands on any man hastily, nor to communicate with other men's sins. Therefore to give an unfit man orders, and to place him in the Ecclesiastical ministery, is that kind of sin which we do call an Others sin. For to thee is worthily imputed what unséeméelinesse soever is committed against God & his Church, by the ignorance of the man, whom thou hast so ordained. They sin an Others sin, which offer violence, and do by torments and threatenings compel men to deny the truth, or to commit some heinous offence. For the denial of the truth is Peccatum alienum, an Others sin to him, which compelleth the denier to renounce Both these sins an referred t● the compeller, the one in respect of the man compelled, the other in respect of the compeller himself. it, and therewithal to the same man, his Own sin, in respect of himself, is impiety, tyranny, sacrilege, and murder, for causing the other to renounce the truth. Where, by the way, we are well admonished, that of sins some are wilful and some unwilful, or enforced. They call that the unwillfull sin, which is committed either by an other man's inforceing, or else by our own ignorance. Therefore Peccatum voluntarium & involuntarium. that, which is done neither by compulsion, nor by ignorance, is concluded to be the voluntary or wilful sin. Again, of enforced sin they make two sorts: whereof they call one absolute, the other conditional. Now, they think that the absolute violent sin is, when it lieth not in us either to do or not to do, but when it cometh from some other man, without the consent of him, to whom the violence is offered. Even as if the wound should drive us to any place unlooked for. Or if the kings officers do perforce compel thy hands to offer incense to idols, while thou to thy power resistest, and dost deny it so far as thou canst. In such a case they acquit the man, so compelled, from all blame, punishment, and reproach. Now touching the second kind of violent sin, which they call conditional, they think that it rises upon sundry causes. But that we may not stick to long upon this point, we do simply say: The unwilful or violent sin either hath, or hath not the consent of him which is compelled. If he give his consent, as for example, either to the renouncing of the evangelical truth, which he hath hitherto professed, or to the committing of other grievous and horrible crimes, then is not the man compelled, void of blame. For neither can the fear of death, nor torments be an excuse for him. Choose death rather than to deny the truth, to commit any heinous crime, or See Augstine, demenda●● ad Cōse●tium. cap 9 &. 10. ●● to be compelled to consent to a wicked and horrible sin. If thou shalt rather choose to die than to do a filthy deed, the tyrant shall not enforce or compel thee against thy will. He may, in deed, kill thee: but to compel thee to do evil against thy will, he is not able. For by dying thou confesseste the truth, and by dying thou declarest that thou will't not do that, which while thou livest they do exact of thee. And by that means they neither overcome nor compel thee: but are themselves overcome and compelled to see and have trial of that which grieveth them full soar. Antiochus Epiphanes did what he might, to have polluted the holy bodies of the Maccabees, with the use of unclean and forbidden meat. But they, choosing ratherto die than by living to be defiled, did by dying overcome the tyrant, and could not be compelled And verily it is a thing received and approved among all professors of sound Religion, that death and all extremities whatsoever, must sooner be tasted, than any thing committed which is by Nature filthy and repugnant to religion. To proceed now, if consent be not given, but mere and unavoidable violence is offered to a godly man, (for here we make a difference béetwixte him that upon compulsion doth yield to do wickedness, and him which by compulsion cannot be brought unto it) that violence spotteth not his uncorrupt and holy mind. As for example, if a Godly man having his feet bond and arms fast pynnioned, be perforce brought into an idol Temple, and there compelled to be present at their detestable sacrifice: or if an unspotted virgin or honest matron be in the wars or barbarous broils villanousiye abused, without their consent to the deed doing, and cannot have leave rather to die untouched, then so to be undecently handled, she is, assure your selves, unspotted before the face of God. For very wisely said Saint Augustine: Not to suffer unjustly, but to do unjustly, is sin before GOD: Lib. de Libero arbitrio 3. Capit. 16. Again, De Mendacio ad Consentium Capit. 7. he sayeth: That which the body, where lust went not before, doth violently suffer, aught rather to be called vexation than corruption. Or if all vexation be corruption, yet all corruption is not filthy, but that corruption only, which lust hath procured, or whereunto lust hath consented. Again, in his first book De Civitate Dei, Capit. 18. he sayeth: Where the purpose of the mind remaineth constant, by which the body is sanctified, there the offered violence of an others lust taketh not from the body the purposed holiness, which the constant persevearance of the parties own chastity doth still retain. Much more like to this hath he in the same place, and also in the sixtéenthe, ninetéenth, and twenty eighth chapters of the same book, etc. 〈◊〉 men's 〈◊〉 is 〈…〉 to be 〈◊〉 the best So also we must think the best of the unwillfull death of men beside their wits, that in their madness kill themselves. For otherwise it can not be found in the Canonical books of holy Scripture, that GOD did either give leave or commandment 〈◊〉 man 〈◊〉 hasten 〈…〉. to us mortal men, to kill ourselves, thereby the sooner to obtain immortality, or to avoid some imminent evil. For it must be understood that we are forbidden so to do, by the law, which sayeth: Thou shalt not kill: namely since he addeth not, Thy neighbour: as he did in the other precept, where he forbiddeth to bear false witness. For because he nameth not thy neighbour, he doth in that precept include thee self also. Therefore is the doctrine of Seneca to be utterly condemned, which counseleth men in misery to dispatch themselves, that by death their misery may be ended. And Saint Augustine disputing against them that do therefore murder themselves, because they will not be subject to other men's filthy lusts, doth say: If it be a detestable crime, and a damnable sin, for a man to murder himself, as the truth doth manifestly cry that it is: who is so mad to say: Let us sin now, lest peradventure hereafter we happen to sin: Let us now commit murder, lest hereafter perhaps we fall into adultery? If iniquity have so far the upper hand, that not innocency, but mischief is most set buy, is it not better by living to hazard the chance of an uncertain deflouration in time to come, than by dying to commit a certain murder in the time present? Is it not far better (in such extreme times of calamity) to commit such a fault as by repentance may be forgiven, than to do such a sin whereby no time is left to repent in? This have I said, because of those wilful men and women, which to avoid not others, but their own sin, lest perhaps under an others lust, they should consent to their own being stirred up, do think that they aught to rid themselves from it by shortening their lives. But far be it from a Christian mind which trusteth in our God, and with a settled hope doth stay on him as on his surestayde. far be it, I say, from such a mind to yield to any pleasures of the flesh unto the consenting to filthiness. But if the concupiscential disobedience, which dwelleth yet in our mortal members, is against the law of our will stirred up, or moved by a law of her own, how much rather is it without blame in the body of him that consenteth not, if it be without blame in the body of him that sleepeth? Thus much out of Augustine. Now do we return to our purpose again. To proceed therefore, they divide sins hidd●n and 〈◊〉. actual sins into hidden or private, and into manifest or public sins. Those hidden sins are not such as are hid from men being known to none but God alone, of which sort is hypocrisi● & the depravation of man's disposition, but such as are not utterly without witnesses, although they be not openly known and made manifest to all men. For on the other side the manifest and public sins are committed with the knowledge and offence of the whole Church. And these verily are of both, the greater, & those the lighter, because they touch the church, and procure the offence of many men. Touching which the Apostle speaketh in the fift Chapter of his first Epistle to Timothy. But the most vulgar and apt distinction of actual sin, which doth Sins mortal and venial. in a manner contain in itself all the other kinds and parts thereof, is that, wherein it is called either mortal or venial sin. They think that mortal sin is every sin which is committed of an unfaithful person. And that venial sin is every sin that is done of a faithful man. I do simply and according to the Scriptures suppose that all the sins of men are mortal. For they are done against the law or will of God. But death is due to sins. For the Prophet crieth: The soul that sinneth shall die itself. And the Apostle sayeth: The reward of sin is death. Yea, and deadly sins do take the name of death. To this now do belong these testimonies of the Apostle: This ye know, that every fornicator, or unclean person, or covetous person, which is a worshipper of Idols, hath none inheritance in the kingdom of Christ and God. The same sentence being again rehearsed in the fife to the Ephesians, is again to be found in the fift to the Galathians, and the fift and sixt chapters of the first to the Corinthians. But the sins, which are of their own nature mortal, are through grace in the faith of jesus Christ made venial: because they are through Christ forgiven by God's great favour and mercy. And therefore the Apostle in the sixte Chapter to the Romans did not say: Let not sin be in your mortal body: But, Let not sin reign in your mortal body, that ye should obey to it through the lusts thereof. And again, There is therefore no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the spirit. And again, Brethren we are debtor not to the flesh to walk after the flesh. For if you live after the flesh you shall die: But if by the spirit you shall mortify the deeds of the flesh you shall live. Therefore there is sin in our body always so long as we live: but by Grace it is not imputed unto death, and they, to whom it is not imputed, do by all means endeavour to walk after the spirit and not after the flesh: and yet they do very often times slip and fall, which falls and slipping nevertheless together with that infirmity of mortal men are counted sins, I mean, sins pardonable and not to be punished eternally. Now, to mortal sins is that sin especially to be referred, which is called the sin against the holy Ghost: which some do, not without a cause, suppose to be most properly called mortal sin. Of which I will speak, when first I have somewhat briefly answered to certain questions that do depend upon this argument. first of all here is demanded, ●hether 〈◊〉 the 〈…〉 in 〈◊〉 after 〈…〉 sin 〈…〉 whether the sin or disease, which after baptism remains in infants, be sin in very deed? Now, it is manifest that concupiscence remains in them that are baptized, and that concupiscence is sin: and therefore that sin remains in them that are baptized: which sin, notwithstanding, is through the Grace of God in the merit of jesus Christ, not imputed unto them. So did Saint Augustine resolve this knot in the first book De Peccatorum meritis & remissione Cap. 39 where he says: In infants verily it is so wrought, by the Grace of God through the baptism of him that came in the likeness of sinful flesh, that the flesh of sin should be made void. And yet it is made void so, not that the concupiscence which is spread and bred in the flesh, while it liveth, should of a sudden be consumed, vanish away, and not be, but that it should not hurt him now being dead, in whom it was even at his birth. For it is not given in baptism to them of more years, that the law of sin, which is in their members, contrary to the law of their mind, should utterly be extinguished, and not be at all, but that all the evil whatsoever is said, done, or thought of man, when with his captive mind he served that concupiscence, should be utterly wiped out, and so reputed as though it never had been done, Thus much hath Augustine. Another question, is, whether those Whether the virtuous works of the heathen are sins, or no? works, that the Gentiles do, which have a show of virtue and goodness are sins, or else good works? It is assuredly true, that God, even among the Gentiles also had his elect. Now so many such as were among them, were not without the holy Ghost and faith. Therefore their works which were wrought by faith were good works, and not sins. For in the Acts of the Apostles mention is made that the prayers and alms deeds of Cornelius the Centurion were had in remembrance before God. And the same Cornelius is said to have been a devout man and fearing God, whereupon I infer that he was faithful: whose faith afterward is made fully perfect, and upon whom the gift of the holy Ghost is more plenteously, bestowed. Moreover the worthy deeds of the heathens are not to be despised nor utterly contemned. For as they were not altogether done without God, so did they much avail to the preserving and restoring of the tranquillity of kingdoms and common weals. And therefore did the most just Lord enrich certain excellent men, and common weals with many and ample temporal gifts. For upon the Greeks and many Roman Princes he bestowed riches, victories, and abundant glory. And verily, civil justice and public tranquillity was in great estimation among many of them. Other received infinite rewards, because they did constantly and manfully execute the just judgements of God upon the wicked rebels and enemies to God. Neither is it to be doubted but that the Lord granted that invincible power to the Roman empire under Octavius Augustus and other Roman Princes, to the end that by their strength he might break and bring down the invincible malice of the jewish people, and so by the Romans revenge the blood of his son, his holy Prophets, and blessed Apostles, which had been shed by those furious and blasphemous beasts. Note here, that immediately after the subversion of Jerusalem, the Roman Empire began to decline. Now let us return to the matter again. Lastly they do demand, whether Whether the good works of the Saints are sins or no? the good works of the Saints and faithful one's, be sins or no? Verily, if thou respectest our corruption & infirmity, than all our works are sins, because they be the works of us, which are ourselves not without filthy spots, and therefore the works, which be wrought by us, cannot be so perfect, as otherwise they aught to be in the sight of God. And yet the very same works, for the faiths sake in us, and because we are received into the Grace of God, and that therefore they are wrought of us, which are now by Grace the sons of God, both are in deed and also called good. For to this end tendeth that saying of the Apostle: With the mind, the same I, or even I, do serve the law of God, but with the flesh the law of sin. Lo here, one and the same Apostle, even being regenerate, doth retain in himself two sundry dispositions, so that his very work working in divers respects is both sin and a good work also. For in as much as in mind he serveth God, so far forth he doth a good work: but in so much as he again did serve the law of the flesh, therein his work is not without a spot. For he himself a little before in the same seventh Chapter said: I find when I would do good, that evil (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say) is present, with, by, and in me: which evil undoubtedly making always a show of itself in all our words, works, and thoughts, doth cause, that the work which is done of us, when we are regenerate, cannot be so pure, as God's justice doth look that it should be: by the Grace therefore and the mercy of God, it is reputed and esteemed as pure. Here unto now doth that sentence of our Lord in the Gospel after Saint john belong, where he says: He that is washed, hath no need, save to wash his feet, but he is clean every whit. For if he be clean every whit, what need hath the clean to wash his feet? But if the feet must be washed, how then is he clean every whit? And yet these sayings are not repugnant betwixt themselves, even as also that saying is not, where we say that good works are sins. For according to the plentifullnesse and imputation of God's grace and mercy, we are clean every whit, being thoroughly purged from all our sins, so that they shall not condemn us. And yet, for because there is always in us the law of sin, which showeth itself in us so long as we live, therefore our feet, that is, those evil motions & naughty lusts of ours must be resisted, and to our power repressed: finally we must acknowledge that we ourselves and our very works are never with out an imperfection: and therefore consequently that all our works and we do stand in need of the grace of God. These questions being thus resolved, we are now come to expound the sin against the holy Ghost. The sin against the holy ghost, is a perpetual blaspheming of the revealed Of the sin ●gainst the ●oly ghost and known truth, to wit, when we against our conscience, falsely revolting from the known truth, do without intermission both inveigh and rail against it. For blasphemy is the evil speech or despiteful tantes, wherewith we inveigh against, or slander any man, by casting forth wicked and detestable speeches against him, whereby his credit and estimation is either crack, or utterly disgraced. We d●e therefore blaspheme the magistrates, our elders, and other good men, when we do not only withdraw our obedience, and the honour due unto them, but do also with reproachful words bait them, not ceasing to call them tyrants, bloodsuckers, wicked headds and audible guides: but we do especially blaspheme God, when we detract his glory, gainsay his grace, and of set purpose do stubbornly contemn and dispraise his truth revealed unto us, and his evident works declared to all the world. Every sin verily is not blasphemy, What blasphemy is properly. but all blasphemy is sin. For because it tendeth against God and his will, it is sin: but therewithal this property more, and singularity it hath, that it doth also despise God and speak reproachfully against his works. Many do sin against the doctrine of the truth, because they do either neglect and not receive the truth: or else because, when they have received it, they do not reverence and set it forth: but these kind of men though they be sinners, do not yet deserve to be called blasphemers: but if they begin once with taunts and quips to mock the doctrine, which they neglect, calling it Heretical, Schismatical, Seditious and Divellishe, then may they rightly be termed blasphemers. Wherefore the property of the sin against the holy Ghost is, not only to revolt from the truth, but also against all conscience to speak against the truth, and with flouts incessauntly to overwhelm, both the very work, and most evident revelation of the Lord. For the conscience, being by the evidence of the revelation or work of the holy Ghost convinced, suggesteth or telleth them, that they aught not only to temper themselves from reproachful speeches, but that they ought to do an other thing too, that is, that they ought to yield to the truth, and give to God his due honour and glory. But now to exclude this inspiration of the holy spirit, to reject and overwhelm it with stubborn falsehood, flat apostasy, wicked contradiction, and perpetual contempt, is flatly to commit sin against the holy Ghost. And this verily taketh The beginning of this sin against the holy ghost beginning of original sin, and is nourished and set forward by devilish suggestions, our perverse affections, by indignation, envy, hope or fear, by stubborn and selfewilfull malice, and lastly by contumacy & rebellion. But now, the course of the matter requireth to hear what the Lord said in the Gospel concerning this sin. In the twelfth of Matthew he says: Every sin and blasphemy shallbe forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the son of man, it shallbe forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him neither in this world nor in the world to come. The same sentence of our Saviour is thus expressed in the third Chapter of saint Marks Gospel: All sins shallbe forgiven unto the children of men, & blasphemies wherewith soever they shall blaspheme: but he that speaketh blasphemy against the holy Ghost, hath never forgiveness, but is in danger of eternal damnation. In the twelfth Chap. after Saint Luke, these words in a manner are uttered thus: Who soever speaketh a word against the son of man, it shallbe forgiven him: but unto him that blasphemeth the holy Ghost, it shall not be forgiven. In these words of the Lord we have here mention made of blasphemy against the son of man, and of blasphemy against the holy Ghost: of which, that against the holy Ghost is utterly unpardonable, but that against the son of man is altogether venial. Blasphemy against the son of man is committed of the ignorant, Blasphe●●● against 〈◊〉 son of man. which are not yet enlightened, & doth tend against Christ, whom the blasphemer doth think to be a seducer: because he knoweth him not. Such blasphemers the word of the Lord doth manifestly testify that Paul himself before his conversion, & a great part of the jews were. For upon the cross, the Lord prayed, crying, Father for give them: for they wot not what they do. And the Apostle Paul saith: If they had known the Lord of glory they would not have crucified him. Whereupon Saint Peter in the Acts speaking to the jews, says: I know that you did it through ignorance, now therefore turn you, and repent, that your sins may be wiped out. Act. 3. But the blasphemy against the holy Ghost is said to be a continual faultfinding The 〈◊〉 ●gainst 〈◊〉 holy 〈◊〉 or reproach against the holy spirit of God, that is, against the inspiration, illumination and works of the spirit. For when he doth so evidently work in the minds of men, that they can neither gainsay it, nor yet pretend ignorance, and that for all this they do resist, mock, despise, and continually snapp at the truth, which they in their consciences do know to be most hoalsome and true: in so doing, they do blaspheme the holy Spirit and power of God. As for example: the Phariseis being by most evident reasons, and unreprovable miracles convinced in their own minds, could not deny but that the doctrine & works of our Lord jesus Christ were the truth and miracles of the very God: and yet against the testimony of their own consciences, they did of mere envy, rebellious doggedness, and false apostasy continually cavil, that Christ did all by the means & inspiration of Beelsebub the devil. And little or nothing better than the Phariseis are those, which when they have in these days once understood that the very truth and assured salvation are most simply and purely set forth in Christ, do notwithstanding forsake it and allow of the contrary doctrine, condemning and with mocks railing upon the sound and manifest truth, yea, and that more is, they cease not to clap their hands and hiss at it, as a damnable heresy. As this sin is of all other the Sin against the holy ghost 〈◊〉 not remitted. filthiest, so is it not venial, but utterly unpardonable. For in the Gospel, the Lord hath expressly said, it shall not be forgiven him, neither in this world, nor in the world to come. Which sentence in Saint Mark is thus pronounced: He hath never forgiveness, but is in danger of eternal damnation. The cause is manifest. For it is unpossible without faith to please God. Without faith there is no remission of sins. Without faith there is no entrance into the kingdom of God. But the sin against the holy Ghost is mere apostasy & flat rebellion against the true faith, which the holy Ghost by his illumination doth power into our hearts. Which illumination these untoward Apost ataes do incessantly call darkness, they name it a mere seduction, and do with taunts blaspheme it openly. Therefore the sin is never forgiven them. For they tread under foot the Grace of God, and do despise & make a mock of the way which leadeth to salvation. Wherefore Saint Paul in the tenth to the Hebrues says: If we sin willingly, after we have received the knowledge of the truth, there remains no more sacrifice for sins, but a fearful looking for of judgement and violent fire, which shall devour the adversaries. Now I pray you what is it to sin willingly? Forsooth, to sin willingly, is not to sin through infirmity, or often times to fall into one & the same sin: but to sin willingly, is with a most stubborn contempt to sin: as they are wont to do, which wittingly and willingly do reject and spurn at the Grace of God, not ceasing to make a mock of the cross & death of Christ, as though it were foolish and not sufficiently effectual to the purging of all our sins. For to such there is prepared none other sacrifice for sins. And such the Apostle calleth the adversaries, that is, the contemners and enemies of God. And therefore the same Apostle in the sixte Chapter of the same Epistle says: It cannot be, that they which were once lighted, and have tasted of the heavenly gift, & were become partakers of the holy ghost, and have tasted of the good word of God, and the powers of the world to come, and they fall away, should be renewed again into repentance, crucifying to themselves the son of God afresh, and making a mock of him. He speaketh not here of every fall of the faithful: but of wilful & stubborn apostasy. For Peter fallen and was restored again through repentance: which happeneth to more than Peter alone. For all sinners are through repentance daily restored But unrepentant judas is not restored, because he was a wilful apostatae. Mockers and blasphem●rs are not restored through repentance, because they do obstinately stand against the known verity, and cease not to blaspheme the way by which alone they are to be led unto eternal life. Therefore those places of S. Paul do make never a whit for the novatians, but do expound to us the nature and envenomed force of the sin against the holy Ghost. Saint john the Apostle and Evangelist disputing of this sin in his Canonical Epistle, says: If any man see his brother sin a sin which is not unto death, he shall ask, & he shall give him life for them, that sin not unto death. There is a sin unto death, I say not that thou shouldst pray for it. All unrighteousness is sin, and there is a sin not unto death. We know that whosoever is born of God sinneth not: but he that is begotten of God keepeth himself, and that evil toucheth him not. Saint john here maketh mention of two sorts of sins. The one unto death, that is mortal and unpardonable, for which we must not pray: that is to say, prayers cannot obtain pardon for it. That sin is contumelious reproch● against the holy Ghost, revolting apostasy, and incessant mocking of the Gospel of Christ. For in the Gospel after S. john, we read: Verily, verily I say unto you, if a man keep my sayings, he shall not see death for ever. And again: If you believe not that I am, you ●hal dye in your sins. And apostasy in very deed is iniquity, and a purposed and perpetual sin. For what is more sinful or unjust, than to strine against, and make a mock of the known verity? The other sin is venial, not unto death, the which, of what sort it is, Saint john declareth, when he addeth: We know that every one which is born of God, sinneth not. Now that saying must not be so absolutely taken, as though he sinned not at all: but we must understand that he sinneth not to death. For otherwise the very Saints are sinners, as it is evident by the first Chapter of this Epistle. Furthermore, that which doth immediately follow in john, maketh manifest that which went before: He that is begotten of God, says he, keepeth himself, that is, he standeth steadfastly in the known truth, and taketh heed to himself, that that evil touch him not, that is, that he entrap him not, stir him up against God, nor retain him in rebellion. Thus much have I hitherto said touching the sin against the holy Ghost, which Augustine did in Or endler unrepentance. one place call final impenitency, which doth follow upon Apostasy, blasphemy, and contempt of the holy Ghost, or of the word of truth revealed by the holy Ghost. And although I have already in the handling of Original sin and Of the 〈◊〉 & certain punishment of sinners. sin against the holy Ghost, partly touched the effects of sin, yet to conclude this treatise withal I will briefly show you somewhat touching the just and assured punishment that shall be laid upon sinners. For, in the definition of sin I said, that sin brought upon us the wrath of GOD, with death and sundry punishments. Of which in this place I mean to speak. It is as manifest, as what is most manifest, by the scriptures, that God doth punish the sins of men. yea, that he punisheth sinners for their sins. For many places in the scriptures declare that God is angry and grievously offended at the sins of mortal men. David crieth: The Lord loveth the just: as for the wicked and violent, his soul doth hate them, Upon the ungodly he shall rain snares, fire and brimstone, storm and tempest, this shallbe their portion to drink. For the righteous Lord loveth righteousness, with his countenance he doth behold the thing that is just. In like manner Paul says: The wrath of God is revealed from heaven against all ungodliness and uncleanness of men, which withhold the truth in unrighteousness. And what may be thought of the moreover, that the wrath of God for the sins of us men would be by no means appeased, but by the death of the son of God? Wherein verily the excellency of the great price of our redemption doth argue the greatness and filthiness of our sin. To all which we may add, that the good Lord, who loved mankind so well, would not have overwhelmed us, with so many pains and exceeding calamities, had not our sin been passing horrible in the sight of his eyes. For who can make a full beadrowe of all the calamities of miserable sinners? The Lord for our sins absenteth The places of 〈◊〉. himself from us. But if the Sun be out of the earth, how great are the mists and cloudy darkness in it. If God be away from us, how great is the horror in minds of men? Here therefore as punishments due to sinners, are reckoned, the tyranny of Satan, a thousand torments of conscience, the death of the soul, dreadful fear, utter desperation, innumerable calamities of body, and of our other faculties, which Moses the servant of God doth at large rehearse in the 26. of Leviticus, and the 28 Chapter of Deuteronomium. And now, since new sins are daily scourged with new kinds of punishments, what end, I pray, is any man able to make, if he should go about to reckon them all? It is not to be doubted verily, but The Lord doth punish sinners justly. that the Lord doth punish sinners justly. For he is himself a most just judge. And for because it is a mad man's part to doubt of the justice, omnipotency, and wisdom of god: it followeth therefore consequently, that all religious and godly men do hold for a certainty, that the punishments which God doth say upon men, are laid upon them by most just judgement. But how great and what kind of punishment is due to every fault and several transgression, belongeth rather to God's judgement to determine, than for mortal men too curiously to inquire. Whereupon Saint Augustine Tracta, in joan. 89 said: There is as great diversity of punishments as of sins, which how it is ordained, the wisdom of God doth more deeply declare, than man's conjectures can possibly seek out, or utter in words. He verily which in his law given to man gave this for a rule: according to the measure of the sin, so shall the measure of the punishment be: being himself moste equal and just, doth not in judgement exceed measure. Abraham in the notable communication had with God, which is reported in the 18 of Genesis, doth among other things say: W●lt thou destroy the just with the wicked? that be far from thee, that thou shouldst do such a thing, and slay the righteous with the wicked, and that the righteous should be as the wicked. That is not thy part, that judgest all the earth: thou shalt not make such judgement. Hereunto also belongeth that notable demonstration which the Lord useth toward jonas, being angry with the Lord because of his judgements: for he showeth that he hath justly a care of the infants, yea, and of the cattle in Ninive. The place is extant in the fourth Chapter of the prophecy of jonas. Let us therefore steadfastly hold, that the Lord, when he punisheth, doth injury to no creature which he hath made. Here therefore the disputations and questions come to an end, wherein men are wont to demand why the Lord doth sometimes use so sharp torments towards infants or sucklings? or why he rewardeth temporal offences with eternal punishments? For the Lord is righteous in all his ways, and holy in all his works. As David did most truly witness, whereas in another place he says: Thou art just, O Lord, and thy judgement is right. Blessed is he that stumbleth not here, and doth not murmur against the Lord. But if 〈◊〉 so happen that the Lord God punisheth most surely. at any time do somewhat long defer the judgement and punishment, we must not therefore think that he is unjust, because he spareth the wicked, and sharply correcteth his friends & their vices. Let us rather say before our eyes the evangelical parable of the rich glutton and poor silly Lazarus. For Lazarus, though he was the friend of God, did notwithstanding die for want of food. The other though he was God's enemy, did spend his life in dainty fare and pleasures, and felt none ill. But hearken, after this life, what their judgement was: Abraham says to the rich glutton: My son, remember that thou in thy life time receivedst thy good, and Lazarus likewise received evil: but now he rejoiceth, and thou art tormented. Therefore, if the godly be at any time afflicted in this present life, they shallbe abundantly rewarded for it in the life to come. But if the wicked be spared in this world, they are more grievously punished in the world to come. For God is just, & rewardeth every man according to his merit. If hereafter therefore thou shalt chance to see the wicked live in prosperity, think not thou by and by that God is unjust, suppose not that his power is abated, and say not that he sleepeth, & seeth them not. For that saying of the Prophet, which is also used by the Apostle Peter, is assuredly true: The eyes of the Lord are upon the just, and his ears open unto their prayers. Again: The eyes of the Lord are upon them that do wickedness. We must in such a case fortify our minds with the just examples of God's judgements, gathered together out of the holy Scriptures. Let us consider that the world was destroyed with the general deluge, when God had in vain a long time looked after repentance. Let us remember that Sodom, Gomorrha, Example of Go● justly 〈…〉 and the cities adjacent thereabout were burned with fire sent down from heaven. Let us think upon Egypt how it was strike with divers plagues, and the inhabitants drowned in the red sea. Let us call to mind the things that happened by the holy and just judgement of God to the Amorrhites, the Chanaanites, the Amalechites, & the very Israelits, first under their judges, then under their Kings. Their measure at last was fully filled. Neither did they at any time despise God and his word, but were at the last paid home for their labour. They never sinned & went scotfree long. The history of Paulus Orosius, yea, the universal history of all the world do minister unto us innumerable examples like unto these, declaring the certainty of God's judgement. Let us think that God doth not therefore allow of sins, because ●ods long 〈◊〉 he is slack in punishing them, but let us persuade ourselves that he by the prolonging of punishment doth of his unmeasurable goodness both look and stay for the repentance & conversion of miserable sinners. For in the Gospel the Lord biddeth not to cut down the barren fig tree, because he looked to see if it would bring any fruit the next year following. The Apostle Paul says: Despisest thou the riches of his goodness, and patience, and long sufferance, not knowing that the goodness of God leadeth thee to repentance? But thou after thy stubborness and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and declaration of the righteous judgement of God, which will reward every man according to his deeds: to them which by continuing in well-doing seek for glory, and honour, and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, shall come indignation and wrath, tribulation and anguish upon every soul of man, that doth evil. This I say let us firmly hold, & with this let us content ourselves, not grudging to see the wicked live long in prosperity without pain or punishment. The holy, just, wise, and mighty God, knoweth best what to do, how to do, why and when to do every thing conveniently. To him be glory for ever and ever. Amen. To this belongeth also, that God doth as well afflict the good as the Why sin● a● plagued with temporal punishments considering that they are forgiven by the grace of God. bad. touching which I spoke at large in the third Sermon of this third Decade. Now, here therefore some there are which demand, why God doth with divers punishments persecute those sins which he hath already forgiven to men? For he forgave Adam his sin, and yet he laid on him both death, and innumerable calamities of this life beside. To David we read that the Prophet Nathan said: The Lord hath taken thy sin away: and yet immediately after, the same Prophet addeth: The sword shall not depart from thy house. To this we answer simply that these plagues which are laid on us before the remission of our sins, are the punishments due to our sins, but that after the remission of our sins they are conflicts and exercises, wherewith the faithful do not make satisfaction for their sins, which are already remitted by Grace in the death of the son of God, but wherewith they are humbled and kept in their duty, having an occasion given of the greater glory. And here I will not stick to recite unto you (dearly beloved) Saint Augustine's judgement touching this matter in his second book De peccatorum meritis et remissione Chap. 33. & 34. where he saith: Things, the guilt whereof God absolveth or remitteth, to the end that after this life they should do no harm, and yet he suffereth them to abide unto the conflict of faith, that by them men may be instructed and exercised, profiting in the conflict of righteousness. etc. And presently after: Before forgiveness they are the punishments of sinners: but after remission they are the conflicts and exercises of just men. And again, after a few words more he faith, The flesh which was first made, was not the flesh of sin, wherein man would not keep righteousness among the pleasures of paradise. Wherefore God ordained, that after his sin, the flesh of sin being increased, should endeavour with pains and labours to recover righteousness again. And for that cause Adam being cast out of Paradise, dwelled over against Eden, that is, against the place of pleasures, which was a sign, that with labours, which are contrary to pleasure, the flesh of sin was then to be enured, which being in pleasures, kept not obedience, before it was the flesh of sin. Therefore even as those our first parents by living justly afterward, whereby they are rightly thought to be by the blood of Christ delivered from utter punishment, deserved not yet in that life to be called back again into Paradise: so also the flesh of sin, although, when sins are forgiven, a man live righteously in it, doth not presently deserve not to suffer that death, which it drawn from the propagation of sin. Such a like thing is insinuated to us in the book of the Kings, concerning the patriarch David, to whom when the prophet was sent, and had threatened unto him the evils that should come upon him through the anger of God, because of the sin which he had committed, by the confession of the sin he deserved forgiveness, according to the answer of the prophet, who told him that that sin and crime was forgiven unto him, and yet those things Absolve defiled 〈◊〉 fathers bed, 〈◊〉 by he 〈◊〉 that 〈◊〉 was humbled. betided him which god had threatened unto him, to wit, that he should so be humbled by the incest of his son. etc. And what is the cause that they demand not, if God for sin did threaten that scourge, why then when he had pardoned the sin, did he fulfil that which he threatened? but for because they know (if they demand that question) that they shall rightly be answered, that the remission of the sin was granted, to the end the man should not be by his sin hindered to obtain eternal life: but the effect of Gods threatening did follow after the remission of the sin, to the end that the godliness of the man might be tried and exercised in that humility. In like manner, God hath for sins laid bodily death, as a punishment upon the body of man, and after the forgiveness of sins hath not taken it away, but left it in the body, to be a mean to the exercise of righteousness. Thus far hath Augustine. Now as concerning the punishments How wicked punish●● of the wicked (If the most just God do in this world touch them with any) let us know that they be the arguments of Gods just judgement, who in this world beginneth to punish them temporally, and in the world to come doth not cease to plague them everlastingly. The wicked verily perish through their own default. For God beginneth to whip them in this life, to the end that they being chastened may begin to be wise, and turn to the Lord: but they by his chastisement are the more indurate, and murmur at the judgements of God, converting that to their own destruction, which was ordained to have been to their health. For as to them that love GOD all things work to the best, so to them that hate the Lord all things do work to their utter destruction. This argument might be extended further yet: but for because I have already spoken a great deal to this effect in the third Sermon of this third Decade, that which is here left out may there be found, & therefore I refer you to the looking upon that. And so now hitherto touching sin. I have, with somewhat too long a Sermon, (dearly beloved) by more than the space of two whole hours detained you here. That therefore I may now make an end, let us humbly acknowledge our sins, and meekly cry with prayers unto the Lord, which sitteth in the throne of Grace, saying: Have mercy upon us, O Lord, for against thee have we sinned, and do confess our offences. Thy debtor are we. Forgive thou us our debts, as we forgive our debtor: and lead us not into temptation: but deliver us from evil. Amen. (⸫) The end of the third Decade of Sermons. The fourth Decade of Sermons, written by Henry Bullinger. ¶ Of the Gospel of the Grace of God, who hath given his son unto the world, and in him all things necessary to salvation, that we believing in him, might obtain eternal life. The first Sermon. AFter the exposition of the law, and those points of doctrine, that depend upon the law, I think it it best now to come to the handling of the Gospel, which in the exposition of the law & other places else hath been mentioned often times. Now therefore (dearly beloved) as I have been hitherto helped with your prayers to God, so here again, I request your earnest supplications with me to the father, that I by his holy spirit may speak the truth to your edification in this present argument. evangelium, is a Greek word, evangelium the gospel but is received of the Latins & Germans, and at this day, used as a word of their own. It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth good, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell tidings. For evangelium signifieth the telling of good tidings, or happy news: as is wont to be blown abroad, when the enemies being put to foil, we raise the siege of any city, or obtain some notable victory over our foes. The word is attributed to any joyful & lucky news concerning any matter luckily accomplished. The Apostles did willingly use that term: not so much because the Prophets had used it before them, as for that it doth wonderfully contain, and doth, as it were, lay before our eyes the manner, and work of our salvation accomplished by Christ, whereunto they have applied the word evangelium. The Prophet isaiah. 61. Luke. ● isaiah, as Luke interpreteth it, bringeth in Christ our Lord speaking in this manner: The spirit of the Lord upon me, because he hath anointed me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to preach the Gospel hath he sent me, to heal the broken hearted, to preach deliverance unto the captive, and recovering of sight unto the blind●, freely to set at liberty them that are bruised, and to preach the acceptable year of the Lord. Lo here, the saviour of the world doth in the Prophet and the Evangelist expound to us what evangelium is, and whereunto it tendeth. The father, saith he, hath sent me to preach evangelium, the Gospel to the poor. And immediately after, to show who those poor should be, he addeth: which are broken hearted, or broken minded, to wit, such as find in themselves no soundness, or health, but utterly despairinge of their own strength, do wholly depend upon the help of Christ their cunning and willing Physician. Now the Gospel or good tidings, which is showed to the afflicted, is this, that the son of God is descended from heaven to heal the sick and diseased souls. To which also, to make it more evident, he addeth another cause, saying: that the son of God is come to preach deliverance unto captives, and the recovering of sight to the blind etc. For all men are held captive in the bonds of damnation: they do all serve a sorrowful slavery under their cruel enemy Satan: they are all kept blind in the darkness of errors. And to them it is that redemption, deliverance, and the acceptable year of the Lord is preached. Now this joyful tidings is called evangelium, the Gospel. Therefore the Gspell is of all men ●he Gos●●ll what 〈◊〉. in a manner after this sort defined. The Gospel is a good and a sweet word, and an assured testimony of God's grace to us ward exhibited in Christ unto all believers. Or else, the Gospel is the most evident sentence of the eternal God, brought down from heaven, absolving all believers from all their sins, and that too freely, for Christ his sake, with a promise of eternal life. These definitions are gathered out of the testimonies of the Evangelists & Apostles. For Saint Luke bringeth in the Angel of the Lord speaking to the amazed shepherds, & saying: Fear not, for behold I bring you good tidings of great joy, that shallbe to all people: for unto you is born this day, in the city of David a Saviour, which is Christ the Lord. Lo here, he taketh from the shepherds all manner of fear with the 〈…〉 of good tidings, that is, with 〈…〉 of health, which is a 〈…〉 is full of joy, and always bringeth gladness with it. The tidings are: that there is born the Saviour of the world, even the Lord jesus Christ: he is born, and that too, unto, and for us, that is, to the health and salvation of us mortal men. Saint Paul says: That the Gospel was promised afore of GOD by the prophets in the holy Scripture of his son, which was made of the seed of David after the flesh: who hath been declared to be the son of god with power after the spirit that sanctifieth, by his resurrection from the dead. And again: The Gospel is the preaching of jesus Christ according to the revelation, which hath been kept close from before beginnings, but is now made manifest and by the writings of the prophet's opened to all nations unto the obedience of faith, according to the appointment of the eternal God. And yet again more briefly he says: The gospel is the power of God unto salvation to all that do believe, that is to say, the Gospel is the preaching of God's power, by which all they are saved that do believe. But Christ is the power of God. For he is said to be the arm, the glory, the virtue & brightness of the father. Now Christ bringeth salvation to every one that doth believe: For he is the Saviour of all. Of all this we do now gather The definition of the Gospel. this definition of the holy Gospel: the Gospel is the heavenly preaching of God's grace to us ward, wherein it is declared to all the world being set in the wrath and indignation of God, that God the father of heaven is pleased in his only begotten son our Lord Christ jesus, whom, as he promised of old to the holy fathers, he hath now in these latter times exhibited to us, and in him hath given us all things belonging to a blessed life and eternal salvation, as he that for us men was incarnate, dead, & raised from the dead again, was taken up into heaven, and is made our only Lord and Saviour, upon condition that we acknowledging our sins, do sound and surely believe in him. This definition I confess, is somewhat with the longest: but yet withal I would have you think that the matter, which is in this definition described, is itself very large and ample: which I have therefore in this long definition or description, with as great light as I could, endeavoured myself to make manifest to all men. Wherefore, I neither could, nor should have expressed it more briefly. This definition consists of just parts, which being once severally expounded and thoroughly opened, every man, I hope, shall evidently perceive the nature, causes, effects, and whatsoever else is good to be known concerning the Gospel. First of all, that the Gospel is tidings That the Gospel is tidings from heaven. come from heaven, and not begun on earth, that doth most of all argue, because God our heavenly father did himself first preach that tidings to our miserable parents, after their fall in Paradise, promising his son, who being incarnate, should crush the Serpent's head. Then again, the Apostle Paul doth in express words say: God in time passed at sundry times, and in diverse manners, spoke unto the fathers by the Prophets, and hath in these last days spoken to us by his son. And john before him is read to have testified, saying: No man hath seen God at any time: the only begotten son, which is in the bosom of the father, he hath declared him. And again: He that cometh from an high is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all: and what he hath seen and herded, that he testifieth. To this belongeth that the Prophets were believed to have prophesied by the inspiration of the holy spirit. Now they did in the holy Scriptures foreshow the Gospel: the especial or chief points whereof were by Angels descending from heaven declared unto men. For the incarnation of the son of God is by the Archangel Gabriel told first to the holy virgin, and after that again to joseph the supposed father of Christ, and tutor of the unspotted virgin. The same Angel did preach to the shéepeheardes the birth of the son of God. Moreover, to the women that came to the grave, minding, after their country manner, to annoynct the body of the Lord, the Angels declared that he was risen from the dead again. The same Angels at the lords ascension did testify to the Apostles, whose eyes were turned and surely fixed into the clouds, that he was taken up into heaven, & that from thence he should come again to judge the quick and the dead. And to all these testimonies may be added the voice of the eternal father himself uttered from heaven upon our Lord and Saviour, saying: This is my beloved son, in whom I am pleased, hear him. Which testimony of the father, the blessed Apostle Peter doth in the zeal of the Spirit repeat in the first Chapter of his second Epistle. Therefore, the preaching of the Gospel is a divine speech, unreprovable, and brought down from heaven, which whosoever believe, they do believe the word of the eternal God: and they that believe it not, do despise and reject the word of God. For it ceaseth not to be the word of God, because it is preached The Gos●ell is the ●orde of ●●d although it 〈◊〉 uttered ●y the 〈◊〉 of ●en. by the ministery of men. For of the Apostles we do read that the Lord did say: It is not you that speak, but the spirit of my father which is within you. And therefore we read that they departed not from Jerusalem, until they were first instructed from above, and had received the holy Ghost. Neither is there any cause why the word of God should be tied to the Apostles only, as though after the Apostles, no man did preach the word of God. For our Lord in Saint john's Gospel doth plainly say: Verily I say unto you, he that receiveth whom soever I send, receiveth me: and he that receiveth me, receiveth him that sent me. Now our Lord the high priest and chief bishop of his catholic church, doth send, not Apostles only, but all them also that are lawfully called, and do bring the word of Christ. Therefore we understand it to be spoken concerning all the lawful ministers of the church, where the Lord doth say: Whose sins soever you forgive, they are forgiven them: and whose sins soever you retain, they are retained. And again: whatsoever thou losest on earth, shallbe loosed in heaven: & whatsoever thou byndest on earth, shallbe bond in heaven. For in an other place the Lord says: Verily I say unto you, it shall be easier for the land of Sodom and Gomorrha in the day of judgement, than for that city that receiveth you not, & heareth not your sayings. Now, who knoweth not with how filthy & horrible sin the men of Sodom did defile themselves, and that the Lord rained fire, brimstone and pitch from heaven, wherewith he burned up both the city and her inhabitants? Who therefore cannot gather thereupon, that rebels & blasphemers of the Gospel of Christ do sin more grievously than the Sodomites did, and that God which is a sure revenger, will surely plague them for it, either in this life, or in the world to come, or else in both with unspeakable miseries and endless torments? Let us therefore believe the Gospel of the son of God, first preached to the world by God the father, then by the patriarchs, after that, of the Prophets, and lastly of the only begotten son of God Christ jesus, & his Apostles: whose heavenly voice doth even at this day sound to us in the mouths of the ministers sincerely preaching the Gospel unto us. Secondarily, we have to consider The ●●sp●ll 〈…〉 what it is that the heavenly preaching of the Gospel doth show unto the world, to wit, the Grace of God our heavenly father. For the Apostle Paul in the twentieth Chapter of the Acts, says: that he received the ministery of the Lord jesus, to testify the Gospel of the Grace of God. Now therefore, I will at this present say so much of the grace of GOD, as is sufficient for this place. The word grace is diversly used The word ●race. in the holy Scriptures, even as it is in profane writings also. For in the Bible it signifieth thanksgiving: and also a Benefit, and alms. as 2. Cor. 8. Moreover, it signifieth praise and recompense, as in that place where the Apostle says: If when you do well you are afflicted, & yet do bear it: that is praiseworthy before God. It doth also signify faculty or licence, as when we say, that one hath got grace to teach, and execute an office. For the Apostle says that he received grace: and immediately, to expound his own meaning he addeth: to execute the office of an Apostle. Moreover the gifts of God are called grace: because they are given gratis, and freely bestowed without looking for of any recompense. And yet Paul in the fift to the Romans, distinguisheth a gift from grace. For Grace doth signify the favour and good will of God toward us. But a gift is the thing which God doth give us of that good will, such as are faith, constancy, and integrity. They are said to have found Grace with God, whom God doth dearly love and favour more than other. In that sense Noah found grace in the eyes of the Lord: joseph found grace in the eyes of the Lord of the prison. And the holy virgin is read to have found grace with the Lord, because she was beloved of God, and very dear unto the Lord, as she whom he had singularly choose from among all other women. But in this place and present argument, Grace is the favour & goodness 〈…〉 is. of the eternal godhead, wherewith he according to his incomprehensible goodness doth gratis, freely for Christ his sake embrace, call, justify and save us mortal men. Now hear me thinketh before we go any further, it is not amiss to examine and search out the cause of this God's love to us exhibited. For we see that there is a certain relation betwixt the favour of God, & us men, to whom his favour is so bend. It is a matter neither hard nor tedious to be found out. For in us The 〈◊〉 of God● grace. there is nothing wherewith God can be in love, or wherewithal he may be moved or stirred up to embrace us: yea, in so much as we are all unpure sinners, and that God is holy, just, and a revenger of iniquities, he hath matter enough to find in us, for which he may be angry at, and with just revengement plague us. So then the cause of God's love to us wards must of necessity be, not in us, nor in any other thing beside God, (considering that nothing is more excellent than man) but even in God himself. Moreover, the most true Scripture doth teach us, that God is of his own inclination naturally good, gentle, & as Paul calleth him Philanthropon, a lover of us men, who hath sent his own son of his own nature into the world for our redemption: whereupon it doth consequently follow, that God doth freely of himself, and for his sons sake love man, and not for any other cause. Whereby immediately all the preparamentes, incitaments and merits of men being dissolved by the fire of God's great love, do vade and pass away like smoke. For the grace of God is altogether free, and unless it be so, I cannot see how it can be called Grace. But it behoveth us in a thing so weighty to cite some evident testimonies of the holy Scripture, to confirm our minds withal against all sophistical trifles, and temptations of the devil. Our Lord in the Gospel said: So God loved the world, that he gave his only begotten son for the world: that every one which believe in him should not perish, but have life everlasting. Lo here, this goodwill of God, which is the favour and love wherewith God embraceth us, is the cause of our salvation. For Christ having suffered for us is our salvation. Now God of very love hath given Christ both to us, & for us. Neither may we think that God was first moved by our love to him ward, to show like mutual love to us again, and to give his son for us. For he had determined before the beginning of the world to work our redemption through Christ his son. And john the evangelist in his Canonical Epistle, saith: Herein is love, not that we loved God: but that he loved us, and sent his son to be an atonement for our sins. To these testimonies although sufficiently plain and strong enough, I will yet add some proofs out of the Apostle Paul, that so this argument may be more evident, & that the great agreement may appear, which is betwixt Evangelists and Apostles in this doctrine of grace. Paul therefore sayeth: All have sinned, & stand in need of the glory of God: but are justified freely by his grace, through the redemption that is in Christ jesus. Again to the Ephesians he sayeth: You are saved through grace by faith, & that not of yourselves, it is the gift of God, not of works, lest any man should boast. Again to Titus: The grace and love of God our Saviour towards all men hath appeared: not of the works of our own righteousness, which he did: but according to his mercy hath he saved us. Likewise in the 2. Epistle to Timothy the first Chapter he sayeth: God hath saved us, and hath called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus. I think verily that if a man had been set of purpose to have feigned any thing for the defence of this matter, he could not have framed any sentence, so fit and evident as these words are. So now it is manifest that the grace of God is altogether free, as that which excludeth all our works and merits. And this free The cause of the Gospel. love of God is the only cause and true beginning of the Gospel. For which cause Paul calleth the Gospel the Preaching of Grace. But now, although the grace of God doth not depend upon us or our The working of gods grace works, yet doth it not idly abide in God, as if it were utterly without us, and altogether far from us, as the thing that is neither felt, nor yet worketh in us. For we understood by the cited testimonies, that grace is the favour of God, wherewith he loveth us men. We understood that men are saved by grace. For since God loveth men he would not have them perish, & therefore he hath through grace sent his son to deliver them from destruction, and that in him the justice and mercy of God might be known to all the world. But none are delivered save those that believe, therefore grace hath somewhat whereby to work in man. For by the pouring of the holy Ghost into our hearts, the understanding & will are instructed in the faith. To be short, Grace (as I have already told you) doth call, justify, save or glorify the faithful: so that we must make our account that the whole work of our salvation and all the virtues of the godly do proceed of the only grace of God alone, whose working we do at all times acknowledge & confess. And that is again proved both by divine and human testimonies. Paul to the Romans sayeth: Those which he known before, he also did predestinate: and those, which he did predestinate he also called: & those, whom he called, he also justified: and those whom he justified, he also glorified. What shall we then say to these things? If God be on our side who can be against us? which spared not his own son, but gave him for us: how shall he not with him also give us all things? Again in the first cap. of his Epistle to the Ephcsians, he hath referred the whole work of election and salvation with all the parts thereof unto the grace of God. Moreover the holy fathers in the counsel Mileventanum, among whom also S. Augustine was present, made this decree touching the grace of God. If any man say, that mercy is without the grace of God bestowed from above upon us, believing, willing, desiring, endeavouring, studiing, ask, seeking, & striving (as of ourselves:) doth not confess, that even To believe, To will, and To be able to do all these things as we should do, is wrought by the pouring in & inspiration of the holy Ghost: if he join the humility or obedience of man as an help unto grace: and if he doth not consent that it is the very gift of grace, even that we are humble & obedient, he is directly contrary to the Apostle, who sayeth: For what hast thou that thou hast not received? And, By the grace of God I am that I am. Thus much say they. Now these divine & human testimonies being thoroughly considered, there is none, I hope, which may not understand that the grace of God is the same that I told you, to wit, the favour and goodwill of the eternal Godhead, wherewith he according to his incomprehensible goodness doth embrace, call, justify, and save men freely for Christ his sake our Lord and Saviour. The blessed man Aurelius Augustine had a sharp conflict with Pelagius The co●trouers●● betwixt Augusti●● and Pela●●us touching the grace of God. the Britton, concerning the grace of God. For the heretic did by grace understand nothing, but the benefit of the creation: which, as Augustine denied not to be grace, so did hevehemently urge that the Apostle did especially speak of that free grace, whereby without any merit of ours we are freely saved for Christ his sake. This did he urge therefore the more earnestly, be cause he saw that the heretic affirmed, that his own human nature was sufficient unto him, not to do only, but also to do perfectly the commandments of God by free will. But of these matters s. Augustine doth very largely & religiously dispute in his 95. Epistle Ad Innocentium. Many of the late writers, for teachings sake, have divided Grace, * into Grace that doth 1. Grati● gratum ciens. 2. Grat●● gratis 〈◊〉 3. Grat●● opera●● gratia opera●● 4. Gra●●● praeue●●ens. & tia 〈◊〉 quent. things acceptable, and * Grace that is gratis or freely given. Again, they have divided it into * working Grace, and joint working Grace. Finally, they part it into * Grace that goeth before, and grace that followeth after. And the very same writers also reckon up the operations or effects of grace after this manner almost. Grace heals the soul, & maketh it first to will well, and then to work effectually the thing that it willeth: so it causeth it to perseveare in goodness, & at length to come to eternal glory. But I am not so careful to reckon up the sentences of writers, to show you every one's several opinion (which both were an excessive labour, and also more than my ability is to do) as I am willing to cite the places of scripture (which is the one and only rule how to think, and how to judge rightly) to show you thereby what the scripture would have you think: as I have in my former treatise of the grace of God, both briefly & evidently enough, I hope, declared unto you. And also the discourse of Christ, which followeth hereafter (through whom the father hath powered the most excellent & heavenly grace into us) shall help to make up the which sémeth to be wanting here. But now before I departed from this 〈◊〉 are 〈◊〉 by 〈◊〉. argument. I thought good to admonish you, that the sentences of God's word do not jar among themselves, when we do in sundry places read & hear, first that we are saved freely or by the Grace of God: then that we are saved by the love of God: thirdly that we are saved through the mercy of God: fourthly that we are saved through Christ: fiftly that we are saved through the blood, or death, or incarnation of Christ: and lastly that we are saved through faith in Christ, or in the mercy or grace of God. For all these speeches tend to one & the same end, & do ascribe the whole glory & cause of man's salvation unto the very mercy, or grace of God. The pledge of grace, yea, and our only Saviour, is the only begotten son of God betrayed unto death. Sincere faith layeth hold on mere grace in Christ & nothing else. Now therefore having thus expounded, according to my small ability, 〈…〉. that which I had to speak in general of the grace of God, I do here descend to handle that singular or particular work of God's grace, which is nothing else, but that the merciful father hath exhibited to us his son in that manner and order, as he promised him to us in the old prophets, and that in him he hath fully given us all things requisite to eternal life, and absolute felicity: because he is the Lord and Messiah or only and true Saviour, which was incarnate, dead, raised to life, and taken up into heaven for us and our salvation. For Christ is both king and high priest, that is, our saviour, he is the mark, the star, and very Sun light of the preaching of the Gospel. Now in expounding these things particularly, I will use this course and order. First of all I will out of the law and the Prophets recite unto you some evident promises of Christ made by God unto the church: which shall be those especially that the Apostles themselves have already touched & expounded. Secondly I will prove unto you that God hath now performed that, which he promised so long ago, to wit, that he hath already exhibited to us his only begotten son: and that he is that true & so long-looked-for Lord and Messiah, which should come to save the world. Lastly I will show you how that in this Son, the father is pleased and reconciled to the world again: in whom also he hath fully given us all things requisite to eternal life and absolute felicity. For he for us and for our salvation was incarnate, dead, raised to life again, & taken up into heaven, there to be our mediator for ever, and advocate unto his father. And in these points do lie the lively veins of the Gospel, which flow with hoalesome waters unto eternal life. For in them doth consist the sound consolation of the faithful, and the enduring tranquillity of a quiet conscience. Without them there is no life or quiet rest. The promises made by God concerning The promises touching Christ our Saviour. Christ, which are uttered in the holy Scriptures, are threefold or of three sorts. I therefore to make them the plainer unto you, do divide the promises of one and the same sort, according to the times. The first promises were made to the patriarches or ancient fathers before the giving of the law: & these again consist of two sorts. For one sort of them are plain, uttered evidently in simple words without all types and ●●●uratiue shadows. The other sort ●re figurative and couched under types. The first and most evident promise The first evangely Gospel or preaching of glad tidings. Gen. 3. of all was made by the very mouth of God unto our first parents Adam & Eva, being oppressed with death, calamities, & the horrible fear of God's revenging hand for their transgression: which promise is as it were the pillar and base of all Christian religion, whereupon the preaching of the Gospel is altogether founded: and out of which all the other promises in a manner are derived. That promise is contained in these words of the Lord: I will put enmity betwixt thee (meaning the serpent, the devil, I say in the serpent) and the woman: & betwixt thy seed, and her seed: and it shall tread down thy head, and thou shalt tread upon his heel. God in these words promises séed, the séed, I say, not of man, but of woman: and that too of the most excellent woman, to wit, that most holy Virgin Marie, the woman that was blessed among all other women. For she conceived, not by any man, but by the holy Ghost, & being a Virgin, still was delivered of Christ our Lord: who by dying and rising again, did not only vex or wound, but also crush & tread down the head, that is, the kingdom of Satan, to wit, sin, death, and damnation, taking away and making utterly voided all the power and tyranny of that our enemy and deceiver. In the mean while sathan trod on Christ his heel: that is to say, he by his members Caiaphas, Pontius Pilate, the jews, and Gentiles, did with exquisite torments and death vex and kill the flesh, which was in Christ the lowest part, even as the heel is to the body. For the Lord in the Psalms sayeth: I am a worm & no man. They have brought my life into the dust. But he roase again from the dead. For had he not risen again, he had not trodden down the serpent's head. But now by his rising he is become the Saviour of all, that do believe in him. Out of this promise is derived that singular and notorious one, which the Angel of the Lord reciteth unto our father Abraham in these words following: In thy seed shall all the nations of the world be blessed. But Paul in his Epistle to the Galathians doth in express words declare, that that blessed séed is ours, which was promised to Abraham. Now our Lord is called by the name of Séed, because of the first promise' made to Adam and Eva, & because he was for us incarnate and made very man. Neither is this promise repugnant to the first. For although Christ our Lord be here called the séed or son of Abraham, yet is he no other way referred unto Abraham, than by the Virgin, which was the daughter of Abraham and mother of Christ. Now what good doth the son of Abraham to us by his incarnation? Forsooth he blesseth us. But a blessing is the contrary unto a curse. Therefore what cause soever we drew from the sin of Adam, that doth Christ heal in us, and bless us with all spiritual blessing. Neither doth he bestow this benefit upon a few alone, but upon all the nations of the world that do believe in him. The Patriarch jacob being inspired with the holy Ghost, foretold the chances that should betide his children, and at length when he came to juda, among the rest, he sayeth: The Sceptre shall not departed from juda & a lawgiver from between his feet, till Schilo come: and unto him shall the gathering of the people be. Lo here in these words the Messiah is not only promised, but the very time also is prescribed when he should be incarnate, with a declaration both what, & how far forth he should be. The kingdom sayeth he shall remain under juda until the coming of the Saviour. And albeit that the tribe of juda shall not always have kings to govern them, yet shall it not lack nobles, captains, lawgivers, learned men and sages to rule the people. And therefore the evangelical history doth faithfully witness that Christ came at that time, when all power, authority, and rule was translated to the Romans, unto whose Emperor Octa. Augustus, the jews were enforced to pay taxes and tribute. Now Schilo signifieth felicity or the author of felicity, it signifieth, plenty, store, and abundance of all excellent things. For Christ is the treasury of all good things. And the Chaldee interpreter where he finds Schilo translateth it CHRIST. Finally, to him as to their Saviour shall all people be gathered: as the Prophets did afterward most plainly declare, isaiah in the second, and Micheas in the fourth chapters of their books or prophecies. Furthermore the types and figures of Christ are, Noah preserved in the ark. For in Christ are the faithful saved: as S. Peter testifieth. 1. Pet. 3. Abraham offereth up Isaac his only begotten son, upon the top of the same mountain, where many years after the only begotten son of God was offered upon the Cross. joseph is by his brethren sold to the heathen, he is cast in prison: but being delivered, he doth become their Saviour, & is of all the people called the preserver of the Egyptian kingdom. In all these things was Christ our Lord prefigured. The latter promises also are of two sorts, either openly uncovered, or hidden, as it were under a vail or figure. They are contained in the law and the Prophets even till the time of the captivity at Babylon. The blessed Apostle Peter doth in the 3. chap. of the Acts cite the prophecy of Moses touching the coming of the greatest of all Prophets. The prefigured promises of Christ are the sacrifices, which Paul in his Epistle to the Hebrues doth in a wonderful summary shortly declare. The same Paul in the fift of the first to the Corinthians applieth the Paschal lamb to jesus Christ. The like doth Peter in his first Epistle. Again the stony rock, that was 1. Pet. 1. struck and gushed out with water. S. Paul calleth Christ. And Christ himself in the Gospel after S. john doth say, that he was prefigured in the brazen Serpent, which was lift up in the desert: the mystery whereof I have in an other place more fully declared. Many more there are like unto these: a good part whereof I have already touched, when I had occasion to treat of the ceremonies and their signification. Where he that listeth may read of it at large. The unfigured and uncovered promises are almost without number in the Psalms and the Prophets. Yea, the Lord himself in the Gospel after S. Luke doth testify that the description of all his office and business is at large contained in the law, the Prophets, and the Psalms. And when S. Peter had preached the Gospel, wherein he promised both Christ and the full remission of sins to all that believed, he did immedately add: All the Prophets also from Samuel, & these that followed in order, as many as have spoken have likewise told you of these days. David verily in the 2. 22. and 110. Psalms, hath notably set down the two natures of Christ, his Godhead and his Manhood. Again he hath laid before all men's eyes his hoalsome preaching, his eternal priesthood, his everlasting redemption, and most bitter death and passion. What shall I say of the Prophet Esay? who was by no small doctor of the church of Christ very worthily called an Evangelist, rather than a Prophet: as if he had written a story of things already past and done by Christ, & not of things that should be done: so truly did he foretell the state of Christ. Now he maketh Christ to be very God, and very man, born after the flesh of the unspotted Virgin: who had to preach the word of life, like a good shepherd to feed his fearful sheep, to be the light of the Gentiles unto the utmost parts of the earth, to give sight to the blind, to heal the lame and diseased, to be betrayed by his own, to be spit upon, to be smitten, to be hanged betwixt thieves, to be offered up a sacrifice for sin, and finally to make intercession for transgressors, that he himself being just, might justify all that believe in his name. Read isaiah, 7. 8. 9 11. 28. 40. 49. 50. 53. chapters, and also all the last Chapter of all his Prophecy, wherein he doth most fully describe the church or congregation of Christ Immanuel. jonas bore the most manifest type of the Lords sharp death and joyful resurrection. Micheas also doth name Bethleem to be the place wherein Messiah should be horn, whose beginning, to wit, of his divine nature he doth refer to before all beginnings. He doth also foretell that the preaching of the Gospel should from out of Jerusalem be sown abroad through all the compass of the world. jeremy sayeth, that God would raise up to David a true seed or branch, that is, the looked-for Messiah. And in that Prophecy he alluded to the law, concerning the raising up of seed to the deceased brother. For the Virgin conceiving by the holy Ghost, brought forth a son: whose name is JEHOVAH, Deus 〈◊〉 & essent●●lis. being very God in very deed: whom isaiah calleth Immanuel, and is the true righteousness of all that do believe in him. For by Christ are the faithful justified. For the same Prophet in the 31. Chapter doth promise in Christ full or absolute remission of sins, and abundant grace of the holy Ghost: which thing joel also did not conceal. Thus out of many testimonies I have picked out only these few in number. For the whole books of the Prophets are occupied in the description of Christ and his offices. The last promises concerning Christ, were by God revealed to the Prophets, and by them declared to the Church of God, even in the very time of the captivity at Babylon, or else immediately upon their return to Jerusalem. Ezechiel prophesieth of the shepherd David, and of the sheep receiving that shepherd: which prophecies the Lord doth in Saint john's Eospel expound of himself. The same Prophet treateth very much of grace and frank & full remission of sins, through the Saviour Christ, especially in the 34. 36. and 37. chapters of his prophecy. Daniel verily hath visions and many dreams: but in them he doth so set Christ out unto us, that it is unpossible to have him more better, more evidently & excellently described. In his second Chapter he teacheth us of his eternal kingdom, and telleth us that Christ should come under the Roman Monarchy, at what tune the Roman Princes being by affinity allied together, should mutually in battle destroy one an other. Which was fulfilled when Pompeie and julius Caesar, Antony, and Octavius Augustus maintained civil war. Moreover, Daniels weeks are unknown to no man, wherein he doth as it were with his finger 〈◊〉. 9 point at Christ, the coming of Christ, and the reprobation of the jews, because of their disloyalty & unbelief. Haggée the Prophet foretold the manner how the temple should be builded, I mean the true temple in deed, to wit the Church of Christ. Zacharie doth excellently paint to us many mysteries of Christ. He layeth before us the kingdom and priesthood of our Lord and Saviour. He commends to us that one and only eternal sacrifice, which is effectual enough to cleanse the sins of all the world, Zacha. 3. 9 14. chapters. Yea he prophesieth of nothing else but of Christ & his kingdom. Malachias foreshoweth the forerunner of the Lord, and handleth no small number of mysteries concerning Christ. Whereby we do perceive that Paul writ most truly in the first to the Romans, saying. That God did afore promise' the Gospel by his Prophets in the holy Scriptures. Now by these holy promises we we gather this also, that there are not 〈…〉 not 〈◊〉. many or divers Gospels (although we deny not, but that the same Gospel was penned by divers Enangelistes) but that there is one alone, and that too, as it were, eternal. For the very same Gospel, which is at this day preached to us, was at the beginning of the world preached to our first parents. For it is assuredly certain, that by the Gospel were saved Adam, Eva, Abel, all the Patriarches, Prophets and faithful people of the old Testament. Which thing we have in an other place at large declared. We are now come to the second part, where we have to show God the father hath through Christ performed to us that which he promised to our forefathers. you, that GOD the father hath faithfully performed to us that, which he promised to our forefathers, in giving to us his only begotten Son, who is that true and looked-for Messiah, that is to be blessed world without end: In making this matter manifest, the Evangelists and Apostles of our Lord have taken great pains, and set it forth so well and faithfully, that it cannot be bettered. They show that Christ doth come of the stock of David, descending lineally of the seed of Abrraham: they tell that his mother was the Virgin which did conceive by the holy Ghost, and being a Virgin still brought him into the world. They note the time wherein Christ was revealed, in all points correspondent to the Prophet's prophecies. They add, that the place of his nativity was answerable to that, which Micheas foretold. In the east there appeareth a star, which moveth the Princes or wisemen to go and salute the new born King. They come therefore, and even in Jerusalem do openly profess, that the Messiah is born, and that they are come out of the east to worship and honour him. According to their words so were their deeds. For when by the leading of the star they had once found him, they fall down before him, and do by offering to Christ the gifts that they brought, not obscurely declare, how joyful they were, and how much they set by their Lord and Saviour. In the very city of Jerusalem the most just man Simeon, with great joy of heart, and godly gratulation, doth in the temple openly testify that God according to his eternal goodness and constancy, had given to the world his only begotten son whom he had promised unto the fathers: therewithal protesting that he was willing to die. He addeth the cause, For that, says he, mine eyes have seen thy salvation, to wit, that Schilo, the Saviour, whom thou O God, hast determined to set before all people: a light to lighten the Gentiles, and to be the glory of thy people Israel: that is, that he shaking off all darkness, should bring the light of truth & life unto the Gentiles to lighten them withal, and that he should be the glory and life of the people of Israel. Hereunto also belongeth the testimony of that notable man Zacharie the holy priest of God, saying: Blessed be the Lord God of Israel, for he hath visited and redeemed his people: & hath raised up a horn of salvation for us in the house of his servant David. As he spoke by the mouth of his holy Prophets, which have been since the world began. And so forth as is to be seen in the first of Luke's Gospel. Moreover john the son of this Zacharie syrnamed the Baptist, than who we read not that any one more holy was ever born of women, did with his finger point at Christ jesus, and openly declare that he is that looked for Messiah, whom jesus is Christ, th●● is that looked for Messia●. all the Prophets promised, and that God, by giving him unto the woorld, hath done that he promised, and wholly powered himself with all his benefits into, and upon all faithful believers. And as the people waited, says Luke, and thought in their hearts of john, whether he were very Christ, john answered, saying to them all. In deed I baptize you with water, but one stronger than I cometh after me, whose shoes latchet I am not worthy to unloose, he shall baptize you with the holy Ghost and with fire. And in the Gospel after S. john we read: The next day john seethe jesus coming unto him, and sayeth: Behold the lamb of God which taketh away the sin of the world. This is he of whom I said: After me cometh a man, which is preferred before me, because he was before me, and I knew him not: but that he should be declared unto Israel, therefore am I come baptizing with water. And immediately after, he sayeth: I saw the spirit descending from heaven like unto a dove, and it abode upon him. And I known him not: but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the spirit descending, & tarrying still on him, the same is he, which baptizeth with the holy Ghost. And I saw and bore record that this is the son of God. Again when the disciples of john did envy the happy success of Christ, & that it grieved them to see their master john, as it were, neglected in comparison of Christ, john said to his disciples: You yourselves are witnesses that I said, I am not Christ, but I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth, because of the bridegroom. Therefore this my joy is fulfilled: he must increase, but I must decrease. The father loveth the son, and hath given all things into his hand. He that believeth in the son hath life everlasting: he that believeth not in the son, shall not see life, but the wrath of God abideth upon him. These testimonies are firm, clear, and evident enough, and might suffice for the confirmation of this cause. But let us yet of a many more, pick out and add a few, which may declare that Christ is already exhibited unto us. Therefore our Lord himself, whom we believe to be Messiah, when he had a great while been very greatly commended by the testimony of john, doth at length come abroad & preach the word of life. But it is not read that in any age before or since there was ever any the taught with so great grace. And therewithal he showed almost incredible and wonderful miracles, which do easily argue who he was, and were sufficient to win such a man, with whom no words might possibly prevail. He was loving and gentle to sinners, repeating still and beating into their heads, that he was come to save them, and call them to repentance. Therefore, when the disciples of john did once come unto him, saying: Art thou he that should come, or shall we look for an other? He answered: Go you and tell those things to john which you see and hear. The blind receive their sight, and the lame walk, the lepers are cleansed, & the deaf hear, the dead are raised to life, and to the poor is preached the glad tidings of the Gospel. Now by these, his doctrine, I mean, and his works or miracles, his mind was to show that he was exhibited the true Messiah unto the world, and that none other is to be loked-for. Moreover in the Synagogue at Nazareth where he read and expounded Esaies' prophecy of the coming of Messiah, he declared there that that Scripture was in himself fulfilled. And to the history is immediately annexed: And all bore record unto him, and wondered at the gracious sayings that proceeded from his mouth. Again, in the tenth Chapter of S. john his Gospel: The jews came round about the Lord and said: How long dost thou make us to doubt? If thou be Christ, tell us plainly. jesus answered them, I told you and you believe not: the works that I do in my father's name, these bear witness of me. But you believe not because you are not of my sheep. And presently after he addeth: You say that I blaspheme, because I said, I am the son of God. If I do not the works of my father, believe me not: but if I do, and if you believe not me, believe my works: that you may know and believe that the father is in me, and I in him. In the seventh of john we read: They that believed in him said, Will Christ when he cometh, show more signs than this man hath showed? that is to say, Admit we grant that there is an other Christ to be looked-for, yet this is most sure, that the other Messiah cannot do more and greater miracles, than this man doth. Let us therefore believe that this is the true Messiah. Before Caiaphas the high priest and the whole counsel of the Peers of Israel: also before Pontius Pilate in the judgement hall of the Roman Empire, our Lord Christ did openly in express words confess that he is that true and looked-for Messiah. He verily, as the Prophets foretold of him, did of his own accord die for sinners, the third day after that he roase again from the dead, he ascended into heaven, and sitteth on the right hand of God the father. And the Evangelists reciting faithfully the words and deeds of Christ, do to the most notable one's always add: All this was done or said, that it might be fulfilled which was spoken by the Prophet. Wherefore, it were not worth the labour here to gather together the prophecies of the Prophets, by them to examine the words and deeds of Christ, and by the manifest agreement betwixt them for to conclude: That GOD hath performed to us, that which he promised unto our fathers, in giving to us his only begotten Son Christ jesus, which is the true and looked-for Messiah. For this have the Evangelists already done, and that too with so great faith and diligence, that for the plainness of the thing it cannot be bettered. To this place now you may refer all, that I have in my former Sermons said touching the signification, or mysteries, fulfilling and abrogating of the Law. And to content ourselves with a smaller number of testimonies, might not this one, which is read in the fourth of Saint john, be in steed of many thousand confirmations? The woman of Samaria, sayeth to the Lord: I know that the Messiah shall come which is called Christ: therefore when he cometh, he shall tell us all things. jesus answered her, I am he, that speak to thee. Lo what could be said more plainly? I, saith he, am the Messiah, even I, I say, that do even now speak to thee, and did at the first say: If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee water of life. For whosoever shall drink of the water, that I shall give him, he shall never be more a thirst: but the water that I shall give him, shallbe in him a well of water springing up into eternal life. They therefore are the most thirsty and unfortunate of all men, which longe-for and look after an other Messiah beside our Lord and Saviour Christ jesus. The Apostle Saint Peter in a meetly long Oration, well grounded, and confirmed with Scripture and strong reasons, in the second of the Acts, doth show that our Lord jesus is that true Messiah. For with this sentence he shutteth up his Sermon: Therefore let all the house of Israel surely know, that GOD hath made both Lord and Christ this jesus, whom you have crucified. To the same mark tendeth that large and learned Oration of the first martyr S. Steven, which is extant to be seen in the seventh Cap. of the Acts. Philip doth out of Esaies' Prophecy declare to the Eunuch of A●thiope, that jesus is Christ. Saint Paul in all the jewish Synagogues putteth forth none other proposition to preach on but this, jesus is Christ, that is, jesus is the king, the bishop, and the Saviour of the faithful. And in the thirtéenthe Chapter he doth at large declare and prove that proposition true. So now these most evident and clear testimonies of holy Scripture cannot choose but suffice such heads, as are not of purpose set to cavil and wrangle. I will not at this present The jews 〈◊〉 that ●hrist is 〈◊〉, or, 〈◊〉 jesus 〈◊〉 Christ. too busily and curiously dispute against the overthwart jews, who look for an other Messiah, and do deny that our Lord jesus the son of God and the Virgin Marie is the true Messiah. The wretches feel that to be true, which the Lord in the Gospel did foretell them, saying: When you shall see the abomination of desolation, spoken of by Daniel the Prophet, standing in the holy place, let him that readeth understand. Then let them that are in jury flee to the mounteynes. But woe to them that are with child and give suck in those days. For great shall the affliction be. And again speaking of the City of Jerusalem, he sayeth: The days shall come upon thee, that thy enemies shall compass thee with a trench, and hem thee in, and lay siege to thee on every side, and shall make thee even with the ground, and thy sons that are within thee. And they shall not leave in thee one stone standing upon an other: because thou knowest not the time of thy visitation. And again, There shallbe wrath upon this people: and they shall fall with the edge of the sword, and shall be led captive into all nations. And Jerusalem shallbe trod under foot of the Gentiles, until the times of the Gentiles be fulfilled: Now since they feel these things to be so finished, as they were by Christ foretold in the Gospel, why do not the wretches give God the glory, and in other things believe the Gospel, acknowledging jesus Christ the Son of God and the Virgin Marie, our Lord and Saviour, to be the true and looked-for Messiah? What have they wherewith to cloak their stubborn incredulity? They have now by the space of more than a thousand and five hundredth years been without their Country, I mean, the land of promise that flowed with milk and honey: they have wanted their Prophets: and lacked the solemn service and Ceremonial rites. For where is their temple? where is the high priest? where is the altar? where are the holy instruments? where be the sacrifices, that aught to be offered according to the Law? All the glory of God's people is now translated unto the Christians. They joy to be called the sons of the faithful Abraham: they enjoy the promises made unto the fathers: they talk and make mention of the fathers: they judge rightly of the law and covenant of the Lord: they have the holy Scriptures, and in expounding them they have great dexterity: they have the true Temple, the true high priest, the true altar of incense and burnt offerings, even Christ jesus the Lord and Saviour: they have the true worship which was of old prefigured only in those external Ceremonies. As I have already declared unto you in that place, where I handled the jewish Ceremonies. The Gentiles are out of every quarter of the world called unto Christ jesus. All the promises touching the calling of the Gentiles have been hitherto most abundantly fulfilled, and are even at this day. Now are we the choose flock, according to the doctrine of Saint Peter, We are the royal priesthood, an holy nation, a peculiar people, being called hereunto, that we should preach the power of him, which hath called us out of darkness, into his marvelous light. Therefore let the unhappy jews (unless perhaps they had rather to be entangled in greater errors, to be vexed daily with endless calamities, and so at last perish eternally) turn unto Christ by faith, and together with us begin to worship him, in whom their fathers hoped, and in whom alone is life and salvation. For, that I may with the Apostles words conclude this place: GOD is made manifest in the flesh, justified in the spirit, seen to the Angels, preached to the Gentiles, believed in the world, and received in glory. And every one that believeth him shall live eternally, and never be confounded. We have now behind the last part to expound the contents whereof God the 〈…〉 the world, is pleased with it in the Son. are, that God the father, who before was angry with the world, is pleased now in his only begotten son jesus Christ our Lord First of all therefore, I have to show you that God was angry with the world: which is no hard matter to prove. For God is angry at sins. But the whole world is subject to sin, therefore it must of necessity be, that the most just God is mightily angry with all the world. And Paul sayeth: The wrath of God is revealed from heaven against all ungodliness & unrighteousness of men. Again the same Apostle sayeth, that all men are subject unto sin: for confirmation whereof he citeth these sentences of the holy Scriptures, saying: There is none righteous, not not one: there is none that understandeth or seeketh after God: They are all go out of the way, they are all become unprofitable: there is none that doth good, not not one. Their throat is an open sepulchre, they have used their tongues for to deceive, the poison of asps is under their lips. Whose mouth is full of cursing & bitterness: their feet are swift to shed blood. Hearts grief and misery are in their ways: and the way of peace have they not known. There is no fear of God before their eyes. Now lest the Israelites should answer, that these things do not pertain to the people of GOD, but to the heathen and ungodly alone, he addeth: We know that whatsoever the law sayeth, it sayeth it to them, which are under the law: that every mouth may be stopped, and that all the world may be endangered to God. Not man is here excepted. For to the Galathians the same Apostle sayeth: He hath shut up all under sin, that he may have mercy on all. It followeth therefore that all the world was subject to the wrath or indignation of the most just and righteous God: as is at large proved in the second, fourth, and fift chapters to the Ephesians. But the heavenly father is appeased or reconciled to this wicked world, through the only begotten son our Lord jesus Christ. And this, I hope, I shall abundantly prove by the only testimony of God himself. For the father by sending down a voice from heaven unto the earth upon Christ, first ascending newly out of the water after his baptism, and then again at his transfiguration in the sight of his disciples, did significantly say: This is my beloved son in whom I am delighted, pleased, or reconciled, hear him. This testimony is read to have been foreshowed in the 42. chapters of Esays Prophecy. And Peter the Apostle repeateth the same in the first cap. of his second Epistle. Paul also did as it were expound this, and say: It pleased the father that in the Son should devil all fullness, and by him to reconcile all things unto himself, since he hath set at peace through the blood of the Cross by him, both the things in earth and the things in heaven. In heaven is God, and we men here upon earth. Now Christ is the mediator, which goeth betwixt us, and reconcileth us unto his father, so that now we are the beloved of the father, in his beloved son. For in the Epistle to the Ephesians the same Apostle saith: He hath made us accepted in the beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. All this shall be more fully understood by that which followeth. For now I must prove that God the father hath in his son given us 〈◊〉 things 〈◊〉 to 〈…〉 are 〈◊〉 given 〈◊〉 christ 〈◊〉. all things, that are necessary to a happy life and eternal salvation. I name here two things, a happy life, and everlasting salvation. By a happy life I understand a holy and godly life, which we live and lead quietly and honestly in this present world. Eternal salvation is that felicity of the life to come, which we with assured hope do verily look for. Now we have in Christ a most absolute doctrine of a happy life taught us by the Gospel, wherein also we do comprehend the example of Christ his own trade of life. Verily our heavenly father hath made him our teacher, in saying: Hear him. And he himself in the Gospel after Saint Matthew sayeth: Be you not called masters: for you have one master, even Christ, who in the Gospel after S. john is called The light of the world. In an other place also he testifieth that his doctrine is contained in the holy Scriptures: whereupon it cometh, that he referreth his disciples to the diligent reading of the holy scriptures: Touching which Scriptures, Paul the teacher of the Gentiles, and the universal Church of Christ, doth say: All Scripture is given by inspiration of God, and is profitable to doctrine, to reprove, to correction, to instruction, which is in righteousness, that the man of God may be perfect, instructed in all good works. Wherefore although the whole world be mad, and that the obstinate defenders of the traditions rather than the Scriptures do whet their teeth for anger, yet maugre their heads the word of the Apostle shall abide most firm, wherein he testifieth that the doctrine of the scriptures, otherwise called the Christian doctrine, is in all points most absolute and thoroughly perfect. Touching which matter, because I have already spoken in the first Sermons of the first Decade, I am therefore here a great deal the briefer. Now concerning the eternal salvation fully purchased for us by Christ, thus you must think. Eternal salvation, is the seeing and enjoying of the eternal God, and so consequently an unseparable joining or knitttng unto him. For David sayeth: There is fullness of joys in thy sight, and at thy right hand are pleasures for evermore. And Saint john sayeth: Now are we the sons of God, and yet it appeareth not what we shallbe. But we know that when he shall appear, we shallbe like him: for we shall see him as he is. Moreover the Lord in the Gospel, sayeth: Blessed are the pure in heart: for they shall see God. But all men are endued with unpure hearts: therefore no man shall see God. Because no uncleanness abideth in consuming fire. And God is a consuming fire: therefore we cannot be partakers of salvation, unless we be purely cleansed. But without the shedding of blood there is no cleansing or remission of sins: I do not mean the blood of Rams or Goats, but of the only begotten son of GOD our Lord Christ jesus. He therefore took our flesh and blood, he came into the world, died willingly for us, and shed his blood for the remission of our sins: and so by that means purged the faithful, so that now being clean they may be able to stand before the most holy God, who is a consuming fire. To this may be annexed the consideration of the incarnation of our Lord jesus Christ, his death, resurrection, and ascension into heaven, whereof I did above make mention in the definition of the Gospel. For in those points doth consist the whole mystery of our reconciliation. Touching which, I do in this place speak so much the more briefly, because in the exposition of the Apostles creed I have handled so much, as seemeth to concern these points of doctrine: which whosoever will know, may look and find them there. Now that Christ alone is our most absolute life and salvation, it may be Christ alone is our life and salvation. gathered by that, which is already spoken, and yet not withstanding I will here allege some testimonies more, to the end that the verity and sincerity of the evangelical truth may be the more firm and evident to all men. That in Christ alone our life and salvation doth consist, so that without Christ there is no life and salvation in any other creature, the Lord himself doth testify, saying: Verily verily I say unto you, he that entereth not by the door into the sheepfold, but goeth in some other way, he is a thief and a robber: Verily verily I say unto you, I am the door of the sheep: as many as came before me are thieves & robbers. Lo here there is but one door only, through which the way doth lie unto eternal life. And Christ is that door. They therefore, which do by other means than through Christ strive to come to life & salvation, are thieves & robbers. For they steal from Christ his honour and glory, considering that he both is, and abideth the only Saviour: and in so doing they kill their own souls. The same Saviour in the Gospel sayeth: I am the way, the truth, and the life. No man cometh to the father but by me. Hath he not in these few words rejected and utterly excluded all other means of salvation, making himself alone our life and salvation? This phrase of speech, No man cometh to the father but by me, is the same that this is, Through Christ alone we come unto the father. Moreover the Lords Apostles have so laid Christ alone before our eyes, that no man can choose but understand that without Christ jesus, there is no life to be found in any other creature. The holy Apostle Saint Peter in the Acts sayeth, There is in none other any Salvation. For there is none other name under heaven given among men, wherein we must be saved. And Saint Paul in the fift Chapter to the Romans doth often times repeat, That by the righteousness of one man jesus Christ, all the faithful are justified. Again, the same Paul sayeth: through him is preached to you, the remission of sins: and through him is every one, that believeth, justified from all the things from which you could not be justified by Moses law. Like to this also he hath other testimonies in the second Chapter of his Epistle written to the Galathians. It is manifest therefore that through Christ alone, the forgiveness of sins & life everlasting are freely bestowed upon all the faithful: which gifts, as they are not without Christ at all, so are they not bestowed by any other means, than through Christ alone. Concerning the remission of sins, which is the chief tidings of the Gospel, I have at large already discoursed in the ninth Sermon of the first Decade & other places more. Now for the proof that our Lord 〈…〉 fully 〈…〉. doth fully absolve from sins, fully remit sins, and fully save repentant sinners, so that nothing more can be desired or wished for, and consequently that the Lord himself is the most absolute fullness of all the faithful, without whom they, that believe, neither do nor can wish for any thing else to life, salvation, and absolute felicity, he doth himself in the Gospel say, Every one that drinketh of this water shall thirst again: but whosoever shall drink of the water which I shall give him, he shall live eternally. And again, I am the bread of life. He that cometh to me shall not hunger: and he that believeth in me shall never thirst. The Apostles therefore after they had eaten this celestial bread, that is, after they had once believed in Christ. when many departed and did forsake Christ, being demanded whether they also would leave him, did answer, Lord to whom shall we go? Thou hast the words of eternal life, and we believe and know that thou art Christ the son of the living God. Lo here they neither will nor can forsake Christ. Because there is none other to whom they may join themselves. For he alone is the life and salvation of them that believe, and that too, so absolute and perfect, that in him alone they may content and stay themselves. With the writings of the Evangelists doth the doctrine of the Apostles fully agree. For Paul to the Colossians saith: It pleased the father that in the son should devil all fullness. And again, In the Son doth devil all the fullness of the Godhead bodily, and you are fulfilled in him. And in the Epistle to the Hebrues he affirmeth that the faithful have full remission of sins: because sacrifices for sin do cease to be offered, and that God doth by the Prophet jeremy promise' so absolute remission of sins, that he will not so much as once remember or think on them hereafter. To this place belongeth the whole Epistle written to the Hebrues: and the conclusion of the eighth Sermon in the first Decade, wherein I reckoned unto you the treasures that God the father doth give to us in Christ his son our Lord and Saviour. Upon this now doth follow consequently, The unsincere preaching of the gospel. that they have not yet rightly understood the Gospel of Christ nor sincerely preached it, whosoever do attribute to Christ jesus our Lord the true Messiah either not only, or else not fully all things requisite to life and salvation. It is a wicked and blasphemous thing to ascribe either to men or to things inferior and worse than men, the glory and honour due unto Christ. The principal exercises of Christian religion cannot, by derogating from the glory of Christ, challenge any thing unto themselves. For sincere doctrine doth directly lead us unto Christ. Prayer doth invocate, praise, and give thanks in the name of Christ. The Sacraments do serve to seal and represent to us the mysteries of Christ. And the works of faith are done of duty, although also of free accord: because we are created unto good works. Yea through Christ alone they do please and are acceptable to God the father. For he is the Vine we are the branches. So all glory is reserved untouched to Christ alone: which is the surest note to know the true Gospel by. Thus hitherto we have herded, That God the father of mercies, according The sum of the gospel. to his free mercy taking pity upon mankind, when it stuck fast and was drowned in the mire of hell, did, as he promised by the Prophets, sand his only begotten son into the world, that he might draw us out of the mud, and fully give us all things requisite to life and salvation. For God the father was in Christ reconciled unto us, who for us and our salvation was incarnate, dead, raised from death to life, and taken up into heaven again. And although it may by all this be indifferently well gathered, to whom that salvation doth belong, and to Salvation preached in the gospel doth belong to all. whom that grace is rightly preached, yet the matter itself doth seem to require in flat words expressly to show that Christ, and the preaching of Christ his grace declared in the Gospel doth belong unto all. For we must not imagine that in heaven there are laid two books, in the one whereof the names of them are written, that are to be saved, and so to be saved, as it were, of necessity, that, do what they will against the word of Christ, and commit they never so heinous offences, they cannot possibly choose but be saved: and that in the other are contained the names of them, which, do what they can, and live they never so holily, yet cannot avoid everlasting damnation. Let us rather hold that the holy Gospel of Christ doth generally preach to the whole world, the grace of God, the remission of sins, and life everlasting. And in this belief we must confirm our minds with the word of God, by gathering together some evident places of the holy Scriptures, which do manifestly prove that it is even so. Of which sort are these sayings following: In thy seed shall all the nations of the earth be blessed. Genesis. 22. Every one that calleth upon the name of the Lord shallbe saved. joel. 2. We have all go astray like sheep: and God hath laid upon him the iniquity of us all. isaiah 53. Come to the waters all you that thirst. isaiah. 55. There are of this sort innumerable places in the old testament. Now in the Gospel, the Lord sayeth: Every one that asketh receiveth, and he that seeketh finds, etc. Matth. 7. Come to me all you that labour and are heavy loaden, and I will ease you of your burden. Matthew 11. Teach all nations, baptizing them in the name of the father. etc. Matth. 28, Go you into the whole world, & preach the Gospel unto all creatures. Whosoever believeth and is baptized, he shallbe saved. Marc. 16. So God loved the world that he gave his only begotten son, that every one which believeth in him should not perish, but have eternal life. john 3 In the Acts of the Apostles Saint Peter says: Of a truth I perceive, that there is no respect of people with God, but in every nation he that fears him and worketh righteousness, is acceptable unto him. Acts. 10. Paul in the third to the Romans says: The righteousness of God by faith in jesus Christ cometh unto all, and upon all them that believe. And in the tenth Chapter he says: The same Lord over all is rich to all them that call upon him. In his Epistle to Titus, he says: There hath appearrd the grace of God that is healthful to all men. And in the first to Timothy the second Chapter he says: God will have all men to be saved, and to come to the knowledge of the truth. These and such like are the manifest testimonies whereupon all the faithful do firmly stay themselves. But now if thou demandest how ●●erfore 〈◊〉 are 〈◊〉 saved. it happeneth that all men are not saved, since the Lord would that all should be saved, & come to the knowledge of the truth? The Lord in the Gospel doth himself answer thee, saying: Many in deed are called, but few are choose. Which sentence he doth in the fourteenth of S. Luke's Gospel more plainly expound, where he doth in a parable show the causes, why a great part of mortal men doth not obtain eternal salvation, while they prefer earthly things & transitory before celestial or heavenly matters. For every one had a several excuse to cloak his disobedience withal: one had bought a farm: an other had five yokes of Oxen to try: the third had newly married a wife. And in the Gospel after Saint john the Lord says: This is condemnation, because the light came into the world, and men loved darkness more than the light. With this doctrine of the Evangelists doth that saying of the Apostle agree 2. Corin. 4. Chapter. And in the first to Timothy the fourth Chapter, he says: God is the Saviour of all men, especially The faithful are saved. of those that believe. Whereupon we gather that God in the preaching of the Gospel requireth faith of every one of us: and by faith it is manifest that we are made partakers of all the goodness and gifts of Christ. And verily there is a relation betwixt faith and the Gospel. For in the Gospel after Saint Mark the Lord annexeth faith to the preaching of the Gospel. And Paul says that To him was committed the preaching of the Gospel unto the obedience of faith. Again he says: The Gospel is the power of God unto salvation to all them that do believe. And in the tenth Chapter to the Romans he doth by Gradation show that the Gospel is received by faith. But that faith may be rightly planted in the hearts of men, it is needful that the preaching of repentance do first go before. For which cause I in the latter end of the definition of the Gospel, added: So that we acknowledging our sins may believe in Christ: that is to say: the Lord willbe our Saviour and give us life everlasting if we acknowledge our sins, and do believe in him. And therefore here now may be annexed the treatises of faith and repentance. touching faith, I have already largely spoken in the 4. 5. and 6. Sermons of the first Decade. Concerning repentance I will hereafter speak in a several sermon by itself. In this place I will only, touch summarily such points of repentance as seem to make for the demonstration of the Gospel. Our Lord Christ jesus doth in the preaching of the Gospel require faith The Gospel teacheth faith and repentance. how and repentance: neither did he himself when he preached the Gospel, proceed any other way. For Mark hath: jesus came into Galilee preaching the Gospel of the kingdom of God, and saying: the time is fulfilled, and the kingdom of God is at hand, repent and believe the Gospel. Neither did he otherwise instruct his disciples, when he sent them to preach the Gospel unto all nations. For S. Luke says: Christ said to his disciples, so it is written, and so it behoved Christ to suffer, and to rise again the third day from the dead, and that in his name should be preached repentance, and the forgiveness of sins unto all nations. Saint Paul, like a good scholar following his master in the Acts of the Apostles says: You know that I have held back nothing that was profitable unto you, but have showed you, & have taught you openly, and throughout every house: witnessing both to the jews and also to the Greeks the repentance, that is toward god, and the faith that is toward our Lord jesus Christ. In his Epistle to the Romans, where he doth compendiousely handle the Gospel, he taketh occasion to begin the preaching thereof at sin, convincing both Jews and Gentiles to be subject thereunto. Now he beginneth at sin to this end and purpose, that every one descending into himself may see and acknowledge that in himself he hath no righteousness, but that by nature he is the son of wrath, death, and damnation: not that such acknowledging of sins doth of itself make us acceptable unto God, or else deserve remission of sins and life everlasting: but that after a sort it doth prepare a way in the minds of men to receive faith in Christ jesus, and so by that means to embrace Christ jesus himself, who is our only and absolute righteousness. For the hole need not the Physician, but such as are sick and diseased. They therefore which think themselves to be clear without sins, and righteous of themselves, do utterly reject Christ, and make his death of none effect: but on the other side they that feel the diseases of the mind, and do from the bottom of their hearts confess that they are sinners and unrighteous, not putting any trust in their own strength and merits, do even pant for the haste that they make to Christ, which when 〈…〉 they do, than Christ doth offer himself in the Gospel, promising unto them remission of sins and life everlasting: as he that came to heal the sick, and to save repentant sinners. But the promise is received by faith, and not by works: therefore the Gospel and Christ in the Gospel are received by faith. For we must diligently distinguish betwirte the precepts, and the promises. The promises are received by faith: the precepts are accomplished by works. Whereupon Paul is read to have said: If the inheritance be of the law, then is it not now of promise. But god gave Abraham the inheritance by promise. The same Apostle to the Romans conferring the law and the Gospel together doth say: The righteousness which is of the law doth say, whosoever doth these things, shall live by them. But the righteousness of faith doth saiye, if thou believest thou shalt be saved. The law therefore is grounded upon works, whereunto it seemeth to atttribute righteousness. But because no man doth in works fulfil the law, therefore is no man justified by works, or by the law. The Gospel is not grounded upon works. For sinners acknowledge nothing in themselves but sin and wickedness. For they feel in themselves, that they are wholly corrupted: and therefore they flee to the mercy of god, in whose promises they put their trust hoaping verily that they shall freely obtain remission of their sins, and that for Christ his sake they are received into the number of the sons of God. I would speak more in this place concerning faith in jesus Christ, the remission of sins, and the inheritannce of life everlasting, if I had not already in the sirste Decade declared them at large. Here by the way, you have to remember that the Gospel is not sincerely preached, when you are taught that we are made partakers of the life of Christ, for our own deserts and meritorious works. For we are freely saved without respect of any works of ours either first or last. And although I have oftener than 〈◊〉 is 〈…〉 & 〈◊〉 by 〈◊〉. once handled this argument in these Sermons of mine: yet because it is the hook whereupon the hinge of the evangelical doctrine (which is the door to Christ) doth hung, and that this doctrine (to wit, That Christ is received by faith and not by works) is of many men very greatly resisted, I will for the declaration and confirmation sake thereof, produce here two places only, but such as be apparent enough, and evident to prove and confirm it by: the one out of the Gospel of Christ our Lord, the other out of Paul's Epistles. Our Lord jesus Christ being about How Christ did preach the Gospel. to teach briefly the way to txue salvation, that is, to preach the glad tidings of life unto Nichodemus in the Gospel after Saint john, doth first of all begin at repentance, and doth wholly take Nichodemus from himself, leaving him no merits of his own, wherein to put his trust. For while he doth utterly condemn the first birth of man, as that which is nothing available to obtain eternal life, what doth he, I beeséech you, leave to Nicodemus wherein he may brag or make his boast? For he doth expressly say: Verily, verily, I say unto thee, unless a man Of regeneration more largely is spoken in the Sermon of repentance. be born from above, he cannot see the kingdom of god. If the first birth and the gifts thereof were able to promote a man to the kingdom of God, what need then should he have to be born the second time? The second birth is wrought by the means of the holy Ghost, which being from heaven powered into our hearts, doth bring us to the knowledge of ourselves, so that we may easily perceive assuredly know, and sensibly feel: that in our flesh, there is no life or righteousness at all: and so consequently that no man is saved by his own strength or merits. What then? The Spirit forsooth doth inwardly teach us that, which the sound of the Gospel doth outwardly tell us, that We are saved by the merit of the son of God. For the Lord in the Gospel says: Not man ascendeth into heaven, but he that descended from heaven, the son of man that is in heaven. For in an other place he doth more plainly say: Not man cometh to the father, but by me. And again, to Nicodemus he says: As Moses did lift up the Serpent in the Wilderness, so must the son of man be lift up, that every one which believeth in him should not perish, but have eternal life. Now Moses did hung up the brazen Serpent for the health and recovery of them that were poisoned by the bitings of the Serpents. For they died presently that were stung with the Serpents: unless they did immediately look up to the brazen Serpent: for at the very sight thereof the poisoned sting did lose all force, and the person envenomed was out of hand restored and cured again. Neither was there in the host of the Israelites any other medicine, but that alone, which whosoever despised, he died without remedy. For the force of the poison was not expelled, & the life of the infected was not preserved either by the power of prayers, or the multitude of Sacrifices, or medicinable herbs, or any kind of Physic, or other means of man's invention. If any would escape the peril of death, it behoved him to behold the brazen serpent aloft. Now, that brazen Serpent was a type or figure of Christ our Lord: who being lift up upon the Cross, is ordained of God to be the only salvation. But now to whom doth that saving health befall? To them forsooth that do behold him being so lift up. The Lord himself telleth us what to behold doth signify, and in steed thereof doth put, to believe. Therefore no works, none other means, nor merits of ours do save us from eternal death, and from the force of sin, that is, the poison where with we are all infected by the old Serpent our adversary Satan. Faith alone, whereby we believe in Christ, who was lift up for the remission of our sins, and in whom alone our life and sure salvation doth assuredly consist, is the only thing that quickeneth us, which are already dying by the envenomed sting of Satan, which is sin. Hear moreover, what the Lord doth add, instructing Nicodemus yet more fully in the true faith, and making the only cause of our salvation to be the mere & only grace of God, which is received by faith in Christ. For so (says he) GOD loved the world, that he gave his only begotten son, that every one which believeth in him should not perish, but have eternal life. For God sent not his son to condemn the world, but that the world might be saved by him. He that believeth in him is not condemned: but he that believeth not in him, is already condemned: be cause he believeth not in the name of the only begotten son of God. Lo, what could be spoken more plainly? By faith, we are made partakers of Christ. By repeating faith so often, his meaning was so to beat it into our heads, that no man should hereafter do once so much as doubt of so manifest and evident a piece of doctrine. But if here now thou dost little set by the authority of Christ, than whose authority wilt thou esteem? But thou will't not, I know, reject his testimony. Yet albeit that his warrant is sufficient, give ear notwithstanding to that disciple whom the Lord loved, who in his Epistle expounding as it were the words of the Lord, and by the way of exposition repeating and beating them into all men's minds, doth strongly cry out: If we receive the witness of men, the witness of john. 3. God is greater: for this is the witness of God which he testified of his son: he that believeth in the son, hath the testimony in himself. He that believeth not God, doth make him a liar, because lie believed not the record that he gave of his son. And this is the record, that God hath given us eternal life, and this life is in his son. He that hath the son hath life, and he that hath not the son of God hath not life. But what else is it to have the son of god, than to believe in him? For this sense is gathered by that which went before, being of itself so evident, that for me to add any thing unto it, is to do nothing else, but as it were to go about with a tallow candle to help or adlight the Sun at his rising. Now are we come to the place of Saint Paul, which is to be seen in 〈◊〉 Paul 〈…〉 gospel. the third and fourth Chapters of his Epistle to the Romans. The rightousenesse of God, says he, without the law is made manifest, being witnessed by the testimony of the law and the Prophets. Paul in this place doth preach the Gospel most evidently. For I know not any other place wherein he doth it more plainly. He teacheth herein how we are justified before God, what is the true righteousness and salvation of mankind, and by what means it cometh unto us. He says, that the righteousness of God, that is to say, the righteousness which God bestoweth, or which doth prevail before God, is revealed without the law, that is to say, doth come unto us without the help of the law, to wit, without the aid & merits of the works of the law. For touching the testimony of the lawen & the Prophets, they witness both together, that they which believe are justified by the righteousness of God. Now, what that righteousness is, he doth immediately declare, saying: The righteousness of God cometh by the faith of jesus Christ unto all, and upon all them that believe. The righteousness, says he, whereof we speak, is not human or of mortal man, but altogether divine or of God himself. For as God alone is only just, so the righteousness of God is the true and only righteousness of God that saveth us. Which righteousness God maketh us to be partakers of by the faith of jesus Christ, to wit, if we believe in Christ and hope in him for to be saved. Neither is there here any man excluded from righteousness and salvation. For Paul doth plainly say: Unto all, and upon all, that do believe. Wherefore God doth repute and esteem all them to be righteous, which do believe in jesus Christ his only son our Lord and Saviour. Now he doth presently annex the cause, why he attributeth salvation unto the righteousness of God and not of man, or why the Gospel commends to us the righteousness of God, saying: For there is no difference: all have sinned, and have need of the glory of God, For because all men of their own nature are destitute of the glory of God, that is, since they are without the true image of God, to the likeness whereof they were created in the beginning: therefore all men verily are unrighteous and sinners: whereupon it followeth, that in them there is no righteousness, and that they have nothing wherein to boast before the righteous God. For, what else, I beseech you, do sinners carry from the judgement seat of God, but confusion and ignominy? And for because all men are such, and in that case, therefore the Apostle doth very wisely add: but they The man●er and order of our sanctification, purification, & justification. are justified freely by his grace through the redemption in Christ jesus: whom God hath set forth to be a propitiation or reconciliation through faith in his blood. Which is all one as if he had said: men are justified for Christ his sake by the mere grace or mercy of God, without any help or merit of their own. If so be they do but believe that God hath given his son to the world, to shed his blood, and to reconcile the purified sinners unto his father in heaven. In which words there are most fully and plainly declared the whole manner and order of sanctifying, purifying and justifying of sinners. But it is good here to repeat the Apostles words, and more nearly to examine and deeply to consider them. They are, says he, freely justified. But wherefore freely? because forsooth, they are justified by the mere grace of God, without the help of their own works or merits. For all men are sinners, and therefore they have nothing of themselves to allege for their justification: whereupon it followeth, that, since some are justified, they are justified freely by the grace of God. For the same Apostle in the eleventh to the Romans, says: If we be saved by grace, than now not of works: for then grace is no more grace: but if by works, then is it now no grace. But there followeth in Paul immediately that which doth yet make that argument more manifest, which is notwithstanding very manifest already, through the redemption, says he, that is in Christ. Our righteousness and salvation is the work of mere grace: because we are redeemed. For in respect of ourselves, our works and merits, we were the servants of death, and the devil, in so much as we were sinners and subject to sin. But God by sending his son redeemed us, when as yet being his enemies we were bound to the devil his open adversary. Therefore, he did freely redeem us: as Isaiah the Prophet did in his 52. Chapter, plainly foretell, that it should come to pass. But true salvation is not in any other whatsoever he be, save in Christ alone our true Lord and Saviour. For, the heavenly father did by his eternal counsel set forth his son our Lord jesus Christ to be our propitiation, to wit, that he might be our reconciliation, for whose sake only the father being pacified, adopte●h us into the number of the sons of GOD: which is accomplished by none other way, but through faith in his blood, that is, if we believe that the son being sent of the father did shed his blood, thereby to set us cleansed, justified, and sanctified before his heavenly father. Wherein we see again that our salvation doth freely consist in faith in jesus Christ. These points being thus unfolded, the Apostle proceeding to show 〈◊〉 they 〈◊〉 that 〈◊〉 hath seemed. how far the benefit of redemption and justification doth stretch, doth immediately add: To declare his righteousness, by the forgiveness of the sins that are past, which GOD did suffer, to show at this time his righteousness. God, says he, hath set forth Christ to be the only propitiation, that he might show that there is but one and the same righteousness of all ages, Christ, I say, himself, who is the righteousness of all that believe. Now, here he maketh mention of two several times, that ancient age of the fathers, and this present time wherein we now live. The ancient age is that, which went before the coming of Christ. This latter age of ours is that, which beginneth at Christ, is now at this present, and shallbe extended to the end of the world. And God verily did of his long sufferance bear with, and suffer the sins of that old age for Christ his sake, by whom and for whom, he hath forgiven them. Neither doth he set before us at this day any other righteousness, save Christ alone, to be received and embraced by faith. For the Apostle doth not obscurely, afterward add: That he might be just, and the justifier of them that believe on jesus. As if he should have said: now the meaning of all this is, that we should understand that all men are unrighteous and altogether sinners, but that God alone is righteous, without whom there is no righteousness at all: and that he doth communicate his righteousness to all them that do believe in Cstriste, to wit, which do believe, that for Christ his sake the father is pleased and reconciled unto us, and that for him we are reputed both just and holy. By these words of the Apostle Errors refuted. there are two very wicked and blasphemous errors of certain fellows notably refuted. The one of the twain is the error of them, which say that our fathers were justified, not by faith in Christ, but by the law and their own merits: affirming that Christ suffered not for the fathers, but for them alone, that lived when he was upon the earth, and for them that followed after his death. The other error is there's, which say that Christ offered up his body for the fathers, for original sin only, not for us and all our sins, and therefore that we must make satisfaction for our own sins. But the Apostle Paul doth in this place condemn both these opinions. And the holy Evangelist john agreeing with Paul doth say: The blood of the son of GOD doth cleanse us from all sin: for he is the propitiation for our sins: not for our sins only, but for the sins of all the world. Therefore the merit of Christ his redemption doth extend itself to all the faithful of both the testaments. The Apostle Paul proceedeth, & upon that which he had said, he infereth: Where is the boasting? it is excluded. By what law? Of works? Nay, but by the law of faith. He gathereth by the evangelical doctrine hitherto taught, that all the boasting of every man's own righteousness, and all the bragging of every one's merits is utterly taken away, altogether exempted and vanished. Not by the law of works, that is, not by the doctrine concerning works which is wont for the most part to puff men up, and make them swell: but by the law of faith, that is, by the doctrine concerning faith, which doth empty and leave in us nothing but an humble confession and acknowledging of our own lack of merits, attributing all our help to grace in Christ jesus. And at the last gathering the chief proposition, he saith: We do therefore hold that a man is justified without the works of the law. This is the sum and breviary of the whole Gospel, that we are justified, that is to say, absolved from sins, from the definitive sentence of death and damnation, and sanctified and adopted into the number of the sons of God, by faith, that is, by an assured confidence in the name of Christ, which is given by the father to be our only Saviour. And here are works, by name excluded, to the end there should be given to us no occasion to entangle faith with works, or to attribute to works the glory & title due to faith alone, or rather to Christ, upon whom our faith is grounded and upheld. This proposition being once put forth, he doth presently after confirm with arguments, showing withal, that this salvation is common both to the jews and Gentiles, saying: Is he the God of the jews only? Is he not also of the Gentiles? yes even also of the Gentiles. For it is one God that shall justify the circumcision by faith, & the uncircumcision through faith. He fetcheth the confirmation of that which he said, from the nature of God. There is but one God, who is of his own nature both life & righteousness. And he is the God both of the jews and the Gentiles: therefore he is the life and righteousness of both the people: which righteousness he bestoweth on them by faith: therefore faith doth justify or make them both righteous. This is declared by the example of Cornelius the Centurion. For he is justified, or, as I should rather say, being once justified, he is declared to be acceptable to God, by the sending down of the holy Ghost in a visible form upon him, when as he neither was circumcised, nor yet had kept the law, but had only herded the preaching of the Gospel, and had believed in jesus Christ. Now GOD did not justify Cornelius so alone, but will also justify all other nations by faith: even as he will not by any other means than by faith alone justify the jews. It followeth in Paul: Do we then destroy the law through faith? God forbid: but we rather maintain the law. For the defenders or the disputers in the defence of works, or rather of justification by works, are wont to object, if faith alone in Christ doth justify: then is the law or doctrine of the law altogether unprofitable. For to what end are we commanded to do good works, if good works do not justify? The Apostle answereth, that the law is not abolished by faith, but rather maintained. For since faith doth directly tend to Christ, in whom alone it doth seek and find all fullness: and that the law itself is the scholemystresse unto Christ, and doth shut up all under sin, so that justification is by faith given to the faithful, it is most evident that the law is not destroyed or darkened, but confirmed and made light by the doctrine of faith. The Apostle goeth on in his confirmation, and says: What shall we 〈◊〉 A●raham ●e father 〈◊〉 the faith 〈◊〉 is iusti●●●d. say then that Abraham our father, as pertaining to the flesh did find? For, if Abraham were justified by works, then hath he wherein to boast, but not before God. For what says the Scripture? Abraham believed God, and it was counted unto him for righteousness. There are verily many examples of the holy fathers: but among all the rest, the Apostle chose out this of Abraham, to handle it at large. For he in the Scriptures is called the father of them that do believe. Whereupon it is assuredly certain, that the children shallbe justified after the same sort that their father was: as the Apostle hath in express words taught in the latter end of the fourth Chapter. Moreover Abraham was famous for good works, above all the rest of the holy fathers: therefore if any other could have been justified by his good works or merits, much more might Abraham before all the rest. But forbecause he was justified by faith, and not by works, it is manifest therefore that all the Saints also both have been and are justified by faith and not by works. Furthermore Abraham lived 430 years before the law was revealed by Moses: whereupon it followeth that his works cannot be called the works of the law, by them that are the deniers of the justification by faith without the law. Therefore the works that he did, he did them of faith, and his works were the works of faith, and yet was he not justified by them, but by faith. Therefore the glory of the justification of faith remains sound, unspotted, and unmingled with any thing else. What, says he, shall we say that our father Abraham found, concerning the flesh, to wit, so far forth as he is a man, and we also men of him? What, I say, shall we say that he deserved? To this demand this answer must be added: he found nothing, and by his works he deserved nothing. For the proof followeth, if by his works he deserved any thing, or was by his merits justified, then hath he wherein to boast. But he hath nothing wherein to boast: therefore is he not justified by his works. For God alone is righteous, and keepeth this his glory unto himself alone without any partner or jointpossessour with him, freely justifying them that are of the faith of jesus Christ, to the end that his grace may be always praised. But Paul himself by bringing in a place of Scripture doth show that Abraham had nothing wherein to make his boast. For what, says he, doth the Scripture say? Abraham believed God, and it was counted unto him for righteousness. Lo here the Scripture doth most plainly say, that Abraham was justified by faith, or rather that faith was imputed to him for righteousness, and therefore that Abraham was for his faith counted righteous before the most just and righteous God. But let us hear Paul, how he applieth this place of Scripture unto his purpose. It followeth then: To him that worketh, is the reward not reckoned of Grace, but of duty. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Which words verily may be briefly reduced into this kind of argument. Who soever doth with his works deserve any thing, to him the reward is given as a thing of duty due unto him, and not imputed freely as though it were no debt. But faith is imputed to Abraham unto righteousness, therefore he received righteousness, not as a reward of duty aught unto him, but as a gift not due, but freely given him. And again: To him that worketh not, but believeth in him that justifieth the ungodly, his faith is reckoned for righteousness. But to Abraham faith was imputed unto righteousness: therefore he obtained righteousness, by faith and not by works. Now, there is an Emphasis in that he faith: But believeth in him that justifieth the ungodly. For thereby is signified, that he which is to be justified doth bring nothing with him, but the only acknowledging of his own misery and ungodliness, to seek for mercy at the hand of the Lord. For he understandeth that he is destitute of good works, and such as may abide the trial of God's just judgement. He doth therefore fly to the mercy of God, presuming for a certainty that the righteousness of faith is the aid or help of the sinner that must be freely saved by the grace of God. Here by the way you must note that The righteousness of Christians is imputative. Christians righteousness both is, & is said to be imputative righteousness. Which thing alone is able to break the neck of all our boasting: for imputation is the contrary unto debt. God is not of duty bond to us, either for our own sakes, or for our works sakes, but so far forth as he hath bound himself to us of his free grace and goodness. And in us there are many things that hinder the perfection of righteousness in us. Whereupon David cried: Enter not into judgement with thy servant: for in thy sight shall no man living be justified. Therefore GOD doth freely impute to us the righteousness of faith, that is, he reputeth us for righteous, because we believe him through his son. So we read, that in the evangelical parable the Lord did say: But when the debtor were not able to pay, he forgave them both the debt. For GOD also forgiveth us our debts or sins, not reputing them unto us, but counting us for righteous for Christ his sake. For the same Apostle most evidently testifying the same thing in the second Epistle to the Corinthians, says: God was in Christ reconciling the world unto himself, by not imputing sins to men. And after that again: Him, which knew no sin, he made sin for us, that we might be the righteousness of God in him. What canst thou require more evident, than that we are counted righteous before GOD, because, by Christ his sacrifice our sins are so purged, that we should hereafter, be no longer held with the guylte of the same? We proceed now to reckon up the other arguments of Saint 〈…〉 of 〈…〉. Paul, as firm and manifest as these that are already rehearsed. In the same Chapter therefore it followeth: Even as David describeth the blessedness of the man, to whom the LORD imputeth righteousness without works, saying: Blessed are they, whose unrighteousenesses are forgiven, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin. In the beginning he doth, with clear and evident words, express the thing that he intends to prove or confirm, to wit, that GOD imputeth righteousness to the Saints without works. What could be said more plainly? And to prove it to be so, here he infereth the testimony of David, which doth, in a manner, contain three sundry members or clauses. first, Blessed, says he, are they whose unrighteousenesses are forgiven. Then, Blessed are they, whose sins are covered. And lastly, Blessed is that man to whom the Lord will impute no sin. Now, the force of the argument or demonstration doth consist in the words: Forgive, Cover, and not Impute. The creditor forgiveth the debtor that, which he hath not paid him, whether he be able or not able to pay it him. We in respect of our sins (which are our debts) are able to pay nothing to God. Forgiveness therefore of those debts or sins of ours, is the gift of God's mere grace and liberality. For the creditor cannot forgive the thing that is already paid unto him. For when he giveth back the thing that he hath received, in so doing, he doth not forgive, but give, and that deed in the Scriptures is called Donum, a gift, not Remissio, a forgiveing. Whereupon Saint Paul says: GOD gave to Abraham the inheritance: therefore, Abraham with his works did not merit the same. Secondarily, some filthy thing that offendeth the eyes of men, is usually wont to be covered, and yet notwithstanding the filthy thing abideth filthy still, although it doth not appear outwardly unto the eyes of men. And our merciful God hath covered our sins, not that they should not be, but that they should not appear or come to judgement: which thing is the gift of grace, and not of merits. For the covering is nothing else, than the blood of the son of GOD: for, for his bloods sake we sinners are not damned. lastly, GOD might by right and justice impute sin unto us: but of his grace he imputeth it not. And all these laid together, do confirm and prove, that righteousness is freely, by faith, without works, imputed unto us. This very same place of Saint Paul taken out of David, doth discuss and make plain unto us other points of doctrine also, whereof there is some controversy. For we learn that justification is nothing else but sanctification, forgiveness of sins, and adoption into the number of the children of God. We learn that Saint Paul speaketh not only of the Ceremonial works of the Law, but also of the Saints good works of every sort. Furthermore, we learn that both sins and iniquities, that is, all manner sins of the faithful are freely pardoned and utterly forgiven. Moreover, we learn, that sins are fully remitted, not the fault only, but the punishment also: which punishment some say, is retained: but God doth not impute sins. In an other place, he says: that he will not have any remembrance of our sin at all. Lastly, we learn that the satisfactions for sin of man's invention is a most vain lie, and flatly opposite to the Apostles doctrine. I have hitherto alleged two most evident places: the one out of the Gospel of Christ, the other out of saint Paul his Epistle written to the Romans, by which I meant to prove that Christ being preached to us by the Gospel is received, not by works, but by faith: and I hope I have by divine testimonies so declared this matter of importance, that no man shall need hereafter either to doubt, or waver in the same. To all this now I add this note still most necessary to be observed, that all good and holy men in the Church of Christ must with all their power do their endeavour, that this doctrine of the Gospel may abide sincere and utterly uncorrupted. For they must in no case admit, that justification is partly attributed to faith and the mercy of God, and partly to the works of faith and our own merits. For if that be admitted, then doth the Gospel lose all force and virtue. I think therefore that all men must only and incessantly urge this, that the faithful are justified, saved, or sanctified by faith without works, by the grace and mercy, I say, of GOD through Christ alone. And I suppose verily that this doctrine of the Gospel must be kept sincere and uncorrupt in the Church for very many causes, but among all other for these especially which follow hereafter. first of all, it is manifest, that Why 〈◊〉 doctri●●●●aith that justifieth without works is to be ke●● uncorrupted in the Church 〈◊〉 Christ. the often repeated doctrine, of the Grace of God, which in his only son doth through faith alone work justification, is by so many divine testimonies even from the beginning of the world, by so many demonstrations, and so many determinations of unreprovable counsels, both so plainly declared, and thoroughly inculcated, that the very consent of all ages in the truth revealed from heaven, and the authority of the most holy men in all the world do sufficiently invite us to retain, maintain, and keep that doctrine uncorrupted. We have the justification of our blessed father Abraham a little above expounded by no obscure author, but even by Paul the teacher of the Gentiles, and elected vessel of GOD himself. We have the doctrine of justification taught by the most glorious king and Prophet David, a man even after God's hearts desire, the great grandsire of Christ our Lord, declared and expounded by the same Apostle Paul. Now, Abraham and David were always men of chief account in the Church of God. With which twain the whole company of the Prophets do wholly agreed. For the Apostle Peter says: All the Prophet's bore witness to Christ, that by his name every one which doth believe in him, should receive remission of his sins. And even now by the mouth of Paul, we heard say, that by the testimonies of the law and the Prophets, it is proved, That the righteousness of God is freely bestowed by faith, with out the Law. We have also the very son of God jesus Christ our Lord, whose authority, excelling far all the worlds beside, may confirm us well enough in this piece of doctrine. For he, as it were in certain assembled counsels, did determine and decree that, which we in this place do counsel all men to retain. For having gathered together his disciples at Caesarea Philippi he demanded of them, what men did think of him. Now, when they answered diversly, according to the diversity of opinions that the common people had of him, he enquired of them what they themselves thought of him. Then Peter in the name of all the rest said: Thou art that Christ the son of the living God. To whom the Lord replied: Happy art thou Simon Bar jona, for flesh and blood hath not revealed this to thee, but my father which is in heaven. In these words he concludeth two several things. First, that true faith doth make us happy. Neither is it to be doubted but that to make happy, is used here in that signification, which you heard out of Paul even now that David used it in. Lastly, that that sanctifying faith is not the work of our own nature, but the heavenly gift of God. And then also he taketh occasion upon that notable confession of true faith, to give a new name to Simon Peter, for the eternal memory of the thing, and for the imprinting of the signification of that mystery in all men's minds. Peter confessed, that Christ was a stone or rock. Therefore Christ syrnameth Peter a Petra, that is, a stone, as if one should call him a living stone laid upon a living stone, or of Christ a Christian. Yea, and least peradventure any man should tie the thing universally beelonginge to the whole church, unto Peter alone, the Lord himself doth apply it unto all the Church, and says: And upon this stone will I build my church: and the gates of hell shall not prevail against it. As if he should have said: that which now is done in thee Peter, shall hereafter be done in all the faithful. Thou by faith art laid upon me, which am the stone, and art made a member of the Church. I therefore do ordain, that whosoever confesseth me to be the stone, shallbe a member of the Church, sanctified, justified, and delivered from the devil and the power of death. Thy confession, (that is, I Christ the son of God, whom thou confessest:) shallbe the foundation of the Church, upon which foundation, whosoever are laid, they shall be justified and freely saved. For Paul also said: An other foundation cannot be laid, than that that is already laid, which is Christ jesus. And the Apostle john says: This is the victory that hath overcome the world, even your faith. Now lest Peter and his other fellow disciples should not know the way how other men should be admitted into the fellowship of the Church, and received into the communion of Christ, he addeth immediately: And I will give thee the keys of the kingdom of heaven: and whatsoever thou losest in earth, shallbe loosed in heaven etc. He gave the keys when he sent the Apostles to preach the Gospel. Therefore, by the preaching of the Gospel (which is the key of the kingdom of heaven) is heaven opened, and the way pointed out, how we being graffed in Christ & the church, may be made the heirs of eternal life, to wit, through faith in Christ, which we are taught by the Gospel of Christ. Thus much touching the counsel, whereof Christ himself was Precedent, held at Caesarea Philippi. There is extant in john an other counsel held at Capernaum, both famous and full of people. For in a great multitude of his Disciples and other men, he doth determine, that eternal life is got by faith in Christ: and that there is none other way for us to come to life, than this: To eat his flesh, and to drink his blood: that is, to believe in him. And when among● the audience, there was a Schism by reason that many revolted from Christ, he demanded of them that were his nearest disciples, whether they also would forsake him, then P●ter in the name of all the rest did answer: since in thee, O Christ, there is life and salvation, if we depart from thee, we cannot be partakers of lif●, and therefore by faith, we will ●●rmely stick and cleave close to thee for ever. Moreover, here are to be reckoned two counsels also that were held by the Apostles. The one of which no man can deny to be very general or universal. For in it there were d●uout men of every nation under heaven. In that counsel did Peter the Apostle in express words teach: that Christ is the Saviour of the world, whom whosoever believeth, he shall have life everlasting. The place is known in the Acts of the Apostles the second Chapter. Before the chief of the jews the same Apostle declareth, that there is salvation in none other than in Christ alone. The place is extante in the Acts of the Apostles the third Chapter. The like he doth to the first fruits of the Gentiles, Cornelius and his household in the tenth Chapter. The second counsel, which was famous also, and passingly adorned with all good gifts, is described in the fifteenth Chapter of the Acts: in which Counsel this proposition was allowed: That faith without works doth justify freely. Touching which matter I have spoken at large in an other place. See the 〈◊〉 of 〈◊〉 Acts 〈◊〉 the Apostles, 〈◊〉 the 〈◊〉 Sermon the 〈◊〉 〈◊〉 Now, by all this I would have it proved, that the doctrine of Faith that justifieth without works, aught to be retained unmingled and uncorrupt in the Church, because, as I may so say, it is most Catholic, and altogether unreprovable: to the breach whereof this cuisse or Anathematisme of the Apostle is added, saying: If we, or an Angel from Heaven shall preach to you any other Gospel, than that which we have preached, let him be accursed. The second cause, why it is expedient, that this doctrine be kept sincere in the Church, is, because, if it be once put out of joint, the glory of Christ shall be in danger of wrack and in jeopardy. For the glory of Christ is darkened and corrupted in the minds of men (although of itself it remains always sound and clear) if we begin to divide the righteousness, whereby we stand and appear before GOD, attributing it to our own merits, and good works of our own. For this is the glory of the son of God, that under Heaven there is none other name given unto men, in which they must be saved. hereupon it is that Paul said: Christ is made of none effect to you, who soever are justified by the Law, you are fallen from Grace. And again: I do not despise the grace of God. For if righteousness be of the Law: then did Christ dye in vain. If he died in vain, then is the glory of Christ his Cross perished. The third cause is, the certain and assured reason of our salvation. Our salvation should be utterly uncertain, if it did depend upon our works and merits, who, because of our natural corruption, unless we be beside ourselves, do say, or aught to say with job: If I have any righteousness, I will not answer, but humbly beseech my judge. Therefore did Paul very rightly say: If the inheritance be of the Law, then is faith void, and the promise' made of none effect, Therefore is it of faith, as according to Grace, that the promise may be firm to all the seed. The fourth cause is, because, by this doctrine especially there is repaired in us the image of GOD, to the likeness whereof we were at the first created. For, by faith Christ dwelleth and liveth in us, who is also delighted in our humility. But than is the image of the devil stirred up in us, when we begin once to be proud in our selves, and to usurp the glory of God, which is done undoubtedly so often as we do attribute our righteousness and salvation unto ourselves: as though by our own works or merits we had deserved the kingdom of God. The devil swelleth with pride and doth his endeavour to rob God of his glory. The Saints do know and acknowledge that they are saved by the true grace and mercy of God: and do therefore attribute to him all honour and glory, and to themselves confusion and ignominy. Whereunto undoubtedly belongeth the parable in the gospel of the Phariseie boasting in his good works, and of the Publican praying and saying, God be merciful to me a sinner: of which twain the Publican is read to have go heavy to his house rather justified than the other. The fift cause is, the value or estimation of the sin. For that seemeth to be no great fault, which may by men's works be blotted out before God. But the holy scripture teacheth, that sins could be by none other means cleansed, but by the death and innocent blood of the son of God. Now, by that every man that hath any understanding may easily gather, that sin in the sight of GOD is a most abominable and detestable thing. Whereupon there doth arise in the faithful Saints a careful and diligent watching against sin, and a continual bewailing of our miserable condition with a passing humility, and exquisite modesty. I could yet add to these some causes more, why all men aught to st●iue & endeavour, to keep this doctrine: (that the Catholic church i● justified by the grace of God in his only begotten son, through faith & not through works) sincere and uncorrupt in the church of Christ: but these I hope are sufficient for them that are not of purpose set to quarrel against us. And yet notwithstanding there is no peril why by this doctrine good works should be neglected: of which I have spoken in place convenient. But if there be any that cease not, of purpose to cavil against the manifest truth of the Gospel, I object against them that saying of Paul: that neither we nor the churches of God do stand to wrangle in so manifest a light. To conclude, the sum of all that which hitherto I have said touching The conclusion & sum of all. the Gospel is this: that all men that be in the world are of their own nature the servants of sin, the devil, and eternal death, and cannot be loosed or set at liberty by any other means, but by the free grace of God, and the redemption, which is in the only begotten son of God our Lord Christ jesus. Of which redemption they only are made partakers, that do believe and trust in him. For whosoever do by true faith receive Christ jesus through the preaching of the Gospel, they are therewithal justified, that is, acquitted from their sins, sanctified and made heirs of eternal life. But they that by their unbelief and hardness of heart, do not receive Christ, are given over to the eternal pains, and bonds of hell. For the wrath of God abideth upon them. Let us therefore give hearty thanks to God our redeemer, and humbly beseech him to keep and increase us in the true faith, and lastly to bring us to life everlasting. Amen. ¶ Of Repentance, and the causes thereof, of Confession and remission of sins, of satisfaction and indulgences, of the old and new man, of the power or strength of men, and the other things pertaining to Repentance. The second Sermon. I Promised in my last Sermon, that I made of the Gospel of JESUS Christ, to add a discourse of Repentance, which by the help of GOD, and your good prayers, I purpose in this Sermon for to perform. They among the Latins are To repent said to repent, which are aggrieved at, or ashamed of the thing that they have done. Thou hast done a good turn, and thinkest him unworthy of it, for whom thou hast done it, and for that cause art sorry to thyself: that sorrow of thy is repentance. We Germans call it Denriiwen. The Greeks do name it Metanoeam. Now, they which are skilful of the tongue, say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to bethink afterward: so that Metanoea is there properly used, where a man having once slipped, by doing some thing foolishelye, doth notwithstanding at length come to himself again, and verily purpose to correct his own error. It is thenrfore referred, not to the thought of the mind only, but also to the deed done. For he, that perceiveth that he hath offended, doth devise with himself how to amend it. So now the thing beginneth to displease thee, which before did please thee: so now thou eschuest the thing, that before thou ensuedst. Moreover the Hebrues call Repentance Theschuah, that is a conversion, or returning to the right way, or mind again. The Metaphor seemeth to be taken of them, which once did stray from the right path, but do again at length return into the way. Which word is translated to the mind, to the manners, and deeds of men. But now this word is diversly used. 〈…〉 of 〈◊〉 word 〈◊〉 For Repentance signifieth the changing of the purpose once conceived, or of any other thing. For by jeremy the Lord sayeth: If they turn from evil, I will also repent me of the evil, which I meant to lay upon them. Therefore God doth then repent, 〈…〉 it is. when he changeth his purpose: he repenteth not, when he doth not altar it. Paul sayeth: The gifts and calling of God are without repentance. And David said, The Lord hath sworn, and will not repent. Elsewhere Repentance is figuratively attributed to God like to the affection of mortal men: as when he sayeth, It repenteth me that I have made man. For God of his own nature doth not repent as men do, so that he should be touched with grief, and that the thing should now mislike him, which he before did like off, but he doth barely altar that, which he hath done. Among Ecclesiastical writers they are said to repent, which after a prescribed manner of punishment do penance for their sins, which they have committed. The scripture in an other place doth use it for the whole effect and matter of the Gospel: For in the Acts we read that God gave to the Gentiles repentance unto life. But we in this disputation of ours, will use Repentance for a converting or turning to the Lord, for the acknowledging of sins, for the grief conceived for sins committed, for mortification, and the beginning to lead a new life, and finally for the change, correction, and amendment of the life from evil to better: that which we Germans call Bekeerung, Enderung oder Besserung. And as diversly too is Repentance What repentance is. defined of the Ecclesiastical writers: howbeit all agree that it is a conversion or turning to the Lord, and an alteration of the former life and opinion. We therefore do say, that Repentance is an unfeigned turning to God, whereby we being of a sincere fear of God once humbled, do acknowledge our sins, & so by mortifying our old man, are afresh renewed by the spirit of God. This definition doth consist upon her parts, which being somewhat more largely opened and diligently expounded, will declare unto us and say before our eyes the whole nature of Repentance. First we say that Repentance is Conversion to God. an unfeigned turning unto God. For I will hereafter show you that there are two sorts of Repentance, to wit, feigned, and unfeigned. And the Apostle Peter sayeth, Repent and turn, that your sins may be blotted out, expounding as it were the first by the last, to wit, Repentance, by Returning (he means) to him from whom they had turned themselves away. For there is a certain relation betwixt turning to, and turning fro. If thou hadst never turned away, than hadst thou had no need to have turned to again. But we have all turned away from the true, just and good God, and from his holy will, unto the devil and our own corrupt affections. And therefore must we again turn us from the devil, and from our old naughty life and will, unto the living God, and his most holy will and pleasure. We do here significantly say To God, and not To creatures, or any help of man. For the Lord in jeremy, doth say: If Israel, thou will't return, return to me. Whosoever therefore do not turn to God, nor make themselves conformable to his holy will, how soever they do turn to creatures, & other means of man's invention, yet are they not to be esteemed or counted penitents. Now there is none so blind, but seeth that for the stirring of us up to repentance, the preaching or doctrine The doctrine of verity is needful to repentance of the truth is needful and requisite, to teach us what God is, to whom we must be turned: what the goodness & holiness is, to which we must be turned: who the devil is, & what the evil & wickedness is, from which we must be turned: and lastly what the thing is, that must be amended in our mind and life, and also how it must be altered and amended. Truly the Prophets and Apostles of the Lord in exhorting men unto repentance do travail much, and stick very long in describing of God's nature, goodness, righteousness, truth and mercy, in painting out the laws and offices of the life of man: and in accusing and heaping up the sins of men, whereunto they add the grievous and horrible tokens of Gods just judgements: as is in every place of the Prophet's writings to be found very rifely. And therefore some there are, which bid us even now to preach the law to those men, whom we would draw unto repentance: which thing as I do not gainsay, but very well like it, so do I with-al admonish them that the preaching of the Gospel also doth object to men their sins, and grievously accuse them. For the Lord in the Gospel sayeth, When the holy Ghost cometh, it shall argue the world of sin, because they believed not in me. whereupon S. Peter in the Acts of the Apostles, upbraiding to the jews their sins committed, and preaching unto them Christ and faith in Christ, exhorteth them unto repentance. The places are very well known. Acts. 2. and 3. S. Paul going about to draw the Athenians unto Repentance, doth say: God, who hath hitherto winked at the times of this ignorance, doth now preach to all men every where that they should repent, because he hath appointed a day in which he will judge the world with righteousness through Christ. Let them therefore, to whom charge is given to draw men unto repentance, learn here to use much liberty and wisdom that all men may acknowledge their sin, and the greatness of their iniquity. Moreover God doth stir up men to repentance, not by his word only, but also by divers afflictions, and sundry sorts of punishments. Yea, all the calamities that happen in the world are certain Sermons, as it were, persuading and drawing us unto repentance. For that I may in silence overpass that which is written in the Prophets, did not our Lord himself in the Gospel, when he herded tidings of the slaughter which Pontius Pilate had made upon the Galilęans, and the death of the 18. men upon whom the tower in Siloc fell, presently say: Think you that they were greater sinners than the rest? Not verily: but unless you repent, you shall all likewise perish. It is assuredly certain therefore, that war, famine & plagues do always invite us unto repentance, that is, they premonishe us by laying sin aside to be converted unto God, and wholly to give ourselves to sincere integrity. But in vain is repentance preached 〈◊〉 fear 〈◊〉 God to 〈…〉. unto us, unless by fear & trembling conceived in our minds, we do reverendly dread the wrath & judgement of Almighty God conceived against us because of our sins and wickednesses. Now this fear is outwardly stirred in us by the external preaching or discipline of the minister as I told you before, but that external doctrine availeth nothing alone, unless inwardly, that is, in our hearts, we be moved by the holy spirit of our heavenly father. And therefore jeremy in his Lamentations, crieth: Turn us, O Lord, and we shallbe turned. And in the 31. Chap. Turn thou me, O Lord, and I shallbe turned: because thou art the lord my God. And after I was turned, it repented me of evil. We read that S. Peter being provoked by the words of the damsel that kept the door, and of the soldiers did foully deny his master Christ: but being revoked at the cocks crowing, he repented his fault or folly from the bottom of his heart. And yet it was not the crowing of the cock of itself alone that stirred that motion in him, but that and the word of Christ together, who had said unto him: Verily I say unto thee, the cock shall not crow, till thou hast denied me thrice. Whereupon S. Matt. sayeth, And Peter remembered the words of the Lord which had said unto him, Before the cock crow thou shalt deny me thrice, etc. With these also is joined a more secret touching of Peter's mind. For the good Lord touched the heart of Peter, as the evangelist testifieth, saying: And the Lord turning himself about, looked upon Peter. That looking back of the Lord made Peter's heart to melt, and drew it from the destruction wherinto it was about to fall. Therefore if our cares be pierced with the word of God, and our hearts touched with his holy spirit, then shall we like true penitents unfeignedly reverence & dread the Lord And therewithal being humbled Our humbling and acknowledging of our sins. before the most just & holy God whom we with our sins do so much offend and provoke to wrath & indignation, we confess his judgement to be just against us, and freely acknowledge all the sins and iniquities that in the word of God are objected against us, crying out, and saying with the Prophets: Thou verily, O Lord, art righteous, thou art true, & thy judgements just: but we are most unrighteous, liars, wicked, and wholly overwhelmed with detestable iniquities. There is nothing sound or sincere within us. All that we have is corrupt and miserable. We have sinned, we have been wicked, we have done unjustly, we have forsaken thee. We have gainsaid thy servants the Prophets, we have not obeyed the words of thy mouth. To thee therefore, O God, doth righteousness belong, and to us wretches shame and confusion. This humiliation & free confession of sins doth God require of penitent sinners: touching which I will hereafter speak somewhat more. For now I return more fully to expound the fear of the Lord At this present I speak of the sincere The fear of God is of two sorts. fear of God: for we confess that the fear of God is of two sorts, sincere and unsincere. The sincere fear of God is perceived in the faithful, and is a godly reverence, consisting in the love and honour of God. For the Prophet bringeth in God saying: The son honoureth the father, and the servant the master. Therefore if I be a father, where is my honour? If a Lord, where is my fear? And Paul sayeth: You have not received the spirit of bondage again unto fear, but you have received the spirit of adoption, by which we cry Abba father. Therefore the sincere fear of God, in them that do repent, is not the servile dread of punishment, but a careful study mixed with the love and honour of God. An honest wife fears her husband, and a gracious daughter fears her father, & yet each of them doth therewithal love, the one her father, the other her husband, and doth with an holy love endeavour herself to keep his favour, & fear, lest at any time she should do any thing to lose it. And therefore penitents do not only fear, because they know being taught by the spirit of God, that they have committed sins, for which they have deserved to be forsaken of the Lord: but do also love him as their merciful father, and are therefore sorry with all their hearts for their sins committed, and do above all things most ardently require to be reconciled again to their merciful GOD and loving father. For with this sincere fear of God is joined the grief or sorrow, which Sorrow to God ward. is conceived by the spirit of God for our sins that we commit. S. Paul maketh mention of two sorts of sorrows. The sorrow that is to godward, sayeth he, doth bring forth repentance not to be repent of, but contrarily the sorrow of the world bringeth death. The king and Prophet David sorrowed to Godward, when he cried: Thy arrows stick fast in me, and thy hand doth press me soar. There is no whole part in my flesh, because of thy displeasure: there is no rest in my bones by reason of my sin. And so forward as is to be seen in the 38. Psalm. Which, although it were written of his grievous disease or sickness, doth yet notwithstanding as it were in a shadow show us the great grief, that is in the Saints for offending their good and gracious father with their continual sins. To Godward was the sinnful woman sorry in S. Luke, who, falling prostrate at the Lords heels, did wash his feet with tears, and wiped them with her hair. To Godward was S. Peter sorry, and wept, (as we read) full bitterly for his offence. The godly are greatly grieved because they do so oftentimes offend so foully, so good a God and gracious father. Not words, I think, can possibly express the grief and sorrow that they conceive. But the Prophet jeremy describing the contrary affection of impenitent sinners, doth say: Do men fall so that they may not rise again? Doth any man go so astray, that he may not turn again? How doth it happen then that this people of Jerusalem is turned away so stubbornly? I gave ear and harkened, they spoke not rightly: there was none that did repent him of his wickedness, to say, what have I done? Every one of them turned to his own course, like a fierce horse headlong to the battle. The worldly grief is the sorrow of such men, as know not God, & are without faith & the true love of God, yea of such, as yield under the burden of sorrow, adversities & very sins. Like to this also in a manner is the consideration of the unsincere fear of God. For the wicked with their head the devil do fear God, not as a father, whom they are sorry to offend, and to whom they desire to be reconciled as to a father, but as a tormentor, because they know that he will revenge their evil deeds. And therefore with judas they run to the rope. There is in them no love of God, no honour, no goodwill, no reverence, but mere hatred, horror, and utter desperation: But such fear the Apostle and evangelist john denied to be in charity, saying that perfect charity casts out all fear: I mean not that fear of the Lord, that is the beginning of wisdom, but that, of which I have spoken all this while, the fear, I mean, that is in the devil, and wicked men his members. And now by this we gather, that 〈◊〉 is 〈◊〉 in 〈◊〉 that 〈◊〉. unto penitentes faith in God and the merit of Christ is most of all and especially needful. In which sense it is, I think, that many have made faith a part of repentance: which as I do not greatly deny, so yet do I see that S. Paul made, as it were, a difference betwixt faith and repentance, when in the 20. of the Acts he sayeth: that he witnessed both to the jews and Gentiles the repentance that is toward GOD, and the faith in jesus Christ. Therefore repentance and faith, seem to be divers: not that true repentance can be without faith, but because they must be distinguished & not confounded. We do all know that true faith is not without works (as that, which of necessity showeth forth good works) and yet we make a difference betwixt faith and works, so yet that we do not separate them or rend the one from the other: and in like manner we acknowledge that true faith and true repentance are vndiuidedly knit together, and closely fastened the one to the other. I will not stand in argument whether faith be a part of repentance, or doth by any other means depend upon it. It seemeth to me a notable point of folly, to go about to tie matters of Divinity to precepts of Logic. For we learn not that of the Lords Apostles. I admonished you before in a Sermon of the Gospel (which thing I do here repeat again) that the acknowledging of sins doth not of itself obtain grace or forgiveness of sins: even as the bore acknowledging of a disease is not the remedy for the same. For even damned men also do acknowledge their sins, and yet are not therefore healed. The acknowledging of sin is a certain preparative unto faith: as the acknowledging of a disease, doth minister occasion to think upon a remedy. To this at this present we add, that not the very fear of God, how sincere soever it be, not the very sorrow conceived for our sins how great soever it be, nor the very humiliation how submiss soever it be, do of themselves make us acceptable to god, but rather that they prepare an entrance & make a way for us unto the knowledge of Christ, and so consequently do lead us to Christ himself being incarnate and crucified for us, and our redemption, and lay us upon Christ alone by him to be quickened and purely cleansed. For he that is truly converted to God, is utterly turned from himself and all hope of worldly aid. Who so doth truly fear God, and is sorry in very deed from the bottom of his heart, he doth fear and is sorry for his sins committed, and not for that alone, but because he finds himself to be corrupted wholly, and to have in himself no soundness or integrity: yea, because he reverenceth God as his father, he doth disclose to him his wounds as to a Cheirurgian, desiring instantly to be reconciled to him as to his loving father. And whereas here true godliness doth cry, that no man can be reconciled to God the father, but by the only begotten son: the penitent doth by faith lay hold on the son and so seek the means of his reconciliation. Faith is grounded upon the only grace or mercy of GOD exhibited to us in Christ jesus, and the penitent beléeneth that he is accepted of God for Christ his sake alone: and therefore he maketh his supplications to God, committing himself wholly unto his mercy, as we read that David, & the prodigal son in the 15. cap. of S. Luke's Gospel did. To this place might be annexed the doctrine of the Gospel, of faith in jesus Christ, & of the remission of sins, touching which I have already spoken. And here I think it not amiss, Sins are fully and surely forgiven unto penitents. that the minds of penitents must by all means be confirmed with many and evident places of scripture plainly uttered concerning the full remission of sins, to the end that hereafter we have no scruple of conscience, to 'cause us to despair or doubt in our temptations. Wherein notwithstanding I repeat again and again this note to be thoroughly marcked, for the confirmation of the glory of the only begotten son of God our lord Christ jesus, that penitent sinners have their sins remitted, not for their repentance, in respect that it is our work or action, but in respect that it comprehendeth the renewing of man by the holy Ghost and true faith, which delivereth us to Christ our Physician, that he may heal all our diseases, and bind up all our griefs. And although this treatise doth properly belong to the common place of faith, and the Gospel, of which I have so briefly, as I could, already discoursed, yet notwithstanding I will here recite some evident sentences touching the grace of GOD, and free remission of our sins. David in the hundredth and third Psalm, sayeth: Praise the Lord, O my soul, and forget not the things that he hath done for thee: which forgiveth all thy sins: and heals all thy infirmities. Which saveth thy life from destruction: and crowneth thee with mercy and loving kindness. He hath not dealt with us after our sins: nor rewarded us according to our wickedness. For look how high the heaven is in comparison of the earth, so great is his mercy toward them that fear him. And look how far the East is from the West: so far hath he set our sins from us. Yea, like as a father pitieth his own children, so is the lord merciful to them that fear him. For he knoweth that we are frail (prone to sin) & doth remember that we are but dust. isaiah in the first Chapter of his Prophecy, sayeth: Thus sayeth the Lord, Though your sins be as read as Scarlet, they shall be made whiter than snow: and though they be red as purple, they shallbe made like undied will. Again in the forty and three Chapter, he bringeth in the Lord, saying: I, I am he, that blot out the transgressions, and that for mine own sake, & I will not remember thy sins. In the 31. Chapter of jeremy, which saying is also alleged by Paul in the eighth and tenth chapters to the Hebrues, the Lord sayeth: This is my covenant, that I will make with them after these days. I willbe merciful unto their iniquities, and not remember their sins any more. In the 36. Chapter of Ezechiel the Lord sayeth: I will sprinkle clean water upon you, and ye shall be cleansed from all your uncleanness. A new heart also will I give you, & and a new spirit will I put within you: as for that stony heart, I will take it out of your flesh, and give you a fleshy heart. I will deliver you from all your uncleannesses. But I will not do this for your sakes, sayeth the Lord, be you sure of it etc. Daniel in his ninth Chapter leaveth to us a manifest example of confession of sins, and doth in express words say, that by the Messiah, sins are forgiven, iniquity purged, and everlasting righteousness brought in, in steed of it. So doth the Prophet zachary in his third Chapter affirm, that the iniquity of the earth is purged by the only Sacrifice of Christ jesus. The Lord in the Gospel after S. Matthew doth say: They that are whole need not the Physician, but they that are sick. Neither did I come to call the righteous, but sinners to repentance. And therefore is he called jesus, that is, a Saviour. For the Angel said: He shall save his people from their sins. And Saint Paul to Timothy sayeth: It is a sure saying, and worthy by all means to be received, that jesus Christ came into the world to save sinners. In the same Gospel the Lord sayeth: Every sin & blasphemy shallbe forgiven men: but blasphemy against the holy Ghost shall not be forgiven men. And whosoever shall say a word against the son of man, it shall be forgiven him: but whosoever speaketh a word against the holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come. Concerning sin against the holy Ghost I have already spoken in another place. Now to this place do belong all the examples of that most liberal kind of forgiveness, which is expressed in the Gospel, as for example, of the sinful woman, Luke the seventh. Also john the fourth, and Matthew the eighth Chapter. Of Zachee, Saint Peter, and the thief upon the Cross. But who is able briefly to reckon them all? To this also do appertain the three parables in the Gospel after the Euangeliste Saint Luke. In the Gospel after Saint john, the forerunner of the Lord doth cry out saying: Behold the lamb of God, that taketh away the sins of the world. And the Lord himself did say to his disciples: Whose sins soever you forgive, they are forgiven. Peter the Apostle in the Acts doth cry and say: All the Prophets bear witness to Christ, that whosoever believeth in him should by his name receive remission of his sins. The same Apostle again in his Epistle, sayeth: Christ his own self bore our sins in his body upon the Cross, 1. Pet. 2. that we being dead to sin, might live to righteousness: by whose stripes you are healed. The Apostle Paul in the 5. chap of his 2. Epistle to the Corinthians, says God was in Christ reconciling the world unto himself, not imputing their sins unto them. For him, that knew not sin, he made sin for us, that we through him might be made the righteousness of God. And in the tenth to the Hebrues he hath, Christ having offered one sacrifice for sin, is set down at the right hand of God for ever, from henceforth tarrying till his foes be made his footstool. For with one offering hath he made perfect for ever them, that are sanctified. Moreover, the blessed Apostle and evangelist john, doth no less truly than evidently testify, saying: The blood of jesus Christ the son of God, doth cleanse us from all sin. And again, And he is the propitiation for our sins: not for ours only, but for the sins also of the whole world. But now most vain, and the very Against the novatians and anabaptists. messengers of sathan himself, are the novatians and Anabaptists, which feign that we are by baptism purged into an Angelical life, which is not polluted with any spots at all: but if it be polluted, then can he, that is so defiled, look for no pardon at all. For to pass over many other places of holy Scripture, was not S. Peter consecrated to God in baptism? had he not tasted of God's good grace? After that notable confession which he made, the Lord said unto him: Happy art thou Simon Bar jona, flesh & blood hath not revealed this unto thee, but my father which is in heaven. Again when the Lord demanded of his disciples, saying: Will you departed also? Then Peter in the name of them all answered, Lord to whom shall we go▪ Thou hast the words of eternal life: and we believe and know that thou art Christ the son of the living God. And yet this very fame Peter after his baptism and tasting of the grace of God, sinneth notwithstanding, and that too not lightly, in denying and foreswearing his Lord and master. Now was he, for this sin of his, altogether unpardoneable? was his return to God again stopped up by his stumbling? Not verily. For when he herded the cock crow, he remembered presently the words of the Lord, he descended into himself, he considered what he had done, he wept bitterly, and mourned lamentably. And yet he was not long tormented in that grief without consolation. For the third day after, to the women which came to the lord's sepulchre, it was said by the Angels: Tell his disciples & Peter, that he is risen and goeth before you into Galilee. Lo here the Lord will have it known to Peter by name, that he was risen. And why to Peter by name? Because forsooth he had sinned more grievously than the other: not that the Lord did like of Peter's sin, but because he would thereby declare to us that penitents do obtain forgiveness of their sins, so often as they do turn to the heavenly grace of God again. And not many days after he restored Peter to the ministery again, commending to him the charge of his sheep. Moreover the Lord in jeremy speaketh to the people of Israel, saying: If any man put away his wife, and she marry to an other man, will her first husband turn to her again? But is not this land defiled? Hast thou not committed fornication with many? yet turn thee to me again, saith the Lord And the Galathians being once rightly instructed by the Apostle Paul, but after that seduced by the false apostles, revolted from the truth & preaching of the Gospel: yet notwithstanding they obtained pardon. The Corinthians also after they had received grace, did wittingly & willingly sin in many things: but yet upon repentance the Apostle Paul promised them forgiveness of their sins at the hands of the Lord And what is more manifest than this, that all the saints do daily in earnest and truly, not hypocritically, or falsely pray, saying: Forgive us our trespasses? They which pray thus, do plainly confess that they are sinners. And the Lord promises to hear those, that pray with faith, therefore even those sins are forgiven at the prayers of penitents, which are committed after the grace of God is once known and obtained. Now the places in the Epistle to the Hebrues which the novatians allege for the confirmation of their opinion, I have in an other place so thoroughly discussed, that I need not here busily to stand long upon them. But now to gather a sum of those things, which I have hitherto said concerning repentance, let us 〈…〉. hold that repentance is a turning to God, which, although he doth by his word and other means stir it up in us, is notwithstanding especially by the holy Ghost so wrought in us, that with fear we love, and with love we fear our just God, and merciful Lord, from whom we were turned back, being sorry now withal our hearts that we with our sins did ever offend so gracious a father. For being humbled before his eternal and most sacred majesty, we acknowledge the sins that are objected against us by the word of God: yea, we acknowledge that in us there is no integrity or soundness: but do heartily desire to be reconciled with God again: and since that reconciliation cannot be otherwise made, than by the only mediator the Lord Christ jesus, we do by faith lay hold on him, by whom we, being acquitted from all our sins, are reputed of God for righteous and holy. This benefit whosoever do sincerely acknowledge, they cannot choose but hate sin, and mortify the old man. I would therefore now add other members belonging to this treatise of repentance, to wit, the mortification of the old man, and the renewing of the spirit, were it not, that the very matter itself doth require to have somewhat said touching the confession of sins, and satisfaction for the same. For some there are, that, when they speak of Repentance, do speak somethings contrary to the truth. To the end therefore, dearly beloved, that you be not ignorant what to think of these points according to the truth, I will not stick to stay somewhile in the exposition of the same. And I hope you shall out of my words gather such fruit, as you shall not hereafter repent yourselves of. To confess, or a Confession is in the holy Scriptures diversely used. Of the confession of sins. For it signifieth, to praise the Lord, and to give him thanks for the benefits, that we receive at his hands. And therefore Confession is put for praise and thanksgiving. For the Prophet sayeth: O praise the Lord, for he is good, and his mercy endureth for ever. Paul in his Epistle to Titus speaking of hypocrites, sayeth: In words they confess that they know God, but in their deeds they deny him. here, to confess, doth signify to say, to profess, or to boast. In an other place it is taken for to trust, to stay upon God's goodness, and to testify that confidence as well by words as deeds. And in that sense did Saint john use it in the fourth Chapter of his first Epistle, and Paul in the 10. to the Romans. Moreover to confess is, to give glory to God, and freely to acknowledge thy sin, and the judgement which is objected to thee for thy sin. Solomon in the twenty eighth Chapter of his proverbs sayeth: Whosoever hideth his iniquities (or doth as it were defend them) nothing shall go well with him: but whoso confesseth & forsaketh them, to him shallbe showed mercy. The Hebrew tongue useth the word jadah for that, which we call to confess. Now jadah signifieth to let slack, or lose, as when a bow once bended is unbended again. And Modeh, which cometh of jadah, is as if one should say, confessing, yielding, or granting to be vanquished. For God accuseth us, and pleadeth us guilty of sin, & endangered to punishment: which our flesh doth presently acknowledge, but yet standeth stiff like a bended bow, until at length when that stiffness is unbended it doth acknowledge every thing that God objecteth against us: This acknowledging is called Modeh, that is a confession. And we Germans say, Es hat gelassen. Er hat geschnellt, when we mean that any thing hath yielded, or that a man hath at last confessed that, which he did afore, either flatly deny, or else dissemble. But now confession of sins is Confession of sins ordained of God. of more sorts than one. For the one is divine, the other human. I will first speak of the divine confession, then of the human. We call that divine, whereof there be evident testimonies or examples in the holy Scriptures, & which is instituted by God himself. That is a free acknowledging & flat confession of the sin, which God objecteth against us, whereby we do attribute all glory to God, and to ourselves shame and confusion, & therewithal do crave pardon of God, and of our neighbour, against whom we have sinned. Now sin is objected to us by God himself, who outwardly by the word, or the ministery of men, and sometime by signs & wonders, and inwardly by the secret operation of his holy spirit, doth pled us guilty of sin, and endangered to punishment, requiring of us a free and voluntary confession of our sins. For he liketh of a free, and voluntary, not a feigned or extorted confession. Truly the citizens of Jerusalem, and people of the jewish religion, did of their own accord come to the baptism of john, confessing their sins, which john in his preaching had objected against them. And after the Ascension of Christ into heaven, Saint Peter accused the sins of the jews: and immediately upon the accusation it followeth in the history, When they herded this they were pricked in their hearts, and said to Peter, and the other Apostles, Men & brethren what shall we do? and so forth as followeth in the second of the Acts. Likewise also the keeper of the prison at Philippos, feeling the earthquake sprung out and being instructed with the Apostles words confessed his sins, and was baptized. And the men of Ephesus which were given to Magical arts, when they herded the calamity, which the devil brought upon the sons of Sceva their fellows and practisers in Magic and sorcery, did fear exceedingly, and came and did confess their sins. Upon these causes for the most part doth the confession of sins especially arise. Again, of the confession instituted by God, there are two sorts, whereof ●he con●●ssion 〈◊〉 is 〈…〉 to ●od. the one is made to God, the other to our neighbour. That which is made to god is either private, or public. We do then make our confession to God privately, when we disburden our hearts before God, open the secrets of our hearts to him alone, and in acknowledging the sins that are in us, do earnestly beseech him to have mercy upon us. This confession is necessary to the obtaining of pardon for our sins. For unless we do acknowledge our own corruption and unrighteousness, we shall never by true faith lay hold on Christ, by whom alone we are to be justified. But here we think not that penitentes must hasten to any other confessor to confess their sins unto, but unto God alone. For he alone doth forgive and blot out the offences of penitents. He is the Physician, to whom alone we must discover and open our wounds. He it is, that is offended with us, and therefore of him, we must desire forgiveness and reconciliation. He alone doth look into our hearts, and search our reins, to him alone therefore we must disclose our hearts. He alone calleth sinners unto him: let us therefore make haste unto him, prostrate ourselves before him, confess our faults unto him, and crave pardon for them of him. This confession, if it be made of a zealous mind to Godward, although it cannot be made by word of mouth by reason of sonie impediment, or want of the tongue, is notwithstanding acceptable to God, who doth not so much respect the mouth, as the mind of man. On the other side if we make confession with the mouth, and in heart are not thoroughly bend to the same, although we make that confession to God or the high priest, yet doth not the Lord regard so vain a confession. Concerning that true confession to God I have already spoken, whereas in the definition of Repentance, I said that penitentes do acknowledge their sins. Of which the Scripture doth in many places substantially speak. David in the Psalms doth pray saying: Have mercy upon me, O God, according to the greatness of thy mercy. For I acknowledge my sins, and my sin is ever before me. To thee alone have I sinned, and done evil in thy sight. And so forth. And in an other Psalm: I have made my fault known unto thee, & mine unrighteousness have I not hid. I said, I will confess mine unrighteousness unto thee against me self, and thou hast forgiven the wickedness of my sin. In the Gospel the Lord teacheth to pray, and in prayer to confess and say: Forgive us our debts, as we forgive our debitours. And, when we pray so, he biddeth us to go aside into our Chamber, that our heart, and the devotion of our hearts may there appear unto our heavenly father alone. The prodigal son did in the field, where none but swine alone were to be seen, privately both make and offer the confession of his sin unto his father. And that Publican in the Gospel, which is compared with the Phariseie, knocketh his breast and with a lamentable voice doth to himself confess and say, Lord be merciful to me a sinner. Let us now also hear john the holy Apostle and evangelist, comprehending all, that may be truly spoken touching this confession, in this one saying: If we say, that we have no sin, we deceive ourselves, & the truth is not in us. If we confess our sins, God is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. With this private confession which is made to God, is that voluntary confession always joined that is made before men. For penitents are humbled so often as the matter, the glory of God, & safeguard of our neighbour requireth, and do before men openly testify, that they have sinned unto God. For so David, when Nathan the Prophet told him of his sin, cried out saying: I have sinned to the Lord So also Zacheus understanding that the Lord was upbraided for receiving him, doth openly confess his sin, and promise' amendment. We verily do publicly make our confession to God so as I told you a little above, but so much the rather yet, Public or open confession when after the hearing of the word of truth, we do after that public or solemn manner either in the Church, or otherwise in some congregation or holy assembly, recite our sins committed, and cry to God for mercy and pardon of the same. Truly of old the Lord appointed in our forefather's days, that the priest going before in words premeditated for the purpose, levit. 10. the whole people should follow him word for word, and openly confess their sins in the temple. whereupon undoubtedly it is at this day received in the Church of the Christians, that the pastor or doctor of the Church going before in words conceined, at the end of the exposition of the Scriptures, before the assembly is dismissed, all the people should openly in the temple confess all their sins against God, and heartily desire him of his mercy to forgive them the same. The public confessions of sins are notably known which were made by Daniel, Esdras, and Nehemias'. And I say plainly that that was a public confession of sins, which Saint Matthew in his third Chapter sayeth that the jews did make. For all jury came out to john the forerunner of the Lord, and were baptized of him in jordane, confessing their sins. For when they did publicly receive Baptism, than did they thereby declare and openly confess their sins. For baptism is the sign of the cleansing of sins: therefore they that are baptized, confess that they are sinners. They that were not baptized, thought themselves to be otherwise purged, & that they needed not any sanctification. The Ephesians did publicly confess Acts. 1. their sins, when gathering their books of witchcraft together they burned them in the fire. For by the burning of those books they did confess, that they had committed wickedness, that was to be purged with fire. Now the confession that is made to our neighbour is of this sort: Thou hast offended thy brother, or else he Confe●● that is made t● our 〈◊〉. perhaps hath done thee injury, for which you are at discord, and do hate one an other: in this case verily you must think of reconciliation: let the one therefore go to the other, and confess and ask pardon for the fault committed, and let him, that is innocent in the matter, freely forgive him that confesseth his fault, and so become his friend again. Of this confession the Apostle james spoke, saying: Confess your faults one to an other, and pray one for an other, that you may be healed. And our Lord and Saviour did before james teach us, saying: If thou offerest thy gift at the altar (for he speaketh to those, among whom at that time the sacrifices of the law were yet in use:) & dost remember there, that thy brother hath any thing against thee, leave there thy gift before the altar, and go thy ways, first be reconciled to thy brother: and then thou mayest come and offer thy gift. To this also doth belong that parable which the Lord putteth forth and expoundeth in the eighteenth Chapter after S. Matthew, of him that was cast into perpetual prison, because when he had found favour at his Lord's hand, he was over cruel upon his fellow servant, to whom he would not forgive so much as a farthing. For in the sixte Chapter after Saint Matthew the Lord sayeth: If you forgive men their trespasses, your heavenly father will also forgive you. But if you forgive not men their trespasses: no more will your father forgive you your trespasses. Not that, for our forgiving of others, our sins are forgiven us. For so the forgiveness of our sins should not be free, but should come by our merits, and as a recompense of our deserts. But now when our sins are freely forgiven through faith, verily that unreconcilable and hard heart is an assured argument, that there is no faith in a hard, stubborn, and unappeasable man. But where there is no faith, there is no remission. Therefore voluntary forgiveness in a man toward his neighbour, is not that, for which we are forgiven of God our father, but is an evident sign, and natural fruit of true faith and the grace of God within us. To these two kinds of confession some men add that, whereby they, that Consultation. are oppressed in conscience with any grievous sin, do consult or ask counsel either of the pastor of the Lords flock, or else of some other that is expert and skilful in the law of God. But that is rather to be termed a consultation than a confession. And it is in no place either commanded or forbidden, and therefore left free at every man's choice. Wherefore no man aught to be compelled to this consultation. But if any brother do demand counsel either of the minister of the Churhc, or of any other private brother, than charity commandeth thee, to satisfy him, if so be that thou canst. Yea, if he demandeth not, and thou dost see thy brother to be in danger, charity again commandeth thee to admonish him that is so in danger, and to handle him as a brother. For Paul to the Galathians sayeth: Brethren, if a man be prevented in any fault, you, which are spiritual, restore such an one in the spirit of meekness: considering thee self lest thou also be tempted. Bear you one an others burden, and so fulfil the law of Christ. But this belongeth nothing to confession, therefore we return to our purpose again. Thus much have we hitherto Confession of sins ordained of men. said touching the confession of sins, which God hath instituted. Now we will annex somewhat touching the confession of sins that men have ordained. That confession also is of two sorts, the one is public, ritual or ceremonial, which for the most part they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The other Exhomologesis. is private or secret, & is called Auricular. I call the public confession Ritual, not so much because it is the acknowledging or confession of sin, as for that it is the penitential action for the sin committed. For Isidore the bishop Libro, Etymol. 6. Cap. 18. sayeth: Exhomologesis is the discipline of prostrating and humbling men in habit, in huing, to lie in sack and ashes, to deface the body with filth, to mourn & lament with a sorrowful mind, and through sorrow to amend that, wherein they sinned before. These words of bishop Isidore I would not have recited unto you, (dearly beloved) who is an author not very famous, unless I had seen the same words in a manner to be read in the book which Tertullian written of Repentance: and unless I had found an example thereof in Eusebius, who in the fift book and last Chapter of his Ecclesiastical history I found him otherwise called Natalius. sayeth: Natalis the martyr being seduced by heretics, and at leng the understanding his error, rises up in the morning, and putting on a sackcloth, sprinkling himself with ashes, and with many tears bewailing his error, casting himself prostrate at the feet of Zephyrinus the bishop, and all other, not Clerks only, but Laye-men also, with great lamentation and exceeding sorrow provoked all the congregation with earnest and continual prayers to request of Christ jesus to pardon his offence. Touching the rites of repentance I will hereafter speak. Now this ritual or ceromoniall Repentance, as it was used among them of old, appeareth not to have been commanded of God, that whosoever at this day committeth any sin, should be compelled presently to confess it openly, in such sort as they were wont to do it. For where is it read, that such penance was enjoined to the sinful Luke. 9 Ioha. 8. or adulterous woman, that is mentioned in the Gospel? Many other sinners are received by Christ into the grace of GOD without such outward penance. For it is very well known how Christ dealt with Matthew, with Zacheus, with Peter that denied him, and with many other. Therefore we do not amiss believe that the old bishops and priests did invent that public kind of penance, for disciplines sake, and that they of their times might have less liberty to sin. Truly Hermius Sozomenus Salaminius that notable writer of the Ecclesiastical history, in his seventh book and sixteenth Chapter sayeth: In the beginning it pleased the priests, that as it were, in a theatre, where all the congregation might bear record of the same, the sins of offenders should be openly published. Lo, here he sayeth, It pleased the priests. He addeth also that there was * An 〈◊〉. a Priest appointed to whom they that sinned should come and confess their sins, and should hear of him the penance, to wit, what they should do, or how they should aby for their transgression. Immediately after he describeth the manner of penance in the Roman Church used. And to that again he addeth, that in the Church at Constantinople there was a priest appointed to hear penitents, which office remained still, till at the length a certain Gentlewoman, which for the sins that she had confessed, was enjoined by such a penitentiary to fast, and to pray to God, and thereby haning occasion to be long in the church, was at last bewrayed to have played the whore with a deacon. For which cause the priests were evil spoken of. But Nectareus the bishop devising how it were best to deal with such a grievous crime, deprived the deacon, that had done the sin, of his deaconshipp. And for-because some persuaded him, to leave it free to every one, according to his own conscience and confidence to come to the communion of the mysteries, he did quite take away the office of that penitentiary priesthood: and ever since that time hath that counsel, given to Nectareus, prevailed, and doth even to this day endure. And so forth. The same in the beginning of the Chapter sayeth: Nectareus the bishop of Constantinople did first take out of the church the priest, that was appointed to hear the confession of penitents, whom all the other bishops did in a manner follow. Thus far he. But the bishop Nectareus would not have abrogated that Exhomologesis, (being so holy a man as in deed he was) if he had understood that it had been instituted by God himself: neither had it been lawful for him to have abrogated it. Therefore he knew, even as Sozome doth also confess, that by the counsel of the bishops, that order of penance was usurped in the Church. Neither do we read that john chrysostom who succéeded Nectareus, and was a very diligent and severe bishop did ever restore that ritual penance, which his predecessor had abrogated before him. For in the 31. Homily upon S. Paul's Epistle to the Hebrues he 〈…〉. writeth: I bid thee not to bewray thee self openly, nor yet to accuse thee self to others: but I will have thee to obey the holy Prophet, who sayeth: Open thy way unto the Lord Therefore confess thy sins before GOD the true and upright judge with prayers for the imurie committed: not with thy tongue, but with the memory of thy conscience. And then at length believe that thou mayest obtain mercy, if thou hast it in thy mind continually, And so forth. Again upon the 56. Psalm: If thou art ashamed to tell thy sins to any man, because thou hast sinned, yet say them daily in thy own heart. I bid thee not confess them to thy fellow, that he should upbraid thee: tell them to thy God who doth regard them. If thou tellest them not, God is not ignorant of them, for he was at hand when thou didst them. And again in an other place he sayeth: I bring thee not forth into the theatre of thy companions: I compel thee not to discover thy sins unto mortal men. Rehearse thy conscience before God, and declare it unto him. Show thy wounds unto the Lord thy best Physician, and ask of him a salve for the same. Again: Take heed that thou tell not a man of thy sins, lest he bewray thee, and upbraid thee for them. For thou needest not to confess them to thy companion, that he should bring them abroad, but to the Lord, which hath the care of thee, who also is a gentle Physician: to him therefore thou shalt show thy wounds. Moreover, he bringeth in the Lord speaking and saying: I compel thee not to come into an open theatre, and to make many privy to thy sins: tell thy sin privately to me alone that I may heal thy sore. Thus much out of chrysostom. Now all this doth manifestly argue that that Ceremonial penance (as it was once used in the Church) not instituted by God, was without any injury taken out of the Church, & not restored again by the bishops that succéeded. They do not altogether in vain tell us that some relics of that ritual repentance abided still in the Roman Church. But what have we to do what every Church hath taken to itself, either to keep or else to lay away? We rather ought to inquire, what Christ hath delivered unto us, and what his Apostles have taught us, of whose doctrine I have I think spoken enough already. The private or secret confession of sins was wont to be made, when Of auricular confession. none were buy but the priests alone. For one goeth secretly and whispereth his sins into the ear of the priest that was appointed to hear those secret confessions, and being by him absolved, doth think that by the recital of a few ordinary words, he is purged from all his sins. And therefore I call it Auricular confession. This was unknown in the Apostles times, and although it be now a good sort of years ago● since it first took root, yet notwithstanding it was free from the beginning. At last we read that it was commanded and roughly extorted by the Bishop of Rome, when the state of the Church was most corrupted about the year of Grace 1215. And yet it was about 80. years or more in controversy, before it was by decree laid upon all menns necks, Whether it were enough for a man to confess himself to God alone, or else to a priest also, for the purging of his sins? Hugo in his book of the Church's power to bind and loose, doth say: I dare boldly say, if before the priests absolution, any man do come to the Communion of the body and blood of the Lord, that he doth assuredly eat and drink his own damnation, although he repent him never so much, and doth never so greatly lament his offences. This did Hugo say boldly without his warrant, unless the word of God doth instruct us falsely. He lived about the year of our Lord 1130. Within a little while after him uppstarted Peter Lombard commonly called the Master of Sentences, because he gathered together the sentences of the fathers, and laid forth their doctrine as it were in a summary: of whose work I mean not here to tell my judgement what I think. It is thought that he flourished about the year of Christ 1150. He, Sententiarum lib. 4. Dict. 17. & 18. doth by the authority of the father's show, first that it sufficeth to make the confession of sins to God alone. Then he annexeth other sentences which teach the contrary. And lastly concludeth of himself and sayeth: By these it is undoubtedly proved, that we must offer our confession first to GOD, then to the priest, and that otherwise we cannot enter into Paradise, if we may (have a priest) Again, It is certified that it is not sufficient to confess to GOD without a priest: neither is he truly humble and penitent that doth not desire the judgement of a priest. Gratian, that gathered the decretals together, was somewhat honester than Peter Lombard, who lived and flourished at the same time with Lombard. He determineth nothing definitively, but shewing sentences for either side, both that we must confess our sins to the priest, and not confess them, doth leave it indifferently unto the reader's judgement. For thus he concludeth: Upon what authorities and reasons both the opinions of confession and satisfaction are grounded, we have briefly here declared. But, to which of these we aught rather to stick, that is reserved for the reader to choose. For both parts have wise and religious men to their fautors & defenders. Thus says Gratian about the end of the first distinction of penance. About fifty years after followed Lotharius Levita a doctor of Paris, 〈…〉 was 〈◊〉 com●●●ded. the Scholar and earnest follower of Peter Lombard. He being once made Bishop of Rome, and named Innocent the third, called together at Rome a general counsel called Lateranense, in which he made a law, which Gregory the ninth reciteth in his Decretal of Penance and Remission Lib. 5. chap. 12. almost in these very words: Let every person of 〈…〉. either sex, after they are come to the years of discretion, faithfully confess alone, at lest * once in a year their sins unto their own proper priest: and do their endeavour with their own strength to do the penance that is enjoined them: receiving reverently at Easter, at the lest the Sacrament of the eucharist, unless peradventure by the counsel of their own priest, for some reasonable cause, they think it good for a time to abstain from receiving it. Otherwise in this life let them be prohibited to enter into the church, and when they are dead, to be buried in Christian burial. This is that new law, which containeth many absurd and wicked blasphemies. And to let pass very many of their absurdities, I will recite unto you not past one or twain of the foulest of them. Is it not a wicked thing to send a sinner to I wots not what kind of priest of his own, when Christ hath given but ministers and preachers to his Church only, being still himself the universal priest, and proper priest to every one in the church even until the end of the world: to whom alone all the faithful ministers do send sinners from themselves for to confess their sins to him? For john said: I am not Christ, but am sent before him to bear record of him. What may be said to this moreover, that it is a detestable blasphemy to attribute the remission of sins to our own confession and the priests absolution, as to the works of mortal men? And who I pray you is able to reckon up all his sins unto the priest? doth not jeremy cry: The heart of man is evil, & unsearchable? Doth not David say: Who knoweth his sins? Cleanse me from my hidden faults. It is unpossible for a man to confess all his sins. While therefore a man compelled by the law doth consider these reasons and ponder them in himself, he cannot choose but must needs be drowned in the bottomless depth of desperation: so great a burden is laid upon the free necks of Christ his faithful people, as a thing so necessary, that without it they cannot obtain eternal salvation, directly contrary to the Apostles decree, that is to be seen in the fifteenth of the Acts. And lastly, what I pray you is a sinner able to do of his own strength? What power I pray you have we silly wretches of ourselves to do good? But it grieveth me, and I am ashamed Auricular confession can be proved by 〈◊〉 place in all the scripture. of these men's impudency, to see that they will have this their auricular confession to be instituted of God, and that they go about to uphold & confirm it by the Scriptures guilefully wresting that place in the Gospel, where the Lord sayeth to the Lepre, Go thy way, show thee self to the Priest. Now they do not impudently wrest this place alone contrary to the true sense, but do also corrupt all the other testimonies of holy Scriptures, which they are wont to cite. Among all the rest I will tell you of this one. Bonaventura in his commentaries Ad sententias Magistri lib. 4. Dist. 17. Quaest. 3. imagineth two things to be in confession. The one formal, to wit absolution, or the power to heal: and this he sayeth, was instituted by the Lord at the giving of the keys. The other is material, to wit the disclosing of the sin: and this he saith that the Lord himself did not institute, but only insinuate. For immediately after, he addeth these words. And therefore confession was insinuated by the Lord, instituted by the Apostles, and openly proclaimed by james the Bishop of Jerusalem. For as he proclaimed the decree of not keeping the ceremonial laws Acts. 15. So also he published, & laid upon all them that sin, the necessity of confession, saying, confess your sins one to an other. Thus much hath Bonaventura. But who will not wonder at the blindness of that age? This writer acknowledgeth that auricular confession was not instituted by the Lord, but obscurely, and, as it were, by conjectures of the consequents: That the Apostles expounded the mind of Christ and instituted it: And that S. james in the name of all the Apostles did by a decree openly proclaim it. He addeth, that the words of the proclamation were, Confess your sins one to an other. Now what is it else to wrest the Scriptures, if this be not to wrist them? Even he that is the blindest doth easily see that these champions are unweaponed in this same combat, bringing forth a spear made of a wrapped up wisp of hay, which they shake & keep a coil with, as if it were the lance-staffe of Hector or Achilles. It is most evident that the Apostle speaketh not of secret and auricular confession, but of the confession which by a certain reciprocation is made of them, that have mutually offended one an other: And now again freely confessing their faults one to another are mutually reconciled, and pray one for an other again. Of which I have said somewhat already a little before. They do not see that in the Apostles words there are two things, which being diligently considered do make them mere mocking stocks to them that perceive them. For first the Apostle in that place useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth mutually, one an other, one for one, and as it were reciprocately. There upon we infer thus, if according to the Apostles precept we must confess ourselves one to an other, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify, mutually or reciprocately, that is, that we must confess ourselves by turns, as it were first, I to him, and then he to me, as it signifieth so in very deed: Then must it needs be that after the Lay-men have confessed themselves to the Priests, the Priests should again confess themselves unto the Laye-men. For that is, to make confession one to an other. For we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they love one another mutually, he him, and he him again. But if this trouble the priests, to have their confessions herded of laymen, let them then acknowledge that this place of the Apostle doth-make nothing for their secret and auricular confession, which they have devised for their own commodity. Then the Apostle addeth, And pray ye one for an other that you may be healed. He doth therefore associate and as it were join under one yoke both confession and prayer. And upon that we do again gather, if we must confess to none but Priests, then must we pray for none but Priests. But we must not pray for Priests alone, Ergo we must not confess to priests alone, but every one, one to another. The same place of Saint james must not be understood of secret and auricular confession, but of that open or public Confession, by which they return into charity again by the mutual confession of their faults, which had before offended each other with mutual injuries, and being now again reconciled do pray one for another, that they may be saved. We do therefore leave this for an undoubted truth, that the disputers for auricular confession, neither have proved, nor can prove, that it was instituted and ordained of God. But when they see, that this their 〈…〉 confession will to wrack, they go about with weak props, God wots, to stay it up, and say, that that confession is to be retained still in the Church, if it were for nothing else but for disciplines sake, to make men blush, when their sins come to light, which is a cause many times, that some do sin the seldomer. And also they say that it is to be retained for private absolution, and peculiar or singular consolation of the Gospel. But if auricular confession be so needful, and profitable for the Church, as they will seem to have it, how chanced it that the Church for the space of a thousand years after the Apostles times was utterly without it? It is marvel then that the Apostles did in no place either use it or command it. And again it is manifest that the times which were before the coming of Christ did not once so much as dream of this confession: neither did the Apostles leave the Church of GOD destitute of any thing necessary unto salvation. Now what discipline this auricular confession planted in the Church of GOD is, the abominable deeds and wicked acts that ensued it do plainly declare. For both he that did confess, and he that herded the confession, learned horrible wickedness even by the examination and beating out the circumstances of sins committed. By that means, there were given and taken causes and occasions of whoredoms and adulteries. Under the pretence of those confessions the chastity of matrons and virgins hath been assaulted, and also corrupted oftener times and more sundry ways than is decent to be named. Those confessors fished out the secrets of every man's conscience: which thing availed greatly to the establishing of their tyranny. By those confessions the confessors could cunningly spoil and rob their shrift-childrens, as they called them, of their goods and substance: because they knew what riches every one had, and how he came by them And when the Peers of every common wealth knew that the priests were privy to their faults, they could not choose but fear the priests. And so it came to pass, that they did not so strongly, as they might, set themselves against the extreme corruption and lust of the priests, that was otherwise not to be suffered. They have been heard to say: I have learned by confessions, & know at my fingers ends, what kind of men, of women, and of maidens are in this city. I know how to handle every one according to his disposition. They do all fear and stand in awe of me, because they know that I am privy to their most secret deeds and thoughts of their minds, The secrets told in confession are many times foolishely blabbed abroad with the peril of the silly soul the first confessed them. By the means of confessions no small and many treasons are hatched up and put in practice. And surely, it is a goodly matter, when we for the fear or carnal blushing that we have by the means of one man, I mean (as some term him) of our ghostly father, we shall cease to sin, rather, then for the sincere fear that we have of God, when as in deed we do not blush at all to think that he shallbe a witness against our conscience, nor yet do fear the severity of his judgement, that shall lighten upon us. What may be said to this moreover, that by this auricular confession once established in the Church, nothing else is wrought, but that the word of god should be the less regarded through our traditions, and we made the slacker to confess our sins to him, to whom of right we aught for to confess them? For so often as we remember our sins, we do carelessly put them off again, until the time of confession come. And when it is come, then, who I pray you, goeth to it with a cheerful mind? Let wise men therefore judge what kind of discipline this is, and how well it pleaseth God. That, which they allege of private absolution, is a mere devise of Whe● aurient confe●● is to 〈◊〉 kept 〈◊〉 chur●● 〈◊〉 solut●● sake● man's invention, which hath not in the sacred Scriptures any precept or example to back itself withal. For in very deed none doth absolve us men from sin, blame, and punishment, but God alone, to whom alone, that glory doth belong. The minister by the preaching and consolation of the Gospel doth pronounce and testify that to the faithful their sins are forgiven. Therefore, this preaching of forgiveness being fetched from out of the mouth or word of God, is the absolution wherewith the minister absolveth. Neither is that absolution made any whit that more effectual, if the minister do privately whisper it into the sinner's ear. The public preaching of the gospel, as it is instituted by Christ our Lord, doth satisfy a faithful mind, which doth not so much respect the demeanour of the minister, as he regardeth the truth of him in whose name the minister doth it. But, if a sinner, say they, do hear privately said unto him, I absolve thee from thy sins, and that by the virtue of the keys, he doth far better understand that his sins are remitted, than when forgiveness of sins is generally preached and publicly pronounced. But we do in this case set against them the Apostles example, whom when the men of Jerusalem had herded to preach, they were pricked in heart, and said: Men and brethren, what shall we do? To whom Peter answered: Repent, and be baptized every one of you in the name of Christ jesus unto the remission of your sins etc. And there were added to the church that same day about 3000 souls. Now, who understandeth not, that upon so great a multitude baptism was at once bestowed, and the remission of sins universally preached unto them all, and not that every one had this saying or the like whispered severally into his ear: brother thy sins are forgiven thee? And verily a godly minded man may learn true faith in jesus Christ (through which his sins are forgiven him) as well by the public preaching of the Gospel, as by the private whisperinges of privy penitentiaries and absoluinge confessors: namely, since that public preaching doth contain the commandments of God: when as those whisperinges do nothing so: and finally, since that the public preaching of the Gospel doth apply to every one the grace of God, and that the Sacraments do testify the remission of sins, and the heavenly gifts prepared for all them that do believe in jesus Christ. And yet I say not this, because I think it amiss, when occasion serveth so to do, if the minister do preach privately to one or two the Gospel of our Lord, or else in the words of Christ do promise remission of sins to him that believeth: but I do here dispute against them, which do suppose that public and general preaching (as it was used of the Apostles) declaring to all and every several man the remission of sins, is not sufficient, except the sinner going to the priest do confess his sins, and privately ask and receive private or peculiar absolution of him for the same. For they think that for that private absolutions sake, this private or auricular confession must be retained in the Church. But we will not, say they, that all and every peculiar sin with the circumstances thereof should be reckoned up or rehearsed. What of that then? Who, I pray you, commanded us to whisper any sins at all into the priests ear? The primitive Church was wont to confess to the priests, neither few, nor many, nor any sins at all. Bonaventura recordeth that before Pope Innocent the third, they were not counted heretics, which affirmed, that confession made to God alone, without any priest, is sufficient to them, that do faithfully believe: but after the decree which he published touching confession to be made of every man unto his own priest, they were judged heretics, that taught men to be confessed to God only. As though it lay in Pope Innocent to make a new article of faith, which the church was without, by more than the space of 1200. years after Christ. Therefore, if all they that lived before Innocent were without suspicion of heresy in that point: and since we read that Nectarius, and the church at Constantinople was not condemned of heresy, for abrogating and casting out of the church their Exhomologesis, which seemeth yet to be far better than this auricular confession: no godly man undoubtedly will condemn us, which maintain the confession instituted by God, that is wont to be made to god and our neighbour: but d'ye only resect and hiss at that secret and auricular confession, as that which bringeth more discommodity than honest profit to the church of God. And for because I have hitherto Of the satisfaction of works. said thus much of secret or auricular confession, upon which the treatise of satisfaction doth depend, I should here, even of necessity, say somewhat of satisfaction, had I not sufficiently spoken of it in mine other sermons of this work, as in the sixte and ninth Sermons of the first Decade, and in the third Decade, where I entreat of the Saints affliction in the tenth Sermon of the same Decade, and also in the fourth Decade where I spoke of the Gospel. The priests and Monks do teach that repentance of the sin committed, and faith in Christ, are not sufficient for the purging of sins, without the satisfaction of our own works and merits, which they make to be, wearing of sackcloth. fastings, tears, prayers, alms deeds, offerings, sundry afflictions of the body, pilgrimages, and many other odd knacks like unto these. For they affirm, that by these means, Note here the difference that they make betwixt Paena and culpa peccati. the penalty due to sins (the guilt whereof, they say, is only pardoned) is washed away, as with a shower of water powered down upon it. But we already have taught out of the Canonical Scriptures, that God doth not only forgive freely the guilt, but also the penalty of our sins. We have already taught that men are not justified by their own works and merits, but by the mere grace of God, through the faith of Christ jesus. For otherwise he should in vain have taken our flesh upon him, and in vain should Christ have qiven himself unto the most bitter and reproachful death of the Cross. Now we add, if we are not justified by works, then do we not with our works make satisfaction for our sins. For in effect (although I acknowledge that there is a difference, and do not confounded them) justification and satisfaction come both to one end. By the justification of Christ we are absolved. By the satisfaction of Christ, or rather, for his satisfactions sake we are also absolved. Christ is our righteousness, & therefore also our satisfaction. The price of our redemption is in Christ, not in ourselves. If we make satisfaction for ourselves, then is the price of our redemption in ourselves. And therefore are we both Christ's & saviours unto ourselves: which thing doth flatly make Christ of none effect, and therefore is it extreme blasphemy. Moses in his law doth with little business or none dissolve all the arguments for satisfaction wrought by our works. For where he describeth the manner of cleansing sins, he placeth no jot thereof in the works of men, but showeth that it all consists in the Ceremonial sacrifices. Now we do all agreed and jointly confess that in those sacrifices, the only sacrifice of Christ was plainly prefigured. And to that is added, that that only preaching and promise of the new testament is this: I will be appeased upon their unrighteousness and sins, & will no more remember their iniquities. Now, where such a remission is, there is no oblation or satisfaction for sin. And we in the Creed, verily do believe the forgiveness of sins. But, if the debtor make satisfaction to the creditor, than what I pray you doth the creditor forgive him? Therefore, this article of our faith, the principal promise and preaching of the new testament is utterly subverted, if we admit the doctrine of the satisfaction of our works for sins. We do acknowledge, that tears, fastings, wearing of sackcloth, alms ●od afflic●●● them ●hose 〈◊〉 he 〈◊〉 〈◊〉. deeds, and the other works of piety, humiliation and charity have a place in repentance. Of which I will speak in place convenient: but we deny that with them we make satisfaction for our sins, least we should make the price of Christ his redemption of none effect. We acknowledge that at some times the Lord hath whipped them, whose sins he hath forgiven, as he did to our parents Adam and Eva, and to king David after his adultery and murder of Urias. But I have already showed you that those afflictions were not satisfactions for the sins, which God had pardoned, but exercises of God's discipline and humiliation, which doth by those means keep his sernaunts in their dutiful obedience, & doth declare to all men how heartily he hateth sins, although he doth freely forgive and pardon them. Therefore, lest we, because of that free forgiveness, should be the more inclined and prove to sin, he promises them whom he maketh to be examples for us to take heed by. Neither do we read that the Saints did simply attribute the benefit of justification or satisfaction unto their afflictions. I confess that Daniel the Prophet gave counsel to the most mighty king Nabuchodonosor, and said: Let thy sins be redeemed in righteousness and thy iniquities in showing pity to the poor. But in these words, the king was taught how to lead the rest of his life, that was yet behind, & how to rule the state of his kingdom. The king had till than oppressed many nations, and sinned in merciless cruelty: whereupon he persuadeth him to change his old kind of life, to embrace justice, and deal well with all men. Therefore, he speaketh not of the satisfaction of his sins before God, but before men. For there is salvation in none other than in Christ alone. But if any man do stubbornly stick upon the letter, we say that the righteousness of Christians is faith, by which their sins are properly cleansed: and that faith is not without good works and charity, to which justification is unproperly ascribed. Of which matter I spoke in the treatise that I made of good works. Therefore, when Saint Peter doth cite that place of Solomon: Charity covereth the multitude of sins, the word Covereth is not there used for Purging: For, by the only blood of Christ all sins are purged and wiped away: but it is taken for Turning away. For as self-love in a manner is the root of all sins: so charity is thought to be the driver away of all mischiefs. For love doth none ill to his neighbour. Now, whereas they object that sentence of the Gospel, where the Lord says: Many Many sins be forgiven her, because she ●oued much. sins be forgiven her, because she loved much: they do miss here in, because they understand not, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly englished, because, or, for that, is here a note of inferring somewhat, and that no other sense is gathered than this: Many sins be forgiven her, therefore she loved much: Or, whereby it cometh, that she loveth much. Neither do we here wrist the words of the Gospel to maintain a wrong opinion. For in the history there goeth before: First, When they were not able to pay, he forgave them both. If he forgave them, and if they were not able to pay, he did not then forgive them for their love. For if they had been able to pay, he would not have forgiven them. Secondarily, there goeth before: Whether of these will love him more? Simon says, He to whom he forgave the more. Therefore, the Lords answer could in effect be nothing else but this: I have forgiven her very much, therefore hath she loved much. So then, I say: love is of forgiveness, & not forgiveness of love. And then it followeth immediately. And he said to the woman: thy faith hath saved thee, go in peace. We do therefore conclude, that there is but one only satisfaction for the sins of all the world, to wit, Christ once offered up for us, which are by faith made partakers of him. But now, as we do not acknowledge or admit the satisfactions that Of indulgencies. are obtruded unto us in the doctrine of the priests and monks, so do we by all means detest the indulgences of the Bishops of Rome. They called these Indulgences, a beneficial pardoning of crimes, or remission of the punishment, or of the guilt, or of both: to wit, by the power of the keys bestowed by the Lord: and for the merit of the Martyr's blood (for so they say) granted or given to them that are rightly contrite in heart, and do confess their sins. For these fathers of Indulgences are wont with their Indulgences to remit again the rigour and severity of the satisfaction which lieth in them to order at their discretion. Truly, as one said: The father's gentle Indulgence, doth make the children nought: So have their Indulgences utterly corrupted true repentance. But thou canst read in no place that such power was given to the Popes as they did feign. We read, that to the Apostles the keys were given by the Lord: but those keys were nothing else but the ministery of preaching the Gospel: as I in place convenient will show unto you. Now the Gospel promises to us remission both of the guilt and penalty, for Christ his sake, and faith in Christ, and doth admonish us that in the latter times, there shall come men that shall say: we are Christ's, that is, which shall attribute to themselves the things that do properly belong to Christ alone, such as is especially the forgiveness of sins. But it commandeth us to fly from them, and by all means to take heed of them, as of wicked seducers. The same evangelical truth doth teach that the faithful are cleansed by the only blood of the son of God. Their indulgences do promise' men the cleansing of their sins through the blood of S. Peter, S. Paul and other holy Martyrs. And for that cause are they the profanation of the blood of the son of God. The Saints do wash their garments in the blood of the Lamb, not in the pardoning bull, or box of indulgences, nor in the Martyrs blood. Yea, Paul himself denieth that either he, or Peter, or any other of the Saints was crucified for the Church of God. And yet their indulgences were so set forth, as though God were pleased with us for the blood of the Martyrs. Therefore their indulgences are flatly contrary to the Apostles doctrine. And I admonished you in my Sermon of good works in these words of Paul: I fulfil that which is behind, of the afflictions of Christ in my flesh, for his body's sake, which is the Church, that that fulfilling is not referred to the work of the purging or propitiation of Christ, which is consummate, unless Christ at his death did testify falsely saying: It is consummate, but to those afflictions where with the members of Christ, that is, the faithful are exercised by the cross, so long as they live in this frail flesh. Verily the Lord maketh account of the afflictions laid upon the faithful, as of his own. For to Paul he said: Saul, Saul, why persecutest thou me? Moreover, when he says: For the church, he means not, for the expiation of the church, but for the edification and profit of the same. And Paul sustained gréevons afflictions at the hands of the jews, because he preached the Gospel to the Gentiles: And it was expedient that in him there should be showed to the Church an example of Patience, so rare as could not lightly be found again. Yea, other have often times objected against these indulgence defenders, this godly saying of the holy man, Pope Leo, in his 81. Epistle. Although the death of many Saints is precious in the sight 〈…〉. of the Lord, yet the slaughter of no man subject to sin, is the propitiation for the sins of the world. Again, The righteous have received, not given Crowns of glory: and of the manful constancy of the Martyrs are sprung examples of patience, not the gifts of righteousness: for their deaths were singular: neither did any one by his ending pay the debt of another since there is one Lord jesus Christ, in whom they are all crucified, dead, buried and raised up again. Thus much out of pope Leo. We have therefore by divine and human testimonies evidently proved, that the indulgences given to sinners by the merit or treasure of the Martyr's blood, are mere blasphemies against God, and open injuries against his holy Martyrs. I have hitherto spoken of those indulgences, which were of old freely bestowed The filthy mart of indulgences. by the Popes of Rome. although at this day they be few in number and curtailed too: now therefore I will say somewhat of their indulgences, which they for the most part do cell and make traffic of. To cell indulgences is in the Church of God, a sin so detestable, as that it is hard to name any one more horrible. And yet it is and hath been a common practice and merchandise these many years, with the Bishops of Rome & their factors, whom they call apostolics, not having any one word in the scripture wherewith to cloak the wicked invention. And now though I slip over and do not show you how Indulgences are nothing but a bore name with out any stuff or matter, and that under that vain name miserable men and silly souls are foully deceived: yet note that Christ the chief and only high Priest of his Catholic and holy Church, in the days of his flesh, did with a whip drive the buyers and sellers (as impudent dogs) out of the Church of God: which thing he did twice. Once at the beginning of his preaching: and an other time a little before his Passion. At the first time he added: Away with these things from hence, and make not my father's house an house of merchandise. At the latter time he said: It is written, my house shall be called the house of prayer, but you have made it a den of thieves. And Simon Magus also in the Acts of the Apostles, seeing that by the laying on of the Apostles hands, the holy Ghost was given, did offer them money, saying: Give me this power also, that on whom soever I lay my hands, he may receive the holy Ghost. But hearken how Peter accepteth his petition. Thy money (said he) perish with thee: because thou hast thought that the gift of GOD may be obtained with money. Thou haste neither part nor fellowship in this business. For thy heart is not right in the sight of God. Lo, the gifts of God are not got with money. Lo, their heart is not right that make merchandise of Religion. Lo, they have no part or fellowship in the inheritance of the kingdom of Heaven, or in the preaching of the glad tidings: therefore what shall we say now of the Indulgences which the Popes apostolics do set to sale for money? What shall we say of the very Indulgenciaries, and the Pope himself whose Hierlings they be? We must confess verily that they are the fellows of Simon (not Peter but) Magus. For Peter did by the just sentence of God, curse such kind of merchants. Your money (says he) perish together with you. This is a heavy and terrible, but yet a most just judgement of the most just God. The same Apostle Peter, foreseeing that in the church there would be many such merchants doth in his last Epistle say. There were false Prophets among the people, even as there shallbe false teachers among you, which privily bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation. And many shall follow their damnable ways, by whom the way of truth shallbe evil spoken of. And with covetousness through feigned words shall they make merchandise of you. For what is it with feigned words through covetousness, to make merchandise of the miserable idiots, if this is not, when they say that they do give full remission of sins, unto all them that are contrite, and do confess their sins? For if any man do acknowledge his sins, and with a true faith convert himself to God through Christ, even without their Indulgences, he doth obtain plenary remission of all his sins. Those foxes therefore make money of smoke, deceiving simple souls, and selling for coin the thing which they never had, neither possibly can be purchased with money, And thus much hitherto of bought and sold Indulgences. Of which other writers have made very long discourses. I suppose that by this little, any man may easily understand how to judge of them aright. We are now at length come past those rocks and shelves, to which we did of purpose sail, that when we had viewed the most perilous places, we might admonish the unskilful passagers, to take heed how they strike upon them, for making shippwrack of their souls, by thinking that in these Indulgences doth lie she true force of sufficient Repentance, wherein there is nothing but the utter displeasing of Gods most holy majesty. Therefore letting that alone, as it is, we do now return to declare she last member of repentance, whereby we said that penitentes do mortify the old man, and are renewed spiritutually. First of all therefore it seemeth good to tell, what the old man is, what the new or regenerated man is, and what the power or strength of man is. For by the demonstration thereof we shall the better understand what it is to mortify the old man, & to be renewed in the spirit. We say that the 〈…〉 old man is all that which we have of nature, or of our first parents, to wit, not the body only or the flesh, I mean the grosser and substantial part of the body, but even the very soul, with the strength, the power and faculties of the same. Therefore whereas in some places of the holy Scriptures, the flesh is put for man, we must not only understand the massy substance and grosser part of the body, but the very flesh together, with the soul and all the faculties thereof, that is, the whole man not yet regenerate. For the Lord in the Gospel says. That, which is born of the flesh, is flesh: and that which is born of the spirit, is spirit. And this he speaketh concerning regeneration, which is not according to the flesh (as Nicodemus did falsely imagine) but according to the spirit. The word Flesh therefore doth import the natural power and faculties of man, even all that, I mean, which we have or take of our first grandsire Adam. The new man is said to be he that is regenerate by the spirit of God in Christ, or is rerenued according to the image of Christ, with all the gifts and virtues of the holy Ghost. And as the 〈…〉 flesh is usually put for the old man, so is the spirit by an Antithesis commonly used and taken for the new man. Now here the very place requireth to discourse somewhat of the power or virtues of man. Of which although I have elsewhere disputed all ready, as in the Sermon of freedom and bondage, and of sin, yet here again I will touch such points as I think to suffice for this present Argument. There are two parts or faculties of our soul, Understanding & Will. Of the power of man. Understanding doth discern in things object, what to receive or what to refuse: and is as it were the light and guide of the soul. Will chooseth, for in it doth lie both to will and to nill: which are again impelled by other powers and faculties. Now Understanding. the understanding is of two sorts. For we understand either Earthly or Heavenly things. I call those Earthly things, which do appertain not to the life to come, but to the life present: whereunto we refer all liberal arts and handicrafts, the governing of public weals, and the ruling of private houses. By heavenly things I understand God himself, eternal felicity, and life everlasting, the knowledge of God and all kinds of virtues, faith, hope, charity, righteousness, holiness, and innocency of life. Now let us see what this understanding of man is able to do, and what power it hath. The judgement and understanding of man in Earthly things, is not altogether none at all: but yet it is weak, and very small, God wots. The understanding therefore that is in man doth come of God: but in that it is small and weak that cometh of man's own fault and corruption. But the bountiful Lord doth augment in men those gifts of his, whereby it cometh that man's wit bringeth wonderful things to pass. For which cause we read in the holy Scriptures that the arts & wits of men are in the hands of God. But in the knowledge or understanding of heavenly matters there is not one small spark of light in man, his wit of itself is nothing but darkness, which at the beginning was created by God most sharp & lightsome, but was afterwards by man's corruption utterly rebated and darkened again. For therefore it is that Christ in the Gospel said: Not man cometh to me, unless my father draw him. And in the prophets it is written: All shallbe taught by God. And Paul says: The natural man perceiveth not the things that are of the spirit of God: for they are foolishness unto him: Neither can know, because they are spiritually discerned. The natural man (that is, that old man, which is not yet regenerate by the holy Ghost) is not a block altogether without all sense or feeling. For if he were utterly without all the discourses of reason, then how should the preaching of the Gospel seem foolishness unto him? He doth therefore by the gift of God hear and understand the words and sense of the holy scripture: but by reason of his natural corruption, he is not touched with them, he doth not rightly judge of them: they seem mere folly unto him: neither doth he perceive that they must be discerned spiritually, because he is not regenerate, and is yet without the true light of Gods most holy Spirit. For, in another place the Apostle says: We are not able to think any good as of ourselves, but all our ability is of God. And therefore it is that we do so often in the Scriptures find mention of Enlightening or I lumination: which should without cause be expressed or named, if so be man's understanding were clear & of itself not dark and misty. There is therefore born together with all men a blindness of heart & mind, a doubting in the promises of God, and an unbelief and perverse judgement in all heavenly things. For albeit that man hath at God's hand received understanding, yet by reason of his own corruption, ignorance is a peculiar and proper heritage belonging unto him. For he is then in his kingdom, when he is blind, when he doth err, when he doth doubt, when he doth not believe, nor use the gifts that God hath given him, rightly as he should, that is, to his own salvation, and the glory of his maker. Let us now see, what the will of the old man is able to do. Therefore, Will. since this will doth follow a blind guide, God wot, that is to say corrupt affection, it is unknown to no man, what foolish choice it maketh, and whereunto it tendeth. And although the understanding be never so true and good, yet is the will like to a ship tossed to & fro with stormy tempests, that is, of affections. For it walloweth up and down with hope, fear, lust, sorrow, and anger, so that it chooseth and followeth nothing but evil. For the holy Apostle speaking of himself doth say: I know that in me, that is, in my flesh there dwelleth no good thing. For, to will is present with me, but I find no means to perform that which is good. For the good that I would, do I not: but the evil which I would not, that do I But now, since the Apostle spoke this of himself, when he was regenerate, what I pray you shall we say of the will of the old man? The old man willeth all things which God willeth not, and breaking into all kind of wickedness, doth foully fulfil his filthy lusts: that is to say, he giveth his members servants unto uncleanness and wickedness, from one iniquity unto another. We have of this, very many examples exhibited unto us, both by the holy Scriptures and daily experience. Let us now against this oppose or set the new man, that is, the man Of the 〈◊〉 man, 〈◊〉 of regeneration. which is regenerate by the spirit of GOD, through the faith of jesus Christ. Now regeneration is the renewing of the man, by which through the faith of jesus Christ, we, which were the sons of Adam, and of wrath, are born again the sons of God, and do therefore put off the old man, and put on the new, which both in understanding and will doth freely serve the Lord. This regeneration is the renewing of the mind, not of the body: as we heard in an other place out of the third Chapter of Saint john's Gospel. The author of this regeneration, is the holy Ghost, which is from heaven given unto man, I mean to a faithful man. For the gift of the holy Ghost is given for Christ his sake, and that too, unto none but those that do believe in Christ. This spirit of God doth testify with our spirit, that we are the sons of God, and therefore, the heirs of his kingdom. We are therefore, a new creature, repaired now according to the image of GOD, and endued with a new nature or disposition: whereby it cometh to pass, that we do daily put off that old man, and put on the new: which thing is done when we walk, not in concupiscence after the Carnal inclination of the flesh, but in newness of sense, according to the working of the holy Ghost, by whom we are regenerate. The same substance & form of the body abideth still, the mind is changed, the understanding and will renewed. For, by the spirit of God the understanding is illuminated, faith and the understanding of God and heavenly things is plentiousely bestowed, and by it unbelief and ignorance, that is, the darkness of the old man are utterly expelled, according to that saying of the Apostle: Through Christ you are made rich in all things, in all speech & knowledge. Again: We have not received the spirit of the world, but the spirit which is of GOD, to know what things are given of Christ to us. And again: We have (or know the spirit or) mind of Christ. And again: you have no need that any man teach you: but as the very anointing doth instruct you of all things, and is true, abide you in it. And in this regeneration of man, the will also doth receive an heavenly virtue, to do the good, which the understanding perceived by the holy Ghost, so that it willeth, chooseth, and worketh the good that the Lord hath showed it: and on the other side nilleth, hateth, and repelleth the evil that the Lord hath forbidden it. For Paul says: I know to be humble, and I know to exceed. I can do all things through Christ who strengtheneth me. And again to the Philippians, he says: To you it is given for Christ, not only to believe in him, but also to suffer for him. And again, yet he doth more plainly say. It is God that worketh in you, both to will and to perform, according to the good purpose of the mind. But now note this that what soever they do, which are regenerate by the spirit of God, they do it freely, not by compulsion, nor against their wills. For like as God requireth a cheerful giver: so where the spirit of the Lord is, there is free liberty and hearty goodwill. And Zacharie the Father of john Baptist said: That we being delivered from the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. Yea, and our Lord himself in the Gospel says. If you abide in my sayings, you shallbe my Disciples in deed, and you shall know the truth, and the truth shall make you free. And again, If the son set you at liberty, or make you free, then shall you be free in deed. Touching this liberty of the sons of GOD, I have already discoursed in the ninth Sermon of my first Decade. What, and of what kind, the Liberty is that is in man. This liberty of the sons of God we do willingly acknowledge, and freely confess: but the arrogant disputations of some blasphemous praters concerning free will, as though it were in our power, of ourselves to do any heavenly thing, we do utterly reject and flatly deny. And yet we do not make man subject to fatal necessity, nor turn upon GOD the blame of iniquity. As we have elsewhere more at large declared. And S. Augustine, in his controversy with the Pelagians did so attemper his disputation, that he attributed the good to the Grace of God, and the evil unto our nature: so that (the sense being sound, uncorrupted, and well weighed) he attributeth free will, which he granteth to be in us, unto the grace that worketh in us, yea, to the regeneration of the Spirit, rather than to ourselves or our own power. I will here cite and rehearse unto you (dearly beloved) this one testimony only out of all his writings, as it is to be found in the first Chapter of his book, De Correptione et Gratia, where he says: We must confess that we have free will to do both evil and good: but in the doing of evil, every one is free from righteousness, and bond to sin: but in good, no man can be free, unless he be made free by him which said: If the son make you free, then shall you be free in deed. And yet not so, that when every one is set free from the condemnation of sin, he should then no more stand in need of his deliverers aid: but so rather, that, where he heareth his deliverer say: Without me ye can do nothing, he should presently say to him again: Be thou my helper: O forsake me not. And verily, I am glad that in our brother Florus I found this faith, which, without doubt, is the true, prophetical, and Apostolical faith. For here must the grace of God, through jesus Christ our Lord be needs understood: by which alone we men are delivered from evil, and without which we do no good, either in thought, will, love, or deed. Not only that by the showing, or teaching of grace, men should no more but know what is to be done: but also, that by the very working and performing of grace they should with love do the thing that they know. And so forth. For, I have hitherto rehearsed unto you Saint Augustine's opinion touching free will, of which this is sufficient for a note by the way: now I return to my purpose again. We have heard what the old man is, what the new man is, and 〈◊〉 the 〈◊〉 man 〈…〉 by 〈◊〉 spirit. how we are renewed by the holy spirit: now therefore, when we say, that penitentes do mortify the old man, and are renewed by the spirit, or spiritually, we say nothing else, but that to all penitents the affections, senses or lusts of the flesh, I mean, even the very understanding, which we have of old Adam, together with the will, are not only suspected, but also convicted of impiety, and that therefore in all their thoughts, words, and deeds, they do never admit their affections into their counsel, but do by all means resist them and continually study to break the neck of them: and on the other side, in all our counsels, words, and deeds to admit and receive, yea, & with prayers to call unto us that heavenly guide the spirit of Christ, by whose conduit and leading we may perceive, judge, speak, and work, that is to say, either omit or do that, which we have learned in our grand pattern Christ, according to whose likeness we must be reformed, that henceforth we may apply ourselves to holiness, righteousness and good works to Godward. But now all this we shall understand more rightly and plainly by the words of the Apostle, where he sayeth: This I say, and testify in the Lord, that you henceforth walk not as other Gentiles walk in vanity of their mind, darkened in cogitation, being alienated from the life of God by the ignorance that is in them, by the blindness of their hearts, which being past feeling have given themselves over unto wantonness, to work all uncleanness with greediness. But you have not so learned Christ, if so be you have herded him and have been taught in him, as the truth is in jesus, to lay down according to the former conversation, the old man, which is corrupt according to the lusts of error, but to be renewed in the spirit of your mind, and to put on that new man, which after God is shapen in righteousness and holiness of truth: and so forth as followeth in the 4. Chapter to the Ephesians. The same Apostle in the third to the Colossians says: Mortify your members which are upon the earth: fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, for which things sake, the wrath of God cometh upon the children of disobedience: among whom you also walked sometime when you lived in them. But now put ye off also all these things, wrath, fierceness, maliciousenesse, blasphemy, filthy communication out of your mouth: lie not one to another, seeing that you have put off the old man with his works: and have put on the new man, which is renewed into the knowledge and image of him that made him. Put on therefore, as the elect of god, holy & beloved, bowels of mercy, kindness modesty, meekness, long suffering, forbearing one an other, and forgiving one another, if any man have a quarrel against any: and so forth. To which, if thou addest that, which the Apostle hath of the same matter in the sixt Chapter to the Romans, every point willbe more express & plain unto the hearer. Now, these words of the Apostle do not only teach us what the old Of the worthy fruits, or, of the fruits worthy of repentance. man is, what the new man is, what it is to mortify the old man, and how penitents are renewed in the newness of the spirit, or of the mind: but do also show what the fruits be that are worthy of repentance, to wit, those rehearsed virtues, or those offices of life toward God and our neighbour. We own to God fear or reverence, humbleness of mind, the knowledge of ourselves, faith, hope, the hatred of sin, the love of righteousness, charity toward our neighbour, well doing towards all men, and innocency in all things. These kind of fruits did the holy man john Baptist require of the jewish nation, when he said: Bring forth fruits that become repentance. For in Saint Luke, being demanded of the people, of the Publicans and of the mercenary or garrison soldiers, what thing they should do worthy of repentance, he prescribeth none other than that, which we even now recited. For the Lord himself by isaiah in the 5. Chapter of his prophecy rehearsed up none other fruits than those. And in the Revelation made to S. john, speaking to the minister of the Church of Ephesus, he says: Remember from whence thou art fallen, and repent and do the first works. Whereunto agree the words of S. Paul, speaking to Agrippa, and saying: I have preached to the jews and Gentiles, exhorting them to repent, and to turn to God, and to do such works, as become them that repent. And again in the seventh Chapter of the second Epistle to the Corinthians he says: Sorrow, which is to Godward, causeth repentance unto salvation not to be repent of. For, behold this self same thing that you were made soarie to Godward, how much carefulness it hath wrought in you? yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what punishment? Now, this carefulness is an intentive diligence to correct that which is amiss. Verily out of careless looseness doth arise enured custom to commit sin, and negligent security. Penitents do not stand in defence of their sins, but make their supplicant apology to God, to have them remitted. Hypocrites excuse themselves and seek out shifts and starting holes, not confessing freely their sins and offences, nor praying to God to have them forgiven. He, which repent●th truly & in very deed, is angry with himself because of his wicked manners and life already lewdly spent. The punishment which he doth exercise upon himself, preventeth and turneth away the revengeing and imminent wrath of God. Moreover with fear he doth take heed how he sinneth any more. For the contempt of GOD is the original of mischiefs, and bond of an impenitent life. Furthermore, he, which doth truly repent, is ravished with the passing vehement desire or love of GOD and heavenly things: he burneth with zeal, whereby it cometh to pass, that he neither foadeth off from day to day, nor yet doth coldly nor slackely go about that, which he hath learned by the word of God to be required at his hand to be done and performed. Briefly what soever he doth, he doth it with all his mind even from the very bottom and root of his heart. For so sayeth the great Prophet of God the holy man Moses: If thou will't turn to the Lord thy God, and harken unto his voice, with all thy heart, and with all thy soul: the Lord thy God also shall turn thy captivity, and show pity upon thee in the bowels of mercy. Thus much touching the fruits of Repentance. Now upon all the premises we infer this consequent, that Repentance 〈…〉 of all 〈◊〉. (whose only scope, whereto it tendeth, is the renovation by the spirit of Christ, of the image of God, which was by Adam's fall of old defiled) is not a work of a day or twain, or of a prescribed number of years, but a continual observance of our whole life, and so consequently a daily putting off and renewing of the old man for ever. For they that are regenerate by the holy spirit of God, are never so purged that they feel no motions of the flesh, of sin, and of carnal affections. There is always object to the eyes of the faithful this sentence of s. Paul, that cannot by any means be plucked out of their minds. I know that in me, that is, in my flesh there dwelleth no good thing. For to will is present with me, but I find no means to perform that, which is good. For the good, that I would, I do not, but the evil, that I would not, that do I For we bear about the relics of the flesh through all our life. Whereupon it cometh, that in the Saints there is a perpetual and very sharp battle. For they do partly obey the spirit, and are partly weakened of the flesh. By the spirit they are lifted up to the contemplation & desire of heavenly things. But by the flesh they are thrust down to earthly things, & troubled with the allurements of this naughty world. For even the Apostle feeling that combat in himself said, The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. For they are so at enmity beetwixt themselves, that what you would you cannot do. And in an other place he saith: Even I, the same, do in the mind serve the law of God, but in the flesh the law of sin. And to help the matter forward withal, there lacks no deceit, no craft, and a thousand temptations of the subtle crafts master our enemy the devil. Therefore the labour and peril of the true penitent, that is, of a Christian man, is far greater, than that our prayers are comparable unto it. But now who doth not here perceive What things are necessary in penitentes. how great watching, abstinence, constancy, fortitude, and patience are needful for those that do repent? What great need they have of earnest and continual prayers? Let us in this sharp conflict lay before our eyes the instruction of that valiant champion the Apostle Paul. For that, which he sayeth, may be to us in steed of a large and ample commentary. For he will in few words passingly instruct us how to behave ourselves in this troublesome combat, how to vanquish, & how to triumph when the victory is got. In his Epistle to the Ephesians, thus he saith: Brethren, be strong in the Lord, and in the power of his might. Put on all the armour of God, that you may stand against the assaults of the devil. For we wrestle not against flesh and blood only, but against rules, against powers, against worldly governors, of the darkness of this world, against spiritual subtiltis in heavenvly things. Wherefore take unto you the whole armour of God, that you may be able to resist in the evil day, and having finished all things, to stand fast. Stand therefore, having your loins gird about with the truth, & having on the breast plate of righteousness: & your feet shod in the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith you may quench all the sierie darts of the wicked: & take the helmet of salvation, and the sword of the spirit, which is the word of God. Praying always in all prayer & supplication in the spirit, and watching for the same with all instance. And so as followeth in the 6. to the Ephesians. Here therefore are also to be rehearsed the outward exercises of repentance The outward exercises of repentance. or rites of penance, wherewith the Saints do exercise themselves, partly to tame and keep under the motious of flesh, and partly to testify their repentance unto the congregation. Those exercises are carelessness of the flesh, tears, sighs, sackcloth, fastings, weeping, lamenting, neglecting & hatred of dainty diet, trimming of the body, and also of allowable pleasures: which, although they be done, and yet do not proceed from the very heart and from true faith, are notwithstanding nothing available to him that useth them. But it is best here to learn, & as it were, in a painted table to behold them pictured in the word of God. The Prophet joel saith, Turn you to me, saith the Lord, with all your hearts with fasting, with weeping and with mourning: and rend your hearts and not your garments, and turn to the Lord your God, for he is gracious & merciful, slow to anger and of great goodness, & he will repent him of the evil. Who knoweth whether the Lord will return & take compassion, and will leave behind him a blessing? Blow up a trumpet in Zion, proclaim fast, call an assembly, sanctify the congregation, gather the people, gather the elders, assemble the children and sucking babes. Let the bridegroom come forth of his chamber, and the bride out of her closet. Let the priests the Lords ministers weep betwixt the porch and the altar, and let them say: Spare thy people, O Lord, and give not over thy heritage unto reproach, that the heathen should rule over them. Wherefore should they among the heathen say, where is their God? To these divine & evident precepts let us annex that notable example of the truly repentant Ninivites, out of the holy scriptures: of whom the holy Prophet jonas hath left this in writing: The men of Nin●uee believed God, and proclaimed a fast, and put on sackcloth from the greatest of them unto the lest of them. And word came to the king of Niniuce, which arose from his throne, and put off his rob, & covered himself in sackcloth and sat down in the ashes. Moreover by the kings commandment proclamation was made throughout the whole city, saying: Let neither man nor beast taste any thing, neither feed nor yet drink water: but let both man and beast put on sackcloth, & cry mightily unto God: yea, let every man turn from his evil way, & from the wickedness that is in his hands. Who can tell whether God will turn, & be moved with repentance & turn from his fierce wrath, that we perish not? And now it is good to hear how effectual true repentance is in the sight of the Lord Therefore it followeth in the same chap. And God see their works, that they turned from their evil ways, & he repented of the evil which he said he would do to them, and did it not. And here also (dearly beloved) you must note the repentance is of 2. sorts, to wit, 〈…〉. private or secret, & public or manifest. Every one doth secretly to himself repent privately, so often as, when he hath sinned against god, he doth descend into himself, and with the candle of god's word doth search all the corners of his heart, & confess to God all his offences: being grieved that he hath offended him, & yet doth turn unto him, believing verily that he willbe reconciled unto him in Christ his saviour, & for his sake doth utterly hate sin, & entirely love righteousness and innocency, in following them so near as he can. The public or solemn repentance is used in great calamities, in dearth, in pestilence, & war: and of the repentance it is, that the prophet joel speaketh, whose words you herded a little afore. And yet private repentance is in many points all one with the public. For Peter weepeth bitterly: & private penitents do fast privately, & abstain severely even from all allowed pleasures, much more than from the allurements and baits of the world. But they that do truly repent either publicly or privately, both do & must specially hate coloured hypocrisy & vain ostentation. Moreover both 〈…〉. kinds of repentance are free & voluntary, not extorted or coacted, but proceeding of a willing mind. The pastor of the Church & teacher of the truth, I confess, doth severely call upon all sinners without delay to repent themselves truly for their sins committed, but yet he doth by express law lay upon no man's neck any precise order prescribing that time, manner, place, or number, but leaveth it free to every one's choice, so that they do the thing that is decent, according to the prescript rule in the word of God. But public repentance is for the most part wont to be proclaimed, & openly received of the whole congregation so often as piety requireth it, and necessity compelleth it, & doth out of the word of God therewithal declare what & how all things must be done & decently ordered. Again it is manifest that there False and True repentance. are 2. sorts of repentance more. For there is true repentance & false repentance. The true repentance is y●, which doth exercise, that is regenerate by the spirit of God, & is without all colour & craft, containing in it all those things that I have hitherto told you off. The scriptures contained in the old & new testament, do minister to us many examples of true repentance, which I have at large laid forth unto you in y● that I have already spoken. Those examples are excellent which we found of our parents Adam & Eva, of the people of Israel's often repenting in the 33. of Exod. in the book of judges, and the books of Kings. Yet more excellent than the rest is that of David in the 12. cap. of the 2. of Samu and 1. Par. 21. And that of Manasses, & josias. 2. Re. 33. & 34 In the Gospel also we have to see the examples of Matthew, Zachęus, the sinful woman, & Peter, beside other more, that here for shortness sake I do wittingly pass over. But false or sergeant repentance proceedeth of a feigned heart: & though at a blush it seem to have the circumstances of true repentance, yet for because it wanteth a turning to God and a sound confidence in him, it is unsincere and utterly false. For of all other it is most certain that the repentance of judas Iscariote was false and counterfeit: and yet he confessed his sin, he bore record to the truth, and did with much anger and sorrow restore to the priests the price, which he took for the innocent blood: but because he did not wholly turn to Christ, & put his whole confidence in his mercy and goodness, all his repentance was without all fruit. And without all profit do hypocrites, and those, that are without the faith of the Gospel, torment themselves, and make a show of outward repentance. But they are most happy and in an heavenly case that do with all their True penitentes are in an happy ca●e. hearts truly repent with faith unfeigned: for they receive infinite goodness of their most bountiful and liberal God: who is at-one again with penitents, and doth now love them, that before he did for their sins most heartily, and yet most justly, hate and abhor. The punishments also, which he determined to lay upon them, he turneth into benefits. For he doth fill, and as it were, load penitentes with all manner good things both temporal and eternal. Now you understood (dearly beloved) by my former sermons, that God bestoweth so great benefits upon us, not for our works of Repentance, but for Christ his sake in whom alone the Saints do trust, not putting any confidence in their works of repentance, how holy and commendable soever they be. For in so much as the father loveth Christ, & that we by faith are graffed in him, God doth therefore love us and our works do please him, which works of ours, when he doth recompense, he crowneth not our works, as our own works, but crowneth in us the grace, which he himself hath given us. Again it must needs be that unrepentauntes Vnrepentantes are unhappy. are most unhappy. They hear with what sins and transgressions they have offended God, & provoked his just vengeance against themselves, but therewithal they think not how to prevent the wrath of God being readily imminent to take vengeance of them, nor how to obtain his favour again. What else therefore doth remain behind for them, but a most certain and just destruction both of body and soul, of all their goods, and whatsoever things else they do most esteem in this transitory life? It is good here to call to mind that notable sentence of the Lord jesus in the Gospel, saying: Woe be to thee Chorazin, woe be to thee Bethsaida: for if the wonders had been done in the city of tire and Sidon, that have been done in you, they would have repent long ere this in sackcloth and ashes. But I say unto you, it shallbe easier for tire, Sidon, and Sodoma in the day of judgement than for you. The parable of the unfruitful figgetrée is known to all men, whereof mention is made in the Gospel, which withered up by the judgement of God, to be an example to teach and terrify all impenitent sinners. What shall fall, may we think, upon the men of these days, that do so boldly despise repentance, now so many years, so plainly preached unto them and beaten into their heads? Some there are, a God's name, that will outwardly for a shows sake only seem to be desirous of the evangelical truth: other are utter enemies, contemners, and persecutors of the Gospel: & an infinite rabble thou shalt find of Lucianists, Epicures, Nullifideans, and Atheists: now since all these do equally in a manner sweetly deride, or rather scoffingly mock at this hearty repentance, we cannot do otherwise but still expect & look when the terrible judgement of God's mighty arm should fall upon such vacant sinners. Let them, the wish well to themselves, speedily turn to the lord, and consider with themselves continually and earnestly, how great the damage is to keep the transitory joys of this present life, & so to lose the eternal joys of the kingdom of heaven. Let every one make haste to do that, which he perceiveth to be done the better by so much, by how much the sooner it is taken in hand. And yet I would not that any man should despair in his sins, if so be that 〈◊〉 not 〈…〉. he doth not stubbornly despise the remedy of repentance, nor because of the facility and gentleness of his heavenly father, doth not maliciously by the way of contempt defer repentance even till the very end. And if any man be hindered by the flesh, the world, and the devil, so that it be late or ere he apply his mind to repentance, neither would I have him to fall to desperation. But now because I have somewhat more long drawn out this discourse of repentance, than I had thought to have done, that I may here at last make an end of my sermon, I will in steed of a conclusion recite unto you those golden words of the holy martyr s. Cyprian bishop of Carthage, where he writeth against Demetrian to this effect following. Believe and live, & you, that now for a time do persecute us, rejoice with us for ever. When you are once out of this life, then is there no place for repentance, nor any effect of satisfaction. In this world the life is either won or lost. In this world eternal salvation is provided for, by the unfeigned worshipping of God, and the fruits of true faith. Let not any man either by his sins, or years be held back from coming to lay hold upon Salvation. So long yet, as a man is in this world, no late No repentance cometh too late. repentance doth come out of season. The entry is open unto God's indulgence: and to them that seek and understand the truth the path to pardon is passing plain. Thou even at the very end and last gasp of this temporal life ask pardon for thy sins at the hands of him, which is the true and only GOD, call to him for the confession & faith of his knowledge: to him, that confesseth, pardon is granted, and to him, that believeth, salvation is given, & he even presently upon his departure doth pass to immortality. This grace doth Christ communicate: this gift he doth attribute unto his own mercy, by making death subject unto the triumph of the cross, by redeeming him that believeth with the price of his blood, by reconciling man to God the father, by quickening the mortal by the heavenly regeneration. Let us all if it be possible follow him. Let us all profess his sign and sacrament. He openeth to us the way of life. He bringeth us to paradise again. He leadeth us to the kingdom of heaven. With him we shall always live, and being by him made the sons of God, we shall with him always rejoice, being restored by the shedding of his blood. We shallbe Christians glorified together with Christ, blessed in God, rejoicing with perpetual pleasure always in the sight of God, and evermore giving thanks to God. For he cannot choose but be merry always and thankful, who being once in danger and fear of death, is now made secure in immortality. ¶ The end of the second Sermon. TO THE MOST RENOVMED Prince Edward the sixt, King of England and France, Lord of Ireland, Prince of Wales, and Cornwall, defender of the Christian faith, Grace and peace from God the father, through our Lord jesus Christ. THE promise, that not long ago I made to your most Royal Majesty, I do now perform, offering here the other eight Sermons of the 4. Decade, which I dedicated unto your Royal Majesty, that of me you may have two Decades of Sermons full and wholly finished. In March I sent 12. Sermons unto you: which were favourably accepted of your Royal Majesty as I understand by the letters of that Godly and worthy learned man master I Hooper, the most vigilant bishop of Gloucester, my brother & reverend fellow father in jesus Christ. Who also by the commendation of your Royal M. goodwill to me ward hath heartened me on, so that now, with far more confidence and liberty than before, I sand unto your Majesty this other part of my work, entreating of most weighty and holy matters. In this my dedication I respect nothing else, but that, which I declared in my former Epistle, to wit, that I, according to the gift that the Lord hath endued me withal, may help forward and advance the state of Christian religion, now again happily springing up in the famous realm of England, by your Royal majesties good beginnings, and counsels of your worthy Nobles. All they of every nation, that is in Christendom, which do truly believe in Christ jesus, do heartily rejoice on your Majesties' behalf, and the behalf of your most flourishing kingdom for this renovation of true Religion, and do earnestly pray to Christ the Lord, that he will happily bring to a good end the thing, that you in the fear of him have happily begun. Your Royal Majesty verily hath adventured upon a work both very great and full of troubles: but he will never fail your Godly endeavours, that said, Behold I am Math. ● Whether they that mind to reform the Churches must state to look for the determination of a coun●●●●. with you for ever unto the end of the world. And now also, even as it hath been always from the first beginning of the Church, there are many lets and great impediments, that are object against most holy and wholesome intentes, doing what they can to hinder and trouble the reformation of religion: and among other stops this is one of the greatest, that no small number, even of the wisest sort do say, that there aught no such haste to be made upon private authority, but that the determination of the general counsel in controversies of religion must needs be stayed for, & altogether looked after, without the judgement whereof, say they, it is not lawful for a kingdom, much less for any other common weal to a●ter any one point in religion once received, and hitherto used. But the Prophets and Apostles do not sand us to the counsels of priests or elders, but to the word of God: yea in jeremy we read, How say you, we are wise, we have the jeremy. 8. law of the Lord among us? Truly the lying pen of the Scribes have wrought a lie. The wise have been ashamed, they were afraid & were taken. For lo they have cast out the word of the Lord What wisdom then can there be among them? Again in the Gospel we read, No man, that layeth his hand to the plough, and looketh back, is fit for the kingdom of God. Therefore the Luke. 9 authority of the Prophets and Evangelists giveth counsel, fully to absolve and perfectly to end the reformation of religion once begun with the fear of God, out of, or by the word of God, and not to look for or stay upon counsels, which are directed, not by the word of God, but by the affections and motions of men. For the late examples of some ages within the space of these 400. last years or there What counsels have been in these latter age● celebrated. about do sufficiently teach us, what we may look for by the determinations of general counsels. The causes of counsels of old were the corruption either of doctrine or else of the teachers, or else the ruin of Ecclesiastical discipline. And good and zealous men have strongly cried now by the space of 500 years and more, that there are crept into the Church superstitions, errors, & abuses, that the salt of the earth is unsavoury, that is, that the ministers of the Churches are by sloth, ignorance, and wickedness become unseasonable, and that all discipline in the Church is fallen to ruin. Bernard Clarevallensis, being one among many, is a notable witness of the thing & condition. And for that cause there have been many counsels of priests celebrated, at the calling together of the bishop of Rome, together with the mutual aid of many kings and Princes. But what become of them, what was done in them, and what small amendment or correction of doctrine, teachers, and discipline there was by them obtained, the thing itself (the more it is to be lamented) doth plainly declare. For the more that counsels were assembled, the more did superstition & error prevail in doctrine, abuse in ceremonial rites, pride, riot, covetousness, and all kind of corruption in the teachers or priests, & a foul blurring out of all honest discipline. For such men were made precedents of the counsels, as had need first of all, themselves either to be brought into a better order, or else to be utterly excommunicate out of the congregation of the Saints, & they being precedents did in the counsels handle causes neither lawful, nor lawfully. For the word of God had among them neither due authority nor dignity, neither did they admit to the examination and discussing of causes those men, whom it was decent to have chief admitted, but them whom they themselves did think good to like off, & in them they sought not the glory of God, and the safeguard of the Church, but sought themselves, that is, the glory and pleasures of this transitory world. Therefore in the holding of so many general counsels we see no amendment or reformation in the Church obtained, but rather errors, abuses, and the kingdom and tyranny of the priests confirmed & augmented. And even at this day, although we would wink & not see it, yet we cannot choose What christians at this day may look for by general counsels. but even with our hands feel, what we may look and hope for in a general counsel. There shall at this day no counsel have any authority, unless it be lawfully (as they expound lawfully) called together. None seemeth to be lawfully called together, but that which the bishop of Rome doth call together, & that which is held according to the ancient custom and laws received, namely, that, wherein they alone do sit, & have, as they call it, deciding voices, to whom power is permitted to determine & give sentence in the counsel, and to them, who shall think it an heinous crime, and directly contrary to the oath that is given them, to do once so much as think, much more to speak any thing against the bishop & sea of Rome, against the decrees of the fathers, & constitutions of the counsels. What therefore may you look for in such a counsel? That forsooth, which I told you that now by the space of 400. years and more the afflicted Church of God, to the detriment of Godliness hath seen and felt, namely, that the sincere doctrine of Christ being trod under foot, and holy discipline utterly oppressed, we see that every day more and more with the great and intolerable tyranny of the Sea and Church of Rome, there do increase and are confirmed unsound and faulty doctrine, most filthy abuses, and too too great licentiousness and wicked living of the priests. They forsooth do cry that it is an heresy to accuse the Pope of error, in the chest of whose breast all heavenly doctrine is laid up and contained. They cry that all the decrees of the Apostolical sea must be received even so, as if they were confirmed by the very voice of Peter himself. They cry that it is a wicked thing to move any controversy or to call into doubt the doctrine and Cermonies received & used in the Church of Rome, especially touching their Sacraments, whereof they to their advantage do make filthy merchandise. They cry that the Church of Rome hath power to judge all men, but that no man hath any authority to judge of her judgement. There are in the decretals most evident canons that do set out and urge these things, as I have told them. Now what manner reformation shall we think that they are likely to admit which stand so stiffly to the defence of these things? Truly they would rather that Christ with his Gospel, and the true Church his spouse should wholly perish, than they would departed one inch from their decrees, rites, authorities, dignities, wealth, and pleasures. They verily come into the counsel not to be judged of others, that they may amend those things which even their own consciences and all the world do say would be amended, but they come to judge and yoke all other men, to keep still their power and authority, and to overthrow and take away whatsoever withstandeth their lust and tyranny. For afore there were sent out horrible thunders against the accusers or adversaries of the Sea apostolic, that is, of the Papistical corruption: after followed the hot bolts of that thunder, even sentences definitive of excommunication: the secular power hath now by the space of 30. years and more been called on, and persecution hath been every where raised up against guiltless Christians, not for committing heinous crimes and defending naughtiness, but for inveighing against mischiefs and mischievous men, and for requiring the reformation of the Church: and yet even at this day most cruel edicts are out, and cruelty is exercised every day more & more against them, that confess the name of Christ: yea, such is their impudency & brasen-faced boldness, they dissemble not that the counsel, if any must be celebrated, shall be called for the rooting out of heresies, yea they do openly profess, that the counsel once held at Trent, was to this end assembled. Now since these things more clearly than the sun are perceived to be most true, thou shalt, most holy king. do wisely and religiously, if without looking for the determination of a general counsel, thou shalt proceed to reform the Churches in thy kingdom according to the rule of the books of both testaments, which we do rightly believe, being written by the inspiration of the holy Ghost, to be the very word of God. It is lawful for enerie Christian Church to reform things out of order But now that it is lawful for every Christian Church, much more for every notable Christian kingdom, without the advise of the Church of Rome and the members thereof, in matters of religion depraved by them, wholly to make are formation according to the rule of Gods most holy word, it is thereby manifest, because Christians are the congregation, the Church, or subjects of their king Christ, to whom they own by all means most absolute and perfect obedience, Now the Lord gave his Church a charge of reformation: he commended unto it the sound doctrine of the Gospel together with the lawful use of his holy Sacraments: he also condemned all false doctrine, that I mean, that is contrary to the Gospel: he damned the abuse and profanation of the Sacraments: and delivered to us the true worship of God, & proscribed the false: therefore Christians obeying the Laws & commandments of their Prince do utterly remove or take away all superstition, and do restore, establish, and preserve the true religion, according to the manner, that Christ their Prince appointed them. He verily is a fool or a mad man, which sayeth that the Church of Christ hath none authority to correct such errors, vicces, and abuses as do daily creep into it. And yet the Romish tyranny hath so bewitched the eyes of many men, that they think that they cannot lawfully do any thing, but what it pleaseth Rome to give them leave to do. The Ecclesiastical histories make mention of provincial Synods held in sundry provinces, 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 moreover, that in certain Synods not heretical, but orthodoxasticall and Catholic, thou mayest find some that were excommunicated for appealing from their own Churches unto the Church of Rome? Saint Cyprian writing to Cornelius the bishop of Rome doth say, Since that it is ordained by us all, & that it is just and right, that every man's cause should be herded there, where the crime is committed, & that to every several pastor is appointed a portion of the flock, which every one must govern, & make account of his doings before the Lord, it is expedient verily that those, over whom we have the charge, should not gad to and fro, by that means with their subtle and deceitful petulancy to make the concord of bishops to be at jar, but to plead their causes there, where they may have their accusers present, and witnesses of their crime committed. But letting pass the testimonies of men we do now come to the testimonies in the book of God. The most holy king josias Holy King josias. (most godly Prince) may alone in this case teach you what to do, and how to do with the warrant & authority of God himself. He by the diligent reading of the holy book of God, and by the contemplation of things present, and the manner of worshipping God, that then was used, did understand that his ancestors did greatly & very far err from the plain and simple truth, for which cause he calleth together the princes and other estates of his kingdom, together with all the priests to hold and celebrated a counsel with them. In that counsel he standeth not long disputing whether the examples of the elders aught rather to be followed, or God's commuandement simply received: whether he aught rather to believe the Church, or the Scripture: and whether all the judgement of religion aught to be referred to the high priest. For laying abroad the book of the Law, he submitteth both himself, and all his unto the Sacred Scripture. Out of the book of the Law both he himself doth learn, & biddeth all his to learn, what thing it is that pleaseth God, namely, that which was commuanded and learned in the reading of the Law of God. And presently he gave charge that all men should do and execute that, not having any regard to the ancient custom, or to the Church that was at that time: he made all subject to the word of God. Which deed of his is so commended, that, next after David, he is preferred before all the kings of juda and Israel. Now your royal Majesty cannot follow any better or safer counsel than this, considering Faith cannot be reformed but b● th● that it proceedeth from God, and that it is most fit for the cause which is even now in hand. The disputation is of the Reformation of Religion, and the true faith of word of God. Christ. You know that that doth spring from heaven, namely, that it is taught by the word of God, and powered into our hearts by the holy Ghost. For Paul saith: Faith cometh by hearing, and hearing by the word of Christ. Therefore as true faith is not grounded upon the word of man so is it not taught or planted by the same. For in an Rom. 10. other place the same Apostle saith: My preaching was not in the enticing words of man's wisdom, but in the showing of the spirit and of power, that your faith might not be in the wisdom of man, but in the power of God. Not without good cause therefore do we refuse the traditions of men, and turn only to the 2. Cor. 2 doctrine of the word of the Lord, without which it is assuredly certain, that there is no doctrine nor any foundation of true faith. Neither are they worthy to be herded, who think that the Canonical Scriptures are not plain enough, full enough, or sufficient enough, to minister a perfect platform of reformation. They blaspheme the spirit of God, imputing unto it obscureness & imperfection, The scriptures do sufficiently minister a full platform how to reform the church which faults no profane writer can well abide to hear off. Saint Paul in defence of the truth saith: All Scripture given by inspiration of God is profitable to doctrine, to reprove, to correction, to instruction, which is in righteousness, that the man of God may be perfect, instructed unto all good works. What now I pray you is omitted in these words, that may seem to appertain to a most absolute reformation? What I beseech you have those impudent fellows 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 man's authority, by the most true and absolute instrument of truth, the book of Gods most holy word, to reform the Church of Christ in thy most happy England. The Lord jesus, the head and mighty Prince of his Church, presirue and lead thee his most faithful worshipper in the way of his truth, until the end, to the glory of his name, & the good estate and welfare of the whole Christian Church. At Tigure, in the month of August, the year of our Lord 1550. Your Royal Majesties most dutifully bound. Henry Bullinger minister of the Church at Tigure in Swicerland. The other eight Sermons of the fourth Decade written by Henry Bullinger. ¶ Of God, of the true knowledge of God, and of the diverse ways how to know him: That God is one in substance, and three in people. ¶ The third Sermon. I Have hitherto in 32. sermons discoursed upon the word of God, and the lawful exposition of the same, upon Christian faith, the love of God and our neighbour. I have also spoken of the law of Nature, of man's law & God's law, and of the parts of God's law, namely, the Moral, the Ceremonial, & the judicial laws. Of the use of the law, & of the fulfilling & abrogation of the same, of the likeness & difference betwirt the two testaments and people, the old and the new. Of Christian liberty, of offences, of the effect & merits of Good works. Of sin and the sundry sorts thereof: & also of the Grace of God, or the Gospel of jesus Christ, in whom our heavenly father hath given us all things belonging to life, and eternal salvation: finally, I have treated of Repentance, and of the things that do especially seem to belong thereunto. And forbecause our purpose is to dispute discretely upon the principal points of Christian religion, & that in the premises we have herded often mention made of God, of the knowledge & worship of God, of jesus Christ, of the holy Chost, of good & evil spirits of the church, of Prayer, of the Sacraments, & such like holy things, since we are now come to an end of those former points, necessity itself doth here require, that we should speak somewhat now of all & every one of these latter principles according to the holy Scripture, so far forth as the Lord shall give me grace and ability to do the same. Concerning God there were of old Sundry opinions concerning God. many erroneous opinions, not among the ruder sort of people only, but even in the whole pack of Philosophers, & conventicles of false Christians. As touching the Philosophers that ancient & learned writer Tertullian was wont to say, that Philosophers are the patriarches of heretics: and touching false Christians the Apostle john said, They went out from us, but they were not of us: for, if they had been of us, they would have remained ●. john. 12 with us. Neither do I see what gain you should get by it, if I should proceed to reckon up unto you all their opinions. It is good perhaps to know wherein they erred, lest we also do strike upon the same rock, that they did. Therefore, if any, that have a desire unto it, do wish to see the opinions of the heathen sort, and of heretics concerning God, let them search Plutarch in his Placitis Philoso. lib. ●. Cap. 7. Or in other heathen writers: Or in Cyrils first book Contra julianum, and in the 4. Chapter Dogmatum vel de finitionum Ecclesiast. I will at this time trouble the attentive ears and minds of the godly hearers with that burden. That diversity of Whereupon the diversity of opinions concerning God do rise, and from whence the true knowledge of him must be fetched. opinions is derived from none other fountain, than from the boldness & unskilfulness of men, which are not ashamed, of their own device and brain to add and apply to God the things from which he is most far & free. And now that here, I may not stick long in declareing the narrow straightness and misty darkness of man's wit, who I pray you is able with his understanding to conceive the Being of God, when as in deed no man did ever fully understand, of what fashion the soul of man is, of what sort many other things are, that be in man's body, and of what manner substance the Sun & Moon are made? There are given many reasons of natural Philosophy: but the work of God doth still abide more great and wonderful than that the wit or speech of man is able to comprehend or express it. Let no man therefore, that goeth about to know any certainty of God, descend into himself to search him out with thoughts of his own, neither let him ground his opinion upon men's determinations and weak definitions. For otherwise he shall always worship the invention of his own heart, mere folly, trifles and foolish fantasies. But on the other side again, the man cannot choose but think rightly, judge truly, and speak well of God, that attributeth nothing to himself, deviseth nothing of his own brain, nor followeth the toys of other men's inventing, but in all things giveth ear to the word of God, and followeth always his holy revelation. Therefore, let this stand as it were for a continual rule, that God cannot be rightly known, but by his word: and that God is to be received & believed to be such an one, as he revealeth himself unto us in his holy word. For no creature verily can better tell what, and what kind of one God is, than God himself. Now since this God doth in his word, by the woorkemanshipp of the world, by the holy Scriptures, and by ●hat 〈◊〉 is a God his oracles uttered by the mouth of the Patriarches, Prophets and Apostles, yea, & in the very minds and consciences of men testify, That He Is, therefore did the kingly Prophet David say: The fool hath said in his heart there is no God. For he must needs be Psalm. ● an ass or a fool, which denieth the thing, that is evident to all men in the world which are not beside their wits, namely, That there is a God: considering that even Cicero an heathen author in his book De natura Deorum doth say, It is bread & born together with men and graffed in their hearts, to think, That there is a God. Truly they that deny God, do deny him, whom nevertheless they fear, and therefore by that fear they confess that he Is, by that means convinceing themselves of lying and falsehood. Again, this is to be noted that in A 〈◊〉 is to 〈◊〉 kept 〈…〉 and 〈…〉 God 〈◊〉 demanding, who and what God is, although that question is made & doth arise even by the beating out and discussing of the Scriptures, yet a measure is to be kept, and in any case observed. For to go about over curiously to inquire after, search out, and seek the very eternal Being of God, is both perilous and also flatly forbidden. Solomon crieth, As it is not good to eat Pro. 〈◊〉 much honey: so he, that is an overcurious searcher out of God's Majesty, shallbe confounded of his glory. Before that singular and notable communication, wherein our God in the mount Sinai talked with the whole people of Israel, it is said to Moses: Set bounds unto the people round about the mountain, and say 〈◊〉. 19 unto them, Take heed to yourselves that you go not up into the mount, or touch the border of it. Whosoever toucheth the mount, let him die the death etc. Lo here, it was present death, to pass the limits or bounds prescribed. Therefore our studies are and aught to be definite, not infinite. Truly we read in many places of the holy Scriptures that the most entire and excellent friends of God stood amazed trembling, so often as God in any outward show did of his own accord offer himself unto their eyes. I need not to busy me self too much in reckoning up examples. You know how Abraham behaved himself in the talk which he had with God Gen. 18. You know what the parents of Gedeon said in the book of the judges. And what Helias spoke, 3. Reg. 19 Peter, after that he by the miraculous taking of the great draft of fish did understand that Christ was more than a man, cried out, saying: Go out from me, O Lord, for I am a sinful 〈…〉. man. Therefore the Saints if in any other matters belonging to God, than in this especially are humble, modest and religious, understanding that his eternal and incomprehensible power and unspeakable majesty are altogether uncircumscriptible, & cannot be comprehended in any name whatsoever. Very eloquently, truly, and godly 〈…〉. doth Tertullian in his book De Trinitate say: The proper name of God cannot be uttered, because it cannot be conceived. For that is called by a name, that is conceived by the condition of it own nature: for a name is the significant notifying of that thing, which may be conceived by the name. But when the thing, which is handled, is of such sort, that it cannot be rightly conceived by our very senses and understanding, how shall it be rightly named by an apt term and fit nomination? which while it is beyond understanding, must needs also be above the significancy of the term whereby it is named: so that, when God upon certain causes or occasions doth annex or declare to us his name in words, we may think and know that the very property of the name is not expressed so much in words, as a certain significancy is set down, to which while men in prayers do run, they may seem to be able by it to call upon, and obtain the mercy of God. And again he sayeth: Concerning God, and those things, that are of him, and in him, neither is the mind of man able to conceive what they be, how great they be, and of what fashion they be. Neither doth the eloquence of man's mouth utter in speech words in any point answerable unto his majesty. For to the thinking upon, and uttering out his majesty, all eloquence is mute and dumb, and the whole mind is too too little. For it is greater than the mind: neither can it be conceived how great it is: because if it can be conceived, than must it needs be less than man's mind, wherein it may be comprehended. It is also greater than all speech, and cannot be spoken. Because if it may be spoken, then is it lesser than man's speech, by which, if it be spoken, it may be compassed and made to be understanded. But whatsoever may be thought of him shall still be less than he: & whatsoever in speech is showed of him, being compared with him shall be much less than he. For in silence to our selves we may partly perceive him: but as he is, in words to express him, it is altogether impossible. For if you call him Light, then do you rather name a creature of his, than him, but him you express not. Or if you call him Virtue, then do you rather name his power, than him, but him you declare not. Or if you call him Majesty, then do you rather name his honour than him, but him you describe not. And why should I, in running through every s●uerall title, prolong the time? I will at once declare it all. Say all of him whatsoever thou canst, and yet thou shalt still rather name some thing of his, than him himself. For what canst thou fittlye speak or think of him, that is greater than all thy words and senses? Unless it be, that after one manner, and that too as we can, as our capacity will serve, and as our understanding will let us, we shall in mind conceive what God is, if we shall think that he is that, which cannot b●e understood, nor can possibly come into our thought, what kind of thing, and how great, it is. For as at the seeing of the brightness of the Sun the sight of our eyes doth so dazzle and wax dim, that our sight cannot behold the very circle of the same, by reason that it is overcome of the brightness of the beams that are object against it: even so fareth it with the sight of our mind in all our thoughts of God: and by how much more she settleth herself to consider of GOD, by so much more is she blinded in the light of her cogitation. For (to repeat the same thing again) what canst thou fitly think of him, that is above all loftiness, higher than all height, deeper than all depth, lighter than all light, clearer than all clearness, brighter than all brightness, stronger than all strength, more virtuous than all virtue, fairer than all fairness, truer than all truth, greater than all greatness, mightier than all might, richer than all richesse, wiser than all wisdom, more liberal than all liberality, better than all goodness, juster than all justice, and gentler than all gentleness. For all kinds of virtues must needs be less than he, that is the father and God of all virtues: so that God may truly be said to be such a certain Being, as to which nothing may be compared. For he is above all that may be spoken. hitherto have I cited the words of Tertullian. Although now these things are The formed and m●●ners o● knowing God. so, and that no tongue either of Angels or of men can fully express what, who, and of what manner God is, seeing that his Majesty is incomprehensible and unspeakable, yet the scripture, which is the word of GOD, attempering itself to our imbecility, doth minister unto us some means, forms and phrases of speech, by them to bring us to some such knowledge of God as may at lest wise suffice us, while we live in this world: so yet notwithstanding, that still we should think that the thing, that is incomprehensible, cannot be defined, but that by those phrases an occasion is only given, by which we are to be brought to greater things through the illumination of the spirit: and that we should in this disputation, have still before the eyes of our mind, that true and assured sentence of the eternal GOD unto his servant Moses, saying: Thou canst not see my face. For no man shall see me and live. Exod. For when we are once departed out of this life, and are unburdened of this mortality, and mortal frailty, then shall we see the Majesty of God. For the Apostle S. john said: We know, that when he appeareth, we john. 3. shall be like unto him: for we shall see him as he is. And to these let us annex the words of the Apostle Paul, where he sayeth: Now we see in a glass even in a dark speaking, but then we shall see face to face. Therefore let no man go beyond the limited bounds, or prevent the time appointed, nor yet presume by wicked boldness and curiosity in this life to behold the face, that is, the very Essence or being of God. Let that revelation of God suffice every one, which GOD himself voucheth safe in his word to open unto us, namely, so much as he of his goodness thinketh necessary and profitable for us to know. And I do here with warrant say that that wisdom is the true wisdom, which will not in this matter go about to know or savour more, than the eternal wisdom doth teach to know. The first and chief way to know God is derived out of the very The 〈◊〉 of 〈◊〉. names of God attributed unto him in the holy Scripture. Those names are many and of sundry sorts, because his virtue, his wisdom, I mean, his goodness, justice, and power are altogether infinite. I will reckon up and expound unto you according to my skill, the most excellent and usual among the rest. Among all the names of GOD that is the most excellent, which they 〈◊〉. call Tetragrammaton, that is, (if we may so say) the four lettered name: for it is compounded of the four spiritual letters, and is called JEHOVAH. It is derived of the Verb substantive Hovah, before which they put Iod and make it JEHOVAH, that is to say, Being, or I am, as he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Being of himself, having his life and Being not of any other, but of himself, lacking nobodies aid to make him to be, but giving To be unto all manner of things, to wit, eternal God, without beginning and ending, in whom we live, we move, and have our Being. To this do those words especially belong which we find to have passed betwixt God and Moses in the third Chapter of Exodus: And Moses said to GOD, Behold when I come unto the children of Israel (to whom thou dost now sand me,) and shall say unto them, The God of your fathers hath sent me unto you, and they shall ask me saying, What is his name? What answer shall I make them? And God said to Moses, I am that I am, or, I will be that I will be, And he said, Thus shalt thou say to the children of Israel, I am, or Being, or I will be, hath sent me unto you. That is, I am God that will be, and he hath sent me, who is himself Being, or Essence, and God everlasting. For their future tense containeth three sundry times, He that is, He that was, and He that will be hath sent me. Truly the evangelist and Apostle john seemeth in his Revelation to have had an eye to these words of the Lord, which also he went about to interpret, saying in the person of GOD: I am Alpha and Omega Apoc. 1 the beginning and the end, or the first and the last, sayeth the Almighty Lord, which is, and which was, and which shall be. Some there are which observe this for a note, that in all tongues almost, even of the barbarous sort, the name of God is written with four letters. Concerning his name in Hebrew it is assuredly so. And in the Greek, Latin, and german tongues it is so also. For God in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Cabala is a tradition of the jews, left to them by Moses, not in writing, but from the father to the son wherein is contained as well the secrets of nature, as the mystical sense included in the words of the holy scripture. Latin Deus, and with us Germans he is called Got. They add moreover that the Persians call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by contraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the four letters the Cabalists say that there are wonderful mysteries contained. Of which as other have written very diligently, so I have leifer here not to stand upon them or trouble your patience with them. Like to this also are these names of GOD, jah and Hu. Whereof, the first is oftener found in the Psalms than once. For David sayeth: Hallelujah, that is: Praise you the Lord The later is also mentioned by David, saying: Hu, that is, he, I say, God, the Being and creator of all things, spoke the word and it was done. Hu, he commanded and it was. In isaiah the Lord sayeth: I am the jah and Hu. Lord, Hu is my name, and my glory will I give unto none other. Hu signifieth He or this. Now those words also are derived of Being, and do teach us that God is always like himself, an Essence which is of itself eternally, and which giveth To be unto all things that are: as he by whom, in whom, and to whom all things are, being himself a perpetual and most absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or perfect havingnesse. But the Hebrues do not read or express the fourelettered name of God, by calling it jehovah, but in steed of Adonai. it, they use the word Adonai. For they say that jehovah must not be uttered. Now all interpreters in their translations where they turn it into Latin do call it Dominus, that is, Lord For GOD is the Lord of all things, both visible and invisible. Neither is there in all the world any other Lord, but this one, and he alone, to whom all things in the world are subject, and do obey. For he hath a most mere dominion, and absolute Monarchy over all his creatures. And therefore for plainness sake sometime the word Sabbaoth is annexed to the name of God: which some translate the Lord The Lo●● of Sabbath or o● Hosts. of Powers, and some the Lord of hosts. For God being Almighty, doth by his power or strength show forth, and in his host declare what mighty things he is able to do, and of how great power and might he is. For since that he is the GOD of all creatures, and that he doth dispose and use them as a Capiteine doth his soldiers, to work mighty and marvelous things, he doth even by small things declare how great he himself is, and how great his power is. In the host of God are all the Angels, of whom Daniel said: Thousand Daniel thousands, and hundred thousands did minister unto him. One of which Angels did in one night kill in the Assyrians camp under the banner of the most puissant king Senacherib, one hundredth fourscore & five thousand soldiers. In the host of God are all the winds, all the stars, and all the fiery, aery, & watery impressions. In the host of God are all evil spirits, all men, Kings and Princes, all the warlike furniture of every nation, & finally all creatures, both visible and invisible: and all these he useth according to his own pleasure, yea according to his own good & just will, when, how much, and how long he listeth, to finish and bring to pass his own will and judgements. In punishing the first world at the deluge he used water. In destroying of Sodoma, and the Cities there about he used fire: and in rooting out the Chanaanites and jews he used the means of mortal men, or soldiers. Sometimes there is ascribed to the Lord the word Aeleon, & the Lord is called Aeleon, that is to say, high. For in the 113 Psalm we read. The 〈◊〉 high 〈◊〉. Lord is higher than all nations, and his glory is above the heavens. Who 〈…〉 is like the Lord our God, which setteth himself so high in his habitation? And in the 97. Psalm he says. Thou Lord art higher than all that are in the earth, thou art exalted far above all Gods. Again, God is called El, because of his strength. For what he will, that can he do, and therefore is he called a strong God or a Giant. For jeremy 〈…〉. says. The Lord is with me as a strong Giant. Esay says: The Lord shall come forth like a Giant, he shall 〈…〉. take stomach unto him like a man of war, he shall roar and overcome his enemies. And like to this is the word Eloah, whose plural number is Elohim. That name betokeneth the 〈…〉. presence of God, which never faileth his woorkmanship & worshippers. jeremy bringeth in God speaking and says. Am I God, that seethe but the thing that is nigh at hand only, 〈…〉. and not the thing that is far off? May any man hide himself, so that I shall not see him, says the Lord? Do not I fill Heaven and earth. For before him also David said, Whether shall I go from the breath 〈…〉. of thy mouth? And whether shall I flee from thy countenance? If I ascend into heaven thou art there: and if I descend into hell thou art there also. If I take the wings of the morning, and devil in the utmost parts of the sea, even there thy hand shall rule me, and thy right hand shall hold me fast. Therefore the Apostle Paul says, God is not far from every one of ●s. Acts. 17. For by him we live, we move, and have our being. And for that cause peradventure God was of the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of his readiness and present succour, because he never faileth mortal men, but always and in all places doth aid and relieve them. Likewise Plato in Cratylo, and his interpreter Proclus do think that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (God) is derived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of running: but that course or running is not referred to the presence or help of God, but to an other thing. For when men see the Sun, the Moon, the stars, and heaven itself by running still to be turned about, they thought that they were Gods. Some there are that will derive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, of fear or dread. For fear or Religion believeth and persuadeth men that there is a God. The Latins peradventure framed their Deus (God) of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But some do think rather that Deus. Deus is derived A dando, of giving, because he giveth all things unto all men. For so among the Hebrues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as I will anon declare) or Schadday because he is sufficient to himself, he lacketh nothing but giveth to all men all good things and necessary. Some other will have God in Latin to be called Deus, quód ipsi nihil deest, that is, because there is nothing wanting in him. But now the Scripture doth attribute the plural number Elohim, Elohim. not to God alone, but also to Angels, to judges, and to men in authority: because God is always present with them, while they labour in that office which he hath appointed them unto, and doth by the ministery of them work the things which he himself will, & which are expedient for the welfare of mortal men. And although the word Elohim be of the plural number, yet is it set before Verbs in the singular number, as in the first of Genesis we found: In the beginning, Bara Elohim, Creavit This Dii importech as much as if one should say, Gods. Dii, God created (for Bara, created, is the singular number) Heaven and Earth. In that phrase of speech is showed unto us the mystery of the reverend Trinity. For Moses seemeth to have said in effect. In the beginning that GOD in Trinity created Heaven and Earth. In the 7. chapter of the second book of Samuel, Elohim in the plural number is ioygned with Verbs of the plural number, to declare that there is a difference of people in the blessed Trinity. Moreover, in the league which God maketh with our father Abraham, Schaddai Gene. 17 God giveth himself an other name. For he says, I God am Schaddai, that is, sufficient, or sufficiency. Therefore God is called Schaddai. Some in their translations turn it Vastator a destroyer, as if GOD should name himself a just revenger. But Moses Aegyptius says: The Noun Schaddai is compounded of the Verb Da●i (which signifieth, he sufficeth) and the letter * Schin which hath the same meaning that Ascher hath, and signifieth, He that. So that Schaddai is as much to say, as, He that sufficeth to himself, and is the sufficiency or fullness of all things. Peradventure the Heathen have upon this occasion derived their Saturnus, Satur●●● which name they gave to them whom they did wickedly take to be Gods. For as Diurnus cometh of Dyes a day, so is Saturnus derived a Saturando, of satisfying or filling. Therefore GOD is that He, to whom nothing is lacking, which in all things and unto allthings is sufficient to himself, who needeth no man's aid, yea, who alone hath all things, which do appertain to the perfect felicity, both of this life and of the world to come: and which only and alone can fill and suffice all his people It seem that we English men do borrow of the 〈◊〉 manes their 〈◊〉 Gott, 〈◊〉 turn their 〈◊〉, T, 〈◊〉 D, 〈◊〉 we so●● God, 〈◊〉 we sho●● say, 〈◊〉 and other creatures. For this cause the Germans call him got, as who should say Guot, good, or best. Because, as he is full of all goodness, so he doth most liberally bestow upon men all manner of good things. The german word is not much unlike to the ancient name whereby the Egyptians called God. For they called God Theuth, or, Thoth. Now if we for, Th', put G, then is it Goth, and we say, got. The Lord himself in the sixt chapter of Exodus putteth these two names together, Schaddai and jehovah, as two of the most excellent names, that he hath, and says: I am jehovah. And I appeared to Abraham, Isaac, and jacob as God Schaddai: but in my name jehovah I was not known unto them. Not that the patriarchs had not heard or known the name jehovah. For that name began to be called upon in the time of Seth, immediately 〈◊〉. 4. after the beginning of the world. Therefore it seemeth that the Lord meant thus in effect. I opened myself unto the patriarchs as God Schaddai, who am able in all things sufficiently to fill them with all goodness, and therefore I promised them a land that floweth with milk and honey. But, in my name jehovah, I was not yet known unto them, that is, I did not perform unto them that which I promised. For we have herded all ready, that he is called jehovah, of that which he maketh to be, and therefore he bringeth his promise to performance. Now therefore, (sayeth he) I will in deed fulfil my promise, and show myself to be, not only Deum Schaddai, an all-sufficient or Almighty GOD, but also to be jehovah, an essence or being eternal, immutable, true, and in all things like myself, or standing to my promise. Last of all we read in the third of Exodus, that God said to Moses: Thus shalt thou say to the children of Israel. 〈…〉 The Lord GOD of our fathers, 〈◊〉 God 〈…〉. the GOD of Abraham, the God of Isaac, and the God of jacob hath sent me unto you. This is my name for ever, and this is my memorial from one generation unto an other. So then here now we have an other name of God. For he will be called the God of Abraham, of Isaac, and of jacob. This, says he, shall be my memorial from one generation unto an other, to wit, wherein I will keep in memory my benefits bestowed upon those patriarchs, that by them the posterity may know me, and remember me. For when we hear the names of those patriarchs, they do put us in mind of all the excellent and innumerable benefits, which God bestowed on our forefathers: which are not in vain with so great diligence peculiarely reckoned up of Moses, in his first Book called Genesis. For he will be our GOD even as he was there's: if so be we do believe in him, as they did believe. For to us that believe he will be both Schaddai and jehovah, eternal and immutable truth, Being life, and heaped-up store of all manner good things. And now by the way, it is not without a mystery, that when he is the God also of other patriarchs, as of Adam, Seth, Enos, and especially of Enoch and Noah, yet out of all the number of them he picked those three, Abraham, Isaac, and jacob, and to every one of their names prefired severally his own name, saying: I am the GOD of Abraham, the God of Isaac, and the God of jacob. For so he did evidently teach Trinity. the mystery of the Trinity, in the unity of the divine substance, and that every one of the people is of the same divinity, majesty and glory, that is, that the father is very God, the Son very God, and the holy Ghost very God: and that these three are one God. For he says. I am God etc. Of which I will speak in place convenient. Thus much hitherto concerning the names of God, out of which an indifferent knowledge of God may easily be gathered. I know that one Dionysius hath made a busy commentary Dionysius of the names of God. upon the names of God: but I know too, that the godly sort, and those that are studious of the Apostles doctrine do understand, that the disciples of the Apostles did far more simply handle matters belonging unto Religion. I know that other do make account of 72. names of God, out of the Scriptures and books of the Cabalists, which as I have in an other place rehearsed, so will I hereafter out of Exodus, repeat to you the chiefest of them. secondarily, God is in the word Visions & prosopographie of God. of God exhibited to be seen, to be beheld, and to be known by visions & divine mirrors, as it were in a certain parable, while by Prosopographie, Prosopographie is a picturing or reprseentinge of bodily lineaments. Prosopopeie, or mortal shapes he is set before our eyes. And yet we are warned not to stick upon those visible things, but to lift up our minds from visible things, to things invisible and spiritual. For neither is God bodily in his own substance, because Prosopopeie is where those are brought in to speak that do not speak. he is in visions exhibited to us in a bodily shape like to a man. Neither did any of the old saints before the birth of Christ, express God in the shape and picture of a mortal man, because God had in that shape exhibited himself to be seen of the patriarchs and Prophets. It is the doting error of the Anthropomorphites, Anthropomorphites. to say that God is bodily, and that he hath members like to a mortal man. And that no man do in this case deceive himself, by attributing falsely to GOD the thing that is against his honour. I will here in stead of a remedy against that poison, recite unto you (dearly beloved) the words of S. Augustine, which he out of the pure understanding of the holy Scriptures, and assured testimonies of Catholic true Doctors writ to Fortunatius De Videndo Deo, against the Anthropomorphites. Concerning the members of How 〈…〉 tribute● God 〈◊〉 i● bodiless. God (says he) which the Scripture doth in every place make mention of, know this, that lest any man should believe that according to the fashion and figure of this flesh, we are like to God, the same scripture did also say that God hath wings, which it is manifest that we men have not. Therefore even as when we hear wings named, we understand God's protection and defence: so when we hear of hands, we must understand his operation: when we hear mention made of feet, we must understand his present readiness: when we hear the name of eyes, we must understand his sight, whereby he seeth and knoweth all things. And when we hear of his face, we must understand his justice, whereby he is known to all the world: and what soever else like unto this, the same scripture doth make mention of, I believe verily that it must be understood spiritually. Neither do I alone, or am I the first, that think thus: but even all they also, which even with a mean understanding of the scriptures, do withstand the opinion of them that are for that cause called Anthropomorphites. Out of whose writing because I will not cite over much, to 'cause to long a stay, I do here mean to allege one testimony out of S. Jerome. For when that man most excellently learned in the holy scriptures expounded the Psalm, where it is said: Understand you unwise among the people, you fools at length be wise. He that planted the care P●●lm. 94. shall he not hear, or he that made the eye shall he not see, did among other things say: This place doth most of These ●ordes of 〈…〉 taken 〈◊〉 of ●●●tullian. all make against the Anthropomorphites, which say that God hath members even as we have. As for example, he is said to have eyes. The eyes of the Lord behold all things, the hand of the Lord maketh all things. And Adam herded (says he) the sound of the feet of the Lord walking in Paradise. They do understand these places simply as the letter lieth, and do refer mortal weakness to the magnificent mightiness of the immortal God. But I say that God is all eye, all hand, and all foot. He is all eye, because he seeth all things. All hand, because he worketh all things. All foot because he is present every where. Therefore mark you what he says. He that planted the ear, shall he not hear? or he that made the eye shall he not see? He said not, therefore hath he no eyes? But he said, he that planted the ear shall he not hear? or he that made the eye, shall he not see. He made the members, and gave them the efficient powers. And a little afterwards the same S. Augustine says. In all this which I have cited out of the saints and doctors, Ambrose, Jerome, Athanasius, Gregory (Nazianzene) and whatsoever else like these of other men's doings, I could ever read or come by, (which I think to be too long here severally to rehearse) I find that God is not a body, or that he hath members like to a man, neither that he is divided by the distance of places, but by nature unconstantly invisible. And I do in the help of God without wavering believe, and so far as he giveth me grace, I do understand, that not by the same (invisible) nature and substance, but by a visible shape taken unto him, he appeared as it pleased him, to them, to whom he did appear, when in the holy scriptures he is reported to have been seen with corporal eyes. Thus much out of Augustine. To these now I will also add the words of Tertullian, a very ancient ecclesiastical writer, in his excellent book De Trinitate. By members, (says he) are showed the efficient powers of God, not the bodily fashion of God, or corporal lineaments. For when the eyes are described, it is set down because he seeth allthings. And when the ear is named, it is therefore named because he heareth all things. And when the finger is mentioned, then is a certain signification of his mind declared. And when the nostrils are spoken of, the receiving of prayers, as of sweet smells, is thereby notified. And when the hand is talked of, it argueth that he is the author of all creatures. And when the arm is specified, thereby is declared that no nature can withstand the power of God. And when the feet are named, that putteth us in mind, that God filleth all things, and that there is nothing where he is not present. For neither members nor the offices of members are necessary to him, to whose will only without any words all things obey, and are ready at hand. For why should he require eyes, which is himself the light? Or why should he seek for feet, which is himself present every where? Or how should he go in, since that there is nowhere for him to go out from himself? Or why should he wish for a hand, whose will without words doth work all things? Neither doth he need ears that knoweth the very secret thoughts. Or wherefore should he lack a tongue, whose only thinking is a commanding? For these members were necessary to men and not to God. Because the counsel of men should be of none effect, unless the body did fulfil the thoughts: but to GOD they are not needful, whose will the very works do not only follow, without all stirring business, but do even immediately with his will proceed and go forward. But he is all eye, because he wholly seethe: He is all ear, because he wholly heareth: He is all hand, because he wholly worketh: And all foot, because he is wholly every where. For what soever is simple, that hath not in itself any diversity of itself. For those things fall into a diversity of members, whatsoever are born unto dissolution, but the things that are not compact together cannot feel (diversity.) And so as followeth. For all these hitherto are the words of Tertullian. Therefore when we read that Moses did see GOD face to face, How the patriarches 〈◊〉 see God. and that jacob, Israel, and the Prophets saw GOD plainly, and not obseurely, thereby is meant that to them was exhibited a vision most manifest, effectual, and very familiar. For truly said Theodoretus the Bishop of Cyrus: We say that the fathers did not see the divine nature or substance, which cannot be circumscribed, comprehended, or perceived in the mind of man, but doth itself comprehend all things: but we say that they fawe a certain glory and certain visions, which were answerable to their capacity, and did not pass the measure of the same. For these assured sentences of the holy Scripture do always remain most true. No man did ever see GOD at john. 1. any time. GOD dwelleth in the light that no man can attain unto, 1. Tim. ● whom no man hath seen nor can see. And again, No man shall see Exod. 33 my face, and live, that is, so long as he liveth upon this earth, in the corruption and imperfection of this our flesh, no man shall behold the essence of GOD, which is eternal, and light that cannot be looked upon. For when we are once delivered from this corruption, and are clarified, then shall we see him as he is. Therefore God is said to have been seen of the fathers, not according to the fullness of his divinity, but according to the capacity of men. Tertullian thinketh, that all things in the old Testament were done God 〈◊〉 do 〈◊〉 thing 〈◊〉 with 〈◊〉 fathers his So●● of God the Father by the Son, who taking upon him a competent shape appeared to men and spoke unto the Fathers. Paul in the beginning of his Epistle to the Hebrues doth significantly speak of the Son of God incarnate, not denying absolutely that the Father did ever any thing by the Son. Tertullian says: To the Son was given all power in Heaven and in Earth. But that power could not be of all things, unless it were of every time. Therefore it is the Son that always descended to talk with men from Adam unto the patriarchs and Prophets, in Vision, in Dream, in a Mirror, and in Oracle. So always it pleased God to be conversant in the earth with men, being none other, than the word which afterward was to be made Flesh. And it pleased him so to make a way for us to Faith, that we might the more easily perceive that the Son of God descended into the world, and that we might know that such a thing was done. And so as followeth. For all these are the words of Tertullian. After this premonition, we will now add the visions of God's majesty exhibited to holy men. God exhibited to his servants many and sundry visions, wherein he 〈…〉. after a manner did shadow forth his majesty unto them: all which visions it would be too long a labour for me to rehearse, and expound unto you. You shall find the most notable one's, Exodus. 19 isaiah. 6. Ezechiel. 1. Daniel. 7. and in the Apocalypse of the blessed Evangelist and Apostle john. It is sufficient to have put you in mind of them. But now the most renowned and excellent one of them all I will here recite and handle at large. It is to be seen in the 33. and 34. Chapter of Exodus. Moses had trial of the facility and goodness of God, and that there was nothing, which he obtained not at God's hand, therefore he taketh upon him boldly to ask this also of the Lord, to see God in his substance, glory, and majesty, 〈…〉 which thing all the true wise men of every age did only wish and long for. For Moses says, because I understand that thou, O GOD, wishect well unto me, and that thou canst deny nothing, go to I beseech thee, show me thy glory, that is, suffer me I pray thee to see thee so, as thou art in thy glorious substance and majesty. Now GOD answering to this request, which is the greatest of all other, doth say unto him. I will make all my good to pass by before thee: and I will cry the name of the Lord: Or, in the name of the Lord before thee. In which words he promises two things to Moses. The one is, All my good shall pass by before thee. But this chief good of GOD can be nothing else, than the good and mighty GOD himself, or rather the word of God, I say the very beloved son of God, in whom we believe that all the treasures of wisdom, divinity, goodness, and perfectness, are placed and laid up. For he set before Moses eyes the show of him in a human and visible shape, such in sight as he in the end of the world should be incarnate in. The other thing, that he promised, is, I will cry the name of the Lord: Or in the name of the Lord before thee, that is, I will proclaim the names of my glory, by which thou mayst understand, who I am, and seem in thy mind. But now that no man should attribute so excellent a vision to the merit God giveth his gifts freely without respect of man's merits. of Moses, the Lord doth add this sentence following. This vision doth not happen to thee because of thy own merit. For without man's merits, I reveal myself to whom I will, and without respect of people will have compassion on whom it pleaseth me, which consideration of the free grace and liberal goodness of God, doth greatly belong to the true knowledge of God. Then the lord goeth too again, and doth more significantly declare to Moses, in what manner and order he will exhibit or show himself unto him. Thou mayest not (says he) in this life see my face, that is, thou mayest not fully see me in my substance. For that is reserved for the blessed spirits, and clarified bodies in the world to come. I will therefore in this fashion show myself unto thee. Thou shalt go up into the mountain: there in a rock I will show thee a clift, wherein thou shalt place thee self: and I will lay mine hand upon thee, that is, a cloud, or some such thing, that as I come toward thee, thou mayest not look directly in my face. In that phrase of speech the Lord doth imitate the fashion of men, whose order is to spread their hands over the eyes of him, whom they would not have narrowely to behold any thing. The Lord than addeth: and in the mean while I will pass by, that is, the image which I take, to wit, the shape of a man, wherein I will exhibit myself to be seen, shall pass by before thee. And when I am once past so that thou canst not see my face, I will take away the hand wherewith I hid thy eyes, and then thou shalt behold the back of the figure, or my hinder parts. Now the hinder part of GOD are the words and deeds of God, which he leaveth behind him that we by them may learn to know him. Again, the beholding of God's face is taken for the most exact and exquisite knowledge of God. But they that see but the back only do not know so well as they that see the face. And in the hinder or latter times of the world, God sent his son into the world born of a woman, whom who so ever do in faith behold, they do not see the Godhead in his humanity, but do by his words and deeds know who God is, and so they see the father in the son. For they learn that God is the chief good, and that the son of God is God, being coequal and of the same substance with the father. Now let us see how God (according How Go● did show himself to Mose● to his promise made) did exhibit himself to be seen of Moses. Moses rising up betimes ascendeth up into the mountain cheerfully unto the rock which the Lord had showed him, placing himself in the cleft, and looketh greedily, for the vision or revelation of God. At length the Lord descended in a cloud, and came upon the mountain unto the clift of the rock wherein Moses stayed for him. And presently when Moses his face was hidden, the figure of God, that is, the shape of a man, which God took upon him, did pass by before him: and when as now the back of the figure was toward Moses, so that he could no more see the face thereof, the Lord took his hand away, and Moses beheld the hinder parts of the same. Whereby he gathered, that GOD should once, that is to say, in the hinder times of the world, be incarnate and revealed to the world. Of which revelation we will hereafter speak somewhat more. And when the Lord was once go past, he cried, and as his promise was, so in a certain Catalogue he reckoned up his names, whereby, as in a shadow, he did declare his nature. For he said, jehovah, jehovah, GOD merciful and gracious, long suffering and abounding in goodness and truth, keeping mercy in store for thousands, forgiving wickedness, transgression, and sin: and yet not suffering the wicked to escape unpunished, visiting the wickedness of the fathers upon the children and childers children, unto the third and fourth generation. What What else is this than if he had said? I am 〈…〉 the uncreated essence, being of myself from before all beginning, which giveth Being to all things, and keepeth all things in Being. I am a strong and almighty God. I do not abuse my might. For I am gentle and merciful. I love my creatures, and man especially, on whom I do wholly yearn in the bowels of love and mercy. I am rich and bountiful and ready at all times to help my creatures. I do freely, without recompense, give all that I bestow. I am long suffering, and not irritable to anger and hasty to revenge, as mankind is. I am no niggard or envious as wealthy men in the world are wont to be. I am most liberal and bountiful, rejoicing to be divided among my people, and to heap up benefits upon the faithful. Moreover I am true and faithful. I deceive no man, I lie in nothing: what I promise', that I stand to and faithfully perform it. Neither do I nor can I so waste my richesses, that all at length is spent, and I myself drawn dry. For I keep good turns in store for a thousand generations, so that although the former age did live never so wealthily with my richesses, yet they that come & are born even until the very end of the world, shall nevertheless find in me so much as shall suffice & satisfy their desire. For I am the welspringe of good that cannot be drawn dry. And if any man sin against me & afterward repent him of the same, I am not unappeasable. For even of mine own free will I do forgive errors, sins, and heinous crimes. And yet let no man therefore think that I am delighted with sins, or that I am a Patron of wicked doers. For even I, the same, do punish wicked and impenitent men: and chasten even those, that are mine own, that thereby I may keep them in order & office. But let no man think that he shall sin and escape unpunished, because he seeth that his ancestors did sin and were not punished: that is, did sin and were not utterly cut off, and wiped out. For I reserve revengement till just and full time, and do so be have myself, that all are compelled to confess me to be a God of judgement. Now when Moses the servant of God had heard and seen these things, he made haste, and fallen down prostrate to the earth, & worshipped. Let us also do the same, being God doth most evidently open himself through Christ. surely certified that the Lord will not vouchsafe, so long as we live in this transitory world, to reveal himself and his glory any whit more fully and brimly, than in Christ his Son exhibited unto us. Let therefore the things that sufficed Moses, suffice us also, let the knowledge of Christ suffice and content us. For the most evident and excellent 2. Cor. 4. way and mean to know God, is laid forth before us in jesus Christ the son of God incarnate and made Hebr. 1. man. For therefore we did even now hear, that before Moses was set the shadow of Christ, when it pleased God most familiarly to reveal himself unto him. And the Apostle Paul placeth the illumination or appearing of the knowledge of the glory of God to be in the face of jesus Christ. And in an other place the same Paul calleth Christ the brightness of his father's glory, and the lively image of his substance. Truly he himself in the Gospel doth most plainly say, No john. 6. Math. 11. man knoweth the Father, but the Son, and he to whom the Son will reveal him. For he is the way unto the father: & the father is seen & beheld in him. For we do again in the gospel read, No man hath ever seen God at any time, the only begotten john. 14. john. 1. son, which is in the bosom of the father, he hath revealed him unto us. But again the Apostle says, After that in the wisdom of god the world through their wisdom knew not 1. Cor. 1. God, it pleased god through foolishness of preaching to save them that believe. That which he in this place calleth the wisdom of God, is the very creation & workmanship of the world, and the wonderful works of God, in which God would be known to the world: and in the beating out & considering whereof, all the wisdom of all the wisemen till then, did altogether lie. But for because the consideration of those things did no good, by reason of man's wisdom, for the most part, referring the causes of things to somewhat else, than to God the true and only mark, whereto they should be referred, and while men thought themselves wise, as the same Apostle teacheth us, even in their own reasonings Rom. 1. they become fools, it pleased God by an other way to be known to the world, to wit, by the foolish preaching of the Gospel, which is in very deed most absolute and perfect wisdom, but to the worldly wisdom of mortal men, it seemeth foolishness. For it seemeth a foolish thing to the men of this world, that the true and very God being incarnate or made man, was conversant with us men here in the Earth, was in poverty, was hungry, did suffer and die. And yet even this is the way whereby God is most evidently known to the world, together with his wisdom, goodness, truth, righteousness, and power. For the wisdom of God, which no tongue can utter, doth in the whole God's wisdom appeareth. ministery, & wonderful dispensation of Christ, shine out very brightly, but far more brimly if we discuss & beat out the causes (of which I speak else where) & thoroughly weigh the doctrine of Christ. In the incarnation of the son of God it appeareth how well god wisheth God's goodness appeare●●● to the world being sunk & drowned in sin, as y●, to which he is bond by an indissoluble league, & doth through Christ adopt the sons of death and of the devil, into the sons and heirs of life everlasting. Now whereas God● truth appears Christ doth most exactly fulfil all those things, which the Prophets by the revelation of god did foretell of him, and whereas he doth most liberally perform the things which GOD the father did promise of him, that doth declare how unchangeable and true the eternal God is. In the deeds or God's 〈…〉 & 〈◊〉 suffering appear●●● to the worl● miracles of Christ our Lord, in his resurrection, in his glorious ascension into Heaven, & most plentiful pouring out of his holy spirit upon his disciples, but especially in converting the whole world from Paganism and judaisme, to the evangelical truth, do appear the power, long suffering, majesty and unspeakable goodness of GOD the father. In the God's 〈…〉 death of Christ the Son of GOD doth shine the great justice of God the father, as that which being once offended with our sins, could not be pacified but with such and so great a sacrifice. Finally, because he spared not his only begotten son, but gave God● 〈…〉 him for us that are his enemies and wicked rebels, even therein is that mercy of his made known to the world, which is very rightly commended above all the works of God. Therefore in the son, and by the son God doth most manifestly make himself manifest to the world, so that what so ever is needful to be known of God, or of his will, & what soever is belonging to heavenly and healthful wisdom, that is wholly opened and thoroughly perceived & seen in the son. Therefore when Philipp said to Christ, Lord show us the father and it sufficeth us: we read that 〈◊〉. 14. the Lord answered, Have I been so long with you, & do you not yet know me? Philipp, he that hath seen me, hath seen the father. And how sayest thou, show us the father? dost not thou believe that I am in the father, and the father in me? Now he rein he falleth back all the faithful from over curious seaching after God, laying before them the mystery of the dispensation, wherein he would have us to rest, and to content ourselves, namely in that that God was made man. Therefore whosoever desire to see and know God truly, let them cast the eyes of their mind upon Christ, and believe the mystery of him contained in words & deeds, learning by them what & who God is. For God is such an one, as he exhibiteth himself to be known in Christ, & in that very know ledge he doth appoint eternal life to be, where he says. And this is eternal 〈◊〉. 17. life, that they might know thee the only true God, & jesus Christ whom thou hast sent. Let him that wisheth well to himself take heed that he go not about to know any more than God himself doth teach us in Christ. But who soever neglecting Christ doth follow the rule & subtleties of man's wit, he verily doth come to naught and perish in his thoughts. The fourth mean to know god by, is fetched out of the contemplation 〈…〉. of his works. David says, The heavens declare the glory of god, and the firmament showeth forth the works of his bands. And the Apostle Paul Rom. 1. says, His invisible things being understanded by his works, through the creation of the world, are seen, that is, both his eternal power & god head. Lo, the power and godhead of God, are those invisible things of God, and yet they are understood by the consideration of God's works: therefore even God himself is known by the works of God. But now the works The works of God are two ways considered. 1. of God are doubly considered, or be of two sorts. For either they are laid before us to be béehelde in things created for the behoof of men, as in heaven & in earth, & in those things that are in heaven and in earth, and are governed and preserved by the providence of God, of which sort are the stars and the motions or courses of the stars, the influences of heaven, the course of time, living creatures of all kinds, trees, plants, fruits of the earth, the sea, and whatsoever is therein, stones, and whatsoever things are hide within, and digged out of the earth for the use of men. Of these. S. Basile & S. Ambrose have written very learnedly and godly in their books entitled, The work of six days, the which they called Hexaemeron. Here may be inserted that history of nature, which the glorious & worthy king David Psal. 104. doth in the psalms, especially after the 100 psalm most fitly apply to our purpose. But jest we should entangle & make intricate the course of this present treatise, I will hereafter speak of the creation of the world, & of god's government & providence in the same. At this present it shall suffice to know the heaven & earth, & all that is therein do declare to us and set, as it were, before our eyes an evident argument that God, as he is most wise, is also most mighty, wonderful, of an infinite majesty, of an incomprehensible glory, most just, most gracious and most excellent. isaiah therefore, a faithful teacher of isaiah. 40. the Church, giving good counsel for the state of mortal men, doth say unto them. Lift up your eyes on high, and consider who hath made these things that come forth by heaps, calling them all by their names, whose strength is so great, that none of them doth fail. For although that even from the beginning the stars have shined to the world, and have in their course performed that, for which they were created, yet are they not woarne by use, nor by continuance consumed away or darkened aught at all. For by the power of their maker they are preserved whole. jeremy also crieth, O Lord there jere. 10. is none like unto thee. Thou art great, and great is thy name with power. Who would not fear thee O King of the gentiles. For thy is the glory: for among all the wise men of the Heathen, and in all their kingdoms there is none that may be likened unto thee. And immediately after again, The Lord God is a true and living God and king: If he be wroth the earth shaketh, neither can the gentiles abide his indignation. He made the earth with his power, with his wisdom doth he order the whole compass of the world, and with his discretion hath he spread the heaven's out. At his voice the waters gathered together in the a●re, he draweth up the Clouds from the uttermost parts of the earth, he turneth lightning to rain, & bringeth the winds out of their treasures. Or else the works of God are set forth for us to behold 2 in man, the very Lord & prince of all creatures: not so much in the workmanshipp or making of man which Lactantius and Andreas Wesalius have passingly painted out for all men to see, as in the works which toward man, or in man, or by man, the Lord himself doth finish and bring to pass. For God doth justly punish some men and by punishing them he doth declare that he knoweth the dealings of mortal men, and hateth all wrong and injury. Upon other he heapeth up very large and ample benefits, and in being beuntifull unto them he declareth that he is rich, yea, that he is the fountain of goodness that cannot be drawn dry, that he is bountiful, good, merciful, gentle, and long suffering. Hereof there are innumerable examples in the history of the Bible. Cain for the murder committed upon his brother lived here in earth a miserable & wretched life. For the just lord doth revenge the bloudshedd of the innocent. The first world was drowned in the deluge, a plague was laid it on for the contempt of God. But Noah and his were savedin the Ark by the mercy of God. God bringeth Abraham from Vr of the Chaldées, and placeth him in the land of Chanaan, blessing and loading him with all manner of goods. He doth wonderfully keep jacob in all his troubles & infinite calamities. Through great afflictions he lifteth up joseph from the prison unto the throne of Egypt. He doth grievously plague the Egyptians for the tyranny showed in oppressing Israel, and for the contempt of his commandment. But it would be too long and tedious to make a beadrowe of all the examples. Now by these and such like works of GOD we learn, who, and how great our GOD is, how wise he is, how good, how mighty, how liberal, how just and rightful, and withal we learn that we must believe, and in allthings obey him For Asaph saith, The things that we have herded and known, and 〈◊〉. 78. such as our fathers have told us, those we will not hide from our sons, but will show to the generations to come, the praise of the Lord, his mighty and wonderful works, which he hath done: that the children, which are born, when they come to age, may show their children the same, that they may put their trust in God, and not forget the works of God, but keep his commandments. And so as followeth in the 78. psalm. another way to know God by, next to this, is, that which is gathered 〈…〉 upon comparisons: for the Scripture doth compare all the most excellent things in the world with God, whom it prefereth before them all, so that we may thereby gather, that God is the chief good, & that his majesty is in comprehensible. This one place of Esay may stand in stead of many, where in the 40. cha. he says, Who hath measured the waters with his fist? Who hath measured heaven with his span? Who hath held the dust of the earth betwixt three fingers and weighed the mounteines and hills in a balance? Who hath directed the spirit of the Lord? who gave him counsel? who taught him? who is of his counsel, to instruct him? Behold, all people are in comparison of him as a drop of a bucket full, and counted as the lest thing that the balance weigheth. Yea he shall cast out the Isles as the smallest crumb of dust. Libanus were not sufficient to minister him wood to burn, nor the beasts thereof were enough for one sacrifice unto him. All people in comparison of him are reckoned as nothing, and if they be compared with him, they are counted as less than nothing. Understand you not this? hath it not been preached unto you since the beginning? have you not been taught this by the foundation of the earth? It is he that sitteth upon the circle of the world, whose inhabiters are (in comparison of him) but as Grasshoppers. He spreadeth out the heavens as a covering, & stretcheth them out as a tent to devil in. He bringeth princes to nothing, and maketh the judges of the earth as though they were not. And so forth. To this place now do belong the Prosopopeiall speeches of God, of which thou shalt find sundry and many, beside the visions which we placed in the second way or mean to know God. But the most excellent are extant in the 18. Psalm, and in the 5. Chapter of Solomon's Ballad, both which I pass over untouched, because I mean not to stay you too long. For we must descend to the other points. Last of all, God is known by the God is learned by the sayings and sentences of the prophets and Apostles. sayings or sentences uttered by the mouths of the Prophets & Apostles. Of which sort is that notable speech of jeremy, where he says, Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches: but let him that glorieth, glory in this, jere. 9 that he understandeth and knoweth me, that I am the Lord and do mercy, judgement, and righteousness upon earth: therefore am I delighted in such things alone, says the Lord Now by the mercy of God we are saved, and adorned with sundry great benefits. By his judgement he punisheth the wicked and disobedient according to their deserts, and therewithal he keepeth equity. Even as also his righteousness doth truly perform that which he promisseth. Therefore we say that God is a saviour, a liberal giver of all good things, an upright judge, & assured truth in performing his promises. And hither now is to be referred the doctrine of the Prophets and apostles, which teacheth that to be the true knowledge of God, that acknowledgeth God to be one in essence, and three in people. Concerning the unity of the divine essence God is one in Essence, or Being. (by the allegation whereof the plurality of the heathen Gods are utterly rejected and flatly condemned) I will cite those testimonies out of the holy Scripture, that seem to be more evident and excellent than all the other, which are in number so many that a man can hardly reckon them all. The notablest is that, which is grounded upon the Prophetical and evangelical authority, and being cited out of the 6, Chap. of Deuteronomie, is in the 12. of Mark set down in these words. jesus said: The first of all the commandments is, Hearken Israel, the Lord our GOD is one Lord And thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first commandment, and the second like this is, thou shalt love thy neighbour as thee sel●e. There is none other commandment greater than these. It followeth now in the Gospel. And the Scribe said, Well master thou hast said the truth, that there is one god, & that there is none other but he, and that to love him with all the heart, with all the mind, with all the soul, and with all the strength, and to love a man's neighbour as himself, is greater than all the burned offerings and sacrifices. With this testimony also do all the other notable one's agree, that are in the law. For in the 20. of Exodus we read, that the Lord himself with his own mouth, did in mount Sina say, I am the Lord thy GOD, which brought thee out of the land of Egypt, out of the house of bondage: have thou none other Gods but me. Again Moses in the end of his Song, bringeth in GOD saying, Deut. See now how that I, I am GOD, and there is none other God but I I kill and make alive again: I wound, and I heal, neither is there any that can deliver out of my hand. With the testimonies in the law do those of the Prophets also agree. For David in the 18. Psalm says, The way of God is an undefiled way, the word of the Lord also is tried in the fire. He is the defender of all them that put their trust in him. For who is God but the Lord? or who hath any strength except our God? There are of this sort many other places in the volume of the Psalms. The Lord in isaiah, and by isaiah crieth and saith. isaiah. ●● I am the Lord, * 〈…〉 is 〈…〉 Hu is my name, and my glory will I not give unto any other, nor mine honour to graven images. I am the first and the last, isaiah. ●● and beside me there is no God. And who is like to me? (If any be) let him call forth and openly show the thing that is past, and lay before me what hath chanced since I appointed the people of the world, and let him tell what shall happen hereafter, and come to pass: I, the Lord, do all-things, I spread out the heavens alone, and I only have laid forth the earth by me self. I make the tokens of witches of none effect, and make the soothsayers fools. As for the wise, I turn them backward, and make their wisdom foolishness. I set up the word of my servant, and do fulfil the counsels of my messengers. I am the Lord, and 〈◊〉. 45. there is else none, which created light and darkness, and maketh peace and trouble: yea even I the Lord do all these things. To these testimonies of the Prophets we will now add one or two out of Saint Paul, the great instructor and Apostle of the Gentiles. He in his Epistle to Timothy, says. There is one GOD and one mediator 〈…〉 of GOD and men, the man Christ jesus. And again he says, One Lord, one faith, one baptism, 〈◊〉. 4. one God and father of all, which is above all, and through all, and in you all. Again the same Apostle to the Corinthians says, There is none 〈…〉. other God but one. And though there be that are called Gods, whether in heaven or in earth (as there be Gods many and Lords many) yet unto us there is but one God, even the father, of whom are all things, and we in him: and one Lord jesus Christ, by whom are all things, and we by him. Now I suppose these divine testimonies are evident enough, and do sufficiently prove, that GOD in substance is one, of Essence incomprehensible, eternal, and spiritual. But under the one essence of the 〈…〉. Godhead, the holy scripture doth show us a distinction of the Father, of the son, and of the holy Ghost. Now note here that I call it a distinction, not a division, or a separation. For we adore and worship no more Gods but one: so yet that we do neither confounded, nor yet deny or take away the three Subsistences or people of the divine essence, nor the properties of the same. Noetus, Anoetus in very deed, and Noetus is as much to say as a man of understanding which term was the proper name of a man. Anoetus▪ signifieth a ●ool● or 〈◊〉 without understanding. Sabellius the Libyan, a godless, bold, and very rude Ass (of whom sprung up the gross heresy of the Patrispassians) taught that the father, the son, and the holy Ghost did import no distinction in GOD, but that they were diverse attributes of God. For they said that GOD is none other wise called the father, the son, and the holy Ghost, than when he is named good, just, gentle, omnipotent, wise, etc. They said, the Father created the world, the same in the name of The gross error of the Patr●● passians. the Son took flesh and suffered, and again in changing his name, he was the holy Ghost, that came upon the Disciples. But the true, Prophetical, and Apostolical faith doth expressly teach that the names of the Father, the Son, and the holy Ghost do show to us what God is in his own proper nature. For naturally and eternally God is the the Father, because he did from before beginnings unspeakeablye beget the Son. The same GOD is naturally the Son, because he was from before beginnings begotten of the Father. The same GOD is naturally the holy Ghost, because he is the eternal spirit of them both, proceeding from them both, being one & the same God both with them: and when in the Scriptures he is called a gentle, good, wise, merciful, and just God, it is not thereby so much expressed what he is in himself, as what a one he doth exhibit himself to us. The same Scripture doth openly say, that the Father created all things by the Son: and that the Father descended not into the earth, nor took our flesh upon him, nor suffered for us. For the Son says, I went out from the Father, and came into the world: Again, I leave the john. 16. world, and go unto the Father. The same Son falling prostrate in the mount of Olives prayeth, saying: Father if it be possible let this cup pass from me. Again, in the Gospel he Mat. 27. says, I will pray to the Father, and he shall give you an other comforter. john. 14. Lo here he says, the father shall give you an other comforter. And yet again lest by reason of those people, and properties of those people, we should separate or divide the divine nature, the Son in the gospel says, john 10. I and the father are one. For when he says One, he overthroweth them that separate or rend the divine substance or nature: and when he says, We are, He speaketh plurally. and not I am, therein he refuteth them that do confound the subsistences or persons in the Trinity. Therefore the apostolic and Catholic doctrine teacheth and doth confess that they are three, distinguished in properties, & that of those three there is but one and the same nature, or essence, the same omnipotency, majesty, goodness, and wisdom. For although there be an order in the Trinity, yet can there be no inequality in it at all. None of them is in time before other, or in dignity worthier than other: but of the three there is one godhead, and they three are one and eternal God. And the primitive Church verily under the Apostles, & the times that came next after them, did believe so simply, despising & rejecting curious questions and needless disputations. And even then too did arise pestilent men in the Church of God, speaking perverse things, whom the Apostle doth upon good cause call grievous A disputation's 〈◊〉 God sproo● up. wolves not spareing the flock. They first brought in very strange & dangerous questions, & sharpened their blasphemous tongues against Heaven itself. For they stood in it, that Acts three people could not be one nature or essence, and therefore that by naming the Trinity, the christians worship many Gods, even as the Heathen do. And again, since there can be but one GOD, they infer consequently that the same God is father, son, and holy ghost unto himself. For so it was agreeable that they should dote in folly, whom the word of God did not lead, but the gross imagination of mortal flesh. And God did by these means punish the Giantlike boldness of those men, whose minds being without all reverence and fear of God, did wickedly strive to fasten the sight of the eyes of the flesh, upon the very face of God. But the faithful and vigilant overseers and pastors of the Churches were compelled to drive such wolves from the folds of Christ his sheep, and valiantly to fight for the sincere & catholic truth, that is, for the Unity & Trinity, for the monarchy and mystery of the dispensation. That strife bred forth diverse words, with which it was necessary to hold and bind those slippery merchants. Therefore immediately after the beginning, there sprung up the terms 〈…〉 of Unity, Trinity, Essence, Substance and Person. The Greeks for the most part used Ousia, Hypostasis, and Prosopon: which we call, Essence, Subsistence, and person. Of these again there did in the Churches, spring up new and fresh contentions. They disputed sharply of the Essence and Subsistence, whether they are the same or sundry things. For Ruffinus Aquileiensis in the 29. Chapter and first book of his Ecclesiastical history sayeth: There was moved a controversy about the difference of substances & 〈…〉. subsistences, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For some said that substance & subsistence seem to be all one: and because we say not that there are three substances in God, therefore that we aught not to say, that there are three subsistences in him. But on the other side again, they that took substance for one thing & subsistence for an other, did say, that substance noteth the nature of a thing and the reason whereupon it standeth: but that the subsistence of every person doth show that very thing which doth subsist. Basilius Magnus written a learned Epistle to his brother Gregory, about the difference of Essence and subsistence. And Hermius Sozomenus in the 12. Cap. of his fift book of histories saith: The bishops of many cities meeting together at Alexandria, do together with Athanasius and Eusebius Vercellensis confirm the decrees of Nice, and confess that the holy Ghost is coessential with the Father and the Son, and name them the Trinity, & teach that the man, which God the Word took upon him, is to be accounted perfect man, not in body only, but in soul also: even as the ancient doctors of the Church did also think. But forbeecause the question about Ousia and Hypostasis, did trouble the Churches, & that there were sundry contentions & disputations concerning the difference betwixt them, they seem to me to have determined very wisely, that those names should not at the first presently be used in questions of GOD: unless it were that, when a man went about to beat down the opinion of Sabellius, he were compelled to use them, lest by lack of words he should seem to call one & the same by three names, when he should understand every one peculiarly in that threefold distinction. Socrates in the 7. Chap. and third book of his history addeth: But they did not bring into the Church a certain new religion devised of themselves, but that which from the beginning even till then the Ecclesiastical tradition taught, and prudent Christians did evidently set forth. And so forth. Therefore away with the Pope's champions to the place whereof they All things that are to be believed of God are fully contained in the canonical Scriptures. are worthy, which, when we teach that all points of true godliness and salvation are fully contained and taught in the Canonical Scriptures, by the way of objection do demand in what place of the Scripture we found the names of Trinity, Person, Essence, and Substance, and finally where we found that Christ hath a reasonable soul? For although those very words consisting in those syllables are not to be found in the Canonical books (which were by the Prophets and Apostles written in an other, and not in the latin tongue) yet the things, the matter, or substance, which those words do signify are most manifestly contained and taught in those books: which things likewise all and every nation may in their language express, & for their commodity and necessity speak and pronounce them. Away also with all Sophisters, which think it a great point of learning to make the reverend mystery of the sacred Trinity dark and intricate, with their strange, their curious, and pernicious questions. It is sufficient for the godly, simply according to the Scriptures and the Apostles créed to believe and confess, that there is one divine nature or Essence, wherein are the father, the Son, and the holy Ghost. Neither is it greatly material whether you call them substances, or subsistences, or people, so that you do plainly express the distinction betwixt them, and each one's several properties, confessing so the Unity, that yet you confounded not the Trinity, nor spoil the people of their properties. And here now it will do very well out of the Scriptures to cite such evident Testimonies out of the Gospel to prove the Trinity. testimonies, as may evidently prove the mystery of the Trinity, with the distinction and several properties of the three people. The Lord in the Gospel after S. Matthew says: All power is given to me in heaven Math. 28. and in earth: go you therefore & teach all nations, baptizing them in the name of the Father, and of the Son, & of the holy Ghost, teaching them to observe all things, whatsoever I have commanded you. Tertullian alleging those words against Praxea, saith: He did last of all command his disciples to baptize into the Father, Tertullian contra Praxeam. and the Son, and the holy Ghost. We are baptized not into one, nor once, but thrice at every name, into every several person. Thus much Tertullian. Now as every several person is severally expressed, so the divinity of them all is therein singularely taught to be one and common to them all, because he biddeth to baptize, not only into the name of the Father, but also of the Son, and of the holy Ghost. The Apostle and elected vessel Paul doth flatly deny, that any man either aught to be, or ever was baptized into the name of any man, which is nothing else but mere man. Were you, 1. Cor. 1. sayeth he, baptized in the name of Paul? So then the Father is God, the Son is God, and the holy Ghost is GOD, into whose name we are baptized. The same Lord in the Gospel after S. john sayeth: When the comforter john. 14. and. 16. cometh, whom I will send unto you from the father, that is the spirit of truth, he will lead you into all truth. He shall not speak of himself: but whatsoever he shall hear, that shall he speak. He shall glorify me, for he shall receive of mine and shall show unto you. All things that the father hath are mine: therefore said I unto you, that he shall take of mine, and show unto you. In these words of the Lords thou hearest mention made of the person of the father from whom the spirit is sent, of the person of the Son which sendeth him, and of the person of the holy Spirit which cometh unto us. Thou hearest also of the mutual and equal communion of the Divinity, and all good things betwixt the three people. For the holy Ghost speaketh not of himself, but that which he heareth. He shall, sayeth the Son, take of mine. And again: All things that the father hath, are mine: And therefore what things the Son hath, those are the fathers: & the divinity, glory, and Majesty of them all is coequal. With these most evident speeches, do these two manifest testimonies of john Baptist agree. First he saith, He john. 3. whom God hath sent, doth speak the words of God. For God giveth not the spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son, hath everlasting life. etc. Lo here again, in the one Godhead, thou hearest the three people distinguished by their properties. For the Father loveth & sendeth the Son, and giveth all things into his hand. The Son is sent, and receiveth all things, but the holy Ghost is given of the Father, and received of the son according to fullness. Then again the same Baptist crieth the second time and sayeth, I saw the spirit descending from heaven like unto a Dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, upon whom soever thou shalt see the Spirit descending, and tarrying still upon him, the same is he, which baptizeth with the holy Ghost. And I saw and bore record, that this is the Son of God. Here again are showed unto us as clearly as the daylight, the three people distinguished, & not confounded. For he that sendeth john is the Father. The holy Ghost is neither the Father, nor the Son, but appeareth upon the head of Christ in the likeness of a dove. And the Son is the son, not the Father, and that too the son of the Father, upon whose head the holy Ghost did abide. And now to this place doth belong the testimony of the Father uttered from heaven upon his Son Christ. For he sayeth: This is my beloved Son, in whom I am Math. 3. and. 17. well pleased. But one and the same cannot be both Father, and Son unto himself: the father is one, and the son is one: & yet not divers things, but one and the same God, of one and the same nature. For the son in one place doth most plainly say, I & the father are one. john. 10. Moreover, what could be more clearly spoken for the proof of the express distinction and properties of the three people in the reverend Trinity, than that where the Archangel Gabriel in s. Luke, declaring the sacrament of the Lords incarnation, doth evidently say unto the virgin the mother of God? The holy Ghost shall come upon Luke. 1. thee, & the power of the highest shall overshadow thee: Therefore also that holy thing, that shallbe born, shall be called the son of God. What I pray you could have possibly been invented of purpose to be more manifestly spoken for the proof of this matter, than these words of the Angel? Thou hast here the person of the highest, that is of the father. For in the words of the Angel, a little afore, it is said: He shallbe great, and shall be called the son of the highest. Now the son is the son of the father. We have also the people of the son and of the holy Ghost expressed, with their properties, neither mingled nor confounded. The father is not incarnate, nor yet the holy Ghost, but the Son. To the father is born of the virgin a Son, even he that was the son by the eternal and unspeakable manner of begetting. But the holy Ghost which is the power of the most highest, did overshadow the virgin, and made her with child. And so by this means thou mayest see here the people distinguished, not divided, & how they differ in properties, not in Essence of deity, or in nature. Here now (although these places might seem to suffice any reasonable The Apostles testimonies concerning ●he Trinity. man) I will yet add other testimonies of the holy Apostles, & that too of three the most excellent among all the Apostles. S. Peter preaching the word of the Gospel before the Church of Acts. 2. Israel, as Luke testiffeth in the Acts of the Apostles, doth among other things say: This jesus hath God raised up, and exalted him to his right hand, and he having received of the father the promise of the holy Ghost, hath shed forth this which you now see and hear. Lo God the father raiseth up and doth exalt the Son. The Son is raised up, exalted, and sitteth at the right hand of the father. And the Son receiving of the Father the holy Ghost, doth bestow it upon the Apostles. Therefore the spirit proceedeth from the Father and the Son, subsisting in his own person, but being one and the same spirit of them both. Moreover in the Sermon made at Caesarea in the congregation of the Gentiles, that is, in the house & family of Cornelius the Centurion, the same Apostle doth as plainly express Acts 10. the person of the Father, of the Son, and of the holy Ghost, & knitteth the Trinity together into one Essence of the Divine Nature. Saint Paul in the beginning of Rome 1 his Epistle to the Romans saith, that he was appointed to preach the Gospel of God, which he had promised afore by his Prophets in the holy Scriptures, of his Son which was made of the seed of David after the flesh, and hath been declared to be the son of God with power after the Spirit that sanctifieth. Again to the Galathians he saith: God sent his son made of a woman, that we by Gala. 4. adoption might receive the right of sons. And because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, father. And again to Titus he sayeth: God according to his mercy Tit. 3. hath saved us by the fountain of regeneration, and renewing of the holy Ghost, which he shed on us richly through jesus Christ our Saviour. Therefore S. Cyril speaking very truly of the Apostle Paul Libro in joan. 9 Cap. 45. doth say: That holy man did rightly know the enumeration of the sacred Trinity: and therefore he teacheth that every person doth properly and distinctly subsist: and yet he preacheth openly the immutable self-same-nesse of the Trinity. Concerning Identitas. which matter, if any man would gather together and reckon up all the testimonies that Paul hath for the proof of it, he must of necessity recite all his Epistles. The blessed Apostle and Evangelist 1. john. 2. john doth more strongly and evidently than the other affirm and set forth the mystery of the Trinity and distinction of the people: as well in his evangelical history, as in his Epistle. Among many this one at this time shallbe sufficient. In his Canonical Epistle he sayeth: Who is a liar, but he that denieth that jesus is Christ? The same is Antichrist that denieth the Father, and the Son. Whosoever denieth the Son, the same hath not the father. Therefore let that abide in you which you have herd from the beginning. And presently after he says again: You need not that any man teach you, but as the same anointing teacheth you of all things, and it is true and not lying. In these words you hear the Father, you hear the Son, you hear the anointing, that is, the holy Ghost. The father is not the Son, the Son is not the Father, neither is the holy Ghost the Father, or the Son: but the Father is the Father of the Son, the Son is the Son of the Father, and the holy Ghost proceedeth from them both. And yet those people are so joined and united, that he which denieth one of them, hath in him none of them. Yea, whosoever denieth this Trinity is pronounced to be Antichrist. For he denieth God which is one in Trinity and three in unity, and so consequently confounding or taking away the properties of God, he denieth God to be such a one, as he is in very deed. Now I suppose that these so many The mystery of the Trinity is shadowed by similitudes. and so manifest testimonies do suffice the Godly. For they believe the Scriptures, & do not over curiously pry into the Majesty of God, being content with those things alone, wherein it hath pleased God of his goodness to appear and shine to us mortal men. Some thereare, which do their endeavour by certain parables or similitudes to shadow this matter, that is to say, to show how the three people are said to be distinguished, and yet notwithstanding to be one God. But in all the things that God hath made (as I did admonish you in the beginning of this treatise) there is nothing, which can properly be likened to the nature of God: neither are there any words in the mouths of men, that can properly be spoken of it: neither are there any similitudes of man's invention, that can rightly and squarely agree with the divine Essence. And. S. Basile, disputing De Ousia & Hypostasi, sayeth. It cannot be that the comparisons of examples should in all points be like to those things, to the use whereof the examples do serve. Thou mayest say that injury is done to the Majesty of God, if it be compared with mortal things. But for because the holy scripture doth not a little condescend and attemper itself to our infirmity, I will put a similitude, although in very deed much unlike, which is usually taken and commonly used. Behold the Sun, & the beams that come from it, & then the heat that proceedeth from them both. As the Sun is the headspring of the light and the heat: so is the Father the headspring of the Son, who is light of light. And as of the Sun and the beams together the heat doth come, so of the Father and the Son together the holy Ghost proceedeth. But now, put case, or imagine that the Sun were such, as never had beginning, nor ever shall have ending, and should not then I pray you, the beams of this everlasting Sun be everlasting too? and should not the heat, which proceedeth of them both, be everlasting, as well as they? finally should not the Son be one still in Essence or sustance, and three by reason of the three subsistences or people? This parable of the Sun Tertullian contra Praxeam. did Tertullian use, whose words, which do also contain other similitudes, I will not be grieved to recite unto you. I will not doubt (sayeth he) to call I would wish the skilful in the latin tongue to read this similitude in the latin copy, for though it be here translated, ad verbum, yet our English tongue will not bear it solively as the latin doth. both the stalk of a root, the brook of a springhead, & a beam of the Sun, by the name of a Sun: for every original is a parent, and every thing, that issueth of that original, is a son: much more than the word of God (may be called a Son) which even properly hath the name of Son, & yet neither is the stalk separated from the root, nor the brook from the springhead, nor the beam from the Sun, no more is the word separated from God. Therefore according to the fashion of these examples I profess that I say there are two, God & his Word, the Father and his Son. For the root & the stalk are two things, but joined in one. And the springhead & the brook are two kinds, but undivided. And the Sun and the beams are two forms, but both cleaving the one to the other. Every thing, that cometh of any thing, must needs be second to that, out of which it cometh, and yet it is not separated from that, from which it proceedeth. But where a second is, there are two, and where a third is, there are three. For the third is the spirit of God and the Son: even as the third from the root is the fruit of the stalk, the third from the springhead is the river of the brook, and the third from the Sun is the heat of the beam: yet none of these is alienated from the matrix, of which they take the properties that they have. So the Trinity descending by annexed and linked degrees from the father, doth not make against the * or, Unity. Monarchy, and doth defend the Oiconomical state, that is, the mystery of the dispensation. Understand every where that I profess this rule, wherein I testify that the father, the son, and the holy Ghost are unseparated one from an other, and so thou shalt know how every thing is spoken. And so forth. For all these are the words of Tertullian, who flourished in Africa, not long after the age of the Apostles. But letting pass the parables, similitudes, or comparisons of man's invention, The certainty of the doctrine touching the Trinity. let us steadfastly believe the evident word of God. What man's capacity cannot attain unto, that let faith hold fast. What the sacred scriptures declare unto us, what Christ in his flesh did teach us, what was by so many miracles confirmed for our sakes, what the spirit of God in the true Church doth tell us, that must be thought more true and certain, than that, which is proved by a thousand demonstrations, or that which all thy senses are able to conceive. Paul denieth that he would hear an Angel, if he should speak any thing contrary to the Gospel of Christ. Yea surely it is a prank of arrogant foolishness to doubt of the things, that are in the Scriptures with so great authority laid forth, and taught us. But it is a greater madness, if a man will not believe the oracles of God, for none other cause, but for that our understanding cannot attain to the knowledge of all things, when as nevertheless we know that our understanding is naturally blind, and hateth God. Among Philosophers he is counted an impudent fellow, which relecteth the authority of any notable and approved writer. It was enough to persuade the scholars of Pythagoras, for a man to say to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He said it. And then dareth a Christian seek starting holes, and jangle about ask of curious questions, when it is said unto him: GOD said it, and taught thee to believe it? No man doubteth of the king's letters patents, if so be the seal be acknowledged: therefore what a folly is it to doubt of the divine testimonies, which are so evident, and firmly sealed with the spirit of God? Wherefore that I may here recapitulate The sum of things to be believed concerning the Trinity. & briefly express the principal sum of this our exposition, I will recite unto you (dearly beloved) the words of the holy father Cyril, which are to be found Libro in joan. 9 Cap. 30. in this sense following: True faith is in God the father, and in the Son, not simply, but incarnate, & in the holy Ghost. For the holy and consubstantial Trinity is distinguished by the differences of names, that is, by the properties of the people. For the father is the father, and not the son: and the son is the son, and not the father: and the holy Ghost, is the holy spirit proper to the father & the son. For the substance of the Deity is all one, or the same: wherefore we preach not three, but one God. Therefore we must believe in God: but distinctly and more fully expounding our faith, we must so believe, that we may refer the same glorification to every person. For there is no difference of faith. For we aught not to have a greater faith in the father, than in the son, and in the holy Ghost, but the measure and manner of it must be one and the same equally consisting in each of the three people: so that by this means we may confess the unity of nature in the Trinity of people. This faith must firmly be grounded in our minds, which is in the father, and in the son, (& the son, I say, even after that he was made man) & in the holy Ghost. Thus much out of Cyril. Now all these points shallbe thoroughly confirmed with more full testimonies, when we come once to prove the divinity of the son of GOD, and of the holy Ghost. Which I mean to reserve till time convenient. But let a man think that this belief The mystery of ●he Trinity was ve●ie well known to the Patriarches & Prophets. of the Unity and Trinity of the Godhead was either invented by the fathers, or bishops of the churches, or first of all preached by the Apostles immediately upon Christ his death and ascension. For after the same manner, that I have hitherto declared unto you, even from the beginning of the world did all the holy Patriarches, Prophets and elect people of GOD believe and ground their faith. Although I deny not, but that the mystery of the Trinity was more clearly expounded to the world by Christ, yet is it evident by some undoubted testimonies, which I will add anon, that the mystery of the Trinity was very well known unto the Patriarches & the Prophets: but first by the way I will admonish you that the holy Patriarches and prophets of GOD, did hold themselves content with the bore revelation and word of GOD, not raising curious questions about the Unity and Trinity of God. They did clearly understand that there is one God, the father of all, the only saviour and author of all goodness, and that without or beside him there is none other God at all. And they again did evidently see, that the Son of GOD, that promised séed, hath all things common with the father: for they did most plainly hear, that he is called the Saviour, and is the redeemer, from whom all good things do proceed, and are bestowed upon the faithful: whereby now it was east for them to gather, that the father, and the son are one God, although they differ in properties. For in so much as they were assuredly certain, that the damnable doctrine of the plurality of Gods did spring from the devil, they did not worship many but one God, whom notwithstanding they did believe to consist of a Trinity of people. For Moses the undoubted servant of God, Gene. 1. in the very first verse of his first book sayeth, In the beginning (Creavit dij) As who should say Gods created, respecting the Trinity of the Godhead. God created heaven and earth. He joineth here a Verb of the singular number to a Noun of the plural number, not to make incongruity of speech, but to note the mystery of the Trinity. For the sense is, as if he should have said: That GOD, which doth consist of three people, created heaven and earth. For a little after God consulting with himself about the making of man doth say: Let us make man in our Image. Lo, here he saith, Let us make, and not, Let me make, or, I will make. And again he sayeth, In our Image, and not, In my Image. But lest any man should think that this consultation was had with the Angels, let him hear what God himself doth say in Isaiah: I the Lord, sayeth he, make all things, and stretch out the heavens alone of myself (that is, of mine own power without any help or fellow with me) and set the earth fast. Therefore the Father consulted with the Son, by whom also he created the world. And again lest any man should think, as the jews object, that these things were after the order and custom of men spoken of God in the plural number for honour's sake and worship, thou mayest hear what followeth in the end of the third Chapter: Behold this man is become as one of us, in knowing good and evil. Now here, by Enallage, he putteth these words, Is become, for Shall become, or Shall happen: so that his meaning is, as if he should have said, Behold the same shall happen to Adam that shall come to one of us, that is, to the Son: to wit that he should have trial of good and evil, that is, that he should feel sundry fortunes, namely sickness, calamities and death, and (as the proverb is) should feel both sweet and sour. For that is the lot or condition of man. But the Son being incarnate for us, not the Father, nor the holy Ghost, was found in shape as a man, and had trial of sundry fortunes & of death: which was foretold to Adam, as it is manifest, for consolations sake, and not in the way of mockage. For as the good Lord did with a garment strengthen the body of our first parent against the unseasonableness of the air, when for his sin he purposed to banish him out of Paradise: so did he comfort and cheer up his sorrowful mind with a full example of the sons incarnation and suffering. And when he had so armed him in body and soul, he casts him out of the Garden of felicity into a careful and miserable exile. There are in every place many examples of this matter like unto this. For Abraham Gene. 18. saw three, but with them three he talked as with one, and worshipped one. And, The Lord rained upon Gene. 1●. Sodom and Gomorrha brimstone & fire from the Lord out of heaven, and overthrew those cities. But lest any man should interpret it and say, The Lord rained from the Lord, that is, from heaven, he himself doth presently add, From heaven. For as the father created all things by the Son: so doth he by him preserve all things, and doth even still by him work all things. next after Moses the notablest Prophet, David in his Psalms doth say: By the word of the Lord were the Psal. 33. heavens made: and all the hosts of them by the breath of his mouth. So here thou hearest that there is one Lord, in whom is the word and the spirit, both distinguished, but not separated. For the Lord made the heavens, but by the Word: & the whole furniture of heaven doth stand by the Breath of the mouth of the Lord The same David sayeth, The Lord said to my Lord, sit thou on my right Psal. 110. hand, until I make thy enemies thy footstool. Note that in an other place the same David doth flatly say, that beside the Lord there is none other. And yet here again he doth as plainly say: The Lord said to my Lord, meaning the father, who had placed the son, which was David's Lord, at his right hand in heaven. Out of isaiah may be gathered very many testimonies. But the notablest of all the rest is that, which Matthew the Apostle citeth in these words: Behold my son whom I have choose, my beloved in whom my soul is pleased: isaiah. 42. Matth. 12. I will put my spirit upon him. etc. With this agreeth that which Luke citeth, saying: The spirit of the Lord upon me, because he hath anointed me, to preach the Gospel isaiah. 61. Luke. 4. to the poor hath he sent me. etc. In these testimonies here thou hast the father, the son, and the holy Ghost. A few out of many. For I do not covet to turn over the whole scriptures of the old testament. So then this faith, wherewith we do believe in God the father, the son, The mystery of the Trinity, must not be joined with curious dispucations. and the holy Ghost, we have received of God himself, being delivered unto us by the Prophets & Patriarches, but most evidently of all declared by the son of God himself, our Lord jesus Christ, and his holy Apostles: whereupon now we do easily gather wherefore it is, that all the sincere bishops or ministers of the Churches, together with the whole Church of Christ, have ever since the Apostles time with so firm a consent maintained and had this faith in honour. It were verily a detestable impiety to leave this catholic and true rule of faith, and to choose & follow one newly invented. There are even at this day extant most godly and learned books of Ecclesiastical writers, wherein they have declared and defended this catholic faith by the holy scriptures against all wicked and blasphemous heretics. There are extant sundry symbols of faith, but all tending to one end, set forth & published in many synodal assemblies of bishops and fathers. There is at this day extant, learned, and rehearsed of the universal Church, and all the members thereof both learned and unlearned, & of every sex and age, that Créed commonly called the Apostles creed: wherein we profess nothing else than that, which we have hitherto declared, namely that we believe in one God to wit, the father, the son, and the holy Ghost. And forbecause this consent of all the Saints concerning this true faith hath been ever since the beginning of the world so sure and firm, it was very well and godly provided of ancient kings and princes, that no man should once dare be so bold either to call into doubt, or with curious questions and disputations to deface or make intricate this belief concerning the unity and Trinity of the Almighty God. He of old among the Israelites was strike through and Exod. 19 slain, which passed beyond the bounds that the Lord had limited out. And we also have certain appointed bounds about the knowledge of god, which to pass is hurtful unto us, yea, it is punished with assured death. God grant that we may truly know, and religiously worship The conclusion. the high, excellent and mighty God even so, and such, as he himself is. For hitherto I have as simply, sincerely, and briefly as I could, discoursed of the ways & means how to know God, which is in substance one, and three in people. And yet we acknowledge and do freely confess, that in all this treatise hitherto there is nothing spoken worthy of, or comparable to his unspeakable majesty. For the eternal, excellent and mighty God is greater than all majesty, and than all the eloquence of all men, so far am I from thinking that I by my words do in one jot come near unto his excellency. But I do humbly beseech the most merciful Lord, that he will vouchsafe of his inestimable goodness and liberality to enlighten in us all, the understanding of our minds with sufficient knowledge of his name, through jesus Christ our Lord and Saviour. Amen. ¶ That GOD is the creator of all things, and governeth all things by his providence: where mention is also made of the goodwill of God to us ward, and of Predestination. ¶ The fourth Sermon. dearly beloved, it remaineth now for me in this days Sermon for a conclusion to that, which I have hitherto spoken concerning God, briefly to add somewhat of that creation or work of God, whereby he being the maker of all things, hath to mankind's commodity wholesomely created all things, both visible and invisible, & doth now as always most wisely govern & order the same. For by so doing we shall obtain no small knowledge of God, and many things shallbe more openly laid forth unto us, which we in our last treatise did but touch and away. In the searching out, considering, & setting forth of the creation of the whole and the parts thereof, all the diligence of all wise men hath been set on work, doth labour, and shallbe troubled so long as this world endureth. For what is he, though he were the wisest, the cunningest, and diligentest writer of the natural history, that leaveth not many things untouched for the posterity to labour in, and beat their brains about? Or what is he at this day, which, although he use the aid & industry of most learned writers, is not compelled to wonder at more and greater things, than either they ever did, or he ever shall attain unto you? The most wise Lord will always have witty men, that are enriched with heavenly gifts, to be always occupied and evermore exercised in the searching out and setting forth the secrets of nature, and of the creation. But we do simply by faith conceive that the worlds were made of nothing, and of no heap of matter, of God through the word of God, and that it doth consist by the power of the holy Ghost or spirit of God. For so did Psal. 54. Heb. 1●. king David, and Paul the teacher of the Gentiles both believe and teach. But although the order of the whole, and the manner of the creation cannot be knit up or declared in few words, yet will I do my endeavour to utter somewhat, by which the sum of things may partly appear to the diligent considerer. And here I choose rather to use an other man's words than mine own, especially because I suppose this matter cannot be more lively expressed, than Tertullian in his book De Trinitate, setteth it forth as followeth: * The history of the creation contained, in few words. GOD hath hung up heaven in a lofty height, he hath made the earth massive with a low and pressed-downe weight, he hath powered out the seas with a leuse and thin liquor, and hath planted all these, being decked, and full with their proper and fit instruments. For * The Sky and Stars. in the firmament of heaven he hath stirred up the dawning risings of the Sun, he hath filled the circle of the glittering Moon for the comfort of the night with monthly increasings of the world, and he lighteneth the beams of the stars with sundry gleams of the twinkling light (the night he means) and he would that all these should by appointed courses go about the compass of the world: to make to mankind days, months, years, signs, times, and commodities. In * The Earth. the earth also he hath lift up high hills aloft, depressed down the valleys below, laid the fields out evenly, & profitably ordained flocks of beasts for sundry services and uses of men. He hath made the massive oaks of the woods for the behoof of man, he hath brought forth fruit to feed him withal, he hath unlocked the mouths of springs and powered them into running rivers. After all which necessary commodities, because he would also procure somewhat for the delight of the eyes, he clad them all with sundry colours of goodly flowers to the pleasure & delight of those that beheld them. In * The Sea. the sea also, although for the greatness and profit thereof it were very wonderful, he framed many sorts of living creatures, some of a mean, and some of a monstruous bigness, which do by the variety of the woorkemanshipp give special notes of the woorkemans' wit. And yet not being therewithal content, lest peradventure the rage & course of the waters should with the damage of the earths inhabitants break out and occupy an other element, he closed up the waters limits within the shores, that thereby when the raging waves and foaming water did rise up from the depth and channel, it might turn into itself again, and not pass beyond the bounds appointed, keeping still the prescribed course, to the end also that man might be so much the more ready to keep God's Laws, when he perceived that even the very elements did observe & keep them. Last of all he setteth * Man. man to be Lord over the world, whom he made to the likeness and Image of GOD: to whom he gave reason, wit, and wisdom that he might imitate God: whose body, although it were made of earth, was yetnotwithstanding inspired with the substance of the heavenly breath and Spirit of God. To whom when he had put all things in subjection, he would have him alone to be free without subjection. And lest that liberty being let lose at random might come into peril again, he gave a commandment, by the means of which commandment, it could not be said, that evil was out of hand or by-and-by present in the fruit, but should then be in it, when once he perceived in the will of man the contempt of that commandment. For both he aught to be free, lest the Image of GOD, should seem to be bond bond undecently: and also a law was to be given, lest at any time the unbridled liberty should break out to the contempt of him that gave the liberty: that he might consequently receive either due rewards of obedience, or merits of punishment for disobedience, having that given him, to whether part he was willing by the motion of the mind for to incline: whereby the envy of mortality doth return to him, who when by obedience he might have escaped it, did yet run headlong into it, while he made too much hast to become a god, etc. The same add in the parts above the firmament, which are not now to be beheld of our mortal eyes, that first there were ordained Angels, than there were ordered spiritual virtues, than there were placed thrones and powers, and many other unmeasurable spaces of the heavens, and that many works of holy things were there created etc. Thus far Tertullian. Now the sum of all this is, God did by his power created of nothing heaven, earth, and the sea, which he did immediately adorn and enrich with all kinds of good things. And into this world, which taketh the name of the furniture that is in it, as in a most sumptuous palace, well furnished with all sort of excellent necessaries, it pleased him to bring man, to whom he did put all things in subjection: as David doth with wondering & marveling set it forth, where he saith, O Lord our governor how David celebrateth the creati● of the world. excell●t is thy name in all the world? For thy glory is lift up above the heavens. Out of the mouths of very babes and sucklinges hast thou ordained strength, because of thy enemies, that thou mayest destroy the enemy and the avenger. For I will consider the heavens, even the works of thy fingers: the moon, and the stars, which thou hast ordained. What is man that thou art so mindful of him, or the son of man that thou hast care over him? Thou madest him somewhat lower than the Angels, (or than God) thou crownest him with glory and honour, thou madest him to have dominion of the works of thy hands. Thou hast put all things in subjection under his feet, sheep and oxen, and the beasts of the field, the fowls of the air, and the fish of the sea, which walk through the paths of the sea. O Lord our governor how excellent is thy name in all the world. Psalm. 8. The same again in an other place doth say, The heavens are thy, O God, & Psal. 9 the earth is thy: thou hast laid the foundation of the round world, and all that therein is. The day is thy, and the night is thy, thou hast ordained the lights, and the Sun, thou layedst all the borders of th'earth, thou hast made both Summer and winter. Now who is so very a sot, as that he doth not by these proofs easily gather how great our GOD is, how great the power of God is, how good, rich, and liberal to man, who never deserved any such thing at his hand, our GOD is, which hath created so great riches, so exquisite delights, and such furniture as cannot be sufficiently praised, for man alone, and hath made them all subject, and will have them all to obey man as their Lord and master? But here by the way in the creation of the world we have to consider God governeth all things. the preservation and government of the whole, by the same God. For neither doth the world stand and endure by any power of it own, neither do those things move and stir of their own accord, or (as we say) at all adventures, which are stirred or moved how soever. For the Lord in the Gospel sayeth: My father worketh hitherto, and I work. And Paul sayeth, God by john. 5. his son hath made the worlds, and Heb. 1 doth rule and uphold them with the word of his power. And again, By God we live, and move, and have our Acts. 17. being. And again, God left not himself without witness, in that he showed Acts. 14. his benefits from heaven, giving us rain and fruitful seasons, filling our hearts with food and gladness, And Theodorete, De providentia, sayeth, It is a most absurd thing to say Of God's providence. that God hath created all things, but that he hath no care of the things which he hath made, & that his creature as a boat destitute of a steirseman is with contrary winds tossed to & fro, and knocked & cracked upon shelves and rocks. Therefore in this place we have to say somewhat of God's providence and government: which all the wicked, together with the Epicures, do at this day deny, saying in their hearts: Is it likely, that he that dwelleth in heaven, should regard the things on earth? And doth the Almighty observe and mark the very smallest of our words and works? He hath given to all creatures a certain inclination and nature, which he hath made their own, and so leaveth them now in the hand of their own counsel, that they of their own nature may move, increase, perish, and do even what they lust. Tush God neither knoweth nor doth greatly trouble himself about these toys. Thus do the wicked reason very wickedly: but the Scripture doth expressly in many places pronounce & prove, that God by his providence doth care for, and regard the state of mortal men, & of all the things that he hath made for the use of mortal men And therefore here it is profitable and necessary to cite some testimonies out of the holy scriptures for the proof of this argument. David Psal. 45. in his Psalms saith: The Lord shall reign for ever, and his kingdom is a kingdom of all ages, and his dominion from generation to generation. Lo, The kingdom of God (sayeth he) is a kingdom of all ages, and his dominion throughout all generations. Therefore God hath not only created the world, and all things that are in the world, but doth also govern and preserve them at this day, and shall govern and preserve them even till the end. For the same kingly Prophet celebrating the providence of God about man and his estate, doth say: Thou, O Lord, knowest my down sitting Psal. 139. and mine uprising, thou spiest out all my ways. For there is not a word in my tongue, but thou, O lord, dost know it altogether. Thou hast fashioned me behind and before, and laid thy hand upon me. And so forth as followeth in the 139. Psalm, which Psalm doth wholly make to this purpose. With this doctrine of David doth the testimony of Solomon agree, where he saith, The king's heart is in the hand of the Lord, like Prou. 21. as the rivers of water, he may turn it whither soever he will. Every man's way seemeth right in his own eyes, but the Lord driveth, or ruleth the heart. And in the gospel the Lord said, Are not two little sparrows sold for a farthing? And one of them shall not Matth. 10. light on the ground without your father. Yea, even all the hairs of your head are numbered. There are besides these other evident testimonies also of the providence of God. Daniel the wisest man of all the east, and the most excellent prophet of God, doth say, Wisdom & strength are the Lords: It is he that Daniel 2. changeth the times and seasons: he taketh away kings, and setteth up kings: he giveth wisdom unto the wise, and understanding to those that understand: he revealeth the deep & secret things: he knoweth the thing that lieth in darkness, for the light dwelleth in him. Moreover Ethan the Ezrachite sayeth, Thou Lord rulest Psal. 89. the raging of the sea, thou stillest the waves thereof, when they arise. Thou hast an almighty arm, thou strengthenest thy hand, and settest up thy right-hand. In justice and equity is thy royal throne established, goodness and faith do go before thy face. And David sayeth, Of the fruit of thy works, O God, shall the earth Psal. 104. be filled. And he bringeth forth grass for cattle, and hear be for the use of man, and bread to strengthen the heart of man, and wine to make him merry. And immediately after in the same Psalm: All things do wait upon thee, that thou mayest give them their meat in due season. When thou givest it, they gather it: & when thou openest thy hand they are filled with good. If thou hidest thy face they are troubled, and if thou takest away their breath, they die, and are turned into their dust. Again, The Lord uppholdeth all such as fall: and Psal. 104. lifteth up all those that be down. The Lord loseth men from their fetters: the Lord giveth sight unto the blind. The Lord keepeth the stranger, he defendeth the fatherless and widow, and the way of the wicked he turneth upside-down. Great is our Psal. 147. Lord and great is his power, & of his wisdom there is none end. He telleth the number of the stars, & calleth them all by their names. He covereth the heavens with clouds, & prepareth rain for the earth. He giveth fodder unto the cattle, and meat to the young Ravens that call upon him. He giveth snow as will, & scattereth the hoar frost like ashes. He casts forth his ice like morsels: who shall abide before the face of his cold? He shall sand out his word and melt them, he shall blow with his wind and the waters shall flow. And again, I know that the Lord is great and that he is above all Gods. What Psal .. 135 pleased him, that hath he done in heaven and earth, and in the sea, and in all deep places. He lifteth up the clouds from the ends of the world, and turneth lightening unto rain, and bringeth the winds out of their treasuries. There are many testimonies like to these to be seen in the 38. and 39 Cap. of the book of job, and rifely in the Psalms and books of the holy Prophets: but these, that hitherto I have recited, are sufficient enough, testifying abundantly, that God by his providence doth govern this world, and all things that are therein, and especially man himself the possessor of the world, for whom all things were made. We do here attribute nothing to Against Gentilism. destiny, either Stoical, or Astrological, neither have we any thing to do with that ethnic fortune either good or ill. We do utterly detest Philosophical disputations in this case, which are contrary to the truth of the Prophet's writings, and doctrine of the Apostles. We content ourselves in the only word of God, & do therefore simply believe & teach, that God by his providence doth govern all things, and y● too, according to his own good will, just judgement, & comely order, by means most just and equal: which means whosoever despiseth, and maketh his boast only of the bore name of god's providence, it cannot be that he should rightly understand the effect of God's providence. They make this objection: because all things in the world are done by God's providence, therefore we need not to put in our oar: we may snort idly & take our ease: it is sufficient for us to expect the working or impelling of God. For if he need our aid, he will whether we will or no even impel us to the work, which he will have to be wrought by us. But the saints in the The Saints do not neglect good means. scripture are laid before us, & showed to have thought, spoken, & judged more sincerely of God's providence. The Angel doth in express words say to Lot: Hast thee to Zoar and save thee self there: for I can do nothing until thou Gene. 16. art come thither. Lo here by God's providence Lot with his are saved, the citizens of Sodom are destroyed, & of all the cities thereabouts. And yet even in the very work of his preservation, Lot's labour is required, and he bidden to do his goodwill to save himself. Yea, I cannot, says the Lord, do any thing till thou art come into Zoar. The king and Prophet David doth plainly say: I have hoped in thee, O Lord, I have said thou art my god: my days are in thy hand. And yet even Psal. 31. he which did wholly betake himself to the providence of God, did earnestly consider with himself, how with his diligence and industry he might deceive and escape from the laying in wait of Saul his father in law. Neither ●. Sam. 19 doth he despise the aid and shifts of his wife Michol. He doth not reply to her again and say, All things are done by the providence of God, therefore there needs no wiles to be● wrought. The Almighty is able to take me out of the hands of our father's soldiers, or otherwise to save me by some miraculous means: let us content ourselves & suffer God to work his will in us. He did not argue thus, but did understand that as God's providence doth proceed in a certain order by middle means, so that it is his part to apply himself to means in the fear of God, & by all assays to do his best for his own defence. S. Paul doth hear the Lord flatly saying: As thou hast born witness of me at Jerusalem, Acts. 23. so must thou bear record of me at Rome. And although he did nothing doubt of the truth of God's promises, and was not ignorant of the power of God's providence, yet notwithstanding he did privily sand his sister's son, which told him that the jews had conspired to kill him, unto the Tribune, to desire of him that Paul might not be brought forth at the jews request. Neither did he show himself uncourteous or unthankful to the soldiers that carried him to Antipatridis, nor to the horsemen that went with him to Cęsarea. Again as he sailed in the Adriatic sea, when he was in peril of dangerous shipwreck, and that all his company were strike with fear, he said, Sirs, I exhort you to be of Acts. 27. good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the Angel of God, whose I am, and whom I serve, saying: Fear not Paul, thou must be brought before Caesar, and lo, GOD hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer. For I believe God, that it shallbe even as it was told me. But a while after when the mariners went about to leave the ship, the same Paul said to the Centurion, and to the soldiers: Unless these abide in the ship, ye cannot be saved. Therefore means Meteores, impressions or appearaunces, which sometimes, for their rareness and strágnes, make men to marvel. do belong to the providence of God by which he worketh: and therefore are they not to be neglected. Truly it is by God's government or providence, that we have all these * impressions of what sort soever, either fiery, or airy, or watery. For by the power of God, and not by any power of their own, doth the air make the earth fruitful, the waters flow and ebb again, and the earth doth bring forth her increase. And although the saints think verily that none of all this is done for any merit's sake of there's, because the Saviour himself in the Gospel, sayeth: The father sendeth rain upon the just and unjust: yet for all Matth. 5. that they do never forget the words of the Prophet where he sayeth: If you isaiah. 1. will be willing and obedient you shall eat the good of the land: but if you be obstinate & rebellious you shallbe devoured with the sword: For the mouth of the Lord hath spoken it. For the great Prophet Moses long Deut. 18. before isaiah, had said: If thou shalt harken diligently unto the voice of the Lord thy God, to observe and do all his commandments, all these blessings shall come upon thee. Thou shalt be blessed in the city, & blessed in the field. Blessed shall the fruit of thy body be, & blessed shall the fruit of thy ground be. The Lord shall open heaven unto thee, and give rain to thy land in due season. But if thou will't not harken unto the voice of the Lord thy God, to observe and do his commandments, than all these curses shall come upon thee. Cursed shalt thou be in the city, and cursed in the field. The heaven above thy head shall be brass, and the Lord shall smite thee with many plagues, etc. And histories bear record that all these things happened to the people of God, even as they are here foretold, and that too, not without the providence of the Lord their God. All good successes and prosperity are the good blessings of God, and on the other side, all calamities and adversities are the curses of God. Therefore hereupon the Saints do gather that men's affairs and state are wholly governed by God's providence, so yet that they must not therefore sit (as we say) with their hands in their bosoms idly, and neglect good means, but rather watchfully and diligently walk by the grace of GOD in the ways, and means, or precepts, and ordinances of the Lord For the providence of God doth not disturb the order of things, it doth not abrogate the offices of life, nor labour and industry, it doth not take a just dispensation and obedience, but by these things it worketh the health of those men, which do through that help of God religiously apply themselves to the decrees, purpose, or working of the Lord: to whom they do rightly ascribe what good soever doth chance or betide them, imputing to man's corruption, to our own unskilfulness, and to our sins, what evil soever doth hap unto us. Therefore the saints acknowledge, that although wars, plagues, and divers other calamities do by God his providence afflict mortal men, yet notwithstanding that the causes thereof do arise of nothing else than of the sins of man. For God is good, which wisheth us rather well than evil. Yea, oftentimes he of his goodness, turneth our evil purposes unto good ends, as is to be seen by the history of joseph, in the book of Genesis. Truly upon the earnest consideration of God's providence all the godly God's goodwill 〈◊〉 learned by his pro●●dence. sort do gather, that their good God wisheth well unto man. For he hath a great care over us, not in great things only, but also in the smallest. He knoweth the number of the days of our life. In his sight are all our members, as well within as without. For the Lord in the Gospel saith, that all the hairs of our head are numbered. He by his providence defendeth us from all manner diseases and imminent perils. He feedeth, refresheth, and preserveth us. For as he made all creatures for man's health and behoof, so doth he preserve and apply them to man's good and commodity. The doctrine of the foreknowledge Of God's predestination, or fore-appoyntment. and predestination of God, which hath a certain likeness with his providence, doth no less comfort the godly worshippers of God. They call foreknowledge that knowledge in God, whereby he knoweth all things before they come to pass, and seeth even present, all things that are, have been, and shall be. For to the knowledge of God all things are present, nothing is past, nothing is to come. And the predestination of God, is the eternal decree of God, whereby he hath ordained, either to save or destroy men, a most certain end of life and death being appointed unto them. Whereupon also it is elsewhere called a foreappointment. Touching these points, some have diversly disputed, and many verily curiously and contentiously enough, and in such sort surely, that not only the salvation of souls, but the glory of God also with the simple sort is endangered. The religious searchers or interpreters of the scriptures, confess, that here nothing is to be permitted to man's wit, but that we must simply & wholly hung upon what so ever the scripture hath pronounced. And therefore these words of S. Paul, are continually before their eyes, and in their minds: O the depth of the riches of Rom. 11. the wisdom and knowledge of God! how unsearchable (or incomprehensible) are his judgements, and his ways past finding out! For who hath known the mind of the Lord? or who was his counsellor? Or who hath given unto him first? and he shall be recompensed. They never forget the admonition of the most wise man jesus Syrache, saying: Seek not out the things that are too hard for thee: Eccle. 3. neither search after things which are too mighty for thee. But what God hath commanded thee, think thou always thereupon, and be not too curious in many of his works: for it is not needful for thee to see, with thy eyes, the things that be secret. In the mean time truly, they do not contemn, neither yet neglect those things, which it hath pleased God, by the open scriptures to reveal to his servants touching this matter. Of God's foreknowledge, there are many testimonies, especially in the prophecy of isaiah, chapter. 41. and in the chapters following, whereby also the Lord doth declare that he is the true God. Furthermore, God, by his eternal and unchangeable counsel, hath foreappointed, who are to be saved, and who are to be condemmned. Now, the end, or the decree of life and death is short, and manifest to all the godly. The end of predestination or foreappointment, is Christ, the son of God the father. For God hath ordeydeined and decreed to save all, how many so ever have communion and fellowship with Christ his only begotten son: and to destroy or condemn all, how many so ever have no part in the communion or fellowship of Christ his only son. Now the faithful verily have fellowship with Christ, and the unfaithful are strangers from Christ. For, Paul in his Epistle to the Ephesians, saith: God hath choose us, in Christ, before the foundations of the world were laid, Ephe 1. that we should be holy, and without blame before him through love: who hath predestinate us into his sons, through jesus Christ into himself, according to the good pleasure of his will, that the glory of his grace may be praised, wherewith he is pleased with us in his beloved. Lo, God hath choose us, and he hath choose us before the foundations of the world were laid, yea, he hath choose us, that we should be without blame, that is, to be heirs of eternal life: howbeit, in Christ, by and through Christ hath he choose us. And yet again more plainer: he hath predestinate us, says he, to adopt us into his sons, but by Christ, and that too hath he done freely, to the intent that to his divine grace glory might be given. Therefore, who so ever are in Christ, are choose and elected: For john the Apostle saith: Who so hath the son hath life: who so hath not john. 5. the son of god, hath not life. With the doctrine of the Apostles agreeth that also of the Gospel. For in the Gospel the Lord saith: This is the will of him that sent me, the father: john. 6. that every one which seethe the son, and believeth in him, should have everlasting life: and I will raise him up in the last day. Lo, this is the will or eternal decree of GOD, says he, that in the son by faith we should be saved. Again, on the contrary part, touching those that are predestinate to death, the Lord says: He that believeth john. 3. not, is condemned already, because he hath not believed in the name of the only begotten son of God. And this is the condemnation, that light is come into the world, and men have loved darkness more than light. Therefore if thou ask Who is elected & predestinate to life. me, whether thou art elected to life, or predestinate to death, that is, whether thou art of the number of them that are to be damned, or that are to be saved, I answer simply out of the scripture, both of the Evangelists and the Apostles: If thou haste communion or fellowship with Christ, thou art predestinate to life, and thou art of the number of the elect and choose: but if thou be a stranger from Christ, how so ever otherwise thou seem to flourish in virtues, thou art predestinate to death, and foreknowledged, as they say, to damnation. Higher and deeper I will not creep into the seat of God's counsel. And here I rehearse again the former testimonies of Scripture: God hath predestinate us, to adopt us into his sons through jesus Christ. This is the will of God, that who so believeth in the son should live: and who so believeth not should dye. Faith therefore is a most assured sign that thou art elected, and while thou art called to the Communion of Christ, and art taught faith, the most loving GOD declareth towards thee his election and good will. The simpler sort verily are greatly A so are tentation in this case. tempted and exceedingly troubled with the question of election. For the devil goeth about to throw into their minds the hate of GOD, as though he envy us our salvation, and had appointed and ordained us to death. That he may the more easily persuade this unto us, he laboureth tooth and nail wickedly to inféeble and overthrow our faith, as though our salvation were doubtful, which leaneth and is stayed upon the uncertain election of God. Against these fiery weapons the sernauntes of GOD do arm their hearts with cogitations and comforts of this sort fetched out of the Scripture. God's Predestination is not stayed or stirred with any worthiness or unworthiness of ours: but of the mere grace and mercy of GOD the father, it respecteth Christ alone. And because our salvation doth stay only upon him, it can not but be most certain. For they are wrong that think those that are to be saved to life, are predestinate of GOD for the merit's sake or good works which GOD did foresee in them. For notably sayeth the Apostle Paul: He hath choose us in Christ, into himself, according to the good pleasure of his will, that the glory of his grace might be praised. And again, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Rom. 9 Again: GOD hath saved us, and called us with an holy calling, ●. Tim. 1. not according to our works, but according to his own purpose and grace, which was given unto us through Christ jesus, before the world was, but is now made manifest, by the appearing of our Lord jesus Christ. Freely therefore of his mere mercy, not for our deserts, but for Christ's sake, & not but in Christ hath he choose us, and for Christ's sake doth embrace us: because he is our father, and a lover of men. Of whom also speaketh the Prophet Psal. 103. David, The Lord is full of compassion and mercy, slow to anger, and of great kindness. And as a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, and remembereth that we are but dust. Moreover in the Prophet isaiah we read: Can a Isai. 51. woman forget her child, and not have compassion on the son of her womb? Though she should forget, yet will not I forget thee. Truly in Christ the only begotten son of God exhibited unto us, GOD the Father hath declared what great store he setteth by us. Thereupon doth the Apostle gather, Who spared not his son, but gave him for us all, Rom. 8. how can it be that he should not also with him give us all things? What thing therefore should we not reckon upon, and promise' our selves from so beneficial a father? For thou canst not complain that he will not give unto thee his son, or that be is not thine, who as the Apostle says was given for us all. Moreover, the Lord himself, Matth. 1●. crying out in the Gospel, saith: Come unto me all you that labour and are heavy loaden, and I will refresh you. And again to his disciples: Go Mark. 16. you in to all the world, and preach the Gospel to every creature. He that shall believe and be baptized, shall be saved. Whereupon also Paul sayeth: God our Saviour will 1. T●m. 4. that all men shall be saved, and come unto the knowledge of the truth. In old times long ago, it was Gene. 22. said to Abraham: In thy seed shall all the tribes (or nations) of the earth be blessed. And joel saith: And it joel. 2. shall be, that who so ever shall call upon the name of the Lord, shall be saved. The which Peter also hath repeated in the Acts, chapter, 2. and Paul to the Romans, chapter 10. isaiah also says: We have all gone Isai .. 53. astray like sheep: we have turned every one to his own way: and the Lord hath laid upon him the iniquities of us all. And therefore dared S. Paul say: As by the offence of one, the fault came on all men to condemnation: Rom. 5. Even so also by the justification of one, the benefit abounded towards all men, to the justification of life. Therefore the Lord is read in the Gospel, to have received sinners & publicans with outstretched arms and embracings, adding moreover these words: I came to seek that which was lost. Neither Matth. 9 came I to call the righteous, but sinners Luke. 19 to repentance. All which sayings do hitherto belong, that being more narrowly weighed, they might confirm and establish us of God's good will towards us, who in Christ hath choose us to salvation: which salvation, truly, can not but be most certain, and by all means undoubted: especially, for that the Lord himself in the Gospel says: My sheep hear my voice, and I know them, and they john. 10. follow me: and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. etc. I know what here again doth sting and grieve the minds of many. Of the drawing of those The choose sheep, say they, of Christ, do know Christ his voice, & being endued that are predessinate to lif● with a steadfast faith, stick in Christ inseparably, since they have felt that drawing, whereof the Lord speaketh in the gospel: No man cometh john. 6. to me, unless my father draw him: as for me, as I feel no such manner of drawing, so do I not with & full and perfect faith stick in the son of God. First of all verily, true faith is required of the elect. For the elect are called, and being called, they receive their calling by faith, and frame themselves like him that called them. He that believeth not, is already 1. Tim. 4. condemned. Whereupon also Paul says: God is the saviour of all men, specially of the faithful. Furthermore, unless we be drawn of the heavenly father, we can not believe. And we must be very careful, least we conceiving vain opinions of that divine drawing, neglect the drawing itself. God verily drew Paul violently, Acts. 9 but he doth not draw all unto him by the hair. There are also other ways of drawing, by which God draweth man unto him, but he doth not draw him like a stock or a block. The Apostle Paul saith: Faith cometh by hearing, and hearing Rom. 10. by the word of God. God therefore doth then draw thee, when he preacheth unto thee the Gospel by his servants, when he toucheth thy heart, when he stirreth thee to prayer, whereby thou mayest call and cry for his grace and assistance, his enlightening and drawing. When thou feelest these things in thy mind, I would not wish thee to look for an other drawing, despise not thou grace offered, but use it while tune present serveth, & pray for the increase of grace. For to greater and perfecter things thou aspirest godlily afterwards, in the mean space there is no cause why thou shouldst despise the lesser. In the Gospel after S. Matthew, they receive large riches, who having received but a few talents, occupied the Matth. 25. same faithfully. But he that despised the talon wherewith he was put in credit, and cloaked his slothfulness with I wots not what care, is greatly accused, yea, he is spoilt of the money which was once given him, and is thrown into everlasting torments, being bond with bonds of condemnation. For the Lord pronounceth Matth. ●3. generally, Who so ever hath, to him shall be given, and he shall have abundance. But who so ever hath not, from him shall be taken away, even that which he hath. He hath, who acknowledgeth, magnifieth, and reverenceth the grace of God. To his heap of graces more is added, so that it is made more abundant. He hath not, which doth not acknowledge the gifts of God, and imagineth other, I can not tell of what kind, in the mean time, he doth not put in ure the grace received & which is present. And these are wont to use excuses, that that drawing came not to them as yet: and that it is a matter very dangerous, to use occupying, or to make merchandise of the gifts of God. But S. Paul judging far otherwise, says: So we as workers together beseech ●. Cor. 6. you, that you receive not the grace of God in vain. And to Timoth. I put ●. Tim. 2. thee in remembrance that thou stir up the gift of God which is in thee. Not that without God we are able to do any thing of ourselves, but that the Lord requireth our endeavour, which notwithstanding, is not without his assistance and grace. For truly said the self same Apostle: God worketh in us both to 〈◊〉. 2. will and to do, even of his good pleasure. Again, Not that we 1. Cor. 3. are sufficient of ourselves, to think any thing, as of ourselves: but all our sufficiency is of God. Furthermore, I wish not any man to despair, if by and by he feel and Faith hath her increasinges. try not in his mind a most ripe and perfect faith. The Gospel says: Of her own accord doth the earth bring forth fruit: first the shoulder-blade, than the ear, and afterwards full corn in the ear. For so likewise hath faith her increasings, and therefore did the very Apostles of the Lord pray: Lord Mark. 4. increase our faith. Furthermore, in Mark truly a woeful man crieth unto our Saviour: If thou canst do any thing Lord, have compassion Luke. 11. upon us and help us: but he heard the Lord straightways saying unto him: If thou canst believe it. All Mark. 9 things are possible to him that believeth. And this silly soul cried out: I believe Lord, help mine unbelief. Lo, this woeful wretch believed, feeling in his mind faith given him of God, which notwithstanding he perceived to be so weak, that he stood in need of God's help and aid. He prayeth therefore: help mine unbelief, that is, my faith, which, if it be compared with an absolute and perfect faith, may seem but unbelief. But hear (I beseech you) what this faith, how little soever it was, wrought and brought to pass, what an humble mind, and hanging upon the only mercy of God, was able to do. For straightways he healed the child of the woeful father, and being restored unto health, & as it were raised up from the dead, giveth him again to his faithful father. If any therefore doth feel faith in his mind, let him not despair, although he know that it is weak enough, God wots, and feeble: let him cast himself wholly upon God's mercy, let him presume very little, or nothing at all, of his own merits, let him pray incessantly for the increase of faith. In which purpose verily, these words of our Saviour very full of comfort, out of the Gospel, may confirm and strengthen any man most wholesomly: Ask and it shall be given you: seek, and you shall find: knock, and it shall be opened unto you. For who Matth. 7. Luke. 11. so ever asketh receiveth: and who so ever seeketh finds: and to him that knocketh, it shall be opened. Is there any man among you, who, if his son ask him bread, will give him a stone? or if he ask fish, will give him a serpent? If you therefore, which are evil, can give good gifts unto your children, how much more shall your heavenly father give good things, even the holy Ghost itself, if you shall ask of him? These and such like sayings, set forth unto us in the holy gospel for our consolation, aught more to move and establish our minds, of the good, yea the right good will of God towards us, than the egging of the devil, wherewith he goeth about not only to overwhelm the hope of our election, but to make us suspect and doubt of God, as though he had his creature in hatred, whom he had rather have destroyed than saved. But he is well enough known to the Saints by his subtleties and trains. For so he deceived our first parents. Gene. 3. Let us keep it deeply printed in our breasts, that God hath choose us in Christ, and for Christ his sake predestinate us to life, and that therefore he giveth and increaseth faith to Christ ward in them that ask it, and that it is he that puts it in our hearts. For all things that tend to our salvation, come from the grace of God, nothing is ours, but reproach and shame. These things (brethren) thus far have I laid before you, concerning the marvelous and wondered work of the creation, wrought by the eternal, true, and living God, without any trouble (doubtless) or pains taking. For he spoke the word, and they were made. He commanded, and they were created. A little we have added touching the most wise and excellent governing of all things by Gods divine providence, which is always just and most righteous: Likewise, of God's good will towards us, of Predestination, and certain other points unto these belonging. All these things truly have we rehearsed, to beautify the glory & knowledge of God our Creator. To whom both the perpetual and universal course of nature, as well of things invisible, as also visible, beareth witness. Whom the Angel's worship, the stars wonder at, the seas bless, the earth reverenceth, and all inferiall things behold. Whom the mind of every man feeleth, albeit it do not express him. At whose beck all things are moved, the springs cast forth their streams, rivers decrease, the waves arise aloft, all things bring forth their increase, the winds are forced to blow, showers to fall, seas to rage, all things in all places to deliver abroad their frutfulnesse, who planted a peculiar garden of felicity for our first parents, gave them a commandment, and pronounced sentence against their sin: delivered righteous No from the dangers of the Deluge, translated Enoche into the fellowship of his friendship, did choose Abraham to himself, defended Isaac, increased jacob, appointed Moses the captain over his people, set free from the yoke of bondage the groaning children of Israel, written a law, brought the offspring of the fathers into the land of promise, instructed his Prophets with his spirit, and by all these promised his only begotten son again, and at the same instant that he had promised to give him, hath sent him, through whom also he would be acquainted and come in knowledge with us, and hath poured forth upon us all his heavenly graces. And because of himself he is liberal and bountiful, jest this whole world, being turned away from the rivers of his grace, should wax dry, he would have Apostles to be sent by his son as teachers throughout the whole world, that the state of mankind might acknowledge their maker, and if they followed him, might have in stead of a GOD, one whom in their petitions and prayers, they might call Father, Whose providence hath not only extended itself and is now extended, not only severally unto men, but also unto very towns and cities, the ends of which he foretold by the voices of his Prophets, yea, throughout the whole world. Whose ends, plagues, decays, and punishments for their unbelief he hath described. And lest any should think, that this infatigable providence of GOD extended not to every thing, though never so small, the Lord saith, Of two sparrows, the one of them falls not to the ground without the will of the father. And, The hairs of your head are all numbered. Whose care also and providence suffered not the garments of the Israelites to wax old, nor their simple shoes on their feet to be worn and torn. And not without good reason. For if this God comprehendeth that which containeth all things, and all things and the whole doth consist of parts and particulars, than shall his care reach consequently, even to every part and particular, whose providence hath reached already to the very whole whatsoever it is. To this God be all glory. Of adoring (or worshipping,) Of invocating (or calling upon) and of serving the only, living, true, and everlasting God. Also of true and false religion. ¶ The fift Sermon. TOuching GOD, what he is in person, what in quality, and what in substance, I have told you already, not as I aught, but as I was able. I have likewise shadowed out how good and ready his will is towards man, whom he hath ordained to life everlasting, in his only begotten Son, whom also he hath▪ made Lord of all things in this present world, all things being brought in subjection unto him. Now, that man should not be ignorant what he oweth to so mighty a god, and to a father so loving and liberal, I will anon join a disputation touching this living, true, and everlasting GOD, of man to be adored, called upon, and worshipped. For man is neither created nor born, to behold and gaze upon the stars, as the Philosopher doted, but that he should be the image and temple of God, in whom God might dwell and reign, and that he should therefore acknowledge God, reverence, adore, call upon, and worship, and also be joined unto God, and live with him eternally. And first of all, I will speak of adoring God, next of calling upon God, & lastly of serving God. Whereupon we shall perceive without any trouble at all, which is the true religion, or which is the false. The places truly propounded are very plentiful, but in few words I will comprehend what the scripture doth teach us concerning them, howbeit not every one particularly, but the chiefest, and so much as seemeth sufficient for our salvation and sound knowledge. To adore or worship, in the holy scriptures doth signify, for honour's To adore and worship, what it is. sake to uncover the head, to bend the body, to incline or bow the knee, or with the whole body to lie prostrate upon the ground, to fall flat on the face at one's feet, after the fashion of suppliants or petitioners, in token of humility, submission, and obedience: and it is referred chief to the gesture or habit of the body. The Hebricians use one only word Schahah, which all interpreters have expounded by this word Adorare, to adore, bend, bow, and lie along with the face downward. The Grecians have expounded it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I bow the knees, I uncover or make bore the head, I humbly beseech or adore. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adoration, is so called, either of kissing, or of moving the hat. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth I kiss. And that a kiss was sometimes a sign of worshipping, reverencing, or adoring, it is to be gathered out of the 31. of job. What, and is it not a fashion very much used even at this day, for honour and reverence sake, to kiss the hand? Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a hat, a bonnet, or a cap, so that to adore, is to make bore and uncover the head for reverence sake. The Latinistes also peradventure had an eye to the habit of the body. For Orare, to pray signifieth both as well to crave as to speak a thing. He therefore doth adore, that casting his countenance upon a man, doth crave something suppliantly. Likely it is, that the Germans also had a respect hereunto. For they turn Adorare to adore, by this word Anbatten. Which might moreover have been turned Zu fussen fallen. In the ninth of Matthew thou dost read: Behold a certain ruler came to jesus, and worshipped (or adored) him. But Mark writing the same history, And behold, says he, there came one of the Princes of the Synagogue, whose name was jairus, and when he saw him, he fell down at his feet, and besought him instantly (or much:) thus expounding to us what to adore is, to wit, to fall down at one's feet, and to submit and beseech like a suppliant. For so we read in the old testament of jacob Israel our father: And he going before them, bowed Gene 33. himself to the ground seven times, until his brother Esau approached and drew near. Of David and Abigael thus we read in Samuel: 1. Sam. 23. When Abigael saw David, she hasted, and lighted off her Ass, and fell before David on her face, and worshipped ground, & she ●ell 〈◊〉 his ●●ete, saying: Let that iniquity be counted mine, ●. Reg. 3. my Lord, etc. Likewise, of Nathan the Prophet, it is 〈◊〉 thus written: And when he was 〈◊〉 in ●o the king, he worshipped (or made obeisance) upon his face on the ground. For, GOD communicating this honour, doth allow the same unto men, either To adore 〈◊〉 worship ●en. for their old age, their authority, or worthiness sake. For, man is the lively image of God. And it pleaseth Psal. ●●. God himself to call men that excel other in authority, Gods. Whereupon the Apostles of Christ, Peter and Paul, instructing the people of God taught them, He verily, Fear God, honour the king: and This, the ● Pet. ●. magistrate is God's minister: Give therefore to all men, honour to whom Rom. 13. honour belongeth: fear, to whom fear is due. In the law the Lord sayeth: In presence of a hoar head, rise up. And, Honour thy parents. In consideration of this commandment of God, the godly do reverence the aged, their parents, and magistrates, and please God also with faithful obedience. But to adore, worship, or honour images, what representation or likeness soever they bear, the Lord doth no where like or allow. For he sayeth in the Law: Thou shalt not bow down nor worship Exod. hundred. them. And by his Prophet isaiah, None, sayeth he, considereth with himself of this matter, and sayeth: One 〈◊〉. 44. piece of the wood I have burnt in the fire, I have baked bread with the coals thereof, I have roasted flesh therewithal, and eaten it, & should I now of the residue make an abominable idol, and fall down and worship a rotten piece of wood? In the same Prophet thou readest with much indignation pronounced: Their land is f●l of vain Gods (or idols:) before the works of their hands have they bowed themselves and adored it, yea, even before the thing that their own fingers have made. There kneeleth the man, there falls the man down (before them:) therefore forgive them not. Therefore, that ancient writer In his second book and 18. chapter. Lactantius inspired with a prophetical spirit, disputing against the Gentiles, hath thus left it written: The images themselves which are worshipped, are representations or counterfects of dead men. And it is a perverse and an absurd thing, that the image of a man, should be worshipped of the image of GOD, to wit, man. For he worshippeth the thing that is worse and weaker. Besides that, the very images ofsainctes, which most vain men do serve, are void of all sense and feeling, because they are earth. And where is he that understandeth not, that it is a wicked and sinful act for an upright and straight creature to be bowed down and to adore and worship earth? which to that end is under our feet, that it should be trodden upon, and not adored of us, who therefore are made to go uprightly and look uppward, that we should not lie groveling downward, that we should not cast this heavenly countenance to the earth, but thither look and direct our eyes, whither the condition of their nature hath guided them. Whosoever therefore endeavoureth to maintain the mystery of man's Chap. 19 creation, and to hold the reason of his nature, let him raise up himself from the ground, and with a raised mind bend his eyes unto heaven: Let him not seek a God under his feet, nor dig from under his footsteps that which he may adore or worship. Because, whatsoever lieth under or is subject to man, the same must needs be inferior unto man. But let him seek aloft, let him seek in the highest place: because, nothing can be greater than man, but that which is above man. But God is greater than man, he is therefore above, not beneath, neither is he rather to be sought in the lowest, but in the highest region or room. Wherefore there is no doubt, but that wheresoever an image is, there is no religion. For if religion consist in divine things, and that nothing is divine, unless it be among heavenly things, than do images lack religion. Because in that which is made of earth, there can be no heavenly thing. Which matter, even by the very name itself, may appear & be manifest to a wise man. For, whatsoever is counterfeit, that must needs be false: neither can that which hath a representation or gloze of truth, at any time take unto it the name of truth. If then not every representation or counterfect, be not a thing in earnest but as it were a toy & a sport, religion is not in images, but there is less religion where they be. That which is true therefore, is to be preferred before all things that are false. Earthly things must be trodden under foot, that we may get or obtain heavenly things. These words, not unadvisedly, have we cited hitherto out of Lactantius. We return now to our purpose. But because the outward gesture or habit of the body is commonly Spiritual adoration or worshipping. framed according to the inward quality of the mind, and the outward habit of his body which adoreth, submitteth, yieldeth, and maketh subject him that worshippeth to him which is worshipped, therefore adoration is translated likewise to the inner man, so that to adore, is to reverence and respect God, to bequeath ourselves wholly unto him, and to cleave inseparably unto him, upon him only and alone to hang in all things, and to have recourse unto him in all our necessities whatsoever. Furthermore, the outward adoration doth immediately, when it is needful, and ability granted, follow a mind rightly endued with true faith and holy fear of God. For adoration Adoration or worshipping 〈◊〉 is of two sorts. is twofold, or of two sorts, one of the mind or spirit, which is inward, sound, sincere and true: another of the body, which is outward, unsound, counterfeit and false, which may proceed from him, in whom there is no sparkle of religion. True adoration is the fruit of true faith and holy fear of God, namely a lowly or suppliant yielding and humble consecrating, whereby we bequeath ourselves, yield and submit ourselves unto our God, whom as we understand to be our best and most merciful father, so to be our most high and Almighty God: upon him therefore alone we do wholly depend, and to him only we have respect: which also forthwith so soon as occasion is ministered unto us, we express and testify by outward adoration. All this we shall the better understand by these testimonies of Scripture following. David saith: O come let us sing unto the Lord, let us heartily rejoice in God our salvation. Let us come before Psalm. 9 his presence with thanksgiving, and show ourselves joyful in him with Psalms. For the Lord is a great GOD, and a great king above all Gods: because in his hand are the corners of the earth, and the height of the hills are his. For the sea is his, and he made it, and his hands fastened the dry land. O come let us adore (or worship) and fall down, and kneel before the Lord that hath made us. Because he is the Lord our GOD, and we are the people of his pasture, and the sheep of his hands. Thou perceivest therefore, that we must adore or worship God, and that we must cleave unto him, and sing praises to his name, because he is the most mighty GOD, creator of all things, yea, our creator, our father, and our shepherd. Likewise in the Gospel according to Matthew, adoration doth follow faith, and doth as it were grow out of it, and by it is nourished. For, after that the disciples being taught by miracle believed that jesus was Christ, they came (sayeth Matthew) and adored (or worshipped) him, saying: Thou art Matth. 14. truly the son of God. Again, thou readest in john, that the Lord 〈◊〉. 9 asked the blind man that was excommunicate or caft out of the Synagogue, whom he restored to his sight, saying: Dost thou believe in the son of God? And that the blind man answered: Who is he, Lord, that I might believe in him? And that jesus answered: and said: Thou hast both seen him, and he it is that talketh with thee. Moreover upon this by and by followeth in the history, But he said: I believe Lord, and he worshipped him. hitherto now belongeth that which the Lord said to the samaritan in the Gospel. The true worshippers shall worship the father in spirit and in truth. For the Lord doth allow spiritual and inward adoration or worshipping, not that outward, counterfeit, or hypocritical worshipping, but that which proceedeth from a mind regenerated by faith through the holy Ghost, and that tendeth sincerely towards one God. For we read in the history of the old In the history of th● Kings. testament, that those princes worshipped in truth, which consecrated and made holy themselves unto one God, with their whole heart, and on him only depended: again, that they worshipped not the Lord with their whole heart, which being destitute and void of sincere faith depended also upon creatures. Now, a reason of this adoration or worshipping the Lord adjoineth in the Gospel. Worship (sayeth he) aught in all points to agreed with him that is worshipped. But God that is worshipped is spirit and truth, and is delighted with spiritual worship and unfeigned faith: in spirit and truth therefore he must be worshipped. Wherefore the Saints have a Truly to adore or worshipp● God, what it is. special care and regard, that the inward worship of the mind be sound, and that first of all they worship in heart and truly, with a sincere faith and a reverence of God's Majesty: and while they are inwardly so occupied, they do no less outwardly, falling on their faces with humility, and do worship in God's presence. For the outward worship is a companion of the inward, and followeth it. Hypocrites also worship God in body suppliantly and lowly enough, but because their minds go a woll-gathering, and neither with faith nor reverence cleave unto the Lord, they hear this spoken of the Lord by the Prophet: This people honoureth me with their lips, but their heart Isai. 29. is far from me: but in vain do they worship me, teaching doctrines Matth. 15. precepts of men. And this verily is the counterfeit and false worshipping. And that worshipping also is false, nay, it is most wicked and abominable, wherewith the creatures are worshipped, either with GOD, or for God, or without God. And to say sooth, they do not worship God at all, which neither fear God, neither believe in God, nor yet depend or hang only upon God. All men truly confess that God must be worshipped, but every one doth not surely acknowledge and confess That God only and alone is to be worshipped. that God only and alone is to be worshipped. It remaineth therefore to be declared, that God only and alone is to be worshipped of men. Adoration or worshipping is joined with true faith, and perfect or sincere reverence of God's majesty, which seeing they are due to GOD alone, it followeth that god alone is to be worshipped: and therefore is this saying so often cited and beaten upon in the Law and the Prophets, Thou shalt worship the Lord thy GOD, and a strange God thou shalt not worship. Now, a strange God is whatsoever without and beside the only, living, true, and everlasting God, thou choosest unto thee self to be worshipped: the only and alone true, living, and everlasting GOD therefore is to be worshipped. In the history of the Gospel we read, that the devil tempted our Lord Matth. 4. Christ, and having led him up into an high mounteine, showed him from thence all the kingdoms of the world and the glory of them, and said: All these will I give thee, if thou falling down will't worship me: and that the Lord made answer: Avoid Satan, for it is written: Thou shalt worship the Lord thy God, and him only shalt thou serve. And surely worshipping and serving are linked mutually the one with the other, that they cannot be severed or put a sunder. Whereupon it followeth, that seeing the Lord requireth only and alone to be served, he will doubtless in like manner only and alone be worshipped. And Helie the great prophet of God, teaching that God can in no 3. Reg. 1●. case abide to have one joined unto him in worship, crieth out unto the people worshipping God, and with him their God Baal, How long (saith he) do you halt on both parts? If the Lord be God, follow him: If Baal be God; go after him. As if he should have said: You cannot worship God and Baal at once. No man can derue two masters. For the Lord our God Matth. 6. requireth, not a piece, but our whole heart, our whole mind and soul: He leaveth nothing therefore for us to bestow upon any other. In the Epistle Deut. 6. Heb. 1 to the Hebrues Paul showeth, that Christ is more excellent than Angels, because the Angels adore or worship Christ, but they again are not worshipped. If then the Angels are not worshipped, whom shall we grant, beside the living, true, and everlasting God, that deserveth to be worshipped? God therefore only and alone is to be worshipped. For in the Revelation of jesus Christ, made unto the blessed Apostle and evangelist john, thus we read written: And I saw another Angel fleeing through the midst of heaven, Apoc. 4 having the everlasting Gospel to preach unto them that devil upon the earth, & to all nations, & kindreds, and tongues, & people, saying with a loud voice: Fear God, and give him honour, because the hour of his judgement i● come, and worship him, that hath made heaven and earth, the sea, and founteynes of waters. And again in the same book we read, And I fallen down before the feet of the Angel, to worship him. Apoc. 19 And he said unto me: See thou dost it not, I am thy fellow servant and of thy brethren, having the testimony of jesus, worship God. Again, in the end of the same book thou dost read: And after I had herded and seen, I fell down to worship before the feet Apoc. 22. of the Angel, which showed me these things. And he said unto me: See thou dost it not, for I am thy fellow servant, and of thy brethren the Prophets, and of them that keep the words of this book. With this thing the saying and doing of S. Peter Acts. 10. doth not greatly disagree, at whose feet when Cornelius the Centurion fallen down, and worshipped, Peter said: Arise, I also me self am a man, and therewithal laying his hand on him which lay a long, did lift him up, and set him on his feet. Right religiously therefore written Augustine touching True religion, saying: Let not religion be unto us the worshipping I● his book entitled 〈◊〉 religi●●●. cap. 55 of man's handy work. For better are the workmen themselves, which make such, whom notwithstanding we aught not to worship. Let not religion be to us the worshipping of mortal men: because if they have lived godlily, they are not to be esteemed, as those that would seek such honours: but their will it is, that he should be worshipped of us, who enlightening them, they rejoice that we are made fellow partakers of his merit. They are to be honoured therefore for imitation or following sake, not to be worshipped for religions sake. And if they have lived ill, they are not to be worshipped, wheresoever they be. The same Augustine in his first book De consensu Euangelistarum, of the Why the Romans never received the God of the jews to be worshipped. consent of the Evangelists, and eightéenth chap. reasoning: why the Romans never received both the God, & the worship of the God of the hebrews, considering that they received the gods almost of all the Gentiles to be worshipped? And he answereth, That that came to pass by none other occasion, than because the God of the Hebrues would only and alone be worshipped without a mate or partner. If any require his words, they are these: There rests nothing for them to say why they have not received the holy rites and worship of this God, save only because he would be worshipped alone: and hath forbidden them to worship the Gods of the Gentiles whom nevertheless these people did worship. For the sentence or opinion of Socrates (who, as by Oracle it was ratified, was the wisest of all men) is, that every God aught in such sort to be worshipped, as he himself hath given commandment he would be worshipped. Therefore were the Romans of very necessity forced not to worship the God of the Hebrues. Because, if they would worship him after another fashion, than he himself said he would be worshipped, they should not then worship him, but that which they themselves had devised & made. And if they would in that manner worship him, as he himself prescribed, than they saw that they were debarred from worshipping other Gods, whom he forbade to be worshipped: And upon this they refused the worship of the only true God, to the intent they might not offend many counterfeit & false Gods: thinking that the anger of them would rather be more to their disprofit, than the goodwill of him to their benefit. Thus says Augustine. And although these things are written concerning the worship and service of God, and that we dispute of adoring God's Majesty, yet notwithstanding they are not impertinent or beside our purpose. For the worshipping and serving of GOD are inseparably linked and knit together. Of this serving of God we will speak more hereafter. But by the words cited before we do gather, that only and alone the true, living, and everlasting God is to be worshipped, according to that commonly-knowne sentence of the law: Thou shalt worship the Lord thy GOD, him shalt thou Deut. 10. fear, and him only shalt thou serve: To him shalt thou cleave, and in his name shalt thou swear. Furthermore, God from the beginning Rewards and punishments for them that do & do not worship God. hath promised and performed, yea, and will perform while this world standeth, great rewards to his true woorshippers. Contrariwise, we believe that great mischiefs or punishments, are prepared for those, which either do not at all worship God, or else in steed of the true GOD do worship strange Gods. The Lord in his Revelation showed to john the Apostle, sayeth: The fearful and unbelieving, and the abominable and murderers, Apoc. 21. and whoremongers and sorcerers, and Idolaters and all liars, shall have their part in the lake that burneth with fire and brimstone, which is the second death. These things have we hitherto spoken of worshipping GOD, we To invocate, or call upon, what it is. will now speak in the second place of invocating or calling upon God, of which point we promised to speak. To call upon, and calling upon, is diversly taken in the Scriptures. For it signifieth to bring forth as a witness, or a calling to witness. So Moses calleth heaven and earth to witness against the children of Deut. 32. Israel, by the figure Prosopopo●ie. Again, the name of any one to be called upon over an other, is to be called by, or after, his name. Let my name (sayeth jacob) be called upon Gene. 48. them, that is upon Ephraim, and Manasseh, that is, let them be named by my name, as if they were my children, and let them be called, not the sons of joseph, but the sons of jacob Israel. So say the wives to their husband: Let thy name be called upon us, that is, suffer, or give Isai. ●. leave, that we may be named by thy name, and that we may be made thy wives. For these women through the knot of wedlock, take unto them their husband's names. After the same manner do we oftentimes read in the Prophets and holy history of the Bible: The house upon which thy name is called, That is, the house which is called after thy name, and is named the Lords house. Likewise joab, General of the kings army, saith unto David: Take thou 2. Sam. 1● the city (Rabbah, the chief city, or seat royal of the Ammonites) lest I take it, and my name be called upon it, That is, lest I be called the conqueror of Rabbah. Most ignorant therefore and unskilful are they of the Scriptures, and the phrases of speech used in the Scripture, which cite that saying of jacob, which even now we declared, in defence and maintenance of the invocation of Saints. As though jacob would have his name to be called upon of his posterity and offspring. In Daniel thou dost read: A people Dan. 9 upon whom the name of God is called: Which signifieth nothing else than, A people that is called God's people. Here is no mention of invocation whereby we ask or desire any thing. Furthermore, invocation or calling upon, is taken for religion. For Luke sayeth in the Acts: Saul had power (or authority) to bind all Acts. 9 those that called upon the name of the Lord And Paul sayeth: Let every one that calleth upon the name ●. Tim. 2. of the Lord, departed from iniquity. Also, Seek after peace with all them that call upon the name of the Lord, That is, which are of the true Christian religion. Lastly, to invocate or call upon signifieth, to cry or call for help, and with continual outcries to crave somewhat. That invocation therefore, or calling upon GOD, whereof at this Invocation 〈◊〉 calling ●pon God what it is. time we entreat, is a lifting up of man's mind to GOD in great necessity, or in some desire, and a most ardent craveing of counsel and assistance by faith, and also a beequeathing or committing of our selves into the protection of God, and as it were a béetaking of ourselves to his Sanctuary and only safeguard. In invocation therefore, (true invocation I mean) a faithful mind is first of all required, which doth acknowledge GOD to be the author and only giver of all good gifts, who is willing to hear them that call upon him, and is able to grant us all our requests and desires whatsoever. An uncessant and ardent petition or beseeching is also required. But of these points more shallbe said, when GOD shall give us leave, in our Sermon of the prayer of the faithful. For invocation is a kind of prayer. Now verily I will show, that That God is to be called upon in all our desires, GOD is to be called upon, yea, only and alone to be called upon. Surely there are express commandments of GOD, charging us to call upon the name of the Lord, who promises that for the good will and love which he beareth us, he will hear our requests and suits, and largely give unto us, things tending to our health and benefit. Of many I will cite one or two testimonies. Solomon the wisest of all men, doth teach us to call upon GOD in all 3. Reg. ●. and every one of our necessities, making a particular rehearsal of men's special desires. The same argument doth Solomon's father, that most holy king David, handle throughout the whole hundredth and seventh Psalm. He reckoneth up therefore the diverse casualties, chances, and miseries of men, their affliction or oppression, their wanderinges and dangers in their journey, their bonds and imprisonmentes, their diseases, and the fear of death, which sometimes is more terrible and hideous, than death itself, their jeopardies on the sea and rough waters, barrenness, scarcity, calamities, contempt, shame and ignominy, etc. Those crosses, sayeth he, if they light on any man, let him not ascribe them either to his God to whose defence he hath committed himself, or to Fortune, or to his constellation & destiny, but to that god that knoweth all things, & can do all things, & upon that God let him call earnestly by faith. For often doth the prophet repeat these words: And when they cried unto the Lord in their tribulation, he delivered them out of their distress. And for that cause doth he so often reiterate those words, to the end that we having conceived a perfect trust in our hearts and sure belief, might learn in all chances to call upon the name of the Lord For Solomon in his proverbs yet again sayeth: The name of the Lord is a most strong tower, unto it doth the righteous Pro. 18. man run, and he shallbe advanced, or he shallbe set free from danger. Asaph Psal. 50. also in his holy songs saith: Sacrifice unto the Lord, a sacrifice of praise, and pay thy vows unto the most highest. And, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. And he bringeth in the Lord himself speaking and requiring sacrifices, not of beasts, not of gold, or silver, but of praise and invocation. Therewithal he promises help, and witnesseth, that by invocating and praising he is honoured, (or glorified:) whereupon David said: In my trouble I will call upon the Lord, and I will cry unto my God, and he shall hear my voice Psal. 17. out of his holy temple, and my cry shall enter into his ears. joel also said: Every one that calleth upon the joel. 2. name of the Lord shallbe safe. And the Lord by the prophet jeremy sayeth: You shall call upon me, and you shall jere. 29. live: you shall pray unto me, and I will hear you: you shall seek me, and you shall find me: if with your whole heart you seek me. Furthermore, we do not read that our holy and blessed fathers, in their petitions or requests, were they small or were they great, called upon any other than that GOD, who liveth everlastingly world without end. For the Lord himself by Asaph, sayeth: In thy extremities and troubles (O Israel Psal. 81. ) thou called'st upon me, and I delivered thee. Also David says, Our fathers hoped in thee, they hoped in Psal. 22. thee: and thou deliveredst them. Unto thee they cried, & were delivered. In thee they trusted, and were not confounded. Now add unto all these the commandment of Christ our Lord: When you pray, say: Our Father etc. Add also the words which follow in Luke 11. and Matthew 7. Ask, and it shallbe given you. And so forth. We conclude therefore, that the true, living, and everlasting God, aught of all men, in all their necessities, to be called upon. But to no purpose peradventure I take pains in this point, seeing That God only and alone is to be called upon. that there are but a few, or none at all, which deny that God is to be called upon. This seemeth to require a more diligent declaration, that God only and alone is to be called upon. For many doubtless do call upon GOD, but together with God, or for God, certain choose patrons, whereupon ensueth that they call not upon God only and alone. Now, that he alone is to be called upon, in this sort we declare. By invocation or calling upon we require help or succour, either that good things may be given to us, or that evil things may be turned away from us. Which needeth no further proof, seeing it cannot be denied of any that is ruled by his right wits. Now, God only and alone is our helper, who only giveth good things, & taketh away evil things. For the Lord saith in the Gospel: There is none good but one, to Matth. 18. wit, God, where One is taken for only and alone. Again, in the law, by the Deut. 32. mouth of Moses, the Lord saith: Behold that I am God alone, and that there is none other God beside me. And again by isaiah: Have not I, the Lord? and there is none other God beside me: a just God and a saviour, Psal. 45. there is none beside me. And David, Who (saith he) is God besides the Lord? and who is mighty (or a rock) save our God? In very evil part therefore did the worshippers of Psal. 18. God take it, so often as men asked of them those things, which are in the lords hands only to give. Rahel said to jacob: Give me children, or else I die. But the scripture by and by Gene. 30. addeth, And jacob being angry said: Am I in God's stead, which hath denied thee (or withholden from thee) the fruit of the womb? So when the king of Syria desired & besought joram the king of Israel (a king, I 4. Reg. 5. wisse, not so godly) that he would heal Naaman, who was infected with the leprosy, joram saith: Am I a God, that I should be able to kill and to give life? For he sendeth to me, that I should heal a man from his leprosy. Wherefore most certain it is, that to God only it belongeth to give good things, and to turn away evil things. Whereupon it doth consequently follow, that God only and alone must be called upon. For if these patrons, whom they call upon as their helpers and succourers that do not call upon the only God, be able either to give those things that are good, or to turn away those things that are evil, then certainly there is not one only God. For those should likewise be Gods. But Gods they are not, because there is but one God, who only and alone giveth (or bestoweth) good things, and taketh away (or removeth) evil things: God only and alone therefore is to be called upon: patrons are not to be called upon, in so much as they are able to do us neither good nor harm. As touching that which of their own heads some do here object, that patrons do us good and harm, not of themselves, but of God, it is doubtful, yea, it is most false. For the Lord himself by the Prophet saith: I am ●sai. 42. the Lord, Hu (This, or Being) is my name, and my glory I will not give to an other, neither my praise to graven Images. So that all glory belongeth to God, because he is only and alone, not only the wellspring of all good graces which is never drawn dry, but also a most just and equal distributer of the same, and for that cause he is called upon, worshipped, and served of men. Psalm. 50. Furthermore, in so much as we aught to sacrifice unto none, but to one God, certain it is, that we must worship but one only God. The Lord crieth in the law: He that offereth unto other Gods, than to the only God, let him be rooted out. And therefore Paul and Barnabas, when the people of Lystra were preparing Acts. 14. sacrifices to offer unto the Apostles, they rend their clotheses thereat, as at intolerable blasphemy. For in the law of the Lord we read again: Who so ever shall make for himself Exod. 30. a composition (or perfume) of incense, to smell thereto, he shall be cut off from among his people. But the sacrifices of the godly are prayers, thanksgivings, and invocations on God's name. For David saith: Unto thee will I sacrifice a sacrifice of praise Psal. 115. and I will call upon the name of the Lord And again: Let my prayer be directed in thy sight, as incense: Psal. 141. and the lifting up of my hands as an evening sacrifice. Paul likewise saith: By Christ we offer the sacrifice of praise always unto God, that is, the fruit of lips which confess Heb. 13. his name. For the Prophet Osée biddeth Osee. 14. us offer the calves of our lips. For so much therefore as one only God is to be sacrificed unto, therefore one only God is to be called upon. Neither is it possible, that they, whom such as call not upon the only God name heavenly patrons, would, if they be Saints, require of men such manner of invocations: Nay rather, both against God, and against the Saints do these offend, ascribing that to such, which no blessed spirits do acknowledge. S. Augustine says, that they are not the Angels of the good God, but wicked devils, which will have, not the only and most high God, but themselves, to be worshipped and served with sacrifices. Besides that, the blessed spirits (or Saints) during the time that they lived in their mortal bodies, prayed: Thy will be done, as in heaven, so in earth: therefore being now delivered and set free from all corruption, they do much more fully, yea, most perfectly agree unto the will of God, which commandeth all men to worship and call upon the only God. Again, he that looketh into and seeth the hearts of them that call upon him, heareth their petitions or requests, and is able to fulfil the desires of all men living, he (I say) is lawfully and fruitfully called upon. And surely, it is requisite and necessary, that he know all things, that he be almighty, and the searcher of hearts. Wherefore, seeing the only God is he, the only God without further question aught to be called upon. For, that God only is the searcher of hearts, comprehended in no place, but present every where, and omnipotent, Solomon in these words doth testify. Behold, the heavens, and the heaven 1. Reg. 8. of heavens are not able to contain thee: how much more unable than is this house that I have built? Thou therefore shalt hear in heaven, in the place of thy habitation (or in thy dwelling place) and shalt have mercy. For thou only knowest the hearts of the sons of men. Thou shalt do (and give) to every one according to all his ways, which knowest his very heart. As for the heavenly patrons, as these men call them, they do neither know the thoughts of men, neither is their power spread throughout the heaven, the earth, and the seas, neither do they know allthings, or yet are every where present, or be omnipotent. For if it were so with them, they should be transformed & changed into a divine nature, & should cease any more to be creatures: but, although by Christ they enjoy everlasting blessedness, yet notwithstanding, they remain creatures still, neither do they know all things, neither are almighty, therefore are they at no hand to be called upon. In one prick & moment of time truly, innumerable thousands of mortal men offer up their vows, and make their petitions: so that he verily, which heareth, must at a pinch, and in a very moment, & not at sundry seasons or degrees of time, know & be able to do all things, yea, and in a moment also reach out his helping hand unto all. Which, as no creature though never so excellent can do, so the only God that knoweth all, & is omnipotent, can do all things, and therefore only & alone is to be called upon. I wots well what the defenders of heavenly patrons (or Saints) object against that which I have spoken, to wit, that they of their own nature do neither see, nor yet hear, what is done of us upon the earth: but in the face of God, as in a most lightsome looking glass, to see all things what so ever God vouchsafeth to reveal to them, and that so they have an under-knowledge of all our affairs, & also help us. But this imagination or forgery in all points doubtful, can be proved by no authority out of the holy scriptures. But touching the celestial Saints, the scripture doth rather affirm the flat contrary. For in isaiah the people of god cry out: Thou O God art our father: though Abraham be ignorant of us, and Israel know ●sai. 63. us not, yet thou, O Lord, art our father, and our redeemer. If than the patriarches so studious and careful for their people, known not what they did, which of the Saints (I pray you) shall we grant or point out, that knoweth what we do, & that intermeddleth with the affairs of the living? True doubtless is y● that the holy Psalm soundeth. Because my father and my mother have left (or forsaken) me, the Lord Psal. 27. hath taken me up. If our parents forsake and leave us, how (I pray you) can they tell, or do they care how it fareth with us? Let that suffice us wherewith David held himself thoroughly content, saying: The lord hath taken charge over me. We read that josias was translated out of this life into an other, to the end he should not see the mischiefs, (or plagues and punishments) which the Lord determined to bring upon the Israelitish people, for their most wicked & naughty life. The blessed souls therefore, enjoy the sight of god, & thereby participate light, and endless joy or gladness, they know none of our affairs, neither is it needful they should know them, considering that the Lord alone hath all things in his government. Now is that also most certain, that invocation springeth from faith, as the fruit from the root. For Paul using that saying of the Prophet: Who so ever calleth upon the name of the Lord, shall be safe, doth by and by add: But how shall they call upon him, in whom they have not believed? Rom. 10. See how the Apostle bringeth in one upon an other: He is not called upon, who is not believed. Wherefore in whom we believe, upon him we do also call. But in God only and alone we do believe, therefore on him only do we call. For where so ever true faith is, there likewise is the gift of the holy Ghost. For the Apostle saith, If any have not the Rom. 8. spirit of Christ, this man is none of his. And again, You have not received again the spirit of bondage, Matth. 6. unto fear: but you have received the spirit of adoption, by which we cry, Abba father. They therefore that are endued with a true belief in God, call upon God, whom they do acknowledge and confess to be the only father of all. Neither might so much as the least part in that solemn form and order of invocation, delivered unto us by the son of God, be attributed by any means unto patrons, or Saintes. The only God therefore is to be called upon. The heart of sinful man trembleth Of the intercessor with God and quaketh, to approach near unto so great a majesty. For who may seem worthy in himself, to appear and come before the presence of the most holy, the most just, and the most terrible God? Here therefore some supply and make up the matter with the patronship or intercession of celestial Saints, by whose mediation and making way before us, passage lieth open for us unto God. But this they bring forth without the warrant of the scripture. The scripture hath laid before us, a law as it were, of calling upon god, & thereunto hath annexed most ample or large promises: so the commandment doth set forth unto us, by and through whom we should call upon God, adding thereunto a most excellent promise, and opening unto us through Christ jesus only, a ready way to the Father. For in the Gospel the Lord saith: Verily verily I say unto you, whatsoever you shall ask john. 16. the father in my name, he shall give it you. hitherto you have not asked any thing in my name, Ask and you shall receive, that your joy may be perfect, (or full.) And, Whatsoever you shall ask in my name, I will do it, john. 14. that the father may be glorified by the son. If you shall ask any thing in my name, I will do it. What could be spoken more fully and clearly, than these words? Christ biddeth us by (or in) his name to call upon god the father, and promises that he will give the faithful, what so ever they ask in Christ his name. Who doubteth now any whit at all of the truth & constancy of him which promises? What need we therefore henceforth the intercession of Saintes? Of calling upon them, or of coming to God by their mediation, we have no testimony of scripture, we have no promise? Whereunto I add, that he contemneth the commandment and precept of God, who so ever seeketh by any other, than by Christ, and his intercession, to come to the father. He that obeyeth the commandment of Christ, and in his name maketh invocation, the same needeth not at all the mediation of Saintes. Hath not he all things plentifully in Christ? We say therefore, and affirm, that only Christ is the mediator, intercessor, Christ alone is the intercessor and advocate with the Father. and advocate with the father in heaven, of all men which are in earth, and in such sort the only mediator, etc. that after him it is peerless to have other advocates. Many do grant, that Christ is given unto us an intercessor with God, but because A mediator of redemption and intercession. they join with him many other, they do not surely sand all unto him alone, neither yet do they preach one only mediator. They imagine that Christ is the mediator of redemption, yea, and the only mediator, how be it, not the only mediator of intercession, but together with him many more. But the scripture setteth forth unto us Christ, as the only mediator of redemption, so also of intercession. The office of a mediator, touching redemption, and intercession, is one and the self same. A mediator putteth himself in the midst between them that are at variance or disagreement, and he is joined to each in disposition and nature. An intercessor putteth himself in the midst, between them that are at strife and dissension, and unless he be indifferent for either side, he can not be an intercessor. On both parts reconciliation (or atonement) is required and looked for. There must needs therefore be a certain cause of discord, which being taken away, the discord or debate doth also cease. The cause of discord is sin. It is the duty therefore of a mediator or intercessor quite to raze out sin, that disagreement may no longer remain. For this there is no amendss or satisfaction made with words or with prayers, but with blood and death. Hebr. 9 Whereupon we do necessarily gather, that only Christ is the mediator or intercessor with the father. For principally Christ may set himself in the midst between God and men: because he only is partaker of both natures. The Saints participate but only one. For they are men. But Christ is both God and man. Furthermore, he that is an intercessor, must also be a reconciliatour or an attonement-maker. For the end whereat he that maketh intercession doth shoot, is reconciliation. But Christ is the only reconciliatour of men, therefore also the only intercessor. For it belongeth to an intercessor, to dissolve the cause of contention and discord, that is to say, to abolish and take away sin. But Christ alone, and no creature, taketh away sin. It remaineth therefore, that Christ is the only intercessor. hitherto do now pertain the testimonies of scripture. Paul saith: There is one god, and one reconciler (or mediator) 1. Tim. 2. of God and men, the man Christ jesus, who gave himself the price (or ransom) for the redemption of all. And although the Apostle speak expressly of redemption, yet notwithstanding, these words are placed in the midst between the disputation of the invocation upon God, which is done by Christ, who is the only mediator of redemption and intercession. For as he alone redeemed us, so doth he alone even now commend us, being redeemed, unto the father. Touching this, let the Apostle be herded once again, saying to the Romans: Christ, when as yet we were sinners, died for us: much Rom. 5. more therefore no we being justified (or made righteous) by his blood, we shall be saved from wrath through him. And yet again somewhat plainer, For if when we were enemies, we were reconciled to god, by the death of his son, much more being reconciled, we shall be saved by his life. For in an other place, the same Apostle Heb. 7. Rom. 8. saith: Christ ever liveth, for this end, to make intercession for us. And again: It is God that justifieth, who is he that can condemn? Christ is he that died, yea, that is raised up, who also is at the right hand of God, and maketh intercession for us. The same Christ openeth the way (or maketh access) for us unto the father. Hebr. 4. chapter, and Ephes. 2. chapter. For the Lord jesus himself in the gospel, doth not show unto us many doors, but one only door: I am (saith he) the door. And john. 10. again: I am (saith he) the way, the truth, and the life. None cometh to john. 14. the father but by me. Doth not he, which saith, I am the way, the truth, and the life, yea, and such a way, that there is access to the father, by none other than by me, that is, by me only and alone, exclude all other means, all other ways, and all other patrons or advocates what so ever? Also in an other place of the Gospel, lest any through shamefastness, knowledge of their own unworthiness, and guiltiness of sins, or the majesty and glory of Christ the son of God, should be hindered from calling upon God in the name of Christ, and committing themselves to Christ his defence, he in his own person, plainly and lovingly calling all unto him, & to the benefit of his defence, crieth: Matth. ●●. Come unto me all you that labour, & are heavy loaden, and I will give you rest. Out of the Epistle to the Hebrues, no less evident testimonies than these, and that good store, may be gathered. Among other, this one is excellent: Christ, for that he endureth for ever, Heb. 7. says the apostle, hath an ever lasting priesthood. Wherefore, he is able perfectly to save them that come unto God by him: seeing he ever liveth (for this end) to make intercession for them. For such an high priest it become us to have, (which is) holy, harmless, undefiled, separated from sinners, and made higher than the heavens, etc. Mark (I pray you) how many arguments in this testimony of Paul, we have, to prove that Christ is the only intercessor of the faithful, in heaven with the father. The proper or peculiar office of the priest is, to make intercession: But only Christ is priest in the presence of God: He therefore is the only intercessor. Now also the priesthood of Christ is everlasting, or unchangeable. Therefore, not by once offering up hath he redeemed us, being made the only and alone mediator of redemption, but the everlasting and perpetual mediator also of intercession, making intercession for us even till the end of the world. For albeit our Lord be a judge, yet notwithstanding he is a judge of the unfaithful, a defender and upholder of the faithful, and at the length, when the world is at end, a judge of all. And if so be he have an everlasting priesthood and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not conveyable, I say, or removable, which can not, either by succession, resignation, or partaking, pass over to any other, then certainly christ only and alone remaineth intercessor of the faithful. Moreover, there is no cause, why we should choose and take to our selves, either after Christ, or with Christ, other intercessors. For he is able himself alone, to work our salvation at the full: leaving unto others nothing at all whereabout to busy themselves. Let us also first of all note that, which expressly he doth add: That come unto God by him: by him I say, that is, our Mediator, Priest, and Intercessor Christ. For by him only and alone, the way lieth open for us, to go to the father. Unto which also is annexed, that he liveth, and (for this end) he liveth, to make intercession for us. The heavenvly Saints also do line in the kingdom of God, with Christ: but they live for themselves (or for their own benefit) not for us, (or our advantage.) Christ liveth for us, and maketh intercession for us: therefore he alone maketh intercession. Saints do not make intercession. These reasons do prove unto us most manifestly, I think, that the Apostle speaketh of the mediation of intercession, not of redemption. last of all, he requireth in an intercessor such manner of marks, (or properties) as a man can not find in any, save in Christ the Lord only and alone. For, although the Angels be innocent and harmless, yet notwithstanding, they are not higher than the heavens. The heavenly Saints, although they be now purged and made clean from sins, yet for all that by nature, they are not separated from sinners, neither are they made higher than the heavens, as being Lords over Angels and over every creature. Only the son is such a one, and for him this glory is reserved and kept: he alone therefore is the intercessor of the faithful with the father. Unto these testimonies of Paul, we will yet join one of Saint Peter, and an other of the most blessed Apostle 1. Pet. ●. and Evangelist john. Saint Peter doth teach, that the Saints, that is, we which are faithful in this world, are laid as lively stones, by faith upon Christ the lively stone, and that we are made a spiritual building (or house) and an holy priesthood, to offer spiritual sacrifices acceptable to God by jesus Christ. Lo, we are laid, not upon Saints, but upon Christ the lively stone: by whom we are both quickened, and preserved in the building. We are made a spiritual house, and an holy prtesthood, for this end, that we should offer, not sacrifices of beasts, but spiritual sacrifices, to wit, our own selves, and our prayers unto God, by jesus Christ, not by Saintes. For they also are the spiritual house with us, the lively stones, laid upon Christ, and living through Christ. Furthermore, john writeth: My babes, these things writ I unto you, that you sin not: and if any man 1. john. ●. sin, we have an advocate with the father, jesus Christ the just: (or the righteous.) And he is the propitiation (or reconciliation) for our sins: and not for ours only, but also (for the sins) of the whole world. I do not think that any thing could be devised or spoken more agreeable to our purpose, more evident, more strong, or better than this. We hear that Christ is appointed and made unto us of God, not only a mediator of redemption, once to redeem, but to be an everlasting mediator, yea, of intercession, who so often standeth an advocate before God the father, how often sinful man offendeth, and hath need of his help and defence: unto whom also the guilty may boldly have access, & commit unto him their cause to be pleaded before God. If any man sin, saith john, we have an advocate with the father. Lo, john calleth him an advocate, whom the defenders (or maintainers) of the partroneship of Saintes, do call a mediator of intercession. For, Aduocatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an advocate, signifieth a Tutor, a defender, a favourer, a comforter, a patron, or a proctor, which pleadeth, or hath our cause in handling. But mark whom he defineth and setteth forth to be our advocate: not the holy virgin, not Peter or Paul, not himself or Stephan, but jesus Christ. If he had thought or believed, that the patroneship of heavenly Saints had been over and besides necessary and wholesome for men, than would he have joined them with Christ the lord, now he setteth forth unto us Christ alone. He addeth The just (or the righteous) As if he had said: There is no cause why any should distrust or stand in doubt of his patroneship, or think him a patron not in his father's favour & love. He is the son, He is Christ, He is the iustor righteous, therefore he is highly in his father's favour, and most acceptable: who in the presence of the most just God, may appear for us that are unjust. Such righteousness is not found in any one of Adam's children. But it is required in an intercessor. Indeed he doth communicate his righteousness to the Saints, by faith, but that righteousness is imputed to the Saints, and it is imputative: In Christ righteousness is natural, and as it were born in him, yea, it is properly his own. For Christ jesus, he is the only righteous in heaven and in earth, who needeth not first for his own sins, and then for the offences of the people, either to pray or to offer sacrifice. For he only hath no sin, and he is the righteousness of all: He therefore maketh intercession with the father, because none naturally and properly is righteous, but Christ alone. And it is not amiss in this place first of all to mark, that Christ is called a propitiation, or satisfaction, not for sinners or people of one or two ages, but for all sinners and all faithful people, throughout the whole world. One Christ therefore is sufficient for all: one intercessor with the Father is set forth unto all. For how often thou sinnest, so often thou haste ready a righteous intercessor with the father. Not that we should imagine in Heaven as in a court, the Father What manner of intercession Christ's i●. upon his throne to sit as a judge, and the son, our patron, so often to fall down on his knees, and to plead or entreat for us, as we sin and offend: but we understand with the Apostle, that Christ is the advocate, and the universal priest of the church, and that he only appeareth in the presence of the father: because as the power & force of his death (albeit he die not daily) so the virtue of his intercession is always effectual. Let us therefore draw near and come to God by Christ, the only mediator of our redemption and intercession, our only intercessor and advocate. We can not but be acceptable unto God the father, if we be commended unto him by his only begotten son. Furthermore, weak are the arguments An answer to certain arguments or reasons of the adversaries. Rom. 3. wherewith the maynteiners of the heavenly patrons, go about to establish their patroneshippe or intercession. The spirit, say they, maketh intercession for us, according to the doctrine of the Apostle, therefore Christ alone doth not make intercession. I answer, that Paul speaketh not of an other intercessor in heaven, but of the spirit of man praying in this world, which being enlightened and kindled with the spirit of God, groaneth and maketh intercession for the Saints. The words of the Apostle are plain. These men do yet add, We read in scripture of the prayers of Angels, and that they offer the prayers of the faithful in God's presence: therefore, not Christ alone prayeth or maketh intercession for us in heaven, but also the Saints. We deny that this followeth: because the scripture teacheth that Angels are ministering spirits: and, according to their office, offer Prayer of Angels. Heb. 1 prayers only as ministers in the presence of God, but not to make intercession, or that men are herded for Angels sakes, but for Christ's sake, who maketh intercession, and for whose sake, the prayer which is brought and offered unto God, is acceptable unto him. Now if so be they will bring forth the like also touching the blessed souls of the Saints, and reason Asimili, from that that is like, let them first teach that souls are appointed and made ministering spirits. But they can not: and if they could, yet had they not proved, that the heavenly Saints are intercessors. For, not the Angels themselves doubtless, are therefore intercessors, because they offer the prayers of men unto God. They agree (say they) and are knit unto us in the same knot of charity and love, and forbecause the spirits of the blessed which live in heaven, do love us here in earth, therefore, according to the nature and disposition of this love, they also pray for us. We answer, that they gather this without warrant of scripture. For, that we may without wrangling, grant them this, that the Saints in heaven are not without the love of their neighbour: yet notwithstanding we add, that this love in the heavenly Saintes hath not now that nature or disposition, and those offices, which in times past it had in earth. Otherwise, we should attribute many more absurdities to the Saints, as though they either did or suffered those things, which they neither do, nor yet suffer. Whilst they lived in earth, according to the disposition and nature of love, they were sorry, and they were glad, and they prayed with us, yea, they also made intercession for us: but now that they have put off this corruption, and have left us, leading their lives in heaven with the Lord, they neither know our affairs, neither are moved with any earthly affections. They understand that it is passing well with us, without their help. They understand likewise, that the work of our salvation is already wrought and accomplished, so that they may acquit themselves, and rest from their labours, and rejoice in Christ, who is doubtless the only intercessor with the father of all men living in their misery, because he knoweth all, and can do all, neither is he moved at, neither wearied or tired with, or yet is ignorant of any thing: but taketh upon him most absolutely, and dispatcheth all things whatsoever are incident or belong to an intercessor. They understand that this glory agreeth unto the only son of God: and therefore they go not busily about it, that they in Christ's stead might appoint or make themselves intercessors. For here the love that they bear to God, surpasseth the love of their neighbour. But these men object, that the saints pray not in heaven after the rite and fashion of that only intercessor, but after the same manner that they prayed for their fellow-brethrens in earth. Even now we said that it did not follow, This they did in earth, therefore they do the same in heaven. Neither can it be proved by manifest scriptures, that the Saints in heaven pray for us. Why then do they set forth unto us doubtful opinions for certain? For, that we may grant them, that the Saints pray in heaven, which thing not a few of the fathers have written, it doth not therefore follow, that the Saints are to be called upon. For that sentence of S. Augustine is very well known, which is read written in his book De Civitate Dei. 22. chap. 10. The Gentiles did both build temples, made altars, ordained priests, and offered sacrifices unto their Gods. But we do not erect temples to our martyrs, as unto Gods, but remembrances as unto dead men, whose spirits live with God. Neither do we there set up altars, upon which we might sacrifice unto martyrs, but we sacrifice to one God, who is the sacrifice both of the martyrs, & also our sacrifice: according to which sacrifice as men of god, that have overcome the world in the confession of him, they are named in their place and order. Howbeit, they are not called upon of the priest that sacrificeth. Because he is God's priest, & not there's. Now, the sacrifice itself is the body of Christ, which is not offered unto them: because they also themselves are the same. Thus says he. Testifying plainly enough, that the Saints are not called upon, or to be called upon, because sacrifice belongeth unto God, and not to the Saints. Wherefore, when the adversaries add, That the Church many years called upon the Saints, that The Church calling upon saints. the church erred not, and therefore they that call upon the Saints do not err. We answer, that the church doth not err, when she heareth the voice of her bridegroom and shepherd: but that she doth err, when neglecting the voice of her shepherd, she followeth her own decrees. The whole church of Israel erred, together with their high Priest Aaron & the elders of the people, when transgressing the law of God, they worshipped god represented by an image with singings and dancings, otherwise than he himself had appointed. Neither are the Israelites absolved from error and sin, for that many years they put not down their high places. They add again, The saints have helped when they have been called upon, therefore they are to be called upon. Oftentimes that falls out well, which is instituted against the word of God. But who can thereupon gather that that is good which is instituted against the word of God? as though the innocent and harmless were therefore to be spoiled with war, because we see that by war merciless soldiers wax rich. The Gods of the Gentiles likewise seemed to hear the petitions of their supplyants', but are the Gods of the Gentiles therefore to be called upon? But we mean not to answer to every one of their arguments, because we have done that already elsewhere, according to our talon. We conclude therefore, that the word of truth uttered out of the mouth of God, doth teach us invocation of God's name, by the mediation of jesus Christ: neither do we read, that any holy man either in the old or the new testament, (of whom the scripture undoubtedly hath made mention) called upon any, though never so excellent a Patriarch or Prophet departed this life, or upon any Apostle, or Apostles disciple, otherwise than by the name of jesus Christ. Let us therefore hold fast, that that doctrine is most perfect and most safe, which biddeth us all to call upon God alone by his only son, & that God himself requireth this of every one of us: and that when we obey, we please God. The last place, touching the serving of God, doth remain behind. This word Colere, is in Latin of large signification. For we say, Colere amicitiam, to maintain friendship, Colere literarum studia, to love learning, Colere arua, to till or husband our lands, and Colere senes, to reverence old men. We in this place use Colere for servire, that is, in all points like a servant To serve, what it is. to be dutiful, and to show himself obedient, to reverence, or have in veneration, and to ●e worship. The Hebricians use their word Abad, which the Latin interpreter translateth, Seruivit, coluit, or, sacrificavit, that is, he served, worshipped or sacrificed. In the book of Kings thou dost read: And Achab served Baal, & worshipped him. The Grecians call this service, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Reg. 16. The one is taken for the other: though, in deed, servire to serve, be more than Colere to worship. For thou canst abide without any ado to worship some man, but to serve the same, thou canst not so well away withal. We say therefore, that the service of God is a service, whereby men submit themselves reverently The service of God. unto God, and obey him, and according to his will worship him. They therefore serve God which serve him earnestly, behave themselves dutifully in obeying him, serving him inwardly and outwardly, as he hath appointed. For the service of God is twofold or of two sorts. The true, and the The service of God is tenfold 〈◊〉 of two sorts. false. Then true is called true religion, true faith and godliness. The false is called superstition, idolatry, and ungodliness. For that is the true service of God, which springeth from the true fear of God, from a sincere faith, which submitteth itself to God alone, and applieth itself in all things to the will of God. The false service consists in the contrary. Touching the which we will say more, when we come to speak of superstition. The true service of God is divided again, for perspicuity or plainness sake, into the inward service of God, and the outward. The inward service is known to God alone, who is the searcher of hearts. For it is occupied in the fear of The 〈◊〉 service of God. God, and perfect obedience, in faith, hope, and charity, from whence do spring the worshipping of God, the calling upon him, thanksgiving, patience, perseverance, chastity, innocency, well-doing, and the rest of the fruits of the spirit. For with these gifts of God and spiritual things, God, who is a spirit, is truly served. Without these no service is allowed of God, how so ever in the sight of men it seem gay, glorious, and pure. This service of god hath testimonies both divine and human, but first of all of the Law, the Prophets, and the Apostles. For in the law Moses saith: And now Israel, what doth 〈◊〉. 10. the Lord thy God require of thee? but that thou shouldst fear the Lord thy God, and walk in all his ways, that thou shouldst love him, and that thou shouldst serve the Lord thy God, with all thy heart, and with all thy soul, that thou shouldst keep the commandments of the Lord, and his ordinances, which I command thee this day for thy wealth. Micheas the Prophet bringeth in one Mich. 6. ask questions concerning the true service of God, in what things the same consists, and he maketh answer: I will show thee (O man) what is good, and what the lord doth require of thee, surely to do justly (or judgement) to love mercy, and to humble thyself to walk with thy God. S. Paul the Apostle saith: I beseech Rom. 12. you (brethren) by the mercies of god, that you give up your bodies a living sacrifice, holy, acceptable unto God (which is) your reasonable serving of God. And fashion not yourselves like unto this world, but be you changed by the renewing of your mind, that you may prove what is the will of god, and what is good, and acceptable, and perfect. The same Apostle comprehending in few words, the true service of God to be a turning from Idols unto God and the faith of jesus Christ, saith: They of Macedonia, and other nations, (or 1. Thess. 1. quarters) show of you, how you are turned to God from Idols, that you might serve the living and true god, and look for his son from heaven, whom he raised from the dead, even jesus, who delivereth us from the wrath to come. Moreover, S. james the Apostle says: Pure religion and James. 1. undefiled before God the father, is this, to visit the fatherless (or orphans) and widows in their adversity, and to keep himself unspotted of the world. These divine and evident testimonies of holy scripture declare plentifully enough (dearly beloved) which is the true inward service of god. human testimonies nevertheless, nothing disagréeing from divine, very many and every where found in Ecclesiastical writers. Lactantius lib. Institut. 6. cap. 9 saith. Therefore the knowledge of God, and his service is all in all: In this consists all the hope and salvation of man: this is the first step (or degree) of wisdom, that we should know who is our true father, that we should reverence him alone with due godliness, that we should obey him, and most devoutly serve him: and to obtain his favour, let all labour, care, and industry be bestowed. Of this kind the same author citeth other testimonies also largely in the tenth chapter of the same book, and in the first chapter of his book De vero Dei cultu, he giveth us manifest. But in stead of many, we like well the citing of that one testimony, touching the true service of God, freely uttered by the mouth of a Roman martyr before The testimony of 〈◊〉 Roman martyr concerning the true service of God. judge Asclepiades, at the Roman Consistory. For after he had both courageously and religiously told, what God was in person, and what in substance, he addeth. Thou knowest God: now understand as well The form and manner how he served is, What kind of Church it is where he doth devil, What gifts to give he thought it not amiss, What vows he asks: whom he (beside all this) Will have his priests, and in his Church likewise, What he commands to bring for sacrifice. Unto himself, even in the mind of man A Church he hath vouchsafed up to rear, A lively, feeling, breathing Church, which can God's Temple or Church Not sundered be, fair, beautiful, and clear, And never like destruction's dint to fear, With lofty top, and painted pleasantly With colours fresh of great diversity. At th'holy porch a priest is standing there, And keeps the doors before the Church which been, Faith is her name, a virgin chaste and clear, God's Priest. Her hair tied up, with fillets like a Queen, For sacrifices simple, pure, and clean And which she knows are pleasing, bids this priest Offer to God, and to his dear son Christ. A shamefast look, a meek and harmless heart, The rest of Peace, a body pure and chaste, The fear of GOD, which sinners doth convert: God's Sacrifices. The rule likewise of knowledge truly placed, A sober fast from all excessive waste Of Gluttony, an hope which doth not faint, A liberal hand which gives without restraint. From these oblations a vapour doth arise, Which savours sweet by virtues force compelles, It doth ascend and pierce the azure skies, The sent of Balm, and Safron it excels, Yea frankincense, and Persian spices smells: From earth to heaven it mounteth up aloft, And pleaseth God therewith delighted often. And so forth as followeth to this purpose. These things I think sufficient, concerning the inward service of God: wherein I confess in the mean while to be somewhat, which may be referred also to the outward service of God. The outward service of GOD springeth from the inward, neither The outward service of God. is it known to God alone, as this other, but is open to the judgement of man, and it is a keeping or executing of the rites instituted of God himself, whereby we do both testify unto men the inward service, and practise them to the glory of God and our profit. Of this kind were, among the ancient people, the temple, the priesthood, and all the ceremonies instituted of God, which are very often called the service of God. And this service had his appointed limits. For it was not lawful for every one to feign a service of God after their own pleasure: as is showed at large in the law and in the holy history. Now that outward service served to the glory of God, and the profit of the faithful. Which thing I have declared, when I was in hand with the jewish ceremonies. Furthermore, as Christ abrogated those old rites, so in their stead he placed again a very few. For he instituted an holy assembly: wherein his will is, that his word should be preached and expounded out of the holy scripture, to his own glory, and to our profit: common prayer to be made, and the sacraments to be ministered and received. To which things a convenient place is necessary, fit time, due order, and holy instruments. Where again, the godly do in nothing follow their own wills. For from the word of that God, whom they serve, they fetch the whole manner and order of serving him. Whereof somewhat is spoken in the fourth commandment of the first table, and shall be spoken more at large in due place and order. To be short, they serve god with outward service, who by faith and obedience, gather themselves into the holy assembly, at limited times, who keep the Ecclesiastical discipline derived out of the word of God, who hear the word of God, or the holy exposition of the sacred scriptures, who pray publicly with the Church, who religiously participate the sacraments, and observe other lawful and wholesome rites or ceremonies. By this their service, they glorify God among men, and receive of God no small reward, namely, his blessing, and increase of heavenly gifts. There is no need, I think, in this place, of testimonies, of the Scriptures, to confirm these things that we have hitherto spoken, touching the outward service of God. For every where in the history of the Gospel, in the Acts and Epistles of the Apostles, very many are to be found. For the Lord jesus doth every where gather together holy assemblies, to whom he preacheth the Gospel, and commends prayer. Of Marie sitting at his feet, and hearing his preaching, he saith: This one thing is necessary, Marie Luke. 11. hath choose the good part, which shall not be taken from her. And in an other place: Blessed are they, says he, which hear the word of GOD, and keep it. Surely the Lord himself instituted and put in use the sacraments. For to john, not consenting to baptize him at his ask, and saying: I have need to be baptized of thee, and comest thou to me? he answered: Let it be so now. For so it becometh us to fulfil all righteousness. Whereupon the Apostle Paul likewise diligently commending Ecclesiastical discipline to the Churches, ordained most decently holy assemblies. The places are very well known unto all, 1. Cor. 11. 14. 16. Likewise 1. Tim. 2. and elsewhere. But before I conclude this place, I will show that only God is to be That only God is to be served. served. And surely the service itself whereof we have hitherto entreated, can not be bestowed upon any creature, neither Angels nor celestial Saints, to GOD alone it agreeth. Wherefore there is none so blind, but may see, that God alone must be served with these. And when God requireth of us his service or duty, he requireth our whole heart, nothing therefore is left us to bestow upon other. Moses full of the spirit of God saith in his law: You shall walk after the Lord your God, and fear Deut. 13. him, his commandments shall you keep, and you shall harken unto his voice, and you shall serve him, and cleave unto him. Neither makes it any matter that here the word Alone is not added, seeing that the words are uttered with an Emphasis or force. For when he saith: Him shall you serve, and to him you shall cleave, what other thing do we understand, than to him and not to any other, therefore to him alone? Furthermore, in the sixt chapter of Deuteronomie, thou dost not read: Thou shalt fear the Lord thy God, and him alone shalt thou serve, and thou shalt swear by his name: But, Thou shalt fear the Lord thy God, and him (Emphatically) shalt thou serve, and thou shalt swear by his name. Furthermore, the Lord in the Gospel bringing these words of the law against the tempter, and making the emphaphasis plain: It is written (says he) Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. 4. Which testimony doubtless being most effectual and pithy, is only sufficient for our demonstration, that God alone is to be served. I will moreover add hereunto the testimony of a man, howbeit established by divine authority, which we also elsewhere set down in our books. S. Augustine, De quantitate animae, doth show, that GOD alone is to be served, in this sort. Whatsoever the soul doth serve as God, needful it is that she think the same better than herself. But we must believe, that neither the earth, nor the sea, nor the stars, nor the moon, nor the sun, nor any thing at all that may be felt, or seen with these eyes: to be short, not heaven itself, which can not be seen of us, is better than the nature of the soul: yea rather, that all these are far worse, than is any soul, assured reason doth convince. And anon, If therefore there be any otherthing of those that god hath created, something is worse, something is as good: worse, as the soul of a beast, equal, as the Angels: but nothing is better. And if happily something of these be better, this cometh to pass by sin, and not by nature. By which sin notwithstanding, it becometh not so ill, that the soul of a beast is either to be preferred before it, or to be compared with it. God therefore alone is to be worshipped of it, who alone is the author of it. And as for any other man, though he be most wise and most perfect, or any soul endued with reason, and most blessed, they are only to be loved and followed, and according to desert and order, that is to be exhibited How Saints are to be worshipped. unto them, which agreeth and is fit for them. For it is written: Thou shalt worship the Lord thy God, and him only shalt thou serve. These be Saint Augustine's words. And thus far have we entreated of one only, living, true, and everlasting God to be served. Moreover, whosoever cleave unto God, with a sincere faith, and worship, Of true religion. call upon, and serve one GOD lawfully, they are rightly named religious: their study and action is true religion. Some will have Religion, to be derived a Relinquendo, because thereby we leave or forsake false gods all errors, and earthly desires, and seek after the true God, after truth, and heavenly things. Massurius Sabinus saith: That is religious, which for some holiness sake, we put by, and severally set aside. The word, Religion, hath his name a Relinquendo, as Ceremoniae a Carendo. But M. Cicero supposeth, that Religio is so called a Relegendo (of selecting or putting apart) because they that be religious, do carefully choose all things, which seem to belong to the service of the Gods. But he is confuted in many words, of Lactantius Firmianus, an ancient writer of the church, Lib. Instit. 4. cap. 28. where among other things he saith: On this condition we are born, that being born, we might do to God just and due service, that we should know him alone, and that him we should follow. With this bond of godliness we are straightly bond and tied unto God, whereupon religion itself took her name. And anon after, We said that the name of religion was derived from the bond of godliness, because GOD hath tied and bound man unto himself in godliness: for that is needful that we serve him, as a Lord: and obey him as a father. Other Ecclesiastical writers also following him, as Jerome and Augustine, derived Religion a Religando, of tying or binding. For Jerome in his Commentary upon the ninth chapter of Amos, saith: This bundle tied up with the religion of the lord which is one. Religion therefore took her name a Religando, of tying together, and binding into the lords bundle. And Augustine, in his book De quantitate animae, chapter. 36. saith: True religion is, whereby the soul tieth herself through reconciliation to one God, from whom through sin she had, as it were, broken away. The same Augustine in his book De vera religione, and last chapter, saith: Let religion tie us unto one God almighty, whereof it is believed to be What true religion is named religion. We say therefore, the true religion is none other thing, than a friendship, a knitting, & a unity (or league) with the true, living, and everlasting God, unto whom we being linked by a true faith, do worship, call upon, and serve him alone, upon whom we do wholly depend, living in all things according to his will, or according to the prescript rule & law of his word. Therefore most rightly is the whole matter of salvation and faith comprised in this one word Religion: which elsewhere is called in scripture a league and covenant, and elsewhere again, marriage or wedlock. For as they which be confederate, are united and made one by a league: so God and man are knit together by religion. And as by marriage the husband and the wife are made one body, so by religion we are knit into a spiritual body with God, as with our husband, and with the very son of God, as with our bridegroom and our head. hitherto therefore doth belong what so ever things are uttered in the scriptures, touching the keeping of the league or covenant, and the faith of marriage. Truce-breakers are they, disloyal, and infamous through their adultery, who so ever being not knit to one God by faith, worship him alone, call upon him through Christ, and serve him also as he himself hath said in his word he would be served. The very same are also called superstitious. For superstition is false religion, which doth not serve God, but somewhat else for God, or not God alone, or not rightly or lawfully. This word superstition stretcheth itself even to old wives tales and doting errors. For in dutch we call superstition, Aberglouben, mis; glouben, vnd mistress; brijth. But Lactantius reasoning most exactly of this word, in his fourth book of Institutions, and 28. chapter, writeth in this sort. Religion is the service of the true God: superstition of the false. They are said to be superstitious, not that wish their children to outlive them: for that we do all wish: but either they that reverence the memory remaining of the dead: or else they, that while their parents were alive, worshipped their images within their houses: like household Gods. For those which did take unto them selves new rites, to the intent they might, in stead of Gods, honour the dead, whom they thought were taken from among men, and received into heaven, those (I say) they called superstitious: but those that worshipped and served public and ancient Gods, they named religious. Whereupon saith Virgil. Vain superstition, ignorant Of th' old and ancient Gods. But seeing we do find that our ancients, have been in semblable manner consecrated Gods after their death, they therefore which serve many and false Gods are superstitious: but we are religious, which pray and make our supplications to one God, being the true God, etc. Superstition consists chief in To leave, or forsake the true God, and to serve strange Gods. these points, Either when the Lord is not served, but other Gods in his stead, the only one, true, and living God being left and forsaken: Or else when the Lord is served, but not alone, but other together with him: or else when he is served, but not with his lawful service. In the first kind of superstition did the Gentiles in a manner offend, who knew not the true God, in so much, that they in stead of the true God, worshipped false, feigned, or strange Gods. And that the Israelites also God's people, were sick of the same madness, the holy prophet jeremy is a witness, who expostulating and reasoning the matter with the people, sayeth: Hear you the word of the Lord, O house of jacob, 〈◊〉. ●. and all the families of the house of Israel. Thus sayeth the Lord: What iniquity have your fathers found in me, that they are gone far from me, & have walked after vanity, and are become vain? For they said not, Where is the Lord that brought us up out of the land of Egypt? that led us through the wilderness, through a desort, & waste land, through a dry land, and by the shadow of death, by a land that no man passed through, and where no man dwelled? And I brought you into a plentiful country to eat the fruit thereof, and the commodities of the same: but when you entered you defiled my land, & made mine heritage an abomination. The priests said not, Where is the Lord? & they that should minister the law, knew me not: the pastors also offended against me, and the prophets prophesied in Baal, and went after things that did not profit, or followed idols. Wherefore, I will yet pled with you, sayeth the Lord, and I will plead with your children's children. For go you to the Isles of Chittim, & behold, and sand unto Kedar, & take diligent heed, and see whether there be such things. Hath any nation changed their Gods, which yet are no Gods? but my people have changed their glory for that which doth not profit, or for an idol. O you heavens, be astonied at this, be afraid, and utterly confounded, sayeth the Lord For my people have committed two evils: they have forsaken me the fountain of living waters, to dig them pits, even broken pits, that can hold no water. Thou dost hear, that the people of Israel, by an heinous offence, and for the which no amendss might be made, forsook God the lively spring, and digged unto themselves broken pits. The waters do signify the perfect Good, wherewith the desire both of the soul and the body may be satisfied. Such a plentiful spring is God alone, the highest, excellentest, & perfectest Good. This being forsaken, they digged, that is, with very great pains and costs they provided for themselves pits, that is, they turned themselves to creatures, to them that are no gods, neither yet are able to satisfy their desires. This mischief even at this day also is common, while many having forsaken God, are turned unto celestial Saints, of whom they desire that which was to be desired of God, neither can be given but of God alone. Here hath idolatry a place, that is the worshipping of images. For not they only are superstitious, which feign unto themselves false Gods, having forsaken the true GOD, or that put their trust in things of nothing, but they also which worship and reverence the images either of God, or of Gods, are also superstitious. For images or counterfectes are set up, either to the true God himself, or else to false Gods, to creatures (I say) themselves. But it is not lawful by any image or counterfeit to represent the exceeding great, everlasting, and living GOD world without end: neither is it lawful to worship or serve him being expressed by an image or likeness: much less therefore is it lawful to consecrated unto creatures images or counterfectes, to worship and serve them. There are very many testimonies of scripture extant against idolatry, as in Exodus 20. isaiah 40. 44. Psalm 113. 1. Corinthians 5. 10. Romans. 1. Galathians 5. 1. Thessalonians 1. 1. Peter 4. 1. john 5. jeremy 10. etc. Furthermore I do here diligently admonish the simpler sort, that they suffer not themselves to be deceived. For none can avoid the name of an idolater, that doth worship, reverence, and fear images, that putteth some part of his confidence in them, that lieth along before them, that offereth them gifts, that keepeth them in a place of solemnity and honour, that sticketh up tapers & burneth incense unto them, that loveth, beautifyeth, maintaineth, enricheth, and serveth them with any kind of sacrifice or holy service whatsoever. But concerning idolatry we have spoken very largely elsewhere. Furthermore, they served (who doubts it?) the God of Israel, howbeit Not to worship God alone but to worship other Gods also together with the true God. not alone, but with the true God other Gods also, of whom we read in the history of the kings, And yet they served (or feared) the Lord: and they appointed out priests (even of the basest) unto themselves for the high places, who prepared for them sacrifices in the houses of the high places. And when they served the Lord, they served their own Gods also, after the manner of the nations from whence they were brought into Samaria. And again, So these nations feared the Lord, & served their images also, so did their children, and their children's children: as did their fathers, so do they unto this day. This mischief, in like manner, is altogether common at this day. For a man may find worshippers and servers of God, who will at no hand be persuaded that God alone is to be served, yea, boldly affirming that it is flat and damnable heresy to deny, that together with God Saints are both to be worshipped, called upon, and served. Against whom we have elsewhere, and in this our present Sermon also, sufficiently disputed. Here likewise cometh next to hand to be marked the diverse manner, and sundry fashion of serving God superstitiously. For neither doth he only and alone serve God superstitiously, who in deed first feigneth or imagineth in his mind a GOD, and then afterwards expresseth the same God by an image or counterfeit, whereunto, by and by upon that, he offereth sacrifices and incense, and lying prostrate upon the ground worshippeth in presence of the same, and suppliantly serveth it with all reverence: but he principally serveth God superstitiously, who doth communicate the incommunicable properties of God to creatures, albeit he express God by no representation, likeness, or The properties of God are, i● no case, t● be attributed unto strange Gods. counterfeit: or he which thinketh that the gifts which he hath received from heaven at the hands of God, are given and bestowed upon him of celestial Saints. Furthermore, the incommunicable properties of God, are, able to do all things, to know all things, to be present in every place, to hear all things, to help, succour, or assist, to be loving, bountiful, just, righteous, Isai. 41. 4● etc. and merciful. Verily, isaiah the best learned of the prophets, and of singular authority, proveth and convinceth by these most strong and substantial arguments or reasons, that the Gods of the Babylonians and Eentiles are no Gods: Because they cannot foretell or know things that are to come hereafter: neither yet can do good or evil. Wherefore, able to enrich and store with all manner of benefits, and to chastise with due deserved punishments: so also, to know all things, and to be of power to compass and do all things, they are the properties of God alone, communicable to no creature: he therefore is superstitious, which attributeth these properties to celestial Saints, and for that cause doth serve and call upon God's gifts ●re not to be attributed to strange Gods. O●ee. 2. them. Osee the Prophet doth very soar inveigh against the jews, who gave and attributed to strange Gods, the gifts of GOD, insomuch that he nameth the Synagogue of such, a strumpet or harlot. I will have no pity (sayeth he) upon her children: for they be the children of fornications. For their mother hath played the harlot: she that conceived them hath done shamefully. For she said, I will go after my lovers that give me my bread, and my water, my wool, and my flax, mine oil, & my drink. And anon after, Now she did not know that I gave her corn, and wine, and oil, & multiplied (or gave her much) her silver and gold, which they bestowed even upon Baal. And it is a thing much used at this day, to ascribe unto celestial saints, and not to the only GOD, the increase of the earth, and the temperate or sharp seasons of the year, as though they came from them. But that is superstition, not godliness or religion. Furthermore, God is superstitiously served, when in deed he is served alone, To serve God, but not lawfully. howbeit not after a lawful manner. unlawful service proceedeth from the will and imagination of men, and it is contrary to the word and ordinance of God. For God is then lawfully served, when he is served according to his own will and word. In the law thus hath the Lord commanded: Beware that thou seek not after Deuter. 12 the gods of the Gentiles, saying: How did these nations serve their Gods, that I may do so likewise? Thou shalt not do so unto the Lord thy God, etc. (Therefore) whatsoever I command you, take heed you do it: Thou shalt put nothing thereto, nor take aught therefrom. Nadab and Abihu offer levit. 10. strange fire unto the Lord: therefore are they burned up in the presence of the Lord with fire from heaven. Oza also perished, because he handled the 2 Reg. 6. ark of GOD, otherwise than the Lord had commanded in his law. Micha in the book of judges, instituted judg. 17. unto the true God, whose name is JEHOVAH, an image, an altar, a chapel, and a service. But it is reproved in the sacred Scripture: because it was not only not fetched out of the holy Scripture, but was in all respects quite contrary and utterly against the Law of God. jeroboam 3. Re. 12. 13 also ordained passing sumptuous service, he instituted cathedral churches, and set up golden images, all to the God of Israel; but for that they were not agreeable to the word of the Lord, they are all, one with another, utterly condemned for execrable and accursed sacrileges. Yea, what we may think in general of all the services which are neither instituted of GOD, nor agreeing with the word of GOD, but feigned upon a good intent and meaning of our own, the only testimony of the most excellent prophet Samuel doth declare to us, which he pronounced against Saul and his sacrifices in these words: Hath the Lord 1. Reg. 15. as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, & to harken (is better) than the fat of rams. For, rebellion is as the sin of witchcraft: and transgression is wickedness and idolatry. Hereunto maketh that which we read in isaiah: He that killeth a I say. 66. bullock, is as if he slew a man. He that sacrificeth a sheep, as if he cut off a dogs neck. He that offereth an oblation, as if he offered swine's blood. He that remembreth incense, as if he blessed an idol. All these things have they choose in their own ways, and their soul is delighted in their own abominations. Vain therefore and abominable are those services, which are not reduced and framed to the pure word of God. For the same Prophet sayeth, In vain do they I say. 29. Matth. 15. serve me, teaching doctrines of men. The living, true, and everlasting God, who will and aught only and alone to be worshipped, to be called upon, and to be served, give unto all men true religion, and deliver them 2. Reg. 7. Matth. 5. from all vain superstition: through jesus Christoure Lord. Amen. A. F. ¶ That the son of God is unspeakably begotten of the father, that he is consubstantial with the father, and therefore true God. That the self same son is true man, consubstantial with us, and therefore true God and man, abideing in two unconfounded natures, & in one undivided person. ¶ The sixt Sermon. THe things themselves and their order do require, that after I have spoken generally of God, of his Unity, and of his Trinity, I further entreat particularly of the people of the reverend Trinity, & first of all of our lord jesus Christ true God & man, then of the holy Ghost: wherewith if our minds be endued, all things whatsoever we speak, and hear, shall tend to the glory of God's name, and to the salvation of our souls. Let us therefore pray, etc. That everlasting father the original and author of all things, begot The son i● begotten the son by an everlasting and unspeakable begetting. For the whole scripture of the Father, unspeakably from everlasting. with one agreement doth call God, a father, yea truly, an eternal or everlasting father. But none is a father of his own self, but a father of his son: and for because he is the everlasting father, he must therefore necessarily have an everlasting son, equal unto himself in all respects, coeternal, and consubstantial with him. Saint Paul undoubtedly for the confirmation of this catholic verity, allegeth out of the old testament two testimonies. Unto which, sayeth he, of his Angels said GOD at any time, Thou art my son, this day have I begotten thee? And again, I will be his father, and he shallbe my son: all which words he applieth unto Christ jesus the son of God. Of whom also Micheas beareth witness, saying: And thou Bethlehem Ephrata art little to be among the 〈◊〉. 5. thousands of judah, yet out of thee shall he come forth unto me, that shallbe the ruler in Israel: whose goeinges forth, (or spreading abroad) have been from the beginning, and from everlasting. Whereupon the son of God himself, in the Gospel after john sayeth: Verily I say unto you, before Abraham was, I am. And john. ●. john sayeth: In the beginning was the word, & the word was with God, john. 1. and God was the word. But he doth understand by, The word, not the word which is spoken and so vanisheth, not the counsel of God, but the person of the son. For by and by he addeth: And the word became (or was made) flesh. And we do know that the son of God, not the determination or purpose of God (as heretics do vainly imagine) was incarnate. But he which in time was incarnate, was with the father from everlasting and before all beginnings, and therefore also true God with the true God. For, The word (sayeth he) was with God, & God was the word: because in the beginning, namely from everlasting, he was with God. These simple and plain testimonies delivered unto us out of the scriptures, & therefore most true, concerning the everlasting begetting of the son by the father, are sufficient, I think, for them that are not curious. For the scripture doth not here fulfil the vain desires of curious men, neither yet reasoneth of these points subtly, but rather delivereth and setteth down but a few things, in which it is our parts to believe. But that which the scripture either doth not set down, or else in few words shadoweth out, either we are ignorant of to our health, or else sticking to that that is set down, we seek not further for more. The holy father cyril expounding that saying of the Evangelist john, In the beginning was the word sayeth: Let us not seeking things infinite and which cannot be contained within bounds, busy our brains about a consideration that cannot be expressed, and never can have an end. For neither will we grant a beginning of beginning, neither yet will we yield that the son was begotten of the father in time: but we will confess that he is with the father from everlasting. For if he was in the beginning, what mind may be able at any time to climb beyond that WASPE? Or when shall we so comprehend in our mind that WAS, that it go not before, or outreach, our thoughts? Upon good reason therefore & worthily the Prophet isaiah being astonnished, crieth out: And who shall declare * Or age, as other translate it. his generation? For he, passing all capacity of minds, and being far above and beyond all reason of man, is unspeakable. And anon after he sayeth: Because the son is before all worlds, he cannot be begotten in time: but he is evermore in the father as in a fountain: as he sayeth of himself, I went out and came from the father. For we do understand the father as a fountain: in whom the word is his wisdom, his power, the engraven form of his person, his brightness, and his image. Wherefore, if there never were any time, wherein the father was without his wisdom, his power, the engraven form of his person, his brightness, and finally his image, we must of necessity & force confess, that the son also is coeternal and everlasting with him, since he is the wisdom, power, etc. of the father everlasting. For how is he the engraven form of his father's person, or how is he the most perfect image of his father, unless he have perfectly obtained and possess the beauty of him, whose image he is? And it is not absurd that we said, the son is to be understood in the father as in a fountain. For the name of fountain doth signify nothing else than as from whom: And the son is in the father & from the father, not flowing abroad, but either as brightness from the Sun, or as heat from the fire, wherewith it is endued. For in these examples we see one from one to be brought forth, and both to be so coeverlasting, that the one can neither be without the other, nor yet keep and retain the quality of their nature. For how shall it be the sun if it be deprived of his brightness, or how shall brightness be, unless there be a Sun from whence it doth come? And how shall that be fire that wanteth heat? Or from whence should heat come, but from the fire, or else from somewhat else peradventure not far distant from the substantial quality of fire? As therefore the qualities which proceed from these bodies are together with them from whence they do proceed, and evermore declare from whence they do come: so is it to be understood in the only begotten. For, he is understood to be of the father, but he is believed to be likewise in the father: not differing from the nature of his father, neither yet next his father second in nature: but always in the father himself, and with him, and from him, according to the manner of his unspeakable begetting. Thus far cyril. And these points surely concerning the father, and the unspeakable begetting of the son of God, are steadfastly to be believed according to the scriptures. Furthermore, touching the son of God, let us firmly hold & undoubtedly A confession concerning jesus Christ the son of God our Lord. believe, that he is consubstantial (or, of the same substance) with his father, and therefore true God: that the self same son being iucarnate for us, and made man, subsisteth in either nature, as well of God, as also of man: howbeit so, that these natures are neither confounded between themselves, nor yet divided. For we do believe, one and the self same our Lord jesus Christ to be true God and true man. All & every one of which points throughout their parts we will plainly and according to the measure of grace that God shall give us, declare unto you. About the word Homoousius, which the Latinists agréeably have translated That the son is consubstantial with the Father Consubstantiale, consubstantial, the Ecclesiastical history, doth testify that there hath been long & much altercation among the ancient writers. What it signifieth, and how it was taken of that most famous and solemn Synod of Nice, the most learned and godly Eusebius Pamphili bishop of Cęsarea, briefly and pithily expounded in this sort. In that the son is said to be consubstantial with the father, it hath an express signification: for because the son of God hath no similitude or likeness with creatures that were made, but is resembled and likened to the father alone who begat him: neither is he of any other substance, essence, or being, than of the father. And the same Eusebius anon after saith: Unto which sentence and opinion in this manner expounded, it appeareth we may well subscribe: seeing we do know that the best learned and famous bishops and interpreters among those that were ancient, reasoning of the Godhead of the father and the son, used this word Homoousius. These Bee Socrates his words, in the first book of histories and the eighth Cap. Surely, the godly governors of churches, being constrained by the hypocrisy, craftiness, & malice of heretics, did themselves use and caused others also to use, words most pithy, and as little doubtful as might be, whereby partly they might manifestly express the sound truth, & partly discover and reprove, yea, and also thrust out the deceits and malicious practices of heretics. Arius confessed that the son of God was God, but in the mean while he denied that the son was consubstantial with his father: wherefore he declared that he did not sincerely confess the true Godhead of the son. Neither makes it any great matter though there be not expressed in the holy Scripture some apt and fit word to set out and declare the thing in so many letters as it is written in another tongue, so that that be read to be manifestly expressed in the scriptures, which by the word is signified. Wherefore, if we show that the son is of the same substance or nature with the father, and so equal with and like unto God, and one with him, we have then made sufficient and plentiful demonstration, that the son i● Homoousius or consubstantial with the father. The prophet Zacharie, bringing in the person of God speaking, saith: Arise, O thou sword, upon my shepherd, & upon the man that is my fellow (or my coequal:) Smite the shepherd and the sheep (of the flock) shallbe scattered abroad. Lo, God calleth the shepherd that is smitten his fellow or coequal. And who is that shepherd that was smitten, the history of the Gospel doth declare, poincting out unto us the very son of God himself our Lord jesus Christ. Neither doth it hinder, but further our cause that Jerome readeth not, The man that is coequal with me, but, The man cleaving unto me. For, as he denieth not that Amith doth signify coequal, so he setteth down another word no less effectual. For, when he translateth it, The man cleaving unto me, he would express the inward and very substantial (that I may so term it) inherence or coequality of the father and the son. For he addeth in his Commentaries: And the man which cleaveth unto God, who is it but even he that sayeth? I am in the father, and the father is in me. Again, we read in the Gospel of john: The jews therefore sought to kill jesus▪ not only because he had broken the Sabbath day, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) but said also that GOD was his father, (even his proper, or very own:) making himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) equal to God. Furthermore the Grecians expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Equal, by this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Like. Neither can that equality any where else have place, than in the substance. For the Jews understand that, whereof the Arians will be ignorant, that the Lord after a certain peculiar and special manner called GOD his father, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his proper or very own father, by nature or by birth, of whom the son being naturally begotten, is natural and consubstantial with his father. For it followeth: Making himself equal to (or with) God, namely in virtue or power, in everlastingness and Essence. For the same Lord sayeth in the same Evangelist: I proceeded and came from God. He did not say only I came: but, I proceeded. He proceeded from the father such a one in substance as the father is, surely Light of light, Very God of very God. For he sayeth again to the jews: Verily I say unto you, before Abraham was, I am. He doth not say, I have been, or, I will be, but, I am, alluding to the name of the Lord jehovah, and declaring, that the substance of his Godhead is the very same with the substance of the father, and that he is therefore consubstantial with the father. For yet again he sayeth more plainly: I and the father are one. One, I say, not in concord or agreement, but in * Identitate et essentia. selfe-same-nesse and Being. For in that place the power and Majesty of God are handled. And when the jews would, without further stay, stone the Lord to death having spoken these words, they declared plainly enough, after what sort they understood his words. For they stoned blasphemers to death, who with revileings either impaired God's glory, or else usurped and took the same unto themselves. hitherto belongeth that which Paul speaketh concerning the son of God, saying: Who is the image of the invisible God, the first born of all creatures, because all things were created by him. For if he be the image of the invisible God, he must needs be fellow (or coequal) with God. For in another place Paul calleth the same Christ, The engraven form of god, and his express image, and aunswearable in all respects most truly to his pattern or first figure. An image verily and likeness is of things that are not unequal or unlike, but of things equal and like. And he is called The first born, because he is Prince and Lord, not that he is reckoned among creatures. For all things that were made, by him they were made: therefore he is no creature, but true God, to wit, of the nature and substance of God, one with the father. The same Apostle sayeth to the Philippians, that the son is in the form (or shape) of God. But to be in the form (or shape) of God, is nothing else, than in all respects to be fellow (or equal) with God, to be consubstantial with him, and so in deed GOD himself. For, what it is to be in the form or shape of God, is by the contrary clause very manifestly declared. For it followeth: He took upon him the form of a servant. Which is again expounded by that which followeth: Being made in the likeness of men, that is to say, being made very man, unlike in nothing to all other men, sin excepted: which in another place is plainly expressed. And here he addeth again: And found in figure as a man. Therefore, to be in the form of God, is to be coequal and consubstantial with God. For he addeth: He thought it no robbery to be equal with God. For, robbery is the taking away of that which another doth own, for it is possessed by injury. The son therefore is coequal with the father, and true God, by Nature and after the most proper manner. And this is the meaning of S. Paul his words: Albeit the son were of the same glory and majesty with the father, and could have remained in his glory, without humiliation or debafement, yet had he rather abase himself, that is to say, take unto him the nature of a man, and cast himself into dangers, yea even into death itself. For otherwise according to his godhead he suffered no change. For God is unchangeable, and without variableness. Since the case so standeth, godly is the saying of S. Ambrose in his book De fide, against the Arians, and fift chap: Seeing therefore thou dost know this unity of substance in the father and the son, not only by the authority of the prophets but also of the Gospel, how sayest thou that Homoousius, consubstantial, is not found 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, etc. The scholar S. Augustine, following his master Ambrose, in his controversy had with Pascentius, confirmeth Homoousius by places of scripture, and declareth that this is holily used in our faith and religion. The same doth he also in his third book against Maximinus' bishop of the Arians, and 14 chapter. But what needeth heaping up of more words? For I trust it is plainly enough declared by evident places of holy Scripture, that the son is consubstantial with the father, and that so it must be believed. We hope also that in the treatise following, this self same point shall not a little be made manifest by testimonies of Scriptures. Arius with his complices denied that the son of God our Lord jesus That the son of god is tru●●nd very God Christ is true God. But the most true Scripture doth so evidently prove and confirm it, that none which loveth the truth from his heart can doubt any thing at all thereof. We will presently cite some testimonies and arguments that are most plain and apparent, whereby through the assistance of the holy ghost, our faith may be established, and the Catholic and sound truth itself made manifest. In the third chapter of Matthew, the heavens are opened to our Lord as he was baptized by john Baptist, and the holy Ghost came down in the likeness of a Dove, and alighted upon the head of our Lord jesus Christ, and forthwith was a voice heard out of the clouds, pronounced by the glorious God in this sort: This is my beloved son in whom Matth. 18. my soul is well pleased. And john john. 1. saith in his Gospel: I saw the spirit descending from heaven, in the likeness of a Dove, and it abode upon him: and I knew him not, but he that sent me to baptize with water, he said unto me: Upon whom thou shalt see the spirit descending and abiding upon him, this is he which doth baptize with the holy Ghost. And I saw and bore witness that this is the son of God. Hereunto belongeth that which Peter being asked of the Lord: But whom do you say that I am? answered Matth. 16. in the name of all the Disciples: Thou art that Christ the son of the living God. And again, the Lord objecting this: Will you also be go? Peter again made answer in the name of them all: Lord, unto whom shall john. 6. we go? Thou haste the words of everlasting life, and we believe and have known that thou art Christ the son of the living God. We also verily are called the sons of god, howbeit by adoption: But Christ Christ is ●he natural son of God. not by adoption, neither by imputation, but by nature. For in the 14. chapter of Mark, the high Priest says unto our Lord: Art thou Christ the son of the blessed? In Matthe we also the same high priest says: I adjure (or charge) thee by the living God, that thou tell us, whether thou be the son of the living God? jesus answered: I am, For you shall see the son of man sitting at the right hand of power, and coming in the clouds of heaven. Which appeareth to be repeated out of the seventh chapter of Daniel. Furthermore, they bring this confession of the Lord before Pilate, as blasphemous, and not to be satisfied but with death, crying: We have a law, and according to our law he aught to dye: by cause john. 19 he made himself the son of God. But they themselves in the history of the gospel thunder out these words against the Lord: We are not born of fornication, we have one father, even Levi. 14. 23 john. 8. God. It is certain therefore, that the jews accused our Saviour for none other cause of high treason committed against God's majesty, than for that he named himself the natural, not the adopted son of God. For the first did not deserve death, but the last was worthy of death. For we read also in the first of john, Therefore the jews sought the more to kill him, not only because he had broken the Sabbath day, but also for that he said that God was his father, making himself equal with God, (or God's fellow.) Lo, thou haste the manner how he called himself the son of God, not by adoption, or reputation, but by nature & substance. For yet again the Lord himself objecteth this to them that would have stoned him: Many good works have I showed you from my father, for which john. 10. of these good works do you stone me? The jews answered again, saying: for thy good works (or well going) we do not stone thee, but for blasphemy, namely, because thou being a man, makest thyself God. Lo, what could be spoken more plainly? Thou makest thyself God. And what (I pray you) had he spoken, whereof they gathered these things? I give unto my sheep everlasting life, neither shall they perish for ever, neither shall any pluck them out of my hand. My father which gave them me, is greater than all: and none can pull them out of my father's hand. I and the father are one. To give life everlasting, doth belong to the power of God: to preserve, and so to preserve that none may be able to pluck them out of his hands, belongeth to the same power. Now the Lord proveth his saying with this argument or reason. None is able to pull the sheep out of my father's hands: therefore none can pull them out of my hands. The proof of his antecedent: because the father is greater than all: that is to say, is the greatest of all: whose divine power is above all. The proof of his consequent: because I and my father are one, to wit, not in will and agreement only, but in majesty also and power, whereof we do at this present entreat, not of concord or agreement, but of power to make alive and to preserve. Touching which the Lord himself most plentifully discourseth throughout the whole fift chapter of saint john's Gospel, showing that he forgiveth sins, that by his power he maketh alive, and raiseth up from the dead, even as his father doth: therefore that he is of one and the same divine power and majesty with God the father. These things are so evident, plain, and manifest, that albeit we had none other testimonies, yet these may abundantly suffice to prove the assertion of the true Divinity or very godhead of the son of God, that the son indeed is true and very God. Again, the self same our Lord and Saviour, with great liberty of speech, and plainness of words, without all manner of riddle, dark sentence, and obscurity of words, openly and expressly saith to his disciples: Let not your heart be troubled (or vexed.) You believe in God, john. 14. believe also in me. I am the way, the truth, and the life. He that hath seen me, hath seen the father. Do you not believe that I am in the father, and the father in me? And certain it is, that Christ our Lord is the heavenly doctor or teacher, the most constant defender of the truth, who neither hath seduced, neither yet could seduce and lead out of the way, not, not so much as one. But biddeth us believe in him, as true and very God. Therefore our Lord and Saviour is true and very God. For in another place he saith most plainly: I am the lively bread (or the bread of life) that came down john. 6. from heaven: He that believeth in me hath life everlasting. He again in the Gospel plainly pronounceth and saith: Father, the hour is come, glorify thy son, john. 17. that thy son may also glorify thee. As thou haste given him power of all flesh, that so many as thou haste given him, he might give them life everlasting. And this is everlasting life, that they should know thee only true GOD, and whom thou haste sent jesus Christ. By which words he hath expressly proved both the unity of GOD (that is to say, that there is but one GOD,) against the Ethnics, who worshipped many GOD'S, and notably touched the distinction of the people, in the mean while likewise declaring himself to be very GOD with the father. For by and by he addeth: Glorify thou me, O Father, with thy own self, with the glory which I had with thee, before this world was. Here I think must not be overslipped of me the argument of Tertullian, which I will recite unto you (dearly beloved) out of his book De Trinitate, wherein he doth gather together very many most sound and strong reasons of Christ his divinity or godhead. If (saith he) Christ be only man, why hath he appointed & set us down such a rule to believe, wherein he should say: And this is life everlasting that they might know thee y● only true (or very) God, and whom thou hast sent jesus Christ? If also he would not be known to be God, why doth he add: And whom thou haste sent jesus Christ, but for that he would be taken also for GOD? Because, if he would not be known to be GOD, he would have added: And whom thou haste sent the man jesus Christ: but now Christ neither hath added, neither yet hath delivered unto us in doctrine that he is man only, but hath joined himself to GOD; to the end he would be known by this conjunction or joining together, that he also is God, as indeed he is. We must therefore believe, according to the prescript rule, in one Lord true and very God, and consequently in him whom he hath sent jesus Christ: who had at no hand (as we have said) joined himself to the father, unless he would be known to be God also. For he would have separated himself from the father, if he would not have been known to be God. For he would have placed himself among men only, if he had known that he was man only: neither would be have joined himself with god, if he had not also known himself to be God: now also touching as he is man he saith nothing, because no man doubteth that he is man: and he joineth himself to God not without good cause, that he might set down a form of his divinity or godhead to them that should believe. If Christ be only man, how is it that he saith? And now glorify me with the glory which I had with thee before the world was. If before the world was he had glory with God, and possessed glory with the father, than was he before the world. Neither had he had glory, if he had not been afore, that he might possess glory. For none can have a thing, unless he which possesseth the thing be afore. But Christ had glory before the creation of the world, therefore he was before the creation of the world. For if he had not been before the creation of the world, he could not have had glory before the creation of the world, when he himself was not. But he could not as man have glory before the creation of the world, who then was, when that world was made: but Christ had glory, he was therefore before the world was made: he was not therefore man only, who was, before the world was made. Therefore he is god because he was before the world was made, and possessed glory before the world was made. After these words Tertullian doth show, that these things are not meant of the Predestination, but of the substance of Christ. But thus far of this. S. Paul the Apostle in his Epistle to the Romans declareth in plain words not once or twice, that our Lord jesus Christ is true and very God. For he speaking of Christ in his ninth chapter, saith: Which is God, Rom. 9 in all things to be praised for ever. The words are very well known, which the same Apostle writeth in his first Epistle to the Corinth. and eight chapter. S. john the Apostle and Evangelist doth so manifestly declare the divinity or godhead of the son in his Canonical Epistle, that he which seeth and perceiveth it not, is blind both of body and mind. In the end of the Epistle he saith: We know that 1. john. 5. the son of God is come, and hath given us a mind, that we should know him, who is true: and we are in him that is true, in his son jesus Christ. This same is true (or very) God, and eternal (or everlasting) life. Now it is God by whom we live, move, and have our being, as Paul Acts. 17. witnesseth: but by Christ our Lord we live, move, and have our being, (as he himself hath expressly taught in the Gospel after john:) Christ therefore is true and very God. In the 43. & 45. chapters of isaiah the Lord says: I am, I am the Lord, and there is no saviour without me. A just God and a saviour, there is none beside me. But jeremy in his 23. chapter calleth 〈◊〉. 23. Christ the son of David, jehovah, and our righteousness. Likewise in isaiah, the father speaking of his son, saith: I have given (or made) thee the light of the Gentiles, that isaiah. 49. thou mayest be my health unto the end of the world. Moreover, seeing there is none other God but one, none other salvation and righteousness save that divine righteousness only, it followeth consequently doubtless, that Christ is true and very God, in all respects coequal with his father. In the same isaiah the Lord says: isaiah. 45. I have sworn by mine own self, the word of righteousness shall go out of my mouth, and it shall not be drawn back again: because every knee shall bow unto me, and all tongues shall swear (by my name.) And Paul saith: There is a name Philip. 2. given unto Christ which is above all names, that in the name of jesus every thing should bow, of things in heaven, of things in earth, and of things under the earth: and that every tongue should confess that the lord is jesus Christ, to the glory of God the father. It must needs be therefore that christ is true and very God. For seeing he is worshipped and also served, seeing we confess him to be lord, that surely turneth not to the reproach and ignominy, but to the honour and glory of God the father. For in the Gospel after john thus saith the Lord: The father hath given all john. 5. judgement (to wit, all jurisdiction, and all government, all glory, power, and authority) to the son, that all might honour the son as they honour the father. He that honoureth not the son, honoureth not the father that sent him. Hereunto therefore belongeth that which we read in the Prophet isaiah: I the isaiah. 42. Lord, Hu (or, I myself) is my name, and my glory I will not give to an other, (or to a stranger, etc.) But he giveth his glory to the son, he therefore in his substance, according to his divinity or godhead, is not a stranger or severed from the father, albeit he be acknowledged to be an other several person. What? doth the Lord in the Gospel after john say? And now, O father, glorify thou me with thy own self, with the glory john. 17. which thou gavest me with thee, before this world was. Not, but, Which I had with thee yet the world was, I had, saith he, not, I received, albeit the scripture doth oftentimes use this word for the mystery of dispensation. In Micheas the Christians say, All people (one with an other) walk in the name of their God: as Mich. 4. for us▪ we will walk in the name of our God. Furthermore, they walk in the name & the way of jesus Christ saying in the Gospel: I am the way and the door, I am the light of the john. 10. 14. 8. world, He that followeth me, doth not walk in darkness. That Christ therefore is God, who is he that can be ignorant? For the Lord saith in Ezechiel: I will feed my flock myself alone. And anon he addeth, My Ezech. 34. servant David shall feed it, meaning Christ, the son of David, that only universal Pastor or shepherd of the Church, and therefore true God. For the universal Pastor or shepherd, must be a king and a priest, must be everlasting, must know all things, must be omnipotent, must be present with all men in all places. The son of God therefore is true and very God, because he is the Messiah. Furthermore, what is more manifest and less called in controversy, than that God only forgiveth sins? It must needs be therefore, that nothing is more evident and less doubtful, than that we believe Christ to be true and very God, because He is the Lamb of God that taketh away the Mark. 2. john. 2. sins of the world. Again, whereas Paul truly calleth Christ Our hope: for Esay foretold, 1. Tim. 1. In him shall the Gentiles trust, Isai. 11. And whereas jeremy crieth, Cursed be the man that putteth his trust in jere. 17. man, but blessed is the man that putteth his trust in GOD, we must necessarily confess that Christ is God. For in john he oftentimes repeateth, Verily I say unto you, he that believeth in me, hath everlasting life. I could bring innumerable examples of this kind out of the scriptures, which witness that the son of God our Lord jesus Christ is of one and the self same nature with the father, and therefore is very God of very God: but I trust that to holy hearers, and not given to contention, those which I have already cited will suffice. It remains that we declare unto you, that the son of God was incarnate for us, and was born very Of the incarnation or true humanity of Christ. man of the Virgin Marie, consubstantial, or of the self same substance with us in all points, sin excepted. The Law, the Prophets, and the Apostles show unto us most manifest arguments, of the true flesh or humanity of the son of God. For in the law the Lord says. The seed of the woman shall crush the Gene. 3. serpent's head. But who knoweth not that the head of the serpent, is the kingdom, force, or power of the devil? And that jesus Christ broke this power, the whole scripture doth witness. And here he is called the seed of the woman. And truly he is called séed, to verify his true human nature: and he is termed the seed of the woman, not of the man, because of his conception by the holy Ghost, and his birth of the Virgin Marie. And because she was the daughter of David, of Abraham, and Adam, it followeth, that the son of Marie was very man. For as we have herded it said to Adam, The seed of the woman shall bruise the serpent's head: so also we read that the same promise was renewed and repeated to Abraham in these words: In thy seed shall all the nations of the world be blessed. Gene. 22. And Paul to the Galat. manifestly Gala. 3 saith, that this seed of Abraham, wherein we have obtained blessing, is Christ jesus. The same Apostle saith, For in no sort took he the Angels, but Heb. 2. he took the seed of Abraham. By Angels doubtless excluding all manner of spiritual substances: by the seed of Abraham, understanding the very substance itself of the flesh of man. For he addeth: Wherefore in all things it become him to be made like Heb. 2. unto his brethren. And because they be partakers of flesh and blood, he also himself likewise took part with them (of the same.) Verily the Scripture draweth the lineal descent of Christ most diligently, from the loins of Abraham unto jacob, and from him again to judas, and from him in like sort to David. To him again the promises of the incarnation of the son of God are remied. For Nathan saith to David: Thus saith the Lord, When thy days be fulfilled, 2. Reg. 7. thou shalt sleep with thy fathers, & I will set up thy seed after thee, which shall proceed out of thy body, and will establish his kingdom: he shall build a house for my name, and I will establish the throne of his kingdom for ever. Neither is there any cause why any man should interpret this of Solomon. For he was born while his father David lived, & his kingdom quickly decayed. But Nathan speaketh of a son, which should be born to David after his death, When thou shalt sleep with thy fathers, saith he, I will set up thy seed after thee. And what manner of seed this should be, he most evidently declareth, and saith: Which shall proceed out of thy body. For in the 132. Psalm we read, Of the fruit of thy body will I set upon thy seat. Furthermore, Marie the virgin descend lineally of the séed of David, of whom Christ our lord was begotten and born, of whom the Angel speaking, and expounding those old and ancient prophecies, saith unto the Virgin, And the lord Luke. 1. God shall give unto him the seat of his father David, and he shall reign over the house of jacob for ever, and of his kingdom there shall be none end. Hereunto also belongeth that which Elizabeth saith to the virgin which came out of Galilée into the hill country of juda, And whence cometh this to me, that the mother of my Lord should come to me? Blessed art thou among women, and blessed is the fruit of thy womb. Truly Matth. 1. Matthew and Luke draw the lineal descent of Christ, from the loins Luke. 3. as it were of David, even unto the virgin Marie, which conceiveth by the holy Ghost, that is, the holy Ghost making her fruitful. She, when the months were fulfilled, that she should be delivered, brought forth a son: and he which is born, in all respects appeareth to be true and very man: he is laid in a manger, wrapped in swaddling clouts, he grew in stature, and increased in years, according to the manner of man's body, he is wearied, he is refreshed, he is glad, he is sad, he is hungry, he is thirsty, he eateth, he drinketh, he fears, & to be short, he dieth. Which the truth of the history of the Gospel in many words declareth. Neither is the Scripture itself ashamed, to call Marie the mother of Matth. 1. john. 2. our Lord, not the putative or supposed, but the true and natural mother, which of the substance of her own body gave true flesh and substance of man, to the son of God, the Angel of God so witnessing with isaiah and saying: A virgin shall conceive isaiah. 7. Luke 1. in her womb, and shall bring forth a son. Lo, he saith, In her womb. And again, in Matthew the self Matth. 1. same Angel says, That which is conceived in her is of the holy Ghost. Whereupon the Apostle unto the Galathians saith, that The son of God is made of a woman, to wit, according to man's nature. For Christ Gal. 4. is the fruit of the body of David, and of the virgin Marie, begotten and born of the loins of David: and john also the Apostle and Evangelist saith, The word was made flesh, and dwelled among us. In calling God john. 1. flesh, doubtless, he calleth him very man. For the same Apostle in an other place faith: Every spirit that confesseth that jesus Christ is come in the flesh, is of God: And every 1. john. 4. spirit which confesseth not, that jesus Christ is come in the flesh, is not of God. Therefore we freely pronounce, that Valentinus, Martion, Apollo's, and Manichęus, denying the true and very flesh of Christ, are of the devil, and therefore that they by all means together with all their disciples & sectaries, are to be avoided. This treatise of the true flesh of Christ, we knit up with these most plain words of Paul: When Christ was in the form of God, he made himself of no reputation, Philip. 2. taking on him the form of a servant, and made in the likeness of men, & found in figure as a man. He humbled himself, made obedient undeath, even the death of the cross. Wherefore it is without doubt, that the son of God took true and human flesh, and in the same is consubstantial or of the self same substance with us in all points, sin excepted. Neither did our Lord, after he was risen again from the dead, though The Lord after he was risen, laid not a side his true and very body. he were glorified, put off or lay aside his true body, which he had once taken and put on. And his glorification doth not take away the truth of his nature. For he says unto his disciples, A spirit hath not flesh and bones as you see me have. Wherefore he carried that his true & very flesh into heaven with him, in his true flesh he appeareth always for us in the sight of good the father: in his true flesh he will come to judge the quick & the dead, in his true flesh they shall see him which crucified him. Christ according to this nature (who in respect of his godhead is no creature, but a creator:) is a creature. For the flesh of Christ hath beginning, & lineally descended from Adam, who is the creature of the living God. And albeit these things be sufficiently fenced with the force of the scriptures, yet it shall not seem yrckesome unto you (dearly beloved) to rehearse the opinion of the blessed father Cyril, which concerning the same matter he hath left written in his Epistle unto Successus Bishop of Isauria Diocese, in these words. Because I found in your advertisement such a kind of thing, as though the holy flesh of Christ the saviour of us all were turned into the nature of his deity after his resurrection, so that now he should seem to be wholly & solely god, we thought good also to make answer unto this. And a few words after, After the resurrection, certainly it was the self same body, which suffered, but yet not having now in itself man's infirmities. For we affirm not that it abideth hunger, labour, or any such like thing, but we confess that now it is incorruptible: and not this only, but also that quickeneth and giveth life. For it is a body that both hath and giveth life, that is to say, of the only begotten son of God, and it is glorified with the most worthy brightness of God, and it is known and taken to be the body of God. Therefore if any man say that that is God's body, as the body of a man is man's body, he swerveth net from allowable reason. Whereupon I think that most ●lessed Paul also said, Though we have known 2. Cor. 5. Christ after the flesh, now yet henceforth know we him no more. For being, as I said, the proper body of God, it far passeth all human bodies. But a body made of earth could not abide to be turned into the nature of the Deity or Godhead. For this is impossible: Otherwise we abase the Godhead, as if it were made, and as if it had taken somewhat into itself, which according to nature doth not properly belong to it. Hereby it is proved to be as much folly to say, that the body is turned into the nature of the Godhead, as that which is the word to be changed into the substance of flesh. For as this is impossible: because it is proved to be a body not able to be turned and changed: so also it is not possible, that any creature can be turned into the essence or nature of the Godhead, but flesh is also created. And therefore we say, that the body of Christ is divine, because it is the body of God, and beautified with unspeakable glory, and now let us confess that it is uncorruptible, holy, and giving life: but that it is changed into the nature of the Godhead, neither have any of the holy fathers so thought or taught, neither do we so think. Thus far cyril. And Theodoretus Bishop of Cyrus, Dialog. 2. Eranist. saith, I will show, that the body of the Lord, yea after the ascension, was called a body. Hear Paul therefore, saying, Our conversation is in heaven, from whence we look for a Saviour the Philip. 3. Lord jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body. Therefore it is not changed into an other nature, but remains indeed a true & very body, replenished with divine glory, & casting forth beams of light. But if it be changed into an other nature, their bodies also shall likewise be changed. For they shall be fashioned like unto him. But if the bodies of Saints keep the substance of their nature, the body of the Lord likewise hath his substance unchangeable. Thus far Theodoret. Furthermore, when we profess that Christ hath true and very flesh, Christ ●ath a reasonable soul. we do not mean flesh without soul. For we must confess, that Christ hath a reasonable or human soul, not void of a mind. Arius taught, that the son of GOD took flesh only without a soul, and that the word was in place of the soul. And Apollinarius did attribute unto Christ, a soul, but he took away the mind, denying that it was reasonable. The scripture doth both attribute unto Christ a soul, and taketh not away the mind from the soul. The Lord himself sayeth in the Gospel: The son of man came not to be Matth. hundred. ministered unto, but to minister, and to give his soul a redemption for many. The same Matth. hath left written of him: He began to be sorrowful and heavy, And jesus said, My soul Matth. 26. is heavy, even unto the death. And in another place the Lord himself says: Now my soul is troubled. And if so be that this soul of Christ lack the john. 12. mind which is the chiefest part of the soul, how hath he a soul? how could he be sorrowful, and understand, desire, and remember? With hearty Luke. 22. desire (saith the Lord) have I desired, to eat this passover with you before I suffer. But this desire came not from his godhead, neither from his flesh only, nor from his soul wanting a mind, but from his perfect manhood of body and mind. Moreover we read in the Gospel that the Lord said: The son of man came not to destroy men's souls, but Luke. 9 to save them. Therefore he took not flesh only, but a reasonable soul also. For man had perished both soul and body, therefore that he might be saved both body and soul, our saviour Christ took a very man's body, & a reasonable soul, that is to say, a most perfect man. Therefore blessed Athanasius teaching us according to the scriptures the confession of true faith, said, Christ is God of the substance of his father begotten before all worlds, and man of the substance of his mother born in the world, perfect God, perfect man, of a reasonable soul, and human flesh subsisting. Thus far in these words have we showed that The heretical error and the sound truth touching the mystery of Christ's incarnation. jesus Christ our Lord, is very God, and very man, consubstantial or of the same substance with the father according to his Godhead, and consubstantial or of the same substance with us according to his manhood. For he hath a reasonable soul, and human flesh in very deed. We will speak furthermore of the conjunction or uniting of these natures into one person: in which matter histories declare, that certain ancient writers in old time foully erred. For Eutiches admitted one nature only in Christ, and the same made (that is) meddled or confounded together of a divine and human nature: from whom the Monothelites were not far beyond, acknowledging only one will in Christ. Nestorius' willing to avoid a col●pitt, * Aprover biall kind of speech, whereby is meant that in avoiding a less error, he fall into a greater. fallen into a lime kill. For he confessing two natures, seemeth to affirm that there are so many people, teaching that the word is not united to the flesh into the self same person, but that it only dwelleth therein: whereupon also he forbade the holy virgin to be called God's mother. Against whom the common assertion of the whole church holding opinion according to the scripture, hath taught that two natures in Christ, and the properties of those natures, are to be confessed, which are so coupled together into one undivided person, that neither the divine nature is changed into the human, nor the human into the divine, but either of them retain or keep their own nature, and both of them subsist in the unity of person. For Christ according to the disposition of his divine nature is one and the self same, immortal: according to the disposition of his human nature, mortal: and the self same immortal GOD and mortal man is the only saviour of the world. Of which thing we will speak anon, by God's grace, somewhat more largely and plainly. Touching the very conjunction Of the vnitinge of Chrste his Godhead and manhood. or uniting of the true Godhead and manhood in Christ, the prophets and Apostles have not crabbedlie nor craftily disputed. For they speaking simply said, God was made man. Or God took on him man. For john the Apostle and Evangelist sayeth: The word was made flesh, that john. 1. is, God was made man, or the word of God become flesh. S. Paul sayeth, God was made manifest in the flesh. ●. Tim. 3. And again, The son of God in no sort took the Angels, but he took the Heb. 2. seed of Abraham. Therefore we according to the doctrine of the Apostles, expounding the mystery of the conjunction of the divine and human nature in Christ say, God was incarnate or made man, God took on him man, God appeared or was made manifest in human flesh. He that will sift out deeper matters than these, it is to cast himself into great dangers. Some there are who in expounding these points more fully, use the words of society or fellowship, participation, and communion, or partaking, and that not without authority of the scriptures, Paul saying, Forasmuch then as the children are partakers of Heb. 2. flesh and blood, he also himself like wise took part with them. Nevertheless we must here first of all take heed that we do not m●dle Christ retaineth both natures unmeddled, or unconfounded together. or confounded the two natures joined together in one person, nor that we rob them of their properties. For GOD of his own nature is everlasting and unchangeable, God therefore remaining always one and the self same, is not changed into an human or into any other nature, but joineth, coupleth, taketh, yea and uniteth unto himself the human nature. Again, unless in his human nature he remain a creature, and be the self-same which he is said to be, it is not an human nature, this therefore remaining in it own substance is taken to the divine nature. Therefore two natures remain in the one person of Christ, the divine and the human, & either of them doth retain their own disposition, and their own property. Which we will now declare by some places of scripture. isaiah in his seventh chap. sayeth: A virgin shall conceive & bring forth a son, & his name shallbe called Immanuel. 〈◊〉. 7. He acknowledgeth both natures in Christ, for according to his divine nature he is called Immanuel, that is to say, God with us: according to his human nature he is conceived and born. The same prophet sayeth, A child is born unto us, and a son is ●sai. 9 given unto us, etc. For he is given, who is from everlasting: and he is born whose beginning and being is in the world. Wherefore one and the self same retaineth both the divine and the human nature. For Micheas also sayeth: And thou Bethlehem 〈◊〉. 5. Ephrata art little in deed among the thousands of juda. Out of the shall he come forth unto me, which shallbe the governor in Israel, whose outgoings have been from the beginning, and from everlasting. Lo what could be spoken more plain? One and the self same hath two ofspringes, for insomuch as he is God, his generation is from everlasting, and as he is man, he is born in Bethlehem. Wherefore one and the self same Christ, is very God, and very man. Again in the Gospel according to S. Matth. the Lord asketh the Phariseis, saying: What Matth. 22 think you of Christ? whose son is he? They said unto him, the son of David. He says unto them, how then doth David in spirit call him Lord? saying: The Lord said unto my Lord, Psal. 110. sit thou on my right hand until I make thy enemies thy footstool. If David call him Lord, how is he then his son? As if he said: Since Christ without doubt, is the son of David, and he calleth him Lord (not by human affection, but by the holy ghost) that is to say, very god of the self same power with the father, the sequel is the Christ is very man & very God. The angel Gabriel noting no less plainly both these natures, says to the virgin Marie, That holy thing which shallbe born, Luke. 1. shallbe called the son of god. For of the virgin he is born, very man of very man: and this is the son of God. For Elizabeth also calleth the virgin the mother of the Lord, to wit, of God. Moreover in the Gospel of john thou mayst read very many sayings of this sort, which point out as it were with the finger, both natures in the self same Christ. You believe (sayeth the Lord) john. 14. in God, believe also in me. And again, The father is greater than I Also, I went out from the father, & came into the world. Again, I leave the world & go to the father. And again in another place, The poor shall you have always with you, but me always Mark. 14. you shall not have. And again, Behold I am always with you, even unto the end of the world. Matth. 28. W●ich sentences truly, as it were cōtra●●●●annot be all true at once, unless 〈◊〉 knowledge that Christ retaineth the properties of (both) natures unconfounded or unmingled. Paul unto the Romans manifestly sayeth, that He was called to be an Rom. 1. Apostle to preach the Gospel of GOD, which he had promised afore by his Prophets, in the holy scriptures, concerning his son which was made of the seed of David according to the flesh: and declared mightily to be the son of god, touching the spirit of sanctification, by the resurrection from the dead. The Apostle therefore acknowledgeth both natures in Christ. For according to the flesh (saith he) Christ is the son of David: but if we behold the power of his miracles, his resurrection from the dead, which giveth life, and that Christ sendeth the holy Ghost, & sanctifieth all the faithful, it appeareth that he which is the son of David after the flesh, is also the son of God according to his divine power. The same Apostle in the second chapter to the Philippians, doth no less plainly and evidently affirm both natures in Christ. But because that place hath been already oftentimes alleged, I pass over to the citing of other. Saint Augustine expounding not only the confession of his own faith, The Natures in Christ are not mingled or confounded. but of the whole church in all the world which flourished in his time, in his epistle to Dardanus 57 hath thus left written: Doubt not, that the man Christ jesus, is there now, from whence he shall come: and have in ready remembrance, and faithfully hold the christian confession: because he roase from the dead, ascended into heaven, sitteth at the right hand of the father, neither shall come from elsewhere, than from thence, to judge the quick and the dead: and in such sort shall he come, that voice of the Angel so witnessing, as he was seen to go into heaven, that is to say, in the self same shape and substance of flesh, to which in deed he gave immortality, (but) took not the nature away. According to this shape he is not to be thought every where present. For we must beware lest we so fortify the divinity of man, that we take clean away the truth of his body. For it doth not consequently follow, that that which is in GOD, should so be every where as God. For the scripture which cannot lie saith even of us, that in him we live, move, and have our being, howbeit we are not every where as he is: but he is after another sort man in God, because he is also otherwise God in man, after a certain proper and singular manner. For one person is God and man, and both of them is one jesus Christ, every where in that he is God, but in heaven in that he is man. And the same author sayeth a little after: Take away space of places from bodies, & they shallbe no nowhere: and because they shall be no where, they shallbe no bodies. Take the very bodies from the qualities of the bodies and there shallbe no place for them to be, and therefore it must needs be that they have no being. And in the end of the epistle the same Augustine sayeth: Doubt not that Christ our Lord the only begotten son of God, coequal with the father, being also the son of man, whom the father exceedeth in greatness, both to be present euerie where, as he is God, and also to be in the same temple of GOD as God dwelling there. And yet to be in some certain place of heaven according to the manner of his true body. The self same thing, the same author as yet expoundeth more at large in his 50. treatise upon john. And Contra Faelicianum Arianum Cap. 9 10. & 11. Also in his treatise De agone Christi Cap. 24. unto Cap. 27. To which we will also join the testimony of the holy martyr Vigilius bishop of Trident. For he disputing against Eutyches in the defence of both natures in Christ, sayeth: If the nature of the word and flesh be one, how is it that since the word is every where, the flesh also is not found every where? For when the flesh was in earth, surely it was not in heaven: and because it is now in heaven, surely it is not in earth: and so far is it from being in the earth, that according to flesh, we do look for Christ to come from heaven, whom according to the word we believe to be with us on earth. Therefore according to your opinion, either the word is contained with his flesh in place, or else the flesh with the word is in every place. Whereas one nature receiveth not into itself any thing contrary and unlike. But it is contrary & far unlike, to be limited within a place, and to be euerie where: and because the word is in every place, but his flesh not in every place, it is evident that one and the self same Christ is of both natures: and that he is every where according to the nature of his Godhead, and is contained in place according to the nature of his manhood: that he is both created, and also without beginning: that he is subject to death and also can not die: one of which is agreeable to him by the nature of the word, whereby he is God: the other by the nature of the flesh, whereby the self-same God is man. Therefore one and the self same son of God, being also made the son of man, hath a beginning by the nature of the flesh, and hath no beginning by the nature of his divinity: by the nature of his flesh, he is created: and by the nature of his divinity he is not created: by the nature of his flesh he is limited in place: and by the nature of his divinity he is not contained in place: by the nature of his flesh he is inferior also to Angels, and according to his divinity he is equal to the father: by the nature of his flesh he died, but by the nature of his divinity he died not. This is the catholic faith, and Christian confession, which the apostles delivered, the martyrs confirmed, and the faithful even unto this day do observe and keep. hitherto we have rehearsed the words of Vigilius, martyr and bishop, to this end, that the most notable agreement of the holy scripture, of the universal church, and of the most Godly and learned fathers in this principle might be understood, wherein we confess, that the properties of both natures in Christ remain unconfounded. Again, we must by all means Christ in one person remains undivided take heed, lest through defending and retaining the properties of the two natures, we divide and pull asunder the unity of the person: as though there were two Christ's, whereof the one should be subject to suffering and mortal, the other not subject to suffering and immortal. For there is but one and the same Christ, who according to his Godhead is acknowledged immortal, and mortal according to his manhood. Nestorius' denied that the blessed virgin Marie was the mother of God. For he said God was unchangeable, and therefore that he could not be born, and that he had no mother. Whereupon sprang a suspicion, that he should say the Lord was bore man, and that he should maintain the heretical opinion of Paulus Samosatenus, and Photinus. Which thing Socrates handleth at large, Historiarum Lib. 7. Cap. 32. But Nestorius was injurious to the Scripture, and to true faith. For Elizabeth the wife of Zacharie and the mother of S. john Baptist, being full of the holy Ghost, in express words saluteth the holy virgin (Marry) and calleth her the mother of the Lord, that is, the mother of God. And albeit his heavenly nature be without generation and corruption, yet notwithstanding it is most certain, that he whom Marie brought forth was God in very deed. For that which is born of her, sayeth the Angel, is the son of God: therefore she brought forth God, and she worthily is called the mother of God. For if she bore not God, she brought forth bore man, neither hath the son of GOD coupled man unseparably to himself. In like manner since God of his own nature is immortal, truly he cannot die: but if any man for that cause should absolutely deny, that God was crucified and offered, yea and died for us, he should gainsay Paul, saying, Had they known it, they would not have crucified thee 1. Cor. 2. Lord of glory. But who is ignorant that the God of glory or glorious god cannot be crucified? In the mean while since he, which according to the flesh suffered, and was nailed on the cross, was God, not bore man only, we rightly say that God suffered and was nailed on the cross for us: though he which suffered, suffered according to that only, which could suffer. For Peter the Apostle sayeth, Christ hath suffered for us in the flesh. The first Toletane counsel, following him, decreed in these words, If any shall say or believe, that the God head may be born, let him be accursed. If any shall say or believe, that the deity of Christ may be turned, changed, or iubiecte to suffering, let him be accursed. If any shall say or believe, that the nature of the Godhead and the manhood is one in Christ, let him be accursed. And Damasus bishop of Rome sayeth: If any shall say, that in suffering on the cross, the son of God & God suffered pain, and not the flesh with the soul which he put on in the form of a servant, which he took on him as the Scripture sayeth, let him be accursed. Therefore whereas Paul sayeth, that God hath purchased Acts. 20. to himself a Church with his own blood, who is so mad to believe, that the divine nature hath, or ever had blood? In the mean while who is such a dorrhead that he understandeth not, that the flesh which God took hath blood, and since that God accounteth not that as an others but his own which he took unto himself, we most truly say, that GOD with his own blood redeemed the world. Whereupon Theodoretus also bishop of Cyrus Dialog. Eran. 3. a little before the end sayeth. If Christ be both GOD and man, as both the holy Scripture teacheth, and as the most blessed fathers have always preached, then as man he suffered, but as God he was not subject to suffering. But when we say, the body or flesh or humanity suffered, we do not separate the divine nature. For as it was united to his human nature, which was hungry and thirsty, and weary: yea and slept also, yea and was vexed with sorrow and heaviness for the passion which he should suffer, abiding in deed none of those, but suffering that to abide the affections & passions of nature: even so was it joined unto him, when he was crucified, & permitted that his passion should be throughlie ended, that by his passion he might suffer death, not feeling grief truly by his passion, but making his passion agreeable & convenient for himself as the passion of his temple or dwelling place, & of his flesh joined unto him, by the which also they that believe are called the members of Christ: he himself is called the head of those that believe. Thus far he. This figure of speech is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alteration or changing, Of communicating of properties. of john Damascenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual giving or an interchaunging of properties. That is wont to be called a communicating of properties, to wit, when that property is given to one nature, which is proper to another. As for example, No man hath ascended up into heaven (saith the Lord) john. 3. but he that came down from heaven, even the son of man which is in heaven. Truly his human nature was not then in heaven, when the Lord spoke this, but in earth: yet notwithstanding because flesh is taken into the fellowship of his Godhead, that which is proper to this, is attributed to his manhood. And bishop Fulgentius making mention of this interpretation, in his second book to king Thrasimundus, hath thus left written: He said this, not that the human substance of Christ is present in every place, but because one & the self same son of God, and son of man, very God of the father, as he is very man of man, though according to his true humanity, he was then locally in earth, yet according to his divinity (which by no means can be contained in place) he did wholly fill heaven and earth. Thus sayeth he. Wherefore the sentences bearing witness of Christ in the writings of the Evangelists & Apostles are diligently to be marked. For some are peculiarly referred to his divine nature, as are these: I and the father are one. Before Abraham was, I'am. In the beginning was the word, & the word was with GOD, and God was that word. He is before all things, the image of the invisible God, by whom all things are made. And some are particularly referred to his human nature: or to the mystery of his embassage or ministration: of which sort are these: The father is greater than I Thou madest Heb. 2. him a little inferior to the Angels. My soul is heavy even to the death. Again there are testimonies which have respect to both natures, but to neither of them severally do they sufficiently agreed. Such are these: My john. 6. flesh is meat in deed, and my blood is drink in deed. I have power to john. 20. forgive sins, to raise to life whom I will, and to give righteousness, and holiness. I am the shepherd, the door, the light, the way, the truth, & the life. No man cometh to the father, but by me. For these do set forth and commend unto us the very substance of Christ, the person I mean of our true saviour and mediator God and man. For no man forgiveth sins but God only. Again, they are not forgiven without death and shedding of blood as the Apostle witnesseth in the ninth Chapter to the Hebrues. Again there are testimonies, which cannot aptly be declared, but by communicating of words. Touching which I hope this is sufficient. Again, he doth not divide the person The person of Christ is not divided. of our mediator God and man, whosoever for the unities sake of natures doth not so far extend his humanity as his divinity is extended. For in the Gospel after S. Matthew, the Lord goeth not with his body into the house of the Centurion, whereas yet notwithstanding Matth. 8. there is no doubt, that his Godhead being present & not absent, the servant of the Centurion was cured of his disease. And who will say that therefore the person is divided by S. Matthew, for that he hath not extended the humanity of Christ even unto his divinity? The Angels speaking to the women concerning the body of Christ risen from the dead, and now glorified, say: He is not here, he is risen. But we are not ignorant that Mark. 16. his divinity is in every place. And yet the Angels divided not his inseparable person, in that they did not make equal in all respects the human body of Christ with his Godhead. The Angels themselves do not divide the person of Christ, when his body being Acts. 1. taken up from the mount Olivet into heaven, they standing on the earth testify, that he shall come again after the same manner, as they saw him departed from them. But who dare deny that the Lord was then also present with them? Therefore our Lord after the manner of his very body, is in heaven not in earth: but according to his infinite godhead he is every where, in heaven and in earth. Man consists of soul and body, and these most contrary in natures between themselves make one person, not two. And who so ever attributeth and defendeth that which is proper to either of them, doth not divide the person. The body sleepeth, the soul sleepeth not: these properties of parts, make not two people. Hereunto seemeth to belong that which Theodoret hath left written in his 3. Dialogue, saying: We do not divide the natural unity of the soul and the body, neither separate we the souls from their own proper bodies: but consider those things which properly belong to their natures. Therefore when the scripture saith, And devout Acts. 8. men carried Stephan to his burial, & made great lamentation over him, will't thou say that his soul was buried with his body? I think not. And when thou shalt hear jacob the Patriarch saying: Bury you me with my fathers, thou dost understand that to be spoken of his body, not of his soul. Again, thou dost read, There they buried Abraham and Sara his wife, etc. In which speech the scripture doth not make mention of the body, but in all points signifieth the soul and body together. But we rightly divide and say, that the souls are immortal, and that the bodies only of the patriarchs are buried in the double cave. Even so we also are wont to say, In this or that place, this or that man was buried. We do not say, This man's body, or that man's body, but this man or that man. For whosoever is well in his wits knoweth we speak of the body. So whereas the Evangelists so oftentimes make mention of Christ's body buried, at the length they set down the name of the person and say, that jesus was buried & laid in the grave, etc. Thus far Theodoret. And since it is without controversy, that this faith and doctrine, from Christ's time even unto our age, hath flourished in the holy Church of God, and against innumerable assaults of sathan and heretics, hath remained most steadfast, and the self same is delivered and confirmed by testimonies of scripture, and consents of holy counsels, I exhort you (dearly beloved) that calling on the name of Christ, you may persevere & continued in the same doctrine, and being 〈…〉 by true faith and obedience to Christ, very God and man, you may give continual thanks, worshipping him that reigneth for ever. ¶ Of Christ King and Priest, of his only and everlasting kingdom and Priesthood, and of the name of a Christian. The seventh Sermon. I HAVE declared unto you (dearly beloved) that Christ jesus our Lord is very God and man, which will bring more plentiful profit, if we understand what the fruit of that thing is. Which is chiefly known by the offices of Christ our Lord. He is King and Priest of the people of God, therefore he hath a kingdom and a priesthood. Which things if we shall somewhat more diligently consider, they shall declare unto us the exceeding great benefit of the divinity and humanity of Christ. Christ jesus is a king, therefore he is Lord of all, ruler and governor of all things, which are in heaven Christ is king of al. and in Earth, and specially of the catholic Church itself, which is the communion of Saints: and for so much as he is King and Lord, truly by his royal or Kingly office he is the deliverer or preserver, the revenger and defender, and finally, the lawgiver of his elect. For he Gene. 3. crushed the Serpent's head, that strong and most cruel enemy of Luke. 11. God's people, whom when he had Colos. 1. conquered, he bond, and spoiled. He delivered the elect out of the power of darkness, and set them into the liberty of the sons of God, that we might be his peculiar people sanctified through the blood 2. Pet. 2. of our king, a purchased people, to serve him in righteousness and holiness. He is humble, loving, and gentle, which the history of the Gospel also out of Zacharie rehearseth of him, Matth. 21. He watcheth for us, he defendeth and guardeth us, he enricheth us with all manner of good things, and furnisheth us against our enemies with spiritual armour, and giveth us, abundantly, power to resist and to overcome. He hath purged the Temple of God, casting out the Chanaanites, Matth. 21. he hath canceled unrighteous laws, he hath delivered us from them, and now he ruleth and governeth us with the sceptre of his mouth, exceeding good and most just laws being proclaimed. For he is God and man, therefore he is the only Monarch, Christ is a monarch. the King of kings, and the Lord of Lords, for he hath all the kings and rulers in the world subject unto him: some verily of their own accord through faith being obedient, and other though striving and rebelling against him, made subject by his power. And therefore says the Prophet David, Be wise O you kings, be learned you that are judges Psal. 2. of the earth, serve the Lord with fear, and rejoice unto him with reverence, kiss the son lest he be angry and so ye perish from the right way. For in an other place the same Prophet says, The Lord said to my Lord, sit thou on my right hand, until I make thy enemies thy footstool. The Lord will sand forth the rod of Psal. 110. his power out of Zion, be thou ruler even in the mids among thy enemies. Esay also bringing in the Lord speaking says, I will lift up my hands isaiah. 49. unto the Gentiles, and set up my standard to the people, and they shall bring thee their sons upon their shoulders, for kings shall be thy nursing fathers, and Queens shallbe thy nursing mothers. Which thing ecclesiastical histories declare more largely. Of this King Christ, the Prophets prophesying said, And in mercy shall Isai. 16. the seat be prepared, and he shall sit upon it in truth in the tabernacle of David, judging and seeking judgement: and making haste unto righteousness. And again, Behold the time jerem. 23 cometh, says the Lord, that I will raise up the righteous branch of David, which King shall bear rule, & he shall prospero with wisdom, and shall set up equity and righteousness again in the earth. In his time shall juda be saved, and Israel shall devil without fear: and this is the name, that they shall call him, The Lord our righteousness. And because our Lord is a king, therefore be must needs have a Of the kingdom of God. kingdom. As well the realm & dominion subject to a king is called a kingdom, as principality, empire, power, & manner of government itself. Therefore the church, the communion or fellowship of saints, being obedient & subject to their king Christ, is called the kingdom of God. For Micheas says, And the Lord shall reign Mich. 4. over them in mount Zion: therefore Zion (which signifieth the church) is the kingdom of God. And god is said to reign, when in the church he ruleth, governeth, keepeth, & defendeth those that be his, and endueth and maketh them fruitful with diverse graces. For Paul says, The kingdom of God is not meat and drink, but righteousness, Rom. 24. & peace, & joy in the holy ghost. Moreover the kingdom of god is that eternal glory & felicity, which God death communicate to his elect. For the Lord says in the gospel, Comeye Matth. 25. blessed of my father, inherit the kingdom which is prepared for you from the beginning of the world. And the thief even at point of death making his pra●er to the Lord who was ready to dye on the cross, & desiring to be partaker of this kingdom says, Lord remember me when thou comest into Luke. 23. thy kingdom▪ Again since the gospel teacheth us how God reigneth in us in this world, in time to translate us unto himself into that other, that is, since the gospel is that thing by which the Lord reareth up his dominion, it is not unadvisedly called of Matthew in his 13. cap. the kingdom of god. In another place for the same cause it is called the word of the kingdom. To be short, we at this present by the kingdom of God, understand the congregation of saints itself, the catholic church I mean, and the power or administration of God reigning therein, that is, preserving, governing, & glorifying the same. And this kingdom of god is verily but only one, for there The kingdom of God which 〈◊〉 one, i●●wo wai●▪ considered. is but one God only, one king Christ only, one church ● life ●uerlasting. But his one kingdom of god according to he dispensation 〈…〉 two ways. First according to the omnipotency of god. For he 〈◊〉 he i● the highest & omnipotent, hath & executeth over all creatures, visible & invisible, ●oste just rule and equal pours nill they or will they be obedient. Secondly according to his spirits, whereby he reigneth in his elect. And so the kingdom of God is again two ways considered. For either it is earthly & is called the kingdom of grace: or else it is heavenly, and is called the kingdom of glory. The earthly kingdom of grace, is not God's kingdom of grace in ●arth. therefore called earthly, as though it were carnal & earthly: like the kingdom of Babylon, Persia, Alexander, or Rome: but because it is on earth. For a good part of the holy church of God is conversant on this earth, being partaker of flesh & blood while it ●●eth on the earth: though it live not an earthly life according to the ●●esh: For according to the spirit whereby it is ruled, it liveth a heavenly life. Not that the partakers of the kingdom of God sin not, For the just man falls & rises seven times Pro. 24. in a day. Whereupon it is also called the kingdom of grace. For as long as we 1. Sam. 7. live in this world, our King & Lord never denieth his grace & mercy to us that crave pardon. And the faithful do How Canst reigneth on 〈◊〉 in ●is kingdom. wholly hang upon the grace of their king, they embrace continual repentance, and endeavour themselves to things of more perfectness. For they frame all that they do according to the laws of their king & prince. For he reigneth in his elect by the word of truth, and by the holy ghost. By the word of truth, he teacheth what the Saints should do, and what they should avoid. By his holy spirit he moveth their hearts, ●poc. 1. and giveth strength to 〈◊〉 evil, and follow that is good. For truly our king reigneth not so much for himself The spiritual kingdom of God. as for us. For he maketh us also kings, that we being delivered from the devil, damnation, sin, and the curse, may be Lords over the devil, damnation, sin and the curse, yea & over all things: and ioyn●t-heires with the son of God himself. For these causes the kingdom of God is called a spiritual kingdom. For the partakers of the kingdom of God, endued with the spirit of God, do bring forth the fruits of the spirit, not the works of the flesh, and to be short, are governed with the spirit of God. Neither truly doth our Lord reign after the manner of the kings of this world, saying to Pilate, My kingdom is not of this world. Which sentence some abuse, gathering that there is no outward government in the church of God, under which name they also take away the office of a Magistrate, and speak so subtly of the kingdom of God, that a man cannot tell where the kingdom of God is, or who be partakers of this kingdom. They understand n●t, that the meaning must be gathered upon the occasion of that saying. The jews accusing the Lord before Pilate, laid to his charge that he ambition fly sought after a kingdom. The lord clering himself of this crime, showeth Pilate that his kingdom shall not be such a one, which after he had cast out Tiberius Caesar should be got and kept with arms, and be governed after the manner of this world, declaring, that he addeth: If my kingdom were of this world, then would my servants surely fight, that john. 18. I should not be delivered to the jews. Therefore he infereth, But now is my kingdom not from hence: & therefore they fight not for me, to place main the throne of the kingdom Tiberius being cast out. And anon he says, For this cause was I born, and for this cause came I into the world, that I should bear witness unto the truth, and all that are of the truth, hear mye voice. As therefore Christ by truth, (not by lying, deceits, and crafty practices, like the Princes of this world:) prepareth himself a kingdom, so by truth he doth both retain & govern his kingdom: and whosoever embrace truth are partakers of Christ's kingdom, whether they be princes or of the commonalty: all these obey the voice of their king, and serve their highest prince. Here nevertheless we expressly add, that King's can no otherwise serve their Lord and king, than Kings, that is, in doing those things which Kings aught to do, namely, to execute judgement and justice. For albeit these be in the world, yet r●le they not after the world, because they are now governed by the spirit of their king Christ, and direct all their doings to the prescript rule of God's word, and in all things yield themselves to be guided by the spirit of God: and so far surely their kingdom is not of this world. Of these things I have else where cited much out of S. Augustine according to the scripture. And our king Christ defendeth his Church and his ministers, sometime by the aid of Princes, sometimes he preserveth and spreadeth abroad the same, lying open to persecutions through infirmity and weakness. For it is pressed down, but not oppressed or kept under still, Christ the mightiest Prince always reigning and overcoming in those that ●ee his. Now the bounds of this Earthly kingdom of Christ reach unto The ●ounds of Christ's kingdom ●n earth. the uttermoste parts of the Earth. For all the kingdoms of the world and all nations pertain unto the kingdom of Christ. hereunto belong all the testimonies of the Prophets touching the calling of the Gentiles, whereof thou mayst find very manis in Esay and Zacharie, who excellently describe the kingdom of Christ in Earth. Whereupon the jews took occasion to feign, I wots not how great & glorious things of the majesty and victeryes of the Messiah, which nevertheless long since were abundantly fulfilled in Christ, but more spiritually than carnally. But they, while they dream of, and look for carnal things, loath spiritual, and lose both. But the faithful through the bountifulness and liberality of Christ their king, most abundantly obtain those good things, which the Prophets promised, namely plentiful peace both with God and men, and all kind of felicity, always to be blessed, always to be safe (though they fight continually) from all enemies as well visible as also invisible, and to enjoy everlasting salvation. Which things the Prophets in their writings have set forth in a most large kind of style, yet understanding nothing else, than as even now we said, that the faithful shall be most happy, and shall possess in Christ all good gifts both of soul and body, as much indeed as is necessary and healthful for the Saints. And this is that kingdom (now we understand both, as well that of grace, as this of 〈◊〉) which that joseph of Aramathia, just Simeon, and Anna the Prophetisse, with other Saints awaited and looked for. This same kingdom Philippe the Deacon preached to them of Samaria, and saint Paul the Apostle to them of Rome: which thing Luke doth testiffe in the Acts of the Apostles, Chapter. 8. and 28. But the seat or throne and palace of our king is Heaven. For he ascended The seat of our King Christ. a conqueror into Heaven, and sitteth at the right hand of God the father almighty, from thence ●● the Sun of righteousness he shines to all which live in his Church, or in his kingdom: yea and he chooseth the hearts of the faithful to himself, wherein he may devil. Furthermore, that we may understand ou● King, though not corporally present in earth, but ascended into Heaven, not therefore to be absent from his kingdom, he verily in his word compareth himself to the head, and us to the body or the members. Now therefore as the body is never without the head: so the kingdom of God is not without Christ the prince. And as the vital spirit from the heart, and the power or virtue of feeling and moving from the head is powered into the body: so are we quickened or made alive by our Prince Christ: he justifying, preserving, comforting, confirming, and defending us from all evil. As all the members are ruled by the head: so all the faithful, in the kingdom of Christ, are governed by their King Christ. Paul therefore saith, God raised Christ from the dead, & set him on his right hand 〈◊〉. 1. in heavenly places, far above all rule, and power, and might, & every name that is named, not only in this world, but also in the world to come. And hath put all things under his feet, & gave him to be the head over all things, to the Church, which is his body, the fullness of him that filleth all in all. Of which kind there are very many other to be found in the writings of the Apostles: first of all, that, Christ is the head of the church, and he it is which giveth salvation to the body, for he Ephe. 5. gave himself for the church, to sanctify it when he had cleansed it in the fountain of water in the word, that he might present it unto himself a glorious church, etc. And thus much hitherto of the kingdom of Christ in earth, which is both called the kingdom of grace, and the Church militant. Moreover the kingdom of God is called the kingdom of heaven and of God's kingdom of glory in heaven. glory, for that occasion, because those whom our Lord & king hath sanctified on earth, and guided with his spirit, yea and also justified, being deliveied from the flesh, and taken out of this world, he glorifieth in heaven, and receives th● into joy, & into the fellowship both of himself and of all the saints. For the souls of the faithful, even as soon as they departed out of their bodies, are forth with received into heaven, to reign with Christ the everlasting king, & for ever to rejoice with all the Saints. But in the last judgement, wherewith we believe that the quick and dead shall be judged of Christ our king, the bodies of the Saints shall be raised up, clarified, coupled again to their souls, and how many soever have cleaved unto Christ their king from the beginning of the world, shall live for ever & reign in glory together with Christ their king and prince. Of this kingdom of the Saints, the Prophets & Apostles have spoken much, and chiefly the Apostle saint john in his Revelation. Apoc. 21. &. 22. Some have called this kingdom the Church triumphant. This kingdom of GOD or of Christ, is an everlasting kingdom. The kingdom of Christ is in everlasting kingdom For as even to the worlds end the Church shall be on earth, howsoever this world, and the Prince of the world do rage: so the faithful after judgement shall live and reign with Christ, happy for ever both in body and soul. For the Lord says Matth. 16 in the Gospel, The gates of hell shall not prevail against the Church. Also Matth. 24 the last times shall be as the days of No were, wherein though the wicked did far in number exceed the Church of the faithful, yet No and his were saved in the Ark, but the wicked were destroyed with the flood, in such sort surely shall iniquity by all means prevail in the end of the world, but in the mean while those that are elected into the kingdom of Christ, shall be saved by Christ, whom they shall look for to be their judge, and shall see their redeemer coming in the clouds of Heaven. Daniel also in his Prophecy describeth Dan. 7. the rising and falling of all kingdoms, & of Antichrist also, but attributeth no end to the kingdom of the Saints, or holy people, but witnesseth that it shall be everlasting. The same doth the Prophet Zacharie also in his 12. chapter. For the Saints reign on the Earth by Christ, and being translated from the Earth into Heaven, they shall reign together with their king Christ for ever. And the Scripture is wont oftentimes to speak of one of these kingdoms only. Of both these kingdoms we understand many places of Scripture, first of all that which is spoken by our sautour, When you pray, say, O our father which Matth. 6. art in heaven, hallowed be thy name, thy kingdom come. For we pray that he would reign in us, while we live on earth, that we also may reign over the world, and the Prince of the world, and that we be not ruled by Satan, neither that sin reign in us, but rather that we here being governed by himself, may in time to come reign with Christ in Heaven. Contrariwise, what manner of kingdom, the kingdom of the world is, it appeareth by considering The kingdom of the world what manner of one it is. the head or the king and prince thereof, which is the devil, the Author of sin, of uncleanness, and of death. He reigneth in the world, the Prince doubtless of the kingdom of darkness. Not that God and his Christ is not king of all things: but because unfaithful apostates through their own proper malice, revolting from God to the devil, do appoint him for their prince, to whom even of their own accord they submit and yield themselves to be governed, living in all ungodliness, wickedness, and uncleanness, framing themselves like to their head the devil, with whom they shall be punished everlastingly in the world to come, as in this world they have suffered themselves to be governed of him, doing his will. This prince of this world, else where also called, The GOD of this world, hath Christ the true King and Monarch of the world overcome, john. 12. and hath destroyed his kingdom: not that he should not be, as long as this world endureth, but 2. Cor. 4. 1. john. 3. that he should not hurt the elect. Satan doth live and shall live for ever, how be it in misery, which life in very ●e●e is death) but he hath no power against them that be redeemed by Christ the prince. He hath and shall have a kingdom even unto th'end of the world, but in the children of unbelief: this kingdom also in this world is in decaying, & as it were momentany & for a short time. For the world passeth away, & all worldly things perish, but all the elect of God are very strangers from this kingdom, yea they are as it were sworn enemies of this kingdom. Neither can the prince of darkness by his power, pull away the partakers of the kingdom of Christ, into his kingdom of iniquity. Truly he goeth about this diligently and with diverse temptations vexeth the elect: but those overcome through him, which in time past vanquished the false King & prince of thieves, and taught us, that despising this filthy prince, & the world, and the lusts of the world, giving our minds to innocency, we should yield ourselves to the good spirit to be governed These things have I thus far declared, as briefly as I could touching the king Christ, & his only and everlasting kingdom. And now Christ Ie●us the ●●gh pries. Christ our Lord is a Priest, yea that chiefest, only, and everlasting priest, whom the high priests of the old people did prefigure & shadow out. For David in his song altogether divine says, The Lord swore & will not repent Psal 110. him, thou art a Priest for ever, after the order of Melchizedek. Which words the blessed Apostle alleging and expounding in his Epistle to the Heb. 6. Hebrues hath left these words written, The forerunner (says he) is for us entered into heaven, after the order Hebr. 7. Gen. 14. of Melchizedek made a Priest forever. For this Melchizedek, King of Salem, priest of the most high god, who met Abraham coming from the slaughter or kings, & blessed him, to whom also Abraham gave the tenths of all things, who first indeed is called by interpretation the king of righteousness, them also king of Salem, which is king of peace, of an unknown father, of an unknown mother, of unknown kin, neither having beginning of days, nor end of life: but likened to the son of God, remains a priest for ever. Surely our Lord jesus Christ, is both a righteous and peaceable king, and the righteousness and peace of the faithful: and he is that everlasting Priest, who according to his humanity is believed to be born of the virgin without seed of man, & therefore of an unknown father: and according to his divinity begotten of the father, & therefore of an unknown mother: and unspeakably begotten from everlasting, and therefore of unknown kin, having neither beginning nor end of life. For albeit according to his humanity he was dead and buried, yet according to his divinity, he remains God immortal & everlasting. The self same which is a king is also acknowledged a priest, not according to the order of Aaron, but according to the order of Melchizedek. For as the scripture remembreth this one a priest: so one Christ remains priest for ever, having an everlasting priesthood. But high priests in time past were called & anointed, they did not thrust themselves into such an office by force or deceit. Whereupon the Apostle said, No man taketh the honour Hebr. 5. to himself, but he that is called of god, as was Aaron: so also Christ too not glory to himself to be made high Priest, but is made & confirmed of him who said unto him, thou art my son this day have I begotten thee. As he says also in another place, Psal. ● Thou art a priest forever, after the order of Melchizedech. But thou dost no where read that that our Priest was anointed with visible oil: for he Christ is anointed. was anointed with invisible oil, namely with the fullness of the holy Ghost, as the prophet witnesseth, Thy god hath anointed thee with the oil of gladness above thy fellows. And again, The spirit of the Lord upon Psal. 45. me: for the Lord hath anointed me, & sent me to preach good tidings unto isaiah. 61. the poor. Furthermore, when we read that the office of Priests in times past was to serve in the tabernacle, to teach the people, to make intercession between God & men, to pray for the people and to bless them, to sacrifice also, and to consecrated or sanctify, & that now it is manifest that jesus Christ is the lawful priest, it is certain that he is tied to the self same offices, but indeed to so much more excellent than these, by how much he hath obtained a more excellent priesthood. Those priests after the order of Aaron How Christ our priest doth the offices of a priest. served in the corruptible & figurative tabernacle: but our Lord being taken up into the true tabernacle heaven itself, ministereth to all the saints of God. For Heaven & the church of Saints is the true tabernacle and temple of our high priest. Christ our priest is the only and everlasting Christ the teacher of the church teacher & master of his universal Church. For not only that age hath so taught, which lived in the days of his flesh, but the spirit of Christ was in the Prophets, by whom now also he ruleth all the seats of his catholic church. Christ himself as yet speaketh unto us, and will speak even unto the end of the world, by the mouth or writings of the holy Apostles and all teachers preaching the doctrine of the Apostles. And this doctrine is sufficient for the catholic Church. For it comprehendeth all those things fully, which pertain to a holy and happy life. Christ our high priest maketh intercession for all the Saints in Christ maketh intercession. his own Temple. For he being the only advocate and patron of all the faithful, prayeth to the father for us on the right hand of God. For he ascended unto the right hand of God the father, that he should always appear there in the presence of God, to follow all our suits faithfully. Of which thing I have spoken more at large in my last Sermon, where I entreated of Invocation, and Intercession. The same our Lord only blesseth us. For he was made a Christ blesseth. malediction and curse for us, that we might be blessed in him, according to that notable and ancient Prophecy, In thy seed shall all the nations of the world be blessed. Moreover Christ our Lord sacrificeth for us. Christ sacrificeth For he offereth incense when he maketh supplication for us, and appeareth on the right hand of God. And he offereth a sacrifice for sins unto the living god, not a sacrifice of a beast, but himself, always an effectual sacrifice, to make satisfaction for all the sins of the people. Whereof, since I have entreated abundantly in the treatise of Ceremonies, here of purpose I am the bréefer. Again, since our lord jesus Christ Christ san●●ifieth. is the holy of holiest, doubtless he sanctifieth & consecrateth his catholic church, anointing it with the oil of the holy ghost, that we may be made both holy, & priests to offer spiritual sacrifices to God. For we read y● that holy ointment, powered on Aaron's head, ran down to his beard, & even to the skirts of his clothing. For Christ the high priest of his universal Church poureth his spirit as well upon them that are very far off, as upon them that are near at hand. For he crieth in the Gospel, If any man thirst, john. 7. let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of water of life. And again, For their sakes sanctify I my john. 17. self, that they also might be sanctified in truth. To be short, when we say and confess that jesus Christ is the priest or bishop of the faithful people, we say this, that Christ is our choose and appointed teacher and master, to govern and teach his universal church, to make intercession for us, & to pled all our suits faithfully, before the Father in heaven, which is the only patron, mediator, and advocate of the faithful with God, who by the sacrifice of his body is the perpetual & only satisfaction, absolution, and justification of all sinners throughout the whole world, who consecrateth into priests those that believe, that that they also might offer to God the Father through jesus Christ acceptable sacrifices, & might be the house and tabernacle of God. Out of this it shallbe easy to judge, what manner of priesthood Christ's Of Christ's priesthood is, who is our high priest and Bishop. His priesthood is the very office or very function and working of the priest, whereby Christ the priest himself executeth all things in heaven and in the Catholic Church, which belong to his priestly office. Wherefore, it must needs be, that this Priesthood of Christ our high Bishop, is not visible and corporal, but altogether spiritual. For very well saith Paul, Christ were no Heb. 8. priest if he were on the earth: where they that are of the tribe of Levy do minister in the tabernacle or temple: where there is a temple or tabernacle with manifold holy garments and vessels. But Christ our Lord is of the tribe of juda, born I say of a royal tribe: albeit we are not ignorant in the mean while, that the royal tribe, that is, the tribe of juda, and the priestly tribe, that is, the tribe of Levy, were mingled together. For we read that Elizabeth which was of the daughters of Aaron, was Cousin to the virgin the mother of God, she being of the line of David. Neither is our Lord read at any time to have used the temple, or the holy vessels in his ministery. For although sometime he taught in the temple, yet he taught not only in the same. He never sacrificed in the temple at the holy altars either of incense or of burned offerings. He never used priestly garments which were figurative. Whereof I spoke when I expounded the ceremonial laws. Therefore, when he would sacrifice for the satisfaction of the sins of the whole world, he suffered without Heb. 13. the gate, & offered himself a lively and most holy sacrifice: according as the shadows, or types, prophecies and figures foreshowed in the law of Moses, whereof in like manner I have entreated in the discourse of the ceremonial laws. And when he had offered the sacrifice of his body, he ascended into heaven, and sitteth at the right hand of the father, that from thence he may give light unto his Church, and there appear always for us in the presence of God the Father. And therefore he doth not now corporally execute his priestly office on earth, in like sort teaching us now as in the days of his flesh he taught the men of his age. For now he doth illuminate with his spirit the minds of his, and daily repaireth or renueth the evangelical doctrine of the Apostles, and yet for all that he himself speaketh by the mouth of them that teach and preach the Gospel. He blesseth us from heaven, that is to say, he enricheth us with all heavenly blessing. Of him the Apostle speaking says, And the anointing, which you have received of him, dwelleth in you: and you need not that any 1. john. 2. man teach you, but as the same anointing teacheth you of all things, and it is true, and not lying, and as it hath taught you, you shall abide in it. Of him the divine Prophet speaking saith, I will power water upon the isaiah. 4 4. thirsty, and floods upon the dry ground: I will power my spirit upon thy seed, and my blessing upon thy stock (or buds:) They shall grow together like as the grass, and as the willows by the water's side. By which words we learn that Christ our high priest hath no need of a bishop, suffragan, or vicar, in his Church. For he himself is present with his Church, and governeth it by his spirit. The self same Christ at the right hand of the father in heaven, doth not so oftentimes humbly fall down on his knees, and make intercession for us, as we do sin. In the days of his flesh when he did offer up prayers Heb●. 5. & supplications, with strong crying and tears, he was once herded in that which he feared. For now he always appeareth for us in the presence of God. Albina our matters are manifest in his sight, & the father beeholdeth the face of his Christ, for whose sake he is pleased with all his members, hearing them, and giving them whatsoever healthful things they require, according to that saying of our saviour: Verily, verily, I say unto you, Whatsoever you shall ask the Father john. 16. in my name, he shall give it you. Therefore here we must imagine no turmoils, no molestation, no labour wherewith he should be wearied, which is the intercessor, advocate, & priest of all, before God the father in heaven. Whereof also I put you in mind in my last sermon, where I entreated of invocation, and intercession. Wherefore our priest executing his office before God in heaven, hath need of no altar of incense, no censer, no holy vessels, or garments: much less hath he need of the altar of burned offerings. For on the cross, which was his altar, he offered up himself but once for al. Neither was there any mortal man worthy to offer to the living god the living son of God. And that only sacrifice is always effectual to make satisfaction for all the sins of all men in the whole world. And though in the discourse of the ceremonial laws I have alleged many testimonies touching these things, yet I can not stay myself here, but must cite unto you some that be notable. For this matter wherein the fruit of Christ's divinity & humanity, to be short, all our salvation consists, cannot worthily and diligently enough be printed in men's hearts. Paul unto the Hebrues speaking of the priests of the old Testament, and comparing Christ our high priest with them, yea by all means preferring him, saith, And among them many were made priests, because they were not suffered to endure by reason of death. But Christ because he endureth for ever, hath an everlasting (or unchangeable) priesthood, for that it doth not pall over to another by succession. Wherefore he is able also perfectly to save them, that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest it become us to have, (which is) holy, harmless, undefiled, separate from sins, & made higher than the Heavens: which needed not daily, as those high priests, to offer up sacrifice, first for his own sins, & then for the people's: for that did he once, when he offered up himself. And Heb. 9 again he saith, Christ is not entered into the holy places made with hands which are the similitudes of the true sanctuary, but into heaven itself, to appear now in the sight of God for us. Not that he should offer himself often, as the high priests entered into the holy places every year in strange (or with other) blood. For then mu●t he have often suffered since the foundation of the world. But now in the end of the world hath he appeared once, to put away sin by the sacrifice of himself. And as it is appointed unto men that they shall once die, and after that cometh the judgement: Even so Christ once offered to take away the sins of many, the second time shallbe seen without sin of them, which wait for him unto salvation. Heb. 10. And again the same Paul says, Every priest appeareth daily ministering, and oftentimes offereth one manner of offering, which can never take away sins: but this ma after he had offered one sacrifice fo● sins, sitteth for ever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool. For with one offering hath he made perfect (or consecrated) for ever, them that are sanctified. All these sayings hitherto are the Apostle Paul's. And I think that these testimonies are not to be made manifest and agreeable to our purpose by a larger interpretation. For they are all even without any exposition of ours most evident, and very aptly agree to the matter which we have in hand. For they do plainly set forth and lay before our eyes to behold, the whole priesthood of Christ, specially that which belongeth to the intercession and the only and everlasting sacrifice or satisfaction for sins. It belongeth also to the same priesthood to consecrated priests unto God, all the faithful: not that we should offer for the satisfaction of sins, but that we should offer our prayers, thanksgivings, and ourselves, and the duties of Godliness, as it were every moment. For Saint john the Apostle and evangelist sayeth, jesus Apoc. 1 Christ, prince of the Kings of the earth loved us, and washed us from our sins in his own blood, & made us kings and priests unto God and his father. We may find the same sentence also in the Epistle of Saint Peter. So that in these we may 1. Pet. 2. see what fruit rises and floweth unto us, from the divinity and humanity of Christ our king and high priest. For he could not be prince of kings & high priest, unless he were God and man. Here this place requireth to speak Of the name of a Christian. somewhat of the name of a Christian, and of the duties of a Christian man. We have the name of Christians of Christ, to whom being unseparably knit, we are the members of that body, whereof he is head. And Christ is not his proper name, (for he is called jesus) but a name of office, derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth anointing, so Christ signifieth as much as anointed. Therefore Tertullian says, it is not a proper name, but a name attributed. And he addeth, Anointed is no more a name, than clothed, or appareled, a thing accident to the name. But the kings & high priests were anointed with oil, therefore Christ signifieth unto us him that is king, high priest, or Bishop. And because we are named Christians, of Christ, who hath anointed us with the holy ghost, truly Christians are king and priests we also are kings & priests. Where you may see how great a benefit we have received of Christ God & man, for he hath made us kings & priests. We see what the duty of christians is, namely to maintain this dignity even to the last gasp, jest it be taken from us again by sathan. Furthermore, if we be kings, we are Lords over things and are free, ruling, not Christians are king ruled or in subjection. Free I say from sin and everlasting death, and from all uncleanness: Lords over sathan, prince of this world, and over the world itself. For we rule the world and the flesh: we are not ruled by them. Hereunto belong those words Rom. 6. of the Apostle: Let not sin reign in your mortal body, that you should thereunto obey by the lusts of it. Neither give you your members as instruments (or weapons) of unrighteousness unto sin: but give yourselves unto God, as they that are alive from the dead, & your members as instruments (or weapons) of righteousness unto god. For sin shall not have power (or dominion) over you. And therefore when the prince of this world yea and the world itself and the flesh, and sin, the wicked affection thereof, do what they can to draw us again out of freedom and bondage, we must (because we are kings) valiantly resist them, and continuing in conflict vanquish and over come them by the virtue of Christ reigning in us. For Saint john the Apostle says, All that is born of God overcometh the world. And this is the victory I john. 5. which hath overcome the world even our faith. Hitherto belongeth the doctrine of freedom and bondage, whereof I entreated in the former Decade. By all these we gather that the principal duty of Christians is always to stand in battle array, and to keep their place, to watch and endeavour by all force and means, lest at any time being overcome of their enemy sathan, they, be spoilt of their royal or kingly dignity, and be hailed down into the bondage of hell. Truly if we overcome in Christ, and with Christ, we shall reign together with him, that is, we shall live with him and all the saints in glory for ever and ever. And thus are we kings in Christ. Thus are we Christians. Again, because we are christians, that is to say, anointed, surely we Christians are priests. are priests also, and therefore according to our priestly office, we teach, we admonish, we exhort, and comfort all our brethren, and all men that are committed to our charge. Where notwithstanding we do necessarily make a difference between the christian priesthood, and the Ecclesiastical ministery. All Christians truly as well men as women are priests, but we are not all ministers of the church. For we can not all one with another preach publicly, administer the sacraments, and execute other duties of pastors, unless we be lawfully called and ordained thereunto. This our priesthood common to all, is spiritual, and is occupied in common duties of godliness not in public and lawful ministries of the church. Whereupon one may and aught to instruct and admonish another privately, and while he so doth, he executeth a priestly office: as when the goodman of the house instructeth his children at home in godliness: when the goodwife of the house teacheth and correcteth her daughters: to be short, when every one of us exhort every neighbour of ours to the desire and study of godliness. For the Apostle Paul sayeth, Exhort you one another daily, while it is called, to day: lest any of you be Heb. 3 hardened through the deceit fullness of sin. Moreover since we be priests, we must offer sacrifices worthy of our God. And we have sufficiently testified that after Christ our high and only priest or bishop in all ages & in all the whole world, none doth offer a satisfactory sacrifice to take a way sin. For when he offered up himself, he offered a sacrifice but once, howbeit always effectual to cleanse the sins of all. Therefore we offer unto him thanksgiving & praise, celebrating the memory of that one only sacrifice: we offer prayers: we offer ourselves, that is to say our bodies, a lively and a reasonable sacrifice to God, together with all kind of godliness, and well doing. For Paul saith, By Christ we offer the Heb. 13. sacrifice of praise always unto God, that is, the fruit of lips confessing his name. To do good, & to distribute forget not, for with such sacrifice God is well pleased. But touching these sacrifices, I have spoken more in my former sermon, wherein I entreated what the true service of God is. But since all sanctification is & rises from one high priest Christ jesus, we can sanctify ourselves no otherwise, than with honest and pure conversation of life, which thing is required at our hands, namely that we be holy, and that we sanctify the name of our God with an innocent life, that it be not evil spoken off through us by men, but that they may see the good works of the faithful, & glorify the Father which is in heaven. There is none but may see, that all the duties of a Christian man are comprehended in these points, wherein unless we exercise ourselves earnestly, I do not see that we are worthy of so excellent a name. That this most holy name was The name of a Christian moste ancient. first given to the faithful at Antioch in Syria, Luke is witness: which yet let no man so understand, as if that name afore had been altogether unknown to all men. For now it is become most common, in time past it was the name only of most excellent and holy men, and of such as rather were so in deed, than so accounted, though also by name they were in some manner so acknowledged. For Eusebius in his Ecclesiastical history maketh mention, the the ancient father's Adam, Seth, No, Abraham & other like unto these were all Christians, & therefore Christian religion to be the very purest perfectest and the ancientest. The words of Eusebius if any require are these. The nation of the Hebrues is not new, but unto all men in antiquity famous, and known to all. Their books and writings do contain ancient fathers, of whom they make report before the flood, rare indeed & few in number, howbeit in godliness & righteousness, and in all kind of virtues most excellent: & after the flood of other of the sons & nephews of No, as of Tharam & A-Abraham, of whom as their captain & progenitor, the posterity of the Hebrues do boast. So that if any man shall say that all these from Abraham himself even to the first man being beautified with the testimony of righteousness, through their works, though not in name, were Christians, truly he should not stray far from the truth. For a Christian signifieth a man, which excels other in the knowledge and doctrine of Christ, with moderation of mind, and righteousness and continency of life, and through fortitude of virtue & confession of Godliness, toward the one and only God of all creatures. And this name those ancient fathers did no less esteem than we do. Neither had they care of the corporal circumcision, as we also have not: neither of keeping the Sabbaoth day, as we also have not: nor of abstaining from meats, nor other differences: which things afterwards Moses first of all ordained, and figuratively delivered them to be performed: as such things also even at this day pertain not to Christians. But they saw plainly the Christ or anointed of God. As also it is declared already before, that he both appeared unto Abraham, and gave answer unto Isaac, and Israel, and spoke to Moses, and after him to the prophets. Whereby thou shalt find that these godly men also obtained the name of Christ, according to that saying spoken of them: to wit, touch not my Christ's (or mine anointed) and do my prophets no harm. Therefore it is manifest that this godly invention of those men who lived holily in the time of Abraham, which of late by the doctrine of Christ is preached to all nations, is the first, most ancient and elder of a●. Thus much Eusebius. Furthermore if we behold ourselves in this looking-glass of a Christian There are but few Christians name, we shall see that very few at this day are worthy of this name. Truly all of us are commonly so called, & we will be all named christians, but few of us live a life worthy of our profession. We are named christians of holy anointing. The holy anointing is the holy ghost himself. Upon whom shall my spirit rest, says the Lord? Even upon him that is poor and of a lowly troubled spirit, Esa. 66. and standeth in awe of my words. But we set light by the word of God, we have very troublesome heads, we are corrupt with evil affections, and lewd lusts, we swell with pride, & therefore we want the ointment of holy oil, or are void of the holy ghost. Who therefore can say that we be Christians? We are all of us in manner ruled by wicked desires, by the flesh, the world, and the prince of this world, few of us rule the world, & the flesh, and those things which are in them. Therefore not the spirit of God, but the spirit of the world and the flesh beareth rule in us. The devil, the world, and the flesh have dominion over us, for in them we live and them we do obey, whereupon being estranged and let lose from all righteousness and holiness, we are become slaves, serving a most vile & filthy slavery. For we not desiring to be delivered, do neither seek a redeemer, nor being impatient of their tyranny, rise & rebel against them: but like faint-hearted cowards we yield ourselves to be brought in subjection, and to be kept under their tyranny: nay it repenteth and yrcketh us of our labours, watchings, prayers, & of all duties of Godliness, & being careless, we lie lurking as in a place of voluptuousness. But who would 〈◊〉 ●uch swine the most holy name of a Christian, but he that is both exceeding foolish and wicked? Not marvel then i● such be thrust down into hell there eternally to burn, and there eternally to be yoked unto him whom they have most wickedly choose to themselves to follow. And now what one of us is there that doth teach, admonish, & exhort those that boast & brag of this Christian name? I speak nothing here concerning the Doctors, or teachers of the Church, but my talk doth touch the office & duty of a christian man. Truly the most part of us are slow in instructing our families and felowe-brethrens. For either it grieveth us to take the pain, or else we fear danger. Therefore we turn the office of admonishing & instructing upon the public ministers of the church, as though nothing at all of this matter were required of us. For this cause speeches in a manner unseemly to be spoken, are herded uttered of men: I have not the office of a minister, I am no (P●aff) priest, why therefore should I 〈◊〉▪ why should I admonish? And these care not how blasphemous and filthy things be spoken either at home or abroad. For they live to themselves, and think that the glory of God and the soules-healthe of their neighbour belongeth nothing unto them. But what sacrifices offer we worthy of God and our name? where are prayers and thanksgivings? where is the mortification of our flesh, and the denying of this world? where is compassion, or well-doing? where is an holy and harmless life? The contrary (if need so required) I could reckon up in a long beadrowe: but to what end were it, to make a large discourse of those things that are manifest unto all men? For who I pray you doth deny, that the life of this present age (of men, I mean, which brag and boast of their Christian name) is filthy, stinking, and pestilent? Which things since they be too too true and evident, I have nothing done amiss in saying a little before, that at this day there are few Christians. They that are wise, and desire to be according to their name, let them hear our Saviour speaking in the Gospel of Matthew, Strive to enter in at the straight Matth. 7. gate, for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat. Because straight is the gate, and narrow is the way, which leadeth unto life, and few there be A gainste false Christians. that find it. Furthermore they (which thing aught first of all to have been spoken) do very greatly offend against religion, and Christian profession, which as they do not sincerely acknowledge the priesthood, & kingdom of Christ so they boast themselves to be chief praise worthy, commendable & catholic, because they commit those things, which by all means obscure & darken the kingdom & priest hood of Christ. Christians being content with this only title & name, do not ambitiously seek after or admit another name: But these men, as though the name of a christian were but a light & trifling name, never rest, until they be also called by other names, as though they were baptized into the name of Brion, Benet, Robert or Francis. Christians cleaving only to their lawgiver, master, & teacher Christ, do not acknowledge the voice of strangers, neither go a straws breadth from the divine scriptures. But these men charge thee with heresy, unless thou receive and worship for heavenly Oracles all kind of constitutions of the Romish Church, though they be flat contrary to the words & teaching of Christ. Christians acknowledge themselves to have one king, one deliverer, one saviour, & one head in heaven: These men worship his vicar in earth, and attribute salvation not only to tri●●ing things, but to very stinking & loathsome things. Christians put all their trust in God, to whom they offer all their vows and prayers by jesus Christ, whom they believe to be the only high priest, and most faithful patron and advocate of all that believe: They make their prayers to creatures, and men's imaginations, and choose to themselves so many patrons and intercessors, as there do live saints in heaven. Christians know that the sacrifice of Christ once offered is always effectual to make satisfaction for all the sins of all men in the whole world, and of all men of all ages: But these men with often outcries, say, that it is flat heresy, not to confess that Christ is daily offered of sacrificeing priests, consecrated to the purpose. Therefore the name of a christian is common to all, but the thing signified & meant by the name is common to the faithful only, who cleave unto one Christ. Now I conclude my whole discourse of Christ, a king and a priest, with these words of saint Augustine. The conclusion. The son of God which made us, is made among us, and being our king ruleth us: & therefore we are Christians, because he is Christ. He is called Christ a Chrismate, that is to say, of anointing. kings also and priests were anointed, & he was anointed king and priest. Being a king, he fought for us. Being a priest he offered himself for us.: When he fought for us, he was as it were overcome, yet by right he hath overcome in very deed. For he was crucified, and on his cross whereon he was nailed he slew the devil, and then was he our king. But wherefore is he a priest? because he hath offered himself for us. Let a priest have somewhat to offer. What could man find to give? A clean sacrifice? what sacifice? what clean thing can a sinner offer? O wicked sinner! O ungodly wretch! What so ever thou shalt bring it is unclean. Seek within thyself what to offer, thou shalt found nothing. Seek out of thyself what to offer, he is not delighted in rams, or goats, or bullocks. They are all his, though thou offer them not. He found nothing clean among men, which he might offer for men: therefore he offered himself a clean offering, an undefiled sacrifice. Therefore he did not offer that which we gave unto him, but that which he took of us, and that he offered pure & clean. He took flesh in the womb of the virgin, that he might offer pure and clean flesh for us that were unclean. He is a king, he is a priest. In him let us rejoice. To him be glory for ever and ever, Amen. ¶ Of the holy Ghost, the third person in Trinity to be worshipped, and of his divine power. ¶ The eighth Sermon. IT remains that after we have expounded the mysteries of the son of God our Lord jesus Christ, we consequently speak of the holy Ghost, and of his divine power, and operation. For unless he inspire our minds, and rule our tongue, we shall never be able worthily or profitably either to speak or hear any thing concerning him. For as no man knoweth those things which are of God, but the spirit of God: so men fetch the understanding of heavenly things, and the knowledge of the holy ghost from nowhere else, than from the same spirit of God. Let us therefore pray and beseech God the father, that by his son jesus Christ he would vouchsafe to enlighten our dark and misty minds, by sending this his holy spirit into our hearts, and to direct us in the sincere way of truth according to the holy Scriptures. And first of all it seemeth not unprofitable to expound the word, spirit, because in the scripture it is diversly taken, and very often used, so that not seldom times he shall greatly err, which is ignorant of the force of that word. Spirit properly is the signification The word Spirit is ●●pounded. of an element signifying air, wind, breath. In that signification we read this spoken of our Saviour. The wind bloweth where it lusteth, Spirit is ●ayer or 〈◊〉 john. 3. and thou hearest the sound thereof, but canst not tell whence it cometh, & whither it goeth: And Paul says: If I pray with an unknown tongue, 1. Cor. 14. my spirit prayeth, but my understanding is made unfruitful. Lo the Apostle useth spirit, for the breath or voice. For he joineth it to the tongue, and setteth it against the mind. By a Metaphor it is translated to every bodiless substance, and is set against the body. Spirit therefore signifieth an Angel either good or bad. For the Spirit signifieth an Angel. Prophet, (whose words Paul hath also rehearsed) saith: Which maketh his Angel's spirits, and his ministers a Psal. 104. flaming fire. And again, Are they not all ministering spirits? These testimonies Hebr. 1. are understood of good Angels: when the scripture speaketh of evil Angels commonly it addeth somewhat, as an evil spirit, or an unclean spirit. We call also spirits or ghosts, which have taken some shape that cannot well be discerned, spirits. So the Apostles not believing that the Lord was risen again with his true body, when they saw him, they thought they had seen a spirit. To whom showing his feet and his hands, he sayeth, A spirit hath not flesh and bones as you see me have. Again, spirit is taken for the breath of life, as with the Latins to Spirit signifieth life breath is to live, to leave breathing is to die. David sayeth: When thou Psal. 145. 104. givest 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 again to their dust. And the Lord in Moses sayeth, I will destroy all flesh, wherein there is Gene. 6. breath of life. The reasonable soul also of man is peculiarly called spirit, Spirit signifieth the soul of man. in so much that spirit is very often taken in the holy scripture for the reasonable soul of man. For in the Gospel thou dost read, jesus when he Luke. 23. had bowed down his head, gave up the ghost, (or the spirit.) And thou john. 19 dost read of the holy martyr Stephan, They stoned Stephan calling on and saying, Lord jesus receive my Acts. 7. spirit. For Solomon said before, The dust shallbe turned again unto earth from whence it came, & the spirit Eccle. 12. shall return unto GOD who gave it. And sometimes spirit signifieth Spirit signifieth affection of mind the affection and motion, readiness and provocation of the mind. For Solomon sayeth, A man that refraineth not his appetite (or spirit) is like a city which is broken down. Thou mayest oftentimes find in the Scriptures, the spirit of pride, anger, lust or envy, taken for a proud, angry, lustful, or envious affection. Also in Luke the 13. the very sore disease, or force of sickness, is called the spirit of infirmity. The spirit also signifieth those spiritual motions, Spirit signifieth spiritual motions. which the holy Ghost stirreth up in the hearts of the Saints, yea and the very gifts powered into the hearts of men by the spirit. Which in every place in Paul is to be seen. Elsewhere spirit is opposed against the letter, the body, the figure, the type or shadow, and is used for a more high or mystical meaning, and for the very pith of the thing: as when Paul sayeth, The circumcision Rom. 2. of the heart, is the circumcision which consists in the spirit, not in the letter. And again, The lord hath made us able ministers of the new testament, 2. Cor. 3. not of the letter, but of the spirit. For the letter killeth, but the spirit giveth life. Therefore thou mayst find spirit to be taken for inspiration, revelation Spirit signifieth revelation. 1. john. 4. and doctrine. For john sayeth, Believe not every spirit, but prove the spirits whether they be of God or not. And again, Quench not the spirit, despise not prophecies. Last of john. 4. all, God is called that unmeasurable and unspeakable power of the spirit. God, sayeth our Lord, is a spirit, & they that worship him must worship him in spirit and in truth. By this means the word spirit is common to all the people of the reverend Trinity: howbeit it is peculiarly applied to the third person in Trinity, of whom we make this sermon. And albeit the holy Ghost, forsomuch as he is God, can be compassed What the holy ghos● is. within no limits: for by his own nature he is unspeakable, unmeasurable, incomprehensible, everlasting: yet notwithstanding that I may say somewhat in a certain order concerning him, if it will be no otherwise, I will at the last shadow out that which the scripture, the inspiration of the holy Ghost himself, very largely declareth of him. The holy Ghost is the third person in Trinity to be worshipped, very God, proceeding from the father and the son, which enlighteneth, regenerateth, sanctifieth, and fulfilleth the faithful with all good graces. But that the holy Ghost is the third person in the holy Trinity, I think it is sufficiently at large declared in the third Sermon of this Decade. Surely this only sentence of our Saviour, Baptize them in the name of the father, and of the son, and of the holy Ghost, doth abundantly confirm to godly minds, that the holy Ghost is the third person in Trinity. Moreover that he is very God, That the holyghost 〈◊〉 very God. of the same power, glory, majesty, and Being with the father and the son, that especially proveth, because he is the third person in the holy Trinity. Neither must we think that he is lesser than they, because he is reckoned in the third place. For though the blessed Trinity be remembered of us in order, yet notwithstanding there is no degree, no time, no place or number in the blessed Trinity. For blessed Athanasius made his confession according to the Scripture and said, The catholic faith is this, that we worship one God in Trinity, and Trinity in Unity, neither confounding the people, nor dividing the substance. For there is one person of the father, another of the son, & another of the holy ghost. But the Godhead of the father, of the son, and of the holy Ghost is one: the glory equal the majesty coeternal. Such as the father is, such is the son, and such is the holy Ghost. The father uncreate, the son uncreate, & the holy Ghost uncreate. The father incomprehensible, the son incomprehensible, and the holy Ghost incomprehensible. That father eternal, the son eternal, and the holy Ghost eternal: and yet are they not three eternalls, but one eternal, etc. And Augustine also in his 15. book De Trinitate, cap. 26. saith: In that high Trinity which is God, there are no distances of times, whereby it may be showed or at lest demanded, whether the son were first born of the father, and afterward the holy Ghost to proceed from them both, etc. Truly we confess that the father, the son, and the holy Ghost is one God, and that the same is eternal. Therefore let it trouble no man, that the spirit is put in the last place. For when the Apostle in his epistle to the Corinth. framed his blessing he said, The grace 1. Cor. 13. of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost be with you all, he maketh mention of the holy Ghost in the last place: but the same Paul sayeth, There are diversities of gifts, but it is the self same spirit. And there are 1. Cor. 12. differences of administrations, but it is the self same Lord: and there are diverse manners of operations, but it is the self same God, which worketh all in all: setting the spirit in the first place, teaching that the order of names doth not make difference of dignities. After this manner also in the former testimony, he placed the son before the father, not overthrowing the order which the Lord hath set down in Matth. but showing the equality of the Trinity in honour. For what canst Matth. 28. thou more plainly say, than that which the scripture says, that the holy ghost doth sanctify, renew, regenerate, give life, and save? and these are operations agreeable to God only. By operations therefore we manifestly acknowledge, that the holy Ghost is God, of the same Essence and power with the father and the son. For the holy Ghost from the beginning before all creatures visible and invisible, is a creator, not a creature, as job witnesseth, His spirit hath garnished the heavens. Again, The spirit ob. 25. of GOD hath made me, and the breath of the Almighty hath given me life. Zacharias the priest and father of S. john Baptist sayeth, Blessed be the Luke. 1. Lord God of Israel for he hath redeemed his people: as he spoke by the mouth of his holy Prophets which have been since the world began. And S. Peter sayeth, For the Prophecy, 2. Pet. 1. came not in old time by the will of man, but holy men of GOD spoke as they were moved by the holy Ghost. By this, I pray you, who cannot gather, that the holy Ghost is God? For God spoke by the mouth of the Prophets: and the holy Ghost spoke by the mouth of the Prophets. Therefore the holy Ghost is God. The same Peter also in express words hath called the holy Ghost God, Acts. 5. when he accused Ananias of theft, yea and also of sacrilege: for when he had said, How is it that Satan hath filled thy heart to lie unto the holy Ghost? by and by he addeth, Thou hast not lied unto men but unto God. To the doctrine of Saint Peter agree those things in all points, which S. Paul the doctor of the Gentiles hath taught. For he called the believers the temples of God: Know you not (sayeth he) that you are the temple of God, and that the spirit of GOD 1. Cor. 3. dwelleth in you. And again, Know you not that your bodies are the temple 1. Cor. 6 of the holy ghost which is in you, whom you have of God, and year not your own? To be the temple of God, and to be the temple of the holy Ghost, Paul taketh to be one and the self same thing: it followeth therefore that the holy Ghost is God. For in his Epistle to the Corinthians, he expressly nameth the holy Ghost God. For after he had said, There are diversities of gifts, but it is the self same spirit, and had reckoned up the kinds of gifts, by and by he addeth: And all these things worketh even one and the self same spirit, distributing to 1. Cor. 12. every man severally even as he will. And he himself had said a little afore, There are diverse manners of operations, but it is the self same GOD, which worketh all in all. But Didymus Alexandrinus, a man of excellent learning, doth knit up a most evident argument of the Godhead of the holy Ghost, declaring also that his nature doth altogether differ from the nature of Angels. For in his 1. lib. de Spiritu Sancto, he hath left this written, S. Jerome so interpreting it: If the holy Ghost were a creature, he should have at the lest a limitable substance, as have all things which are made. For although invisible creatures are not limited within place and bounds: yet in property of substance, they are limited: but the holy Ghost, since he is in many places, hath not a limitable substance. For jesus sending forth the preachers of his Gospel, he filled them with the holy Ghost. But neither did all the Apostles go to all nations together, but some into Asia, some into Scythia, & other dispersed into other nations, according to the dispensation of the holy Ghost, which they had with them, even as they also herded the Lord saying: I am with you always even unto the end of the world. Hereunto doth that also agree, You shallbe witnesses unto me even unto the uttermost parts of the world. If therefore they being sent into the furthest parts of the earth to bear witness of the Lord, were severed one from another with a very great distance 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 doth far differ from this power of the spirit. For, to use an example, the angel which was present with the Apostle when he prayed in Asia, could not together at the self same time be present with other, which were abiding in other parts of the world. But the holy Ghost is not only present with men being severed one from another, but is also a continual dweller in every Angel, principality, throne and dominion, etc. Now, who cannot hereby gather, that the holy Ghost is true and very God? The self same author hath gathered very many arguments of the true godhead of the holy ghost, and next him the holy father cyril, and holy Athanasius hath absolutely discoursed upon that matter, Lib. de Trinitate. 11. to Theophilus. These few testimonies thus far rehearsed, we think shall suffice those that obey and love the truth. They that steadfastly believe these things are not moved with any strange The holy ghost is neither minister ●or instrument. opinions, and questions, curiously, yea wickedly brought in about this matter by ill occupied people. For some are reported to have denied the holy Ghost to be Lord For they have taught that he is a minister, and as it were a certain instrument of the father and the son. But Christ our Lord joined the holy ghost to himself and to the father, when he delivered the form of baptism. For he saith, baptizing them in the name of the father, and of the son, & of the holy Ghost. And yet it is manifest that a creature is not joined to the creator in baptism, neither that there is any servile condition in the Godhead. Therefore the counsel of Constantinople in their creed give to the holy Ghost certain terms, whereby they might destroy certain errors, calling him lord, & giver of life: for when he calleth him Lord, he maketh him equal to the son, and excludeth the condition of a servant or minister: beside that, he denieth that he is their instrument. For there is one Lord: there are not many Lords. And the son is not Lord of the holy Ghost: but the Lordship is common to the three persons, which are only one Lord And seeing the holy Ghost is the Lord, surely he is not appointed to a servile ministery, but endued with Lordly authority, neither is he an underseruaunt to do the work, but is a joint worker with the father and the son, yea and he himself doth work as Lord Again certain other are reported to have taught that the holy ghost The holy ghost is a substance not an accident. is not a substance or a person, but as it were an accident, that is to say, a stirring up, a provocation, or a motion of a Godly and renewed mind. And in very deed our mind being illuminated with the holy Ghost is oftentimes called spirit, but we must wisely distinguish the creature from the creator, and the accident from the substance. The blessed Apostle distinguished our spirit from the holy spirit of God, when he said, As many as are led by the spirit of God, they are the Rom. 8. sons of god. The spirit itself beareth witness to our spirit, that we are the sons of God. And the same Apostle says, The flesh lusteth contrary to the spirit & the spirit contrary Gal. 5. to the flesh. And who understandeth not that the mind of man instructed of the holy Ghost, is here called the spirit, not the third person himself in the reverend Trinity? And that mind, as touching illumination, is not of itself, but proceedeth from the holy Ghost illuminating it, neither cometh it from any other, than from him which is the third person in Trinity, but that mind is not the very person of the holy Ghost: as imagination proceedeth from the soul, and yet it is not the soul itself. That stirring of the spirit in us is an accident, but GOD is not an accident, neither is mingled with the accident. We must therefore confess according to the Scriptures, that the holy Ghost is a person subsisting, coequal in nature or essence with the father and the son, and therefore to be worshipped and glorified of us, as very God and creator: again that a godly and holy motion stirred up in the minds of holy men by the spirit, is the effect and working of this holy spirit, and is called a holy spirit, but after a certain manner proper to it. Otherwise we deny not that the holy Ghost himself being promised, is communicated unto us, but after our capacity, and as he will. For what is he amongst men that is able to comprehend the fullness of the eeverlastinge and incomprehensible GOD? Furthermore touching the proceeding Of the proceeding of the holy ghost. of the holy Ghost from the father and the son, the Divines have curiously, subtilely, and busily disputed. For the question is asked whether he proceed from the father alone, or from the son also? In which question the Latinistes seem to disagree very much from the Grecians. The question is also asked what manner of proceeding this is? We, omitting many curious questions, will briefly declare those things unto you, which are wholesome and agreeable with the holy Scriptures. For who shallbe able to canvas out all the questions of curious men, and all the bold and unclean thoughts of idle heads, without offence to good men, and especially of the simple hearers? That the The holy ghost proceedeth from the father and the son. holy Ghost proceedeth from the father and the son, the scripture manifestly teacheth, which most plainly showeth that he is the spirit of either, or both of them. For he it is of whom the Apostle sayeth, Because you are Gal. 4. sons, God hath sent the spirit of his son into your hearts. And the Matth. 10. son speaking of the same spirit sayeth, For it is not you that speak, but the spirit of your father, he it is which speaketh in you. Again the same son sayeth of the holy Ghost, Whom I will send unto you from john. 15. the father. And again he sayeth else where, Whom the father will send john. 14. in my name. Therefore he proceedeth from both, as well from the father as from the son. For although this be read elsewhere to be spoken of the holy Ghost, Which proceeded john. 15. from the father, yet it is not denied that he proceedeth from the substance of the son also. But that more is, cyril a Greek writer, expounding the Gospel of S. john, and interpreting this self same place, Lib. 10. Cap. 33. sayeth: When he had called the comforter the spirit of truth, that is to say, his spirit (for he is the truth) he addeth that he proceedeth from the father. For as he is the spirit of the son naturally in his abiding, and through him proceeding, so also surely is he the spirit of the father. But unto whom the spirit is common, surely they cannot by any means be dissevered in substance. Again S. Augustine in his fifteenth book De Trinitate, Cap. 26. sayeth: Who may understand by this that the son sayeth (as the father john. 5. hath life in himself) that he gave life unto the son as being then without life, but that he so begatt him without time, that the life which the father gave to the son in begetting him, is coeternal with the life of the father, which gave it him. Let him understand as the father hath power in himself, that the holy Ghost might proceed from him, so hath he given to the son that the same holy Ghost may proceed from him, and both without beginning, and so it is said that the holy Ghost proceedeth from the father, that that which proceedeth from the son, might be understood to be of the father and the son. For if the son have aught, he hath it of the father: surely he hath it of the father that the holy Ghost proceedeth from him. Thus far he. By all this we gather that the holy Ghost proceedeth, as well from the father, as from the son. Now as concerning the manner The proceeding of the holy ghost is two-fouldor of two sorts. of proceeding, we say that the proceeding of the holy Ghost is two-fouldor of two sorts, temporal, and eternal. Temporal proceeding is that, whereby the holy Ghost proceedeth to sanctify men. The eternal proceeding is that, whereby from everlasting he proceedeth from God. The spirit proceedeth from both parts, from both of them, as well from the father as the son. Neither doth he proceed from the father into the son severally, and from the son into creatures. For I say the nature and substance of the father, and the son, is one and the self same, inseparable, and coeverlasting too. Temporal proceeding commonly is called a sending and gift. For Temporal proceeding. the holy Ghost is sent two manner of ways unto men, visibly, that is to say, under some visible form, as of a Dove, & of fiery tongues: as he is read in the Gospel, and in the Acts of the Apostles to have been given to Christ, and the Apostles: invisibly, he is daily and as it were every moment given to the faithful, the spirit of Christ watering us with his grace, and giving faith, hope, and charity unto us. Moreover, the eternal proceeding Eternal proceeding. of the holy Ghost, whereby he proceedeth out of the substance of the father and the son, is unspeakable, as the begetting of the son by the father. Whereupon it is not said in the Gospel, hath proceeded, or, shall proceed, but, Proceedeth: for so the Lord declareth his eternity of proceeding, and that the substance of the father, and of the son, and of the holy Ghost is coeternal, and unseparable, and nothing at all differing. Saint Augustine in his fiftéenthe book De Trinitate, and 26. Chapter sayeth, He that is able to understand the begetting of the son by the father without time, let him also understand the proceeding of the holy Ghost from them both without time. And if any ask this question, Since the holy Ghost proceedeth from the substance of the father and the son, how cometh it to pass that he is not called the son? I answer, that the Scripture calleth the second person the son, and testifieth that he is the only begotten of the father: and that the same no where maketh any mention that the holy Ghost is begotten, or that he is called the son. Neither have the ancient fathers made any other answer to this question. And I like the similitude which wh●ere expressed. If one stream should flow from two springs, it might well be said to flow from them both, yet it could be said to be the son of neither of them. Hereunto I shall not seem unfruitfully nor beside the purpose, to add the disputations of Didymus concerning sending, lest any should understand that perversely, and according to the flesh, which is spiritually to be interpreted by faith. The holy Ghost the comforter, is sent of the son (sayeth he) not according to the ministery of Angels, or Prophets, or Apostles, but as it becometh the spirit of God to be sent of the wisdom and truth of God, having an unseparable nature, with the self same wisdom and truth. For the son being sent of the father, abiding in the father, and having the father in himself, is not separated nor sundered from the father. And the spirit of truth also being sent of the son after the manner aforesaid, proceedeth from the father, not from elsewhere removing unto other things. For Look in the. 3. Sermon of this decade about the beginning this is impossible and blasphemous likewise. For if this spirit of truth, be limited within a certain space according to the natures of bodies, leaving one place he goeth to another: but even as the father not consisting in place, is far above and beyond the nature of all bodies: so also the spirit of truth is not limited within space of place, seeing he is bodiless, and as I may more truly say, excelling all and every reasonable creature. Because therefore it is impossible and wicked, to believe these things which I have said, in bodily creatures, we must understand that so the holy: Ghost went out and came from the father, as our Saviour doth bear witness that he himself went out and came from the father, saying: I went out and came from God. And as we separate places and changings of places from bodiless things, so also we do separate these speeches, inwardly (I mean) & outwardly from the nature of things intellectual. For these two words pertain to bodies that may be touched & have biganes. Therefore we must believe the unspeakable word which faith only and alone maketh known unto us, that our Saviour is said to come out from GOD, and the spirit of truth to proceed from the father, etc. Other questions both scrupulous and very many, I pass over untouched: in these things I require a mind religious, and not a curious, a faithful mind and not a subtle. Now there is but one holy Ghost, because he is always one and the self same God. It is the same spirit therefore, which spoke unto the patriarchs, prophets and Apostles, and which at this day speaketh to us in the Church. For therefore the counsel of Constantinople, is thus read to have confessed their faith: I believe in the holy Ghost, the Lord And anon after, Who spoke by the prophets. And I believe one Catholic and apostolic Church. These sayings are taken out of the holy Scripture. For S. Peter testifieth in express words, 1 Pet. 1. that the spirit of Christ was in the Prophets, and there was none other spirit in the Apostles than the spirit of Christ. And Paul the Apostle sayeth, Seeing then we have the 2. Cor. 4. same spirit, as it is written (I believed and therefore have I spoken) we also believe and therefore speak. Upon which testimony Tertullian infereth, and (no doubt) soundly: It is one and the self same spispirite therefore which was in the Prophets and the Apostles. He promises that the self same spirit shall be always in the Church. They erred therefore, yea foully they erred, who so ever among them of old, feigned one God and spirit of the old Testament, and an other of the new Testament. Didymus Alexandrinus the bright light in his age of all the Graecian Churches, in his first book entitled, De Spiritu sancto, says, Neither aught we to think that the holy Ghost is divided according to substances, because he is called the multitude of good graces. For he can not suffer, he can not be divided, neither yet be changed, but according to his divers manners of workings & understandings, he is called by mny names of good graces, because he doth not endue his partakers with his communion, after one and the self same power, etc. Furthermore, the holy ghost hath increasing, or fullness, and diminishing ●ncreasinges of the spirit. and want in man: not that in God (who, as it is commonly and truly said, neither receiveth more or less) there is any change to be found: but because man, according to his capacity, receiveth the spirit plentifully and liberally, or measurably & sparingly, even as it pleaseth the holy ghost. The portion of the spirit of Helias was given double 4. Reg. 2. from heaven to Heliseus. And it is said of our Saviour, that the father john. ●. gave him the spirit, not by measure. For the Lord himself elsewhere says, Whosoever hath, to him shall be given, Matth. 13. and he shall have more abundance: but whosoever hath not, from him shall be taken away, even that he hath. Saul had received excellent graces, but because he did not use & exercise 1. Sam. 16. them, the good spirit of God departed from him, and the evil spirit succéeded and tormented him. And the spirit of God departeth, even as it cometh also, at one instant. For when we are forsaken of the Lord, the spirit of God departeth from us. Whereupon we read that David prayed, Cast me not away from thy Psal. 51. presence, and take not thy holy spirit from me. And again, stablish me with thy principal spirit. Next after these things, it seemeth that we must diligently search out what Of the effect and power of the holy ghost. the effect & what the power of the holy Ghost is. The power of the Almighty and everlasting God is unspeakable, therefore no man can fully declare, what the power of the holy ghost is. Yet somewhat I will say, making those things manifest, which he worketh chief in men. For otherwise the father by the spirit worketh all things, by him he createth, sustaineth, moveth, giveth life, strengtheneth and preserved all things: by the self same he regenerateth his faithful people, sanctifieth and endueth them with divers kinds of graces. Whereupon in the description above mentioned of him, comprising in four members his principal powers and effects, which show themselves by their working in men, I said that he doth illuminate, regenerate, sanctify, and fulfil the faithful with all good graces. Which things that they may the better be understood, it shall be good first of all to declare (as well as we can) the appellations or names of the holy ghost, which the holy scripture giveth him: and then to recite one or two places of the old and new Testament, to set forth & declare the power of the holy Ghost. First he is called the holy spirit of God, because The holy ghost. all creatures as many as are sanctified, are sanctified by him. The heavenly father sanctifieth with his grace, but through the blood of his beloved son, and sanctification is derived into us and sealed by the spirit. Therefore the holy trinity being one God doth sanctiune us. It is a wicked thing therefore to attribute sanctification to strange and foreign things. It is a wicked thing to translate purification and justification, from the Creator, unto the Creature. Moreover, he is called holy, to make a difference of him from other spirits. For we read in the Scriptures, that there was and is a spirit of the world, a spirit of infirmity, a spirit of fornication and uncleanness, and a spirit of pride. From all these the holy ghost is separated, which inspireth into us the contempt of this world, which openeth unto us the Scriptures, and confirmeth us in truth: which purifieth our hearts, and maketh our minds chaste, and so preserveth them: finally, which maketh us lowly and gentle, and driveth away from us all maliciousness. The same holy Ghost is called the The holy ghost is the Spirit of God a●d of the son. spirit of God, and of the son. Of God, to make a difference between it, and the spirit of sathan. And it is called the spirit of the son, because it is the proper and natural spirit of the son, which he also communicateth unto us, that we also might be the sons of God. For Paul saith, You are the temple of God, and 1. Cor. 3. the spirit of God dwelleth in you. Again, If any man have not the spirit of Christ, the same is none of his. And again, Because you are sons, Rom. 8. God hath sent the spirit of his son into your hearts, crying, Abba father. Moreover, our Lord himself in the The hol●e ghost is the comforter. john. 14. history of the Gospel calleth the holy Ghost a comforter, saying, I will pray the father, and he shall give you an other comforter, that he may abide with you for ever, even the spirit of truth, whom the world cannot receive, because the world seethe him not, neither knoweth him, but you know him for he dwelleth with you, and shallbe in you. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a comforter, a stirrer up or a provoker, an exhorter, an advocate, or patron, which pleadeth the cause of his client. For the holy Ghost is the mouth, the eye, the heart, the counsel, the hand, and the foot of all the faithful. Didymus in his work entitled De spiritu The holi● ghost is a comforter & giveth joy and gladness. sancto, saith, (Christ) Giving the holy ghost a name answerable to his working, calleth him the comforter. Because he doth not only comfort those whom he finds worthy of him, and setteth them free from all heaviness and trouble of mind, but giveth unto them a certain incredible joy and gladness, in so much that a man giving God thanks, because he is counted worthy of such a guest, may say, Thou hast given me gladness in my heart. For everlasting joy and gladness is in the heart of them in whom the holy Ghost dwelleth. The holy ghost verily alone maketh the consciences of men void of care, quiet, and at peace before God in the matter of justification and in all temptations of the world. Paul saith, This only I desire to learn of you, whether you have received the spirit, by the works of the law, or by the preaching of faith. The Apostles being beaten with rods, when they were endued with the holy Ghost, & had the comforter present in their minds, went rejoicing from the presence of the counsel, because they were counted worthy to suffer reproach for the name of Christ. So we read in the Ecclesiastical history, that the martyrs of Christ being full of the holy Ghost, even in extreme torments, and most bitter deaths, were most patiented, and sang praises, and gave thanks unto God. Furthermore, we have herded that the holy Ghost is called of the Lord The holy ghost is the Spirit of truth. the spirit of truth. For in an other place also he beautifieth him with that name, for he says, When the comforter shall come, whom I will sand john. 16. unto you from the father, even the spirit of truth, which proceedeth from the father, he shall bear witness of me. And he is called the spirit of truth, because there is an other hypocritical spirit, an erroneous and lying spirit in the mouth of all false Prophets. This our spirit worketh in his worshippers, sincerity, gentleness of mind, and integrity. Those he teacheth all truth. For our Lord elsewhere in the gospel, saith, That comforter, which is john. 14. the holy Ghost, whom the father will sand in my name, he shall teach you all things, and bring all things to your remembrance, what so ever I have said unto you. Therefore the spirit of truth hath taught the Apostles all truth that is to be believed, and all godliness: and they have delivered the same fully to the Church. For the holy Ghost driveth away all errors, destroyeth all heresies, confoundeth all Idolatry and ungodliness, and poureth true faith into our hearts, and establisheth true religion in the Church. The Acts of the Apostles afford us very many of examples. By this spirit of God the Apostles foretold things to come, shadowing out among other things Antichrist, and the corruption of this our last age, and admonishing the Church, lest the elect should be entangled in errors, and blasphemous wickednesses. Now, he is called the spirit of promise, The Spirit of promise for that he was promised of god by the Prophets through Christ to the Fathers, to the apostles, and to all that believe the apostles doctrine, and was at length also through the same Christ fully given and performed. This word putteth the godly in mind, that they should not ascribe the having of this so great and healthful a gift to their merits, but to the mere grace of God. And the holy Ghost is granted, yea given unto us by Gal. 3. the promise of God. Whereupon it followeth, that all the gifts of God are freely given, which thing the Apostle Paul principally proveth, and earnestly beateth into our heads in his epistles, specially to the Romans and the Galathians. In Luke the Lord saith, If I with the finger of God cast out devils, no The holy ghost the singer of God. Luke. 11. doubt the kingdom of God is come upon you. Saint Matthew rehearsing the same words, saith: If I by the spirit of God cast out devils, them is the kingdom of God come upon you. Therefore the holy Ghost is called the finger of god, to wit, the might and power of God. Men of occupations work with their fingers: God worketh his works by his divine power, I mean by his spirit: whose power is so great, that even his little finger (give me leave so to speak) surpasseth all the power and strength in the world. That appeared in those Sorcerers of Egypt. Didymus Exod. 8. rehearseth a parable touching the unity of the divine substance, and admonisheth diligently and conveniently that we should not for corporal things forge and feign unto our selves Look in the. 3. Sermon of this decad what things are spoken against the heretics called the Anthropomorphites a corporal meaning of spiritual things. For he saith: But beware, jest thou being cast down unto base things, dost imagine in thy mind diversities of corporal actions, and begin to forge to thyself 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, because the scripture doth now speak of bodylesse things, purposing to show the unity only, and not the measure of substance also. For as the hand is not divided from the body, by the which it worketh and bringeth all things to an end, and is in him whose hand it is: so also the finger is not separated from the hand, whose finger it is. Therefore away with inequalities and mesuring, when thou thinkest of God, and understand the unity of the finger, of the hand, and of the whole substance, by which finger the law was written in tables of stone. Thus far he. Now the holy Ghost is read as well in the writings of the Prophets The spirit is called water and a lively fountain. as also of the apostles to be shadowed out by water, and a lively or continual running fountain. I will pour out (saith the Lord by isaiah) waters upon the thirsty, and rivers upon the dry ground. And anon by interpretation he addeth, I will isaiah. 44. pour my spirit upon thy seed, and my blessing upon thy stock. And in the Gospel the Lord saith: If any man john. 7. thirst, let him come unto me and drink. He that believeth in me, as saith the scripture, out of his belly shall flow rivers of water of life. To which in way of exposition the holy evangelist addeth: But this he spoke of the spirit, which they that believe in him should receive. Surely water maketh barren grounds fruitful, cleanseth things defiled, giveth drink to them that be thirsty, and cooleth them that are in a heat: so the grace of the holy spirit maketh barren minds fruitful, to bring forth fruit to the living God. By the self same grace our hearts are cleansed from all uncleanness, the same quencheth the thirst of the soul, and comforteth it when it is afflicted, and fulfilleth all the desires thereof. Fire is simple and pure, and some The holy ghost is fire. bodies it consumeth, and othersome it purgeth, making them more fine and clean: It warmeth also, and hath many profitable and necessary operations in man. Therefore the holy Ghost is rightly shadowed out unto us by fire. For he is pure and simple, he consumeth the ungodly, cleanseth the faithful from the filthiness of sins, and maketh them to burn with the love of God and their neighbour, setting them on fire doubt less with the fire of his love. When he was given to the Apostles in the day of pentecost, there was herded a sound as it had been with the force of The holy ghost a mighty wind. a mighty wind coming: by which thing was signified, that the doctrine of godliness should be spread throughout the whole world, by the power of GOD and wonderful success, maugre the might of the whole world setting shoulder against the same all in vain. For the wound (no man staying it) bloweth through the whole world, pierceth all places, and no man can keep it out, it hath also wonderful effects in bodies to change them. And the holy Ghost pierceth all things, softeneth men's hearts, and of froward, stubborn, and rebellious, he maketh most lowly, modest, and obedient men. Fiery tongues appear upon the heads of the Apostles and disciples endued with the holy ghost, The holy ghost a fiery tongue signifying doubtless the operation, or working of the holy ghost, of which they were signs and assurances. For he instructeth, exhorteth, and comforteth the faithful: neither doth he arm his faithful Apostles with cold tongues, but fiery tongues. The Apostles, when they preached the gospel, seemed not to speak, but to lighten and to thunder, whereupon also certain of them were called of our Saviour, the sons of thunder. Furthermore, the holy ghost appeareth in the likeness of a Dove upon the son of God, even then when he was baptized of john baptist. For a Dove is mild & gentle, without malice or harm. Whereof sprung the proverb, Manners like a Dove, The holy ghost a love. dove-like simplicity. And, Moore gentle than a Dove. For a Dove is among birds, as a sheep among four footed beasts, which thinketh no hurt to any living creature: Whereupon Christ is also called a Sheep or a Matth. 3. ●sai. 53. ●ohn. ●. Acts. 8. ●api. 7. Lamb. Of the spirit of God therefore the wise man saith very well. The spirit of wisdom is holy, one only, manifold, subtle, quick, moving, clear, undefiled, plain, sweet, loving the thing that is good, sharp, which cannot be letted, doing good, kind to man, steadfast, sure, free from care, having all power, circumspect in all things, and passing through all understanding and clean, yea most subtle spirits. Again, they that are endued with the holy ghost, are called the anointed The holy ghost oil and amnoyning. of the Lord. For the holy Ghost is called both oil and anointing: for unless we be watered of the holy Ghost, we wax barren and waste away. For we are void of lively and heavenly moisture, and of our own nature always wither and wax dry. And of this anointing there went a notable figure before, in the ceremonial anointing of Kings and priests. S. john saith, And the anointing which you have received 1. john. 2. of him, dwelleth in you, & you need not that any man teach you, but as the same anointing teacheth you of all things, and it is true, and not lying: and as it taught you, abide in it. For the Lord also saith in jeremy, This jere. 31. shallbe the covenant that I will make with the house of Israel after those Hebr. 8. days, I will plant my law in the inward parts of them, and writ it in their hearts, and will be their God, and they shall be my people. And from henceforth shall no man teach his neighbour or his brother, saying: Know the Lord, for they shall all know me, from the lowest unto the highest, says the Lord For I will forgive their misdeeds, and will never remember their sins any more. But we showed a little before, that the holy Ghost is the universal teacher of all truth. Hitherto that seemeth to belong which S. Paul says, It is God which hath anointed us, 2. Cor. 1. which hath also sealed us, and hath given the earnest of the spirit in our hearts. For now the holy Ghost is not only called anointing, but also the sealing up or earnest of our salvation. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a part The holy ghost is the earnest of our inheritance. of payment, which maketh assurance of the whole sum to be paid, to wit, a pledge. And surely, the holy Ghost doth now testify, yea, it doth seal and assure us, that we are the sons of god, and that when time is we shall be received into the everlasting inheritance. Paul again saith, You are sealed with the holy spirit Ephe. 1 of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession, unto the praise of his glory. Ephes. 1. That assurance doth marvelously confirm and comfort the minds of the faithful in temptations, encourageth them besides that to patience in adversity, and to holiness of life. For hereupon said S. john, Little 1. john. 4. children you are of God, and have overcome them: for greater is he that is in you, than he that is in the world. And again, Now are we the sons of God, and yet it doth not appear 1. john. 3. what he shall be: but we know, that when we shall appear, we shall be like unto him, for we shall see him, as he is. And every man that hath this hope in him, purgeth himself, even as he also is pure. And as the holy ghost is an unspeakable knitting together, The holy ghost, love or charity. whereby the three people are inseparably coupled one with an other in everlasting love & concord: even so the same coupleth the spouse of Christ with his spouse, with a knot that can not be loosed, and joineth together between themselves all the members of his mystical body in an everlasting covenant. For as the members of our body are joined together whole and sound by the benefit and enjoying of life: so the mystical body of Christ is united together by the holy Ghost. Therefore it is no marvel, that he is called or noted with the name of love Rom. 5. which poureth love into our hearts. And albeit by these names of the holy Ghost, his operation may be understood, The operations of the holy ghost. yet will I add certain testimonies of Scripture, out of which his power or effect, especially in us, may be more fully understood. isaiah almost in the beginning of his prophecy, describing the person of Isai. 1●. the King our Messiah, among other things saith: The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord, and shall make him of deep judgement in the fear of God. Though he declared many, yet hath he not reckoned up all the powers of the spirit. Therefore it is not for us to bring into a straight, and with the common sort to comprise in a narrow number of seven, the powers of the spirit. For we have herded hitherto, that there is the spirit of promise, of doctrine, of humility, and gentleness, etc. To which beside these, there are reckoned up very many together. For he is the spirit of wisdom. But how great this is, and how far it reacheth, it is manifest even in the words of Solomon. To wisdom is joined understanding, which is said to be the action Wisdom Understanding. and applying of wisdom ordered or framed to things, places, times, and people. Counsel is required and given in doubtful matters, and showeth Counsel. what we may most conveniently do. Strength ministereth sufficient Strength. force and constancy to execute and perform, yea and patiently to bear, what so ever by counsel we have learned either to be done or to be suffered. And now knowledge Knowledge is an experience obtained and got by long time and use. Unto these is fear added, that is to say, godliness Fear. and true religion, whereunto unless we refer all our sayings and doings, wisdom, understanding, counsel, strength and knowledge shall nothing profit us. To be short, who so ever is endued with the spirit of God, whatsoever he shall either do or say, will savour of the fear of god, finally, he shall say & do all things unto the glory of god, & all these things truly are freely & fully drawn out of the only fountain of the holy ghost. Paul the apostle in his epistle to the Romans describing the wonderful force of the holy Ghost working in us being new born, saith: They that are in the flesh can not please God. But you are not in the flesh, but Rom. 8. The spirit doth mor●fie and quicken. in the spirit, if so be the spirit of God devil in you. If any man have not the spirit of Christ, the same is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake. But if the spirit of him that raised up jesus from the dead devil in you, even he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. The same Apostle in his Epistle to the Corinthians teacheth, that by The spirit ●r holy ghost revealeth ●he mysteries of the kingdom of God. 1. Cor. 2. the revelation of the holy Ghost, the mystery of the kingdom of God is very manifestly opened unto us. God, saith he, hath revealed them unto us by his spirit. For the spirit searcheth all things, yea the deep things of God. For what man knoweth the things of man, save the spirit of man which is in him? Even so the things of God knoweth no man but the spirit of God. And we have not received the spirit of the world, but the spirit which is of God, that we might know the things which are given to us of Christ. hitherto pertain these words of our john. 16. Lord and Saviour, out of the holy Gospel, I tell you the truth, it is expedient for you that I go away. For if I go not away, that comforter will not come unto you, but if I departed, I will send him unto you. And when he is come, he will rebuke the world of sin, and of righteousness, and of judgement. Of sin, because they believe not on him. Of righteousness, because I go to the Father, and you see me no more. Of judgement, because the prince of this world is judged already. And it is evident that in all these clauses the whole sum of religion is contained, which the holy Ghost most plentifully hath delivered unto the Church. Which we also touched in the exposition of the names of the holy Ghost. It followeth in the Gospel, I have yet many things to say unto you, but you can not bear them away now. Howbeit when he is come, which is the spirit of truth, he will lead you into all truth. He shall not speak of himself: but whatsoever he shall hear, that shall he speak, & he will show you things to come. The spirit foreshoweth things to come. And since it is certain that the holy Ghost is come, it is evident, that he led the Apostles into all truth: in so much that what so ever agreeth not with their writings, is worthily suspected of a lie. Otherwise I doubt not but he at this day speaketh in the Church by those which are his: but it is without controversy, that the holy Ghost doth not gainsay himself. And that things to come were revealed to the Apostles by the spirit, we have touched in the exposition of the names of the holy ghost. Neither is it doubtful, but at this day he revealeth many things to the Saints in the Church, even those things which pertain Acts. 11. to the preservation of the Gospel of Christ and the Saints. Again we read in the Epistle of Paul to the Corinthians, The manifestation, saith he, of the spirit is given to every man to profit withal: The divers gifts of the holy ghost. for to one is given by the spirit, the word of wisdom, to an other the word of knowledge by the same spirit: to an other is given faith by the same spirit, to an other the gifts of healing by the same spirit, to an other power to do miracles, to an other prophecy, to an other discerning of spirits, to an other divers kinds of tongues, to an other the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to every man severally, even as he will. All these things are manifest, neither need they any further exposition. These are great and evident gifts of the holy spirit, unto which also if we add those words which the same Apostle hath set down concerning the same spirit of God, we will make an end. The fruit of the spirit, saith he, is love, joy, peace, Gal. 5. long suffering, gentleness, goodness, faith, meekness, temperance. These I say, and all other virtues, the holy Ghost, which worketh all good things in all men, graffeth, planteth, preserveth, defendeth, and bringeth unto full ripeness in the minds of the faithful. To all these we will now add in stead of a conclusion, the most notable Tertullian'S notatable treatise of the holy ghost treatise of Tertullian, touching the holy Ghost. The same is this: Because the Lord was departing into heaven, he did necessarily give to his disciples a comforter, lest he should leave them in a manner orphans, which was not convenient, and forsake them without a certain advocate and tutor. For it is he that strengthened their minds and understandings, which distinguished the sacraments of the gospel, which was in them the giver of light in heavenly things, by whom doing strengthened and established, th●y neyth●●●ear●d imprisonments nor chains, for the name of the Lord: but ●ath●r set at naught the very powers and torments of this world, being now armed and emboldened through him, having in them the gifts, which this self same spirit doth distribute and direct, as it were certain ornaments to the Church, which is the spouse of Christ. For it is he that appointeth prophets in the church, instructeth the teachers guideth tongues, worketh miracles, and giveth health, bringeth to pass wonderful works, showeth the discerning of spirits, establisheth governments, endueth with counsel, ministereth and ordereth and disposeth all other spiritual gifts: and therefore maketh the Church of God on all sides, and in all things perfect, and absolute. It is he which in the likeness of a Dove, after the Lord was baptized, descended and remayved upon him, dwelling only in Christ fully and wholly, not maimed or minished in any measure or portion, but plentifully received into him with his whole abundance, that others might obtain from him a certain distribution of gifts, the fountain of the fullness of the holy Ghost wholly remaining in Christ, that from him might be derived veins of gifts and miracles, the holy Ghost most abundantly dwelling in Christ. For isaiah prophesying the same, said: And the spirit of wisdom and understanding, Isai. 11. the spirit of counsel & strength, the spirit of knowledge and godliness rests upon him. And the spirit of the fear of the Lord filled him. The like and self-same Isai. 6●. saying he hath also in an other place in the person of the Lord him self. 〈…〉: to ●re●che th● Gospel to the poor hath he sent me. Likewise David, Wherefore thy God hath anointed thee with the oil of gladness above Psal. 54. thy fellows. Of this spirit the Apostle Paul speaketh, For he that hath Rom. 8. not the spirit of Christ, the same is none of his. And where the spirit of the Lord is, there is liberty. This is ●. Cor. 3. he which by water worketh the second birth or regeneration, being a certain seed of heavenly generation, and he that consecrateth the heavenly nativity, being a pledge of the promised inheritance, and as it were a certain hand writing of everlasting salvation, who maketh us the temple of God, and bringeth to pass that we be his dwelling house, who performeth the office of an Advocate, maketh intercession for us in the hearing of God with sighs that can not be uttered. And pouring forth his gifts of defence, is given to be a dweller in our hearts, and a worker of holiness, who exercising that in us, bringeth our bodies unto everlastingness, and unto the resurrection of immortality, while he accustometh them to be partakers in him of his heavenly power, and to be coupled with the heavenly eternity of the holy Ghost. For our bodies are trained up in him & by him, to proceed to immortality, whilst they learn to behave themselves moderately according to his ordinances. For it is he that lusteth contrary to the flesh, because the flesh fighteth against him. It is he which bridleth insatiable lusts, which tameth immoderate concupiscences, which quencheth unlawful desires, which vanquisheth flaming affections, which abhorreth dr●nkennesse, which banisheth 〈◊〉, which abandoneth 〈◊〉 banqueting, which knitteth the knot of love and charity, which subdueth the affections, driveth away sects, showeth the rule of truth, convinceth heretics, casts out the wicked & is a defence to the gospel. Of him the apostle also says, For we have not received the spirit of the Rom. 8. world, but the spirit which is of god. Of this spirit he triumpheth & says, And I think verily that I have the 1. Cor. 7. spirit of God. Of him he says, And the spirit of the prophets is subject 1. Cor. 14. to the prophets. Of him he says again, Now the spirit speaketh evidently, 1. Tim. 4. that in the latter times some shall departed from the faith, giving heed unto spirits of error, and doctrines of devils, which speak false in hypocrisy, having their conscience scared with an hot iron. No man being guided by this spirit, calleth jesus execrable, 1. Cor. 12. no man denieth that Christ is the son of God, or forsaketh god the Creator, no man uttereth any of his own words against the scriptures, neither doth any man establish other wicked decrees, no man commandeth contrary laws. Whosoever blasphemeth Mark. 3. against this spirit, shall never have forgiunes, neither in this world nor in the world to come. It is he that in the Apostles beareth witness to Christ, that showeth constant faith of religion in martyrs, that planteth marvelous continency of assured love in virgins, that keepeth the laws of the Lords doctrine uncorrupted and undefiled in others, that confoundeth heretics, reformeth the froward, reproveth the unfaithful, revealeth dissemblers, and punisheth the wicked, and preserveth the church chaste and unstained in pureness of perpetual virginity, and holiness of truth. Thus far Tertul. Thus far, not A sum of the unity and Trinity of God. without trembling we have entreated of the most holy mystery of the reverend Trinity, the father, the son, and the holy ghost, which we have learned out of the scriptures: and here now we will stay, humbly worshipping this unity in trinity, and trinity in unity. And let us keep in mind and acknowledge this distinction or division most manifestly declared in the scriptures, and the unity also commended unto us with exceeding great diligence. For in the scripture, the beginning of doing, and the flowing fountain and wellspring of all things is attributed to the father: wisdom, counsel, & the very dispensation in doing things is ascribed to the son: & the force & effectual power of working is assigned to the holy ghost. Howbeit let us take heed, lest through the distinction we separate the unity of the substance of God. For there is but one God in whom those properties are. It is but one fire, though there be three things seen in it, light, brightness, and heat, For these rise together, and cease all at once. The light goeth not before the brightness, 〈◊〉 that the 〈◊〉 before the heat. And though on● thing ●e attributed to ●he light, an other thing to the brightness, and a third thing to the heat: yet they work unseparably. Therefore when we read that God created the world, we understand, that the father from whom are all things, by the son by whom are all things, in the holy ghost in whom are all things, created the worlds. And when we read that the son become flesh, suffered, died, and rose again for our salvation, we believe that the father and the holy ghost (though they were not partakers of his incarnation and passion) yet notwithstanding that they wrought that our salvation by the son whom we believe never to have been separated from them. And when sins are said to be forgiven in the holy ghost, we believe that this benefit, and all other benefits of our blessedness are unseparably given and bestowed upon us, from one, only, true, living, and everlasting God, who is the father, the son, and the holy ghost. To whom be peayse and thanksgiving for ever and ever. Amen. Of good and evil spirits, that is, of the holy Angels of God, and of devils or evil spirits, and of their operations. The ninth Sermon. NExt unto this sermon of the holy Ghost, I will add a treatise of good and evil spirits, that is, of the holy Angels of god, and of devils, or wicked spirits, and of their operations. Of whom since the holy scripture delivereth us an assured doctrine, and in all points profitable, it seemeth that we aught not lightly to regard it, but with as much faith and diligence as we can to bring it unto light. It were a foul fault in him that studieth after godliness, to be ignorant of the dispositions of good and evil angels: of whom so often mention is made in the holy scriptures: yea it were a thing most dangerous, not to know what manner of creatures the devils are, which under that 〈…〉 spoil us▪ But fir●● we will speak of holy angels, and then 〈…〉. The word Angel some s●y to ●e a name of office, not of 〈…〉 common to the 〈◊〉 and Greeks, A● angel. of whom it is borrowed, and it signifieth an ambassador or legate, and therefore it hath a larger signification. For the preachers of the truth are ●al. 2 &. 3. called Angels, as in Malachi, and in the Apostle Paul. For they are the 1. Cor. 11. ambassadors or messengers of the ●. Pet. 2. Lord of hosts. S. Peter also calleth 1. Cor. 6. evil spirits Angels: as Paul also doth, saying that the faithful shall one day judge the Angels, and that the Angel or messenger of Satan was sent unto him: howbeit the scripture ●. Cor. 12. peculiarly calleth Angels the blessed spirits of God, Ministers, and messengers, and heavenly armies. But the saducees denied that there be angels. For Luke in the Acts of the Apostles, saith, The saducees say, that That there are angels. there is no resurrection, neither Angel, nor spirit, but the Pharistiss confess both. And in deed the whole scripture doth testify that there are Angels, making mention in many places that they have appeared unto men, and have revealed unto them the will of God, or otherwise accomplished Acts. 23. his work. Truly the Lord jesus reasoning against the saducees in the Gospel, saith, You err, not knowing the scriptures, nor the power of God. For in the resurrection they Matth. 22. neither marry, nor are given in marriage, but are as the Angels of God in heaven. Let us therefore believe that there are Angels. For the authority of the son of God, and the irrevocable truth of the holy scriptures aught worthily to win more ●r●dite with us, than the toys of all saducees and wicked men. What? have not the heathenish Poets, and philosopher's, confessed that there are A. Steuchus in his 6. and. 8. book, de perenni philosophia. Angels, whom they call Gods? for they 〈◊〉 that Gods in the likeness 〈◊〉, were lodged and interteyned of righteous men, seemed to all learned men to have meant nothing else, than that which the holy scriptures make mention of, how Abraham and Loath received Angels into their houses resembling strangers. But howsoever the case standeth, most certain it is, both by the holy scripture, and by manifold experience, that there are blessed spirits of God, that is to say, good angels. Now what the nature of Angels is, it can not thoroughly be declared of any man. What Angels are. For there are many things in the order of creatures, whose nature can not directly and perfectly be expounded: they may nevertheless after a sort, according to our capacity be shadowed out. Some therefore there are which say that Angels are good spirits, ministers, of a fiery nature, created for the ministery, or service of god and good men. Othersome say, Angels are heavenly spirits, whose ministery and service God useth to execute all things which he hath determined. Wherefore we shall not seem to miss much of the mark, if we say that Angels are good spirits, heavenly, substances I mean incorruptible, created for the ministery or service of God and men. That Angels are created of God, the writings of the Prophets and That Angels are created. Apostles do witness. For Paul citeth that saying of David, Which maketh his Angel's spirits, and his Heb 1. ministers a flame of fire. Coloss. 1. The same Apostle says: By Christ all things are created, that are in heaven, and that are in earth, visible and invisible, whether they be majesties or lordships, either rules or powers. Wherefore heretics have set forth toys, saying that Angels are workers in the creation of all things, and coeternal with God. For God in time by the son as well created angels as all other creatures. Now touching the time when angels were When Angels were created. created, whether with the light before man, or after man, and all the works of God, let him tell that can, the holy scripture passing it over with silence, and pronouncing no certainty thereof. Epiphanius and Augustinus ancient interpreters of the scriptures, learnedly and truly confess, that there is nothing delivered in the scriptures of the matter. And that which is not delivered in the scriptures, can not without danger be enquired after, but without danger we may be ignorant thereof. It is sufficient to acknowledge that angels were created, at what time soever it seemeth they were created. Let us rather give god thanks, that he hath created for mankind so excellent ministers. Let us live an holy and an angelic life in the sight of God's holy angels. Let us watch, lest he which transfigureth and turneth himself into an angel of light, under a good show and likeness, deceive us. Now we must further see, Angels are Substances what manner of creatures angels are: They are heavenvly spirits, & incorruptible & most swift substances. We say expressly that angels are substances, that is to say, creatures having essence or being. For some deny that they are substances, subsisting in their proper essence or being. For they imagine that angels are nothing else than qualities, motions, or inspirations of good minds. But the canonical scripture calloth them ministers. Oursaviour Heb. 1 says, that they which rise again shall be like unto the angels of Matth. 22. God. Saint Paul declareth that the son of God is more excellent them the angels, for that they worship him as God their creator. The self same apostle says, For you shall read in no Hebr. 2. place, that the son taketh on him the angels, but the seed of Abraham taketh he on him. Which testimonies most manifestly teach, that angels are substances, not qualities or motions in men's minds, that I say nothing now how they have oftentimes appeared unto men in likeness or shape of men. Let us therefore hold and confess that angels are substances. Furthermore, what substances angels are, other peradventure have What manner of Substances angels are. better declared: for the which I bear no man grudge. I confess that there are good spirits, to make difference of them that are evil. Whereof shall be spoken hereafter. I confess that they are good, not so much for the goodness of their nature in which they continued, as for their operation or working. For they always stir up and further us to that which is good. I confess also that angels are spirits, that is to say, spiritual, heavenly, incorruptible, and exceeding swift substances. For the Scripture witnesseth and saith: Which maketh Psal. 104. his Angel's spirits, and his ministers a flame of fire. The scripture, I say, nameth Angels spirits and a flame of fire, not that angels of their own nature and substance are corporal fire: but because fire after a sort resembleth them which in clearness, beauty, and incorruptibleness, and also in swiftness, quickness, and brightness, are the most beautiful and excellent creatures. The 〈◊〉 definitions grossly enough ●ay, that the angels are bodily substances, but Bodily Substances. of their own kind. For God only is without body. In th●se words therefore thus they have ●etdowne: Every creature is bodily, Angels and all heavenly powers are bodily: though they consist not of flesh. Now hereby we believe that they are bodily, because they are limited in place as the soul also is enclosed with flesh. (Angels peradventure at this day are more aptly said to be local or in place, not circumscriptively; but definitively.) We must believe that nothing by nature is bodiless and invisible, but God only, that is to say, the father, the son, and the holy Ghost: who therefore is rightly believed to be bodiless, because he is in every place, and fulfilleth, and conserveth all things: and therefore he is invisible to all creatures, because he is without body. Thus much from them. But those bodies either of young What bodies are taken of Angels. men or old men, in which Angels oftentimes appeared unto the fathers, were not their proper or natural bodies, but taken upon them, and as it were borrowed from elsewhere, for a time, and for the weakness of our capacity. And what manner bodies those same very bodies were which they took, or from whence they were taken, or where they were bestowed when they had ended their business, it is very hard to declare. S. Augustine in his Encheridion ad Laurent. cap. 59 says. Who can declare, with what manner bodies they have appeared unto men, that they might not only be seen but be touched, and again convey, not with sound substance of flesh, but by spiritual power, certain visions not to the bodily eyes, but to the eyes of the spirit or mind, or telsomthing not in the ear outwardly, but inwardly in the mind of man, even they themselves being therein: as it is written in the book of the prophets, And the angel said unto me, which spoke in me. For he says not, which spoke unto me, but in me. Or that appear even in one's fléepe, & talk together after the manner of dreams. For we have in the gospel, Behold the angel of the Lord appeared unto him in his sleep, saying, etc. For by these means, angels do as it were declare that they have not bodies which can be handled: and they make a very hard question, how the fathers did wash their feet? how jacob by taking so fast hold wrestled with the angel? When these things come in question, and every one giveth his conjecture as he is able, their heads are not unfruitfully occupied: if a moderate disputation be taken in hand, and the error of them which think they know that which in deed they know not, be removed: for what needs it that these & such like things be affirmed or denied, or defined with danger, since we may be ignorant of them without blame. Thus far he. In these and such like causes let us acknowledge his omnipotency and wondered dispensation, who doth what he will, to whom truly it is not hard to created substances fit & agreeable for his purpose and appointment: since of nothing he made all visible and invisible creatures. Moreover we affirm that angels through the grace and power Angels are incorruptible. of God are incorruptible substances, yea and unchangeable in their felicity, without burden and hindrances. For S. August. also Ad Pet. Diac. de fide cap. 23. says, That unchangeableness was not by nature graffed in Angels, but freely given by the grace of God. The same August. De vera religione Cap. 13. says: We must confess that angels by nature are changeable (if God only be unchangeable) but in that will wherewith they love God rather than themselves, they remain steadfast and stable in him, and enjoy his majesty, being subject most willingly to him alone. With these words agree those which are read in definite. Ecclesiast. cap. 61. in this wise. The Angelical powers which continued steadfast in the love of God, when the proud angels fallen, received this in way of recompense, that henceforth they should never feel the fretting bit of the tooth of sin to seize upon them, & that they should continually enjoy the sight of their creator without end of felicity. And in him so created should continued in everlasting steadfastness. Thus far he. Truly the scripture she wing the Matth. 22. incorruptibleness of Angels, affirmeth that we in the resurrection shall be like the angels. For we shall rise incorruptible. Therefore Angels are 1. Cor. 15. incorruptible. For thus says our saviour: The children of this world Luke. 20. marry wives, and are married, but they that shall be counted worthy to enjoy that world, & the resurrection from the dead, do not marry wives, neither are married, neither can they die any more, for they are equal with the Angels, and are the sons of God, in so much as they are the children of the resurrection. Whereupon Theodorctus In divinis decretis, hath thus inferred: We do not therefore reckon the angels in the number of Gods, as the Poets and Philosophers of the Grecians do, neither do we divide natures that are without bodies▪ into the male & female ●inde. For to a nature immortal or that can not di●, division of kind is superfluous: For they have, no need of increasing, since they feel no diminishing, etc. But that the Angels are most free and swift, and without impediment, Angels are most free. swift and speedy. burden and let, the scripture in many places declareth. In the Acts of the Apostles thus we read. The priests put the apostles in the common prison, Acts. 5. but the angel of the Lord by night opened the prison doors, & brought them forth and said, Go and stand and speak in the temple unto the people, all the words of this life. But when the officers came, and found them not in the prison, they returned and told, saying, The prison truly found we shut with all diligence, and the keepers standing without before the doors. In the same book thus again we read written, Herode put Peter in prison, and Peter slept between Acts. 1●. two soldiers bound with two chains, and the keepers before the door kept the prison. And behold the angel of the Lord was there present (or stood by him) and a light shined in the prison: and he smote Peter on the side and stirred him up, saying, arise up quickly, & his chains fell off from his hands. And anon when they were past the first and second watch, they came unto the iron gate that leadeth unto the city, which opened unto them by the own accord. Behold no impediments or lets, how strong and mighty soever they were, hindered or stayed the angel of the Lord, that he might not execute most speedily the commission which he had from God. All things give place and make way to the Lords ambassador. The iron chains fell from Peter's hands of their own accord. He walketh safe, through the 〈…〉 soldiers, the Angel going before him. The lock of the pris●nd●r● no man opening it, is unlocked, and when the servants of God were go out, it is shut again. These angels, that is to say, these heavenvly ambassadors, being of their own nature most swift and speedy spirits are now conversant in heaven, the power of God so willing and working: but so soon as it shall please the Lord of all, by and by they are present with men in earth, unto whom they are sent of God from heaven. And they are present in earth sometime with one, and sometime with an other. Not that they are not contained in their proper place. For when the angel told the women of Christ's resurrection, he was not at the same instant in heaven, and by the grave or sepulchre at once. For God only is not contained in place. For he is present in every place. But angels go not forward fair and softly, neither are they moved with labour or toiling, after the manner of corruptible bodies. Yet in the Scriptures they are expressly said to ascend into heaven, and from thence to descend unto us. We verily rightly believe, that our souls as soon as they depart out of the bodies, do forthwith enter into the kingdom of heaven. For the john. 5. Lord hath said in the Gospel, But hath escaped from death unto life. And, to day shalt thou be with me in Paradise. And thou dost read of Lazarus the beggar, And it came to Luk. 23. 16. pass that the beggar died, and was carried by the Angels into Abraham's bosom. To this also now seemeth that saying of Daniel to belong. As I was yet a speaking, making supplication, Dan. 9 and confessing mine own find, and the sin of my people Israel, and pouring forth my prayers before the Lord my God, for the holy hill of my God. Yea, while I was yet speaking in my prayer, the man Gabriel (whom I had seen before in the vision) came flying hastily unto me. Lo, our souls are carried up into heaven by the Angels, which notwithstanding are elsewhere said at an instant to be taken up into heaven. afterward, as soon as Daniel had prayed unto the Lord, the Angel without any longer delay, flying speedily (for so the Scripture speaketh for our capacity) is present with him that prayeth, and showeth him that he is herded of God. Angels therefore are swift, and passing speedy, being kept down with no weight, neither hindered or stayed from performing those things for which they are sense from heaven, albeit they are contained in place as creatures (though not limited) and art moved with a certain order and manner agreeable to that spiritual nature. This treatise requireth peradventure that something also be spoken of the might, The strength of Angels. power, and strength of Angels. But what need many words in a manifest matter? For since the Lord, who sendeth forth his Angels, is Almighty, there is nothing but that angels can do it in those their embassages & ministries. There is nothing in the whole course of nature that is able to withstand the ministers of the Almighty God. For Angels are not called powers and virtues for naught. I will show one example among many, and yet not the chiefest. One Angel in one night, without any furniture, or much ado, sl●e in the ten●es of the Assyrians at the walls of Hi●r●salem a hundred fourscore, and five thousand of the valiantest soldiers. In Daniel we have such a description of an angel, whereby both the power and excellency of angels may be gathered. His body, says he, was like the Turkish or jasper stone, his face Dan. 10. to look upon was like lightning, his eyes as lamps of fire, his arms & feet were like in colour to polished brass, and the voice of his words was like the voice of a multitude. So that it is not needful to make a long discourse of the knowledge & wisdom of angels. For this is not a thing that passeth capacity, seeing Angels are The knowledge of Angels. creatures. But in so much as pertaineth to their embassages and ministries, surely they are most wise, in all points furnished, and in no part diminished. For he that sendeth them is everlasting wisdom itself, and he furnisheth his Ambassadors most perfectly. Furthermore, touching the multitude and order of angels, Of the multitude and order of Angels. certain Divines have wittily and wisely enough disputed. The Scripture simply affirmeth that angels are innumerable. For Daniel saith, A thousand thousands ministered unto Dan. 7. him, and ten thousand thousands stood before him. It is also read that Christ said to Peter, Thinkest thou that I can not pray unto my father, and he shall sand unto me more than Matth. 26 twelve legions of Angels? Paul● also saith, You are come into the city of the living God, the heavenly Jerusalem, Hebr. 12. and to an innumerable company of Angels. Many distinguish that innumerable multitude into nine companies, and these again they bring into three hierarchies or holy principalities, of which, they affirm that each of them have three orders: the first Seraphim, Cherubim, Thrones: the second, Lordships, Virtues, Powers: the third Principalities, Archangels, and Angels. They add in what they differ between themselves, and what is proper to every one of them. But S. August. in his Encheir. cap. 58. says, Wherein lordships, principalities, and powers do differ between themselves, let them tell that can: if yet they are able to prove that they say. I confess myself to be ignorant of these matters. And the same Augustine, Ad Orosium contra Luscillianistas, says: Truly the Apostle saith, Whether seats, (threnes) whether lordships, whether principalities, whether powers. And therefore that there are seats, Lordships, principalities and powers in the hosts of heaven, I steadfastly believe, and that they differ somewhat between themselves, I hold it for an undoubted truth: but what they are and what they differ between themselves I know not. Neither truly do I think myself for the ignorance thereof to be endangered, as I am for disobedience if I neglect the lords commandments. And anon in the same place he showeth, that we must not busily and curiously search after these things. Whose counsel we do willingly obey, perceiving that the scriptures, which minister unto us all things necessary and healthful, have set down nothing concerning them. Yet this we can not deny, that those names (or if you will so call them orders of Angels,) are expressed in the holy Scriptures: whereupon for our weakness, it is meet after a fort to expound them as we may. These The exposition of names given to Angels. blesse● spirits of heaven seem generally and simply to be called Angels, because they be the messengers & ambassadors of the most high GOD, Angels. who, it appeareth are called Archangels, when they besent in message in Archangels. God's greatest matters, to show or do things altogether hard and heavenly. For so we read in Paul, that The Lord himself shall deseend from heaven in a shout, and in the voice of 1. Thes. 4. an Archangel, and in the trump of God. For that we may compare small things with great, we see that kings and princes in weighty affairs, appoint none to be their ambassadors but noble men. It appeareth that they are called Thrones because they stand Thrones or Seats. always at the throne of God, or else because God is read in the Prophets to have made and placed his own seat in Angels, and to be carried of them, as it were in the coach of a king, as David sayeth: He bowed the heavens Psal. 18. and came down, and there was darkness under his feet. He road upon the Cherubims, or was carried upon the Cherubims, and did fly, he came flying upon the wings of the wind. Furthermore the description of the chariot and throne of God in Ezechiel is known. They seem to be called Lordships, principalities, and powers, because God executeth his government and exerciseth his Lordships. Principalities. own power in the world by the ministery of Angels. For so also they are called powers and armies, or the Powers. host of heaven. For they encompass the Lord round as his guard, and he who is called the God of Sabbaoth, or of hosts, the Lord I say of all Angels, spirits, and creatures, whose ministery he useth, when, where, how, and as much as it pleaseth him, useth them also as his soldiers. S. Jerome thinketh they are called Cherubims of their exceeding knowledge. Cherubim Other expound them swift. Seraphims have their name of ferventness: Or Seraphim. else because they are compared to most pure and clear fire: Or for that they are burning in the love of God. By these names in the mean while are shadowed out the manifold offices, God useth the ministery of Angels. and diverse operations of Angels, which we being desirous to comprehend in few words, have said that Angels are created of God for the ministery of God himself and men. For David said, Which maketh his Angel's spirits and his ministers a flame of fire. And again in another place, O praise the Lord all you angels of his, you that excel in strength, you that fulfil Psal. 103. his commandment, & harken unto the voice of his words. O praise you the Lord all his hosts, you servants of his that do his pleasure. And of Angels Paul also saith, Are not all ministering spirits, which are sent out into the ministery for their sakes, which shallbe heirs of salvation? But God useth the ministery of Angels upon no necessity, but of his own goodwill. For he might be without them, since by his word he bringeth to pass what he will. For he spoke and they were made, he commanded & they were created, not one of all the angels jointly working with him: so at this day also, he is able without the help of Angels, to bring to pass what he will. But because of his special goodness he created them to the partaking of everlasting life and salvation, he useth their ministery to us ward, as he also doth the service of other creatures to whom they declare their faith & obedience to God ward, and God exerciseth his unspeakable goodwill both toward them, whom by grace he hath made partakers of ever lasting joy, and also toward us, whom he hath vouchsafed to honour with the service of so excellent a company. For among other innumerable and the greatest benefits of God, whereat not without cause we are astonished, this is not to be accounted the lest, that he hath given us angels to be our servants. Truly this is an exceeding great token of his fatherly care and regard to us ward, first of all because he frameth himself so sweetly to our capacities and dispositions. In time past the Lord himself spoke with his own mouth in mount Sina with the church or congregation of the Israelites, but when he understood that they had rather he should speak by their interpreter Moses, he took their wish & offer, and afterward he spoke by Moses, Exod. 19 D●u●. 5. using his ministery toward them. Truly God is able to pour most perfect faith into our minds by his holy spirit, without any joint-working of men, but because he known it was profitable for us that it should so be, he instituted the ministery of his word, and planteth the faith of the Apostles by the preaching of the Gospel. And that ordinance once made he doth so precisely observe, that when he might have done the same by angels, yet by the Angels themselves he sendeth them that are to be instructed in the faith to the Apostles. For it is manifest what the angels of the Lord in the Acts of the Apostles did with Cornelius, whom he sendeth unto the preaching of Peter. Therefore when God Acts. 10. seeth the ministery of angels convenient for us, then of good will, upon no necessity he useth their ministery toward men. And doubtless angels love men exceedingly, and that which they do, they do of their own accord, not of constraint, nor unwillingly. For they cannot but exceedingly love them whom they see to be so dear to their creator, that for their sakes he spared not his only begotten son, but for them delivered him up into most bitter death. That I make no mention here of the most ready obedience which they perform to their God, who willeth and commandeth them to serve him, and men. The Lord in the Gospel witnesseth, That the Angels Luke. 15. in heaven rejoice at the conversion and turning of men that be sinners. In Zacharie the angel of the Zacha▪ 1. Lord is brought in very sorrowful for the misery of the captives in Babylon, and careful for their deliverance from captivity. All which things commend unto us the love and affection of Angels towards mankind. For otherwise those blessed spirits, are not moved with affections, carefulness or sorrow, as we are in the flesh. But they be glad, and rejoice, as blessed spirits can rejoice, in whom there is no human affection. Which affections nevertheless, are not only attributed to them, but to GOD himself tropically or by a figure, & as they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, after the affection of man, to the end our minds may the better understand, and more easily conceive spiritual and heavenly things as it were by parables: howbeit let us think that parables do not always contain all things, therefore our minds must be lifted up to higher things, and spiritual things must spiritually be judged. The ministery of Angels extendeth very far, which I will declare What the ministries of angels are. by rehearsing certain kinds of them as briefly and as plainly as I can. First they do service unto God himself in all things, which I think is sufficiently declared in that which went afore. The same God they all magnify together, with everlasting praises, worshipping, glorifying, & rejoicing in him. For Theodoret reciting certain testimonies of scriptures concerning this matter, sayeth, The ministery or service of angels, is the praising of god, & singing of hymns or songs. For the holy prophet isaiah says of the Seraphim, that they cried and isaiah. ●. said, Holy, holy, holy, is the lord god of Sabbaoth, heaven & earth are full of his glory. And of the Cherubim, the heavenly prophet Ezechiel sayeth, that he herded them saying, Blessed be the Ezech. 3 glory of the Lord out of his place. The whole host of heaven also singeth a birth song to Christ their Prince when he was born, as is to be seen in S. Luke, saying: Glory Luke. 2. be to God on high, & in earth peace, and among men goodwill. So they go before with an example for men to follow, teaching what they also should do, that is, offer praise and thank sgiving to God on high, whom the Angels also reverence and worship with us. Moreover the angels love the truth, and are desirous to have the same spread abroad, and the glory of God by all means furthered, and therefore they lay blocks in the way of false prophets hating them with their accursed doctrine and antichrist. For S. Peter testifieth that the Angels desire 1. Pet. 1. to behold the Gospel of the son of God. In the revelation of jesus Christ made to john the Apostle, the Angel of the Lord bindeth Satan: and the angel's furthering the Gospel of Christ, set themselves every where against false Christians, and false teachers. For even in the end of the world, The son of man shall send forth Matth. 13. his Angels, and they shall gather out of his kingdom, all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. They themselves stand in the presence of the almighty God waiting his commandment, who so soon as he shall command them to go forth, and to execute his commandments, by and by they make speed. They come therefore unto men to declare the will and commandments of God. So the Angel Gabriel came first to Zacharie the father of john baptist, afterward he came to the blessed Luke. 1. virgin to show unto her the incarnation of the son of God. Innumerable examples of this kind are every where found in the holy scriptures. They watch for our safety, being careful for us, yet without molestation, whereof I told you before. They advertise the faithful in time convenient, foreshowing dangers to come, and they also do comfort the afflicted. For the wisemen being warned by the Angel, that they should not return unto Jerusalem to Herode, avoid Matth. 2. great peril. joseph also being commanded by the Angel slieth into Egypt, delivering the Christ or anointed of the Lord out of the bloody hands of Herode. Christ also at the Luke. 22. mount of Olivet being in a bloody sweat, is comforted by the angel. And Hagar the handmaid of Sara being in extreme danger, is recreated Gen. 16. by the consolation of an angel. As also the Apostle S. Paul being very near shippwracke, heareth this Acts. 17. voice of the Angel of the Lord: Fear not Paul, thou must be brought before Cęsar, and lo God hath given thee all them that sail with thee. Again, angels are sent for revengement of mischievous people, to take punishment, I mean, of those that be wicked and impenitent. For the fir●● born of the Egyptians 〈…〉 of the Angel. In the Acts Exod. 12. of the Apostles the Angel of the Lord siniteth Herode Agrippa. It is said Acts. 12. that in the camp of the Assyrians many were sinitten & slain of one Angel. 4. Reg. 19 And David saw an Angel with a sword drawn, hovering between heaven and earth, afflicting the people 2. Reg. 24. with a most grievous plague. So we believe that the holy Angels shall come with the son of man unto judgement, as Paul witnesseth and saith. Our Lord jesus christ shallbe revealed 2. Thess. 1. from heaven, with the Angels of his power, in flaming fire, rendering vengeance unto them that know not God, and that obey not the Gospel of our Lord jesus Christ. For in the Revelation of jesus Christ also the Apoc. 16. Angels power out vials full of the wrath of God upon the heads of false Christians. Moreover, they take upon them the charge and defence of us, God so commanding: they are our keepers, ready at hand watching over us that no adversity happen unto us, and do guide our ways. For hitherto belong the testimonies of the Psalms, and very many examples of the scripture. David saith, This poor (or afflicted) man cried, and the Lord herded him: Psal. 34. and saved him out of all his troubles. The Angel of the Lord pitcheth his tents round about them that fear him, & delivereth them. And in another Psalm he sayeth: There shall no evil come unto thee, neither shall any plague come near thy tabernacle (or dwelling.) For he shall give his Psal. 91. Angels charge over thee, to keep thee in all thy ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. Thou shalt go (or walk) upon the Lion and Adder (or asp,) the young non and the dragon shal● thou 〈◊〉 under thy ●eete. And the Lord in the Gospel Matth. 18. plainly sayeth, that little children have angels without doubt to be their keepers. jacob ●he 〈◊〉 greatly Gen. 32. fearing his brother Esau▪ 〈◊〉 Angels coming to meet him, & understandeth that Angels were given unto him as guides and keepers of him in his way, against the fierceness of his broth. In the affairs of Heliseus, 4. Reg. 6. we read that the king of Syria besieged the city Dothan with a great host, wherein Helisęus at that time led his life, whom he had purposed to take: when the servant of Helisaeus perceived that, and was troubled in mind, and lamented his masters case, Helisaeus said, Fear not, for they that be with us, are more than they that be with them: the Prophet also prayed and said, Lord I beseech thee open his * servants eyes that he may see, & the lord opened the eyes of the servant, and he looked and behold the mounteine was full of horses, and fiery chariots, that is to say, he was armed and defended with the guard of an host of Angels. Abraham also saith to his servant, The Lord God of heaven which said unto me, Unto thy seed will I give Gene. 24. this land, he shall sand his Angel before thee, namely, to direct thy way, to defend thee, and bring to pass that thou mayest obtain thy desire. For the Lord himself said to Moses in Exodus, Behold I will sand my Angel Exod. 34. before thee, to keep thee in the way, & to lead thee to the place that I have prepared. In the Acts of the Apostles thou dost often read, that Angels served the Apostles, furthered their purpose, and defended them against their adversaries. In Daniel Angels are brought in for princes, and precedents or 〈◊〉. 10. governors of kingdoms, as Michael with Gabriel princes of th● Israelitishe kingdom●● and 〈◊〉 other of the Persian 〈…〉 of the Graecian kingdoms, and each of them debate the matter touching his own kingdom, and fight for the same. Not that there is any variance or disagreement in heau●n, where doubtless there is plentiful peace, everlasting concord and quietness, neither that there are conflicts or battles fought between the Angels, as between those Gods whom the Poet Homer describeth: but by a parable and allusion heaven is compared to the Court of some puissant and renowned prince, where Ambassadors of sundry countries debate their diverse causes: which is done in consideration of our weak wit and slender capacity. For thus we aught to conceive in our mind, that God, who is the only Lord of all kingdoms, heareth all men's suits, and taketh in hand all men's matters, and that Angels at the word and will of God minister and do service unto God, when it pleaseth him to use their ministery and service. For so Nabuchodonosor also saw in a vision a watchman coming ●an. 4. down from heaven: and foretelling the destiny of the tree that was to be hewn down. Nevertheless we must here take We must ●ot attribute too much unto Angels. heed lest contrary to the nature of true religion we attribute too much to Angels, that we worship them not, that we call not upon them nor serve them. In deed when men he are that Angels are given unto them of God for ministers, and that God by them doth good unto us, by and by they think that some honour is to be ascri●●ed 〈◊〉 given unto them. But sincere religion doth teach us to acknowledge▪ GOD the author of all 〈◊〉 thinger▪ that the Angels are ●he minister● 〈◊〉 God, and as it were instruments by whom he worketh, as we see the son, the moan, the stars, the patriarchs, the Prophets, and the Apostles, to be and to have been. But who being well in his wits, hath worshipped, called upon, or served the Sun, or the stars, though they be creatures very excellent and beneficial unto men? And what partaker I pray you of true faith & belief, hath worshipped, called upon, or served the patriarchs, the Prophets, and the Apostles, though they were endued with most precious gifts, & wondered in working of miracles. We do all worship, call upon & serve God, & we confess that God worketh by his saints: who together with the holy angels of God, require nothing less than to be worshipped, called upon and served of us. For truly said Lactantius, lib. Institut. 2. cap. 18. Angels, since they Saints will not be worshipped of us. be immortal, neither suffer, nor yet are unlling to be called Gods: whose only office it is alone to attend upon God with their service, to be at his beck, and to do nothing at all but at his commandment. For we say that God so governeth the world, as a king ruleth his kingdom, whose officers no man will say are fellows with him in ruling his kingdom, albeit affairs be dispatched by their ministery and service. And therefore we read that s. Augustine also said, When the Angels of God hear, he himself heareth in them, as in his true temple, not made with hands. Verily if we look more narrowly into and weigh the holy scripture, we shall find not in one or two places, that the name of God and Angels 〈…〉. For angel's ar● 〈…〉, ●nd instrumental as (they 〈◊〉 theme) but God is the 〈…〉 principal cause. For in the Acts of th● Apostles we read th●● 〈…〉 And when forty yea●●s w●r● 〈◊〉. there appeared into him in the Acts. 7. wilderness of mount Sin● an Angel. And by and by he addeth▪ And the voice of the Lord came unto 〈◊〉 saying, I am the God of thy fath●●, 〈◊〉 He calleth the self same Lord, whom a little before he had called an angel, to wit, because he believed that an angel both says and doth all things at God's commandment: that the word and the work is proper to God, & the angels are as instruments. Likewise in the book of judges, cap. 6. he 〈◊〉 called Lord, which even now was called an angel. Hagar the handmaid of Sara received a great benefit in the desert Gen. 16. by the angel of the Lord, yet she accounteth not the same received of the angel, but of the Lord She giveth not thanks to the angel, neither doth she consecrated the memory thereof to the angel, much less doth she worship and call upon the angel, nay rather she referreth her speech also unto God. For so the holy scripture witnesseth▪ And she called the name of the lord which spoke unto her, Thou god lookest on me, etc. The children of Israel, before whom the angel of the Lord went in the wilderness, never offered sacrifice to their guide or captain, never worshipped or served him. Even so the servant of Abraham being committed to the angel, doth not make supplication unto him, desiring him well to prospero his purpose, but he prayeth unto God, & requireth of him to show and give trial of his mercy toward his master Abraham. In Daniel the 〈…〉 God ●n●ly. For they 〈◊〉, Blessess●● thou O Lord god of 〈◊〉 fathers, ●ight worthy to be 〈◊〉 and honoured in that 〈…〉. So in like manner 〈◊〉 in express words confesses that 〈◊〉 god, whose he is, and whom he worshippeth▪ though in the mean● while he had made mention also of an angel. For so he● says in the Acts, There stood by me Acts. 27. their night, the angel of God, whose I am, and whom I serve, that is to say. God. For in another place john being willing to worship at the angels feet, the angel crieth: See thou do it not for I am thy follow servant, and Apoc. 22. of thy brethren the Prophets, and of them which keep the words of this book. These plain and manifest testimonies of holy scripture, evidently 〈◊〉 us, that although God use the ministery of angels toward us, yet that they are to be acknowledged and confessed of us, to be ministers of God, & fellow servants, and therefore not to be worshipped nor called upon, but that God only must be worshipped, call●d upon, and served. From this holy doctrine of scripture, certain ministers and ecclestastical writers of the ancient Church have nothing swerved. For Lactantius in that book which we cited a little before sayeth: Angels will have no honour given unto them, whose honour is in God. But they which revolted and fallen from the ministery of God, because they are enemies of the truth & offenders, they go about to challenge to themselves the 〈…〉 I go unto 〈…〉 what prayer, 〈…〉 devouring to 〈◊〉 unto thee, ●●d being not able of themselves have assayed (as I hear) these ways, & have fallen into ● desire and 〈◊〉 aft●r curious visions, 〈…〉 to be deceived. These things are extant, Lib. 11. Confess. cap. 42. 〈◊〉 which he showeth at large, that jesus Christ is the only 〈…〉 ●●●tercessour for all the faithful▪ The same Augustine in his 〈…〉. De Civitate Dei, cap. 16. 〈…〉 words that the good angel● of God require sacrifices, not for themselves, but for God. In his last chapter of his book. De for a Religione, he sayeth: Let us believe that the best angel 〈◊〉 that God be served with the 〈◊〉 and most excellent ministery, that together with them we should 〈…〉 God, in the 〈…〉 of whom they are blessed. For we are not blessed by seeing the angels, but by seeing the truth, whereby we also love the very angels, and 〈◊〉 together with them. Wher●fore we honour them for lou●, not of 〈◊〉. Neither The wor●hippinge ●f Angels greatly condemned. do we build temples unto them. For they are unwilling in such sort to be honoured of us. Because they know that we ourselves, if we he good, are the temples of the most high God. It is well written therefore that an angel for●ad a man to worship him, but willed him to worship on● only God, under whom he also was a fellow servant with him. The same August therefore in his catalogue of heretics, 〈…〉 of Christ, & his church. 〈…〉 of the author, if any require 〈◊〉 th●se▪ If we should make a temple (〈…〉) of wood & stone to the hol●● Mark what he thinketh of the temple built to S. Michael in Mount Garganu●. ang●● that is most excellent; should 〈…〉 ●ee cursed of the ●rueth of Christ, and of the church of God? because we do that service to a creature, 〈◊〉 only is due to one god. If therefore by building a ●●ple to any kind 〈…〉 we should ●ob God of his 〈…〉 not he the true God 〈…〉 we build not a temple, but 〈…〉 his temple▪ Th●● 〈…〉 These 〈◊〉 have I hither to 〈…〉 of th● holy o● good 〈…〉 Of evil spirits. 〈…〉, of wicked angels 〈…〉, that is to say, 〈…〉 devils. Hereof I will 〈…〉 plainly speak that which the holy scriptures minister unto me●. That there are devils the Saduce●s in That there are devils. times p●st ●e●ied, and at this day also 〈…〉 religious; nay rather Epicures deny the same. Who unless they ●●pent, shall one day feel to their exceeding great pain and smart, both that there are devils, & that they are torments and executioners of all wicked men and Epicures. For the whole scripture and all Godly & wise men, as many as have lived from the beginning of the world, even unto this day, have confessed that there are evil spirits or devils. Now what thing devils are, it is What the devil is. no less hard and doubtful exactly to define 〈…〉, than I 〈…〉 difficult to d●scribe fully the nature of Angels: howbeit I will shadow them out by one or other kind of description, to the end I may entreat of them in a certain order. Evil angels are corrupt and wicked spirits, and for their revolting or falling away, everlastingly condemned: subject in deed they are to God, but yet nevertheless adversaries to God and men, for that they turn all their traveller and studies to the contempt and despi●ing of God, and to the deceiving and destruction of men. First, that the devil is a creature, hereby it is manifest, because there is but one creator only, That the devil is a creature. to wit that God in Triniti● & Unity. He created all spirits: but the dived also falls in the reckoning of sp●rites. We said before that the time of their creation is not set down in the scripture, when as we shewed that it was no where expressed, at what 〈◊〉, whether before man or after man Angels were created. Hereunto we 〈…〉 add, that evil angels become evil, not by creation, but by their own revolting The devil was not created evil. and falling away. For all things which God created, were and are exceeding good: all angels therefore, as men in like manner, were naturally created good. But they continued not steadfast in this goodness, granted given and graffed in them of God, but they being corrupt with their own malice, as men also are, fell, and were by the most just god, thrown out of heaven, as out of the felicity or happiness which was given them. Now, when or at what time this was done, the scripture Of the fall of Angels from heaven. doth not again express: howbeit, it seemeth to have been done before the fall of man. For the devil by the serpent egged our parents to sin, & drew them into misery and death. 〈…〉 particularly sh●w y● 〈◊〉 how 〈◊〉 were 〈◊〉 out of 〈◊〉. I●●●yth generally that there 〈◊〉 ●●lly or 〈…〉 ●ound in the angels, & that therefore they were thrown down headlong into h●ll. For we read in the book of job, Behold he found no truth in his job. 4. servants, and in his angels there was folly (or wickedness.) S. Peter nothing disagréeing from this, said, That God spared not the angels which sinned but cast them down into hell, & 2. Pet. 2. delivered them into chains of darkness, to be kept unto judgement. But 〈◊〉 also the brother of james, the Apostle of the Lord, syrnamed Thaddęus, rehearsing the same sentence in a man●r, said, The angels which kept not their first estate, (to wit, the nature wherein they were created) but left their own habitation, (to wit, their 〈◊〉 their offic●, and their faith) the Lord hath reserved in everlasting chains unto darkness, unto the judgement of the great day▪ What, doth not our lord and ●●uiour Christ speaking of the devil say thus? He was a murderer john. ●. from the beginning, & abode not in the truth. For hereupon we may gather, that the devil sometime abode or was in the truth, but shrunk and forsook it by faithless falling away. Those testimonies which witness that an angel sinned by revolting, & was thrown down headlong into hell, are sufficient for godly minds, and such as are not curious. Furthermore out of isaiah and Ezechiel, there are recited of others testimonies making for the Isai. 14. same matter: which as we reject not, so we doubt not but that by an Allegory they are applied unto these of ours. That which is alleged out of Luke, I Ezech. 2● fawe 〈…〉 property expounded of the ●●rst full of Angels, for there is another fall of the devil, tow●tt, whereby thy he fallen by his own ●y 〈◊〉 (whereby he ha● possessed the minds of men, and 〈◊〉 them with wickedness and sin) through the coming of Christ into the world, & through the sincere preaching of the gospel. Now thereiss no doubt that all Angels were created good, and that the evil fallen through the●● own & not through God's faulten and fo●lie, whereof I spoke somewhat also in the 10. Ser. of the. 3. Decade, where I entreated of the beginning of 〈…〉. To which I will now 〈…〉 and evident declaration of 〈◊〉 bishop of Cyrus taken out 〈…〉 of the scriptures, who in his 〈◊〉. decret. says. Let us consider whether the devils justly s●●er punishment, since they received of him that made the a nature like his. 〈◊〉 can he which is good be called the creator of wickedness? And how● is he 〈◊〉 righteous & just, that punish● 〈…〉 which can do nothing y● 〈◊〉, but is tied & bond with fetters o● w●ckednes and vice? But we know that the God of all things, and the 〈◊〉 of justice & righteousness is righteous and just. Therefore he will not punish the devils unjustly. And we know that god was their guide and captein, and that the good angels are his workmanship, & that he is called good of all such as are rightly minded. He therefore made not the nature which could do no thing that is good, traveling & bringing forth wickedness only, & doing things contrary to his will & mind. If God therefore did neither make the evil nature (for he is the maker and worker of all good things, as he himself is good,) then doth he not so much as 〈…〉 or 〈…〉, & he will punish y● 〈◊〉 & ●uch also as serve & are under him. Therefore ●he devil of his own will & accord is evil, & they that take his part. For as god made man good in the beginning, & with free will of mind, these 〈◊〉, to wit, good angels kept their nature which they received, pure & uncorrupt: but those (to wit men) declined & sell into the worse, & corrupted their heavenly shapes, & they that were like unto God, made themselves br●tish: so also the devil & rout of devils which were with other bodiless crea●●●●s, 〈◊〉 not follow the goodwill of them 〈…〉 ●he Lord God: but being pu●t up with the disease of haughtiness & pride, 〈◊〉 themselves unto the which was the 〈◊〉, & fell from their former state 〈…〉. Thus far he. With Theodo●●● ●o●h S. Augustine agree 〈…〉 De vera rel●. ca 13 〈◊〉, The devil in as much as he is 〈…〉 not evil, but in as much as he 〈…〉 wicked of his will, for set●●●g more by himself than by god, he wo●ld not be in subjection unto him, but swelling through pride, he fell from his chief essence & excellent being. And again, in his treatise upon joh. 42 〈…〉 demand from whence the 〈◊〉 from thence doubtless from whence also th●other angels are: but th'other angels constantly continued in their obedience, he by disobedience & pride cell from an angel & become a devil. Now that which I affirmed touching those wicked spirits, The devil is everlastingly condemned who for their revolting & falling away are adjudged to damnation. I see it denied of some, who promise' to condemned spirits redemption from their punishments, a little before the judgement day. But against these, very many doctors of the church have disputed, all and every one of them condemning with one voice, an opinion which the 〈◊〉 long ago condemned. For the judge in the end of the world 〈◊〉 definitive sentence against 〈◊〉 than & all the wicked, shall say, Departed ●rom me you cursed into everlasting fire, Ma●th. 25. which is prepared for the devil and his ●ngels. And by & by the Apostle & holy Evangelist a witness of the truth doth ●dde, And these shall go into everlasting punishment, but the righteous into life everlasting. For in Mark the lord also Mark: 9 ●aid, In hell their worm dieth not, and ●he fire is not quenched. And in john in more plain & pithy words he says, They that have done good shall come forth john. 5. unto the resurrection of life, and they that have done evil unto the resurrection of condemnation. He doth not ●ay, they shall go either into life or into condemnation, but into the resurrection either of life or condemnation, that is, to remain everlastingly in life or death. For Daniel, of whom the Lord borrowed these words, hath said, And many of them that sleep in the dust of Da●. ●2. the earth shall awake, some to everlasting life, and some to shame and perpetual contempt. For john the Apostle says, that the smoke of those that are condemned & thrown headlong in Apoc. 20. to hell, for evermore shall ascend up. It is certain therefore, that the condemnation of the wicked shall be altogether without end and everlasting. Furthermore devils are spirits and substances. in calling the revolting. Angels, spirits, we do not understand by spirit the wicked affection of the heart, or the quality or passion of the mind, or corruption and sin. For the world is not without some, which think the the devil is nothing else, but a mischefous man, or a mischievous & sinful commotion or outrage of the mind. By spirits therefore we understand spiritual substances, endued with feeling & ●nderstanding For in the first chapter of 〈◊〉, sathan came & showed himself among the children, (or seruant● of god job. 1. speaking with the lord. The gospel 〈◊〉 reporteth unto us, that devils bée●● cast out of a man, entered into the herd Matth. 8 of swine, ● drowned them i● the 〈◊〉 of the sea or lake of Gaderen. Moreover the gospel recordeth, that the devil sinned john. 8. from the beginning, that he coltinued not in the truth, that he is a liar & a murderer. judas maketh mention that the angel fought with the devil In Mark the devils cry out and say, What have we to do with thee, thou jesus Mark. 1. of Nazareth, art thou come to destroy us? but yet for all that our saviour bein● already appointed & made judge, shall say to the devils, Go into the everlasting fire. All which testimonies agreed Matth. 25. to substances by themselves subsistine & not to qualities. devils therefore ar● spiritual substances. But what bodie● What manner of bodies they be which the devils tak●. they be which they often times take, & in which they appear unto men, n● man I think can perfectly tell: whic● also we told you a little before, when we entreated of the bodies which good angels took: For truly that devils pu● on bodies & shapes differing from their own, the history of Samuel raised up by a witch manifestly proveth. It was not Samuel that was raised from the 1. Sa. 28. dead, but the capteine-coyner of lies. counterfeiting Samuel deceived king Saul. And Paul witnesseth that sath● ●. Cor. 1● doth transform himself into an angel of light. Histories also declare, that the devil is a marvelous juggling deceiver, in taking on him divers forms & shapes And as I said of good angels, that they The diu●●● quick●● crafty, & ●ightie. are speedy in their ministery, without burden or lets, so there is no doubt that devils in their kind & work, are well prepared. For the scriptures declare that they have a thousand shifts, wonderful craftiness & subtlety, and that their knowledge is 〈…〉 reacheth very far. Finally that they are very ready and never weary to attempt & perform allthings. They pass through the whole world with exceeding swiftness, they handle all their matters very craftily, and therefore are marvelous names shadowing out their force & power allotted unto them. For he is called Satan the old serpent, a deceiver, the prince of this world, the prince of darkness, which hath power over the air, a roaring Lion. Of which, and of other not unlike, I will speak anon more at large, when I have first told you this, that there are an infinite rout of devils. For seven. devils are cast An infinite rout of devils. Mark. 16. Matth. 12. out of Marie Magdalen. That devil of whom Matthew speaketh, being no sooner cast out, museth & consulteth how he may be wholly restored again, taking to him seven. other spirits worse than himself. Moreover in Marks gospel there is mention made of a legion. For the unclean spirit being asked of Mark. 3 the lord, what his name was, answered, My name is legion, because we are ●any. Therefore, when there is mention made of sathan also where in ho●ie scripture, it is not so to be taken, as ●hough there were either but one substance or person of the devil▪ For they ar● comprehended as the members under ●he head, & as particularities under generalities. The scripture truly elsewhere maketh mention of the prince of the devils. For the enemies of Christ do often cry out, He casts out devils Mark. 3. by the prince of devils, but yet that saying doth not express what manner of principality that is, & whether orderly among themselves those evil spirits be distinguished. And it is certain that all the ungodly are under one head, as all the godly are under one Christ the lord. It is certain that all the devils are o● 〈…〉 corrupt 〈…〉 their force only to this end, to 〈◊〉 adversaries unto god, & hurtful enemies to men. But of the operations, works, or effects of devils, I will speak where I shall by the way exposid their names or attributes. Corrupt & wicked spirits generally are called devils, which is asmuch as if you should say, slanderers or false accusers. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks signifieth slander. etc. And the word devil is fetched from the Grecians. For Devil. he soweth slanders in accusing men unto god, & in setting men at variance between themselves: that now I say nothing, how he goeth about to bring god & his works into suspicion among men. Therefore he is elsewhere called a liar, & the author of lies, and the father of all A liar. hypocrites, & therefore the spring of all 〈◊〉, heresies & wickednesses. And because judas was an hypocrite, a liar, joh. 6. a 〈…〉 & traitor, the lord rightly gave him the name of a devil. The Apostle Peter called the devil an adversary. Satan o● an adversary. 1. Pet. 5. Matth. 13. For the lord also himself called him. The envious man, which sowed tar●● in the lords field. For he is the 〈◊〉 of God & men, setting himself against the will of God, whose glory also he laboureth to take away, & hindereth the salvation of men, & soweth infinite 〈◊〉 in the church of god. And truly Matth. 4 the Hebrues call him sathan, whom we call an adversary. That word is translated unto men. For in that Peter set himself against the counsel and purpose of God, he heareth this voice of the lord, Get thee behind me sathan. And David also said to his nephew Abisai, the son of Zervia, What have I to do with you you sons of Zervia, that this day you should be adversaries unto me? For Abisai gai●e said the counsel and decree of David. The devil is called Daemon, t● Matth. ● wit, knowing, crafty, and cunning in many things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies, I know. For Plato truly in Cra●ylo, according to the opinion of Hesiodus, doth think that devils, whom we commonly call by this word Daemons, are called and as it were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wise, prudent, & knowing. hereunto the word serpent must be referred. The serpent, says the Scripture, was subtler than all the beasts of the field, Therefore did the devil choose the Gen. 3. serpent to be his dwelling place, by whom he might put his guileful devices in practice & deceive our first parents. For he is called the deceiver the beguiler, & seducer of the world, ● serpent's & dragon the old serpent & dragon. For what seducing soever there is in the world, what wicked devices and deceitful practices, they flow from this one fountein of all his mischief. In profane writers this word is used in a far contrary signification. For Socrates in Plato says. I affirm that every man is Daemon, that is to say, wise whosoever is good, & that he is Daemoniacus that is to say, wise & happy both alive and dead. Wherefore it is a thing very much and often used of Homer to adorn noble personages with this name. But in the history of the gospel, Demoniaci are such as are possessed with a devil. Paul in his first epistle to Tuno. reduceth & draweth 1. Tim. 4. the whole body of deceits, & doctrines coloured with a show of false wisdom, unto this head. S Peter says, Be sober & watch, for your adversary the 1. Pet. 5. devil as a roaring lion walketh about, seeking whom he may devour, whom A roaring lion. resist steadfastly in faith. By the Lion he shadoweth out unto us the nature or disposition of the devil. For the devil hath exceeding great strength, he is full of greedy raveny, & most cruel fierceness: whereupon he is also called of some a cruel beast. The Lord calleth him a A murderer. murderer. For he inspired into Cain and all mans●ears horrible murders, & at this day also he soundeth the alarm to all wars, to all broiling battles, to all slaughters and seditions, to be short, he kindleth wrath, he soweth hatred, & nourisheth envy. He is named a tempter. A tempt●● For he is always egging men to mischîefe, sparing nothing whatsoever he thinketh can entice and draw us to things most wicked. In the history of the gospel, and in An evil & unclean spirit. the writings of the Apostles, the devil hath well nigh the name of an unclean, of a mischievous or malignant, of a filthy & wicked spirit. For he fallen not from his pureness only through his own fault, in which he was first created of that most pure god, but even now also he is delighted with unpureness, & allureth all men to uncleanness. From this master of mischief proceed all filthy lusts all whoredones, adulteries, all excess, drunkenness & surfeiting, all beastliness & vanity, pride & arrogancy. etc. Now the devil also in the gospel is called Beelzebub, because that sometime they of Accaron in Palestine thinking they worshipped God, worshipped in very deed the devil. S. Paul says, What agreement hath Christ with Belial? he setteth Belial against Christ, to wit, the devil against god. But Moses put the cogitation of Belial for a wicked & evil thought. Therefore the devil is wicked & ungodly, rebellious & obstinate against God. For they say that Belial signifieth altogether as much, as if a man would say, lawless, without yoke & without discipline. There are some also which think that in the book of job, the devil is figured or signified by Behemoth & Leviathan. job. 40. and 41. chapter. S. Paul giveth the devils divers names, sa●ing that the godly have battle, against principalities and powers, against worldly governors of th' darkness of this world, against spierituall wickedness in heavenly (places,) against the governor that ruleth in the air, against the spirit that now worketh in the children of disobedience: whom also in an other place he calleth The God of this world. And as God exerciseth his power in the world, and in the good, for the most part, by good angels, who for that cause I said are called principalities and powers: so because the same GOD of his just judgement doth suffer the devil to have rule over the wicked, they are rightly called principalities and powers. Not that GOD delivereth unto him the mere and chiefest rule: for all power belongeth to God only: but because he suffereth him to execute his tyranny. For he plainly saith, that he is the Prince of the world, to wit, of the wicked. For by interpretation it followeth, He is the Prince of the darkness of this world. And who knoweth not that in the Scriptures darkness doth signify ignorance, blindenesie, unbelief, ungodliness, and wickedness, and to be short, ungodly men which are drowned in these vices? And again, there is added that which declareth the true meaning, Which worketh in the children of disobedience. Therefore the faithful and obedient, who are in the kingdom of Christ, & not in the kingdom of the devil, are exempted from this rule & government. Neither is sathan called God upon 〈◊〉 God 〈…〉. any other consideration, for there is added, of this world. For in very deed the devil is not a God, but because there are found in the world certain mad men, who take him for god, he hath the name of God, The 〈◊〉 father Augustine expounded this no otherwise. For in his treatise upon john 25. he says: God forbidden we should think the devil were so called the prince of the world, that we should believe that he is able to rule over heaven and earth: but the world (for he is called the prince of this world) is said to be in wicked men, which are dispersed throughout the whole compass of the earth. And again the same August. in his first chap. De agone christiano, says. The prince of this world is cast The prince of this world cast out. out, not that he is cast out of the world, but out of their minds, which cleave to the word of god, and love not the world whereof he is Prince, because he hath dominion over them which love temporal goods, which are contained in this visible world, not for that he is Lord of this world, but prince of those concupiscences, whereby every thing is coveted that is transitory. By this concupiscence the devil reigneth in man and holdeth his heart in possession. The same Doctor in his treatise upon john. 52. asketh the question, Whether sathan were not cast out of the minds of the prophets and patriarches, since it is reported in the gospel, that he is cast out by Christ. And he maketh answer, Verily, he is cast out quite. How therefore is it said, He shall now be cast out? How think we, but because that which came to pass in very few men, is even now foretold, that it shall come to pass shortly in many and mighty people. As that saying: but the holy ghost was not yet given, Because jesus was not yet glorified: may have the like question, & the like answer. For that abundance of spiritual grace, was not given as yet, which afterward was given. Thus far he. Furthermore when the Apostle says, That we sight against spiritual Prince's o● the world wickednesses in heavenly places, by heavenly he means not heavenly joys, placing the devils in heaven again, but the air, that is the lower part of the world, yea, and the world itself. For he says elsewhere, According to the spirit that ruleth in the air. And truly the Princes of this world are in the air, above, beneath, and about us, assaulting us on every side. Otherwise neither heaven nor the lower region of the air, is subject to the rule of devils, that therein they may do what they will, or abuse it as they list, but so far forth as God of his just judgement shall permit. For in this disputation we must always hold for a confessed and undoubted truth, that our Lord God is King and governor of all creatures, and that he keepeth still his dominion over all creatures, and exerciseth the same after a most just and equal manner. And although out of all these things might be gathered, how The operations of the devil. great and what manner of operation the devils is, yet thereunto will I add somewhat more, lest any thing should seem to be wanting in this matter. In the description of the devil, I drew into two heads all his effects, work or operations. For devils are adversaries to God & enemies to men, whose whole endeavours & drifts tend to the despising of God, and to the deceiving and destruction of men. The sum therefore is this, They bend all their force to the contempt of God and destruction of men And that their power to hurt is not small, and their understanding also quick to bring all their purposes to effect, we have herded once or twice already. That they have a will to do hurt, there is no cause why any man should doubt. For that Lord said to his disciples in the gospel, Behold sathan hath Luke. 22. earnestly desired to sift you, as it were wheat. And again, Watch & pray, jest Matth. 26. you enter into tentation. And S. Peter says, Your adversary, as a roaring lion 1. Pet. 5. rangeth up & down, seeking whom he may devour. And that he withstandeth God, and with continual labour gainesayeth God, and stirreth up all creatures to the hating and despising of God, that scripture doth every where testify. He did wickedly instill into the minds of our first parents, an opinion altogether unworthy of God, as though maliciously he did envy at their blessed state. For he said by the serpent, Hath God said you shall not eat of that tree? And anon, Gen. 3. You shall not dye the death. For God doth know, that the same day that you eat thereof, your eyes shallbe opened, and you shallbe as gods, knowing good and evil. Unto which deceitful words when they gave credit, they themselves perished, & drawn with them the whole world into ruin and destruction. Neither at this day verily ceaseth he so slander and speak evil, aswell of God himself, as also of his works, to th'intent that he might draw us together with him into the hating of God, into distrust & desperation, and to everlasting destruction. For he envieth us our salvation, where unto we are ordained by Christ. But it is better to speak somewhat more distinctly of this thing. Satan hurts men in their minds, in their bodies, & in their goods. For he enticeth and provoketh our minds to sin. Furthermore, he also troubleth the minds of men, & driveth them into an outrage, and being out of quiet in this their outrage he miserably vexeth, tormen●eth, 〈…〉 them. ●●●●vpon thou mayst read that some physicians call this madness or outrage an evil spirit or wicked devil. But he diversly plagueth their bodies, chief with diseases. We have that most holy man job for an example. In the gospel after S. Luke it is said, that that woman which was bowed together, Luke. ●3. was bond by Satan xviij. years. Again in the gospel according to S. Mark, we read of a child which had a dumb spirit, And when soever he taketh him he teareth him, and he someth, Mark. 9 and gnasheth with his teeth and pineth away, and casting himself on the ground lieth groveling. This self same evil spirit taketh away from men their goods, wastes and diminisheth their substance and worldly wealth. Which thing again is manifest in the history of job & of the gospel. For job is spoilt of all his substance, sathan so ordering the matter by soldiers & robbers. The herd of swine also being drowned & strangled in the sea, wrought great loss to the Gergesites, & being violently carried away of that devils, were tumbled headlong, into the sea. Furthermore, this mischefous miscreant in accomplishing these things, doth sonewhat by himself, & by wicked angels his fellows, & somewhat by other creatures. By himself he worketh outwardly & inwardly, by tempting & provoking men. For he casts before our eyes counterfeit & deceitful shapes, changing himself into an angel of light, he windeth himself into the minds of men. He speaketh unto us, setting before us gay promises & most grievous threatenings, howbeit all of them coloured with deceipts and lies. For oftentimes he bringeth reasons probable indeed & apparent, yea & places of Scripture, at a blush very agreeable, but yet maliciously wre●●ed to his own purpose. And by this means he either hindereth and maimeth true faith in the minds of men, or else he taketh it away & utterly overthroweth it, and by and by he possesseth them wholly, & driveth them into most certain perdition. So it is said, that when he had entered into judas john. 13. heart, he cast him wholly headlong into everlasting destruction. The heart of man is open unto God only, for he only is the searcher of the heart and reins. But the devil by circumventing men with his guileful practices, and by putting wicked persuasions into their hearts, is said to enter into men's hearts. And he worketh against man by other creatures also, as by elements, when he raiseth fire, winds, waters, hail, & such like calamities against us. Furthermore he stirreth up men against us, our friends to vex and betray us, & our enemies to consume & bring us to our end with persecutions, battles & bloudsheds. The history of job yet again beareth witness of these things. Whereunto thou mayst reckon persecutions laid upon the worshippers of God. Now also he eggeth false prophets & enchanters against us. Whereunto belong deceitful inglings, and all kinds of sorcery & witchcraft, which the works of the sorcerers of Egypt, and of Simon, & the place of Moses in Deut. 13. testify to be most effectual. Hereunto chief belong false miracles, & corrupt answers or Oracles. By these truly in times past he did very much hurt to that church of god, as histories testify, neither ceaseth he at this day to do hurt: which thing experience itself doth teach & verify. For though it be certain that sathan is not Matth. 12 cast out by that power of sathan, yet one giveth place to another for a time, to this end, that they may that more dsilie deceive men, and obtain a kingdom. Christ truly and the Apostle Paul foretold, that even the last times should be wonderfully bewitched with deceitful signs and powers. Most evident places touching the thing are extant in Mat. 24. 2. Thess. 2. cha. Moore might be spoken (dearly beloved) & that at large, concerning the operations or workings of the devil. But I trust these things being gathered together in brevity, are sufficient, and give occasion to muse of higher things. But let no man so understand these things, as The power of the devil is definite or limited. if the devil were able to do all things, and that what he will he can also do by and by. For his power is definite, or limited & restrained, so that he cannot do so much as he would. Otherwise all things had been over thrown and perished long ago. Therefore not without consideration I added in the describing of the devil, that he is subject to god, for he can do nothing with out God's permission. Now God permitteth him, either to exercise & try the patience of those that are his, and to hasten their salvation, as it is manifest in the history of job, and in the words of Paul to the Corin saying, Lest I should be exalted out of measure through the abundance of the revelations, 1. Cor. 12. there was given unto me a prick to the flesh, the messenger of sathan to buffet me. Neither is it doubful, that in most grievous torments of persecutions he exalteth many notable martyrs, yea and at this day doth and in times past hath exalted such unto glory and everlasting rest. Or else he giveth the devil leave to execute violence and cruelty upon men, by that means to chastise their wickedness, or to punish their unbelief. For verily the devils are the instruments of God's wrath, to execute his vengeance. For Paul says, The coming of antichrist, is after the 2. Thess. 2. working of sathan, in all power & signs and wonders of lying, and in all deceivableness of unrighteousness in them that perish: because they received not the love of truth, that they might be saved. And therefore GOD shall sand them strong delusion, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. And this in a manner is the strength and power of sorcery or enchanting, which is feeble in the faithful. Wherefore, there is no cause We must● fight manfully against th●●iuel, bu● we must● not fear him. why any man should miserably fear the Devil: But rather sanctify ye (says isaiah) the Lord of hosts, let him be your fear & your reverence. Some say that certain nations of the east worshipped the devil, for this cause, that he should not hurt them. But these are stark staring mad. For if it be not Gods will, which even now I began to tell you, or if he give no leave, Satan cannot touch so much as a hair of thy. For he could not enter into the herded of swine, which were feeding nigh the lake Genezaret at Gadara, and destroy them, but by the Lord's permission. Saint Augustine also expounding the 32. psalm, allegeth in these words, the history of job, What could the devil himself do? durst he take away one silly sheep from the holy man job, before he said, Lay thy hand on him, that is to say, give me power? He was willing, but GOD did not suffer him. When God gave him leave, than he was able: therefore the devil was not able, but GOD which gave him leave. Therefore job being well instructed, did not say, as we now are wont to say, The Lord gave, and the devil hath taken away: but, The Lord gave, and the Lord hath taken away. And these things do exceedingly comfort the godly in temptations, who understand that nothing can happen to them without God's permission, & that he permitteth nothing but that which maketh for our amendment and salvation, and therefore that we are always preserved by the providence and bountifulness of God. For whatsoever hath hitherto been spoken concerning the power and workings of the devils, pertained not hitherto, to dash us out of courage, and cast us down: but to make us more vigilant or watchful. The Lord that overcame the devil, ●latth. 4. and showeth us the way to overcome him, commandeth us to watch. For therefore he encountered with sathan the first, second, and third time to instruct us how we should fight against the enemy of mankind. He overcame him for us, that we should not despair of ability and nower easily to overcome him since he is already weakened and wounded. By faith doubtless we shall overcome him. For by faith we are knit ●. john. 5. unto Christ, and by faith we draw the spirit of Christ, by the force and virtue whereof we shall triumph. Truly for that cause Saint Peter willeth us To resist by faith. Saint Paul exborting us unto this conflict, 1. Pet. 5. & furnishing us with excellent complete armour saith: Take unto Ephe. 6. you the whole armour of God, that you may be able to resist in the evil day, and having finished all things to stand fast. Stand therefore, having your loins girt about with the truth and having on the breast plate of righteousness, and your feet shod that you may be prepared to the gospel of peace. Above all things taking the shield of faith, wherewith you may quench all the fiery darts of that wicked. And take the helmet of valuation, and the sword of the spirit which is the word of God, praying always in all prayers and supplication in the spirit, etc. Whereunto that also beelongeth, which the same Apostle witnesseth God doth not suffer us to be 1. Cor. 10. tempted above that we are able to bear, but shall with the temptation make away to escape. Let us therefore reverence this God, let us béeséech him, that through his power & might we may overcome, Amen. Of the reasonable Soul of man, and of his most certain salvation after the death of his body. The tenth Sermon. ALl men do confess that the reasonable soul of man hath affinity or likeness with spirits, neither is there any wiseman, as I think, which doth deny that the knowledge of the reasonable soul of man, whereof the Scripture teacheth so many things, and that too so diligently, is most wholesome and necessary to all the godly: the order therefore, the profit and the very necessity also of things do require, that I speak somewhat likewise of the reasonable soul of man: wherein I will follow the plainness of the scripture, and of the interpreters thereof, leaving physical or natural points unto them to be expounded, unto whom it belongeth by duty and profession: saving that we will so far deal in them as we cannot want them in this discourse of ours. The holy scripture and the interpreters thereof, neither move curious questions of the soul of man, neither do they satisfy curious heads, when they desire to know those things, which cannot be declared, or if they could, yet it would always seem unto them that nothing were unto them more aptly spoken, for they always stagger, they are always learning and yet doubt, they nevor come to the knowledge of the truth with a quiet mind, they never abide in the plain truth when it is found, they search after other & many more & subtler matters than they understand. But we know that all things which are necessary and for our salvation are simply & plainly delivered in the holy scriptures, & that we must simply godlily, & religiously rest in them: therefore those things that are not delivered in them (touching that matter of our salvation) we know that they are not to be sought after of us, & that they hinder not our salvation if we be ignorant of them. The word Anima (which we call soul) is diversly taken in The word Anima, (which we call soul) is diversly taken. the holy scripture. First of all (Anima) that soul is taken for every living thing For Moses bringeth in the lord speaking, Let the earth bring forth living creature after his kind, cattle, worm, & beast of the earth after his kind. For who knoweth not that there are reckoned three kinds or parts (give me leave so to speak for instruction sake) or three principal powers of the souls? for there is the soul vegetative which worketh in plants. There is the soul sensitive which is not without the soul vegetative, & it giveth life to brute beasts, and other creatures endued with life & feeling. There is also the reasonable soul wherewith men are endued, which is furnished with many powers or abilities, and comprehendeth both that other. Hereof The soul is breath and life. (Anima) the soul is taken in the scripture for breath which men draw in and let go again, & also for the life of man, or of a living creature. Thus we read (Anima eius, etc.) His life is in him. And, I will do thee no more harm (says Saul to David) because (Anima mea) my life was precious in thy eyes this day. The Grecians call Acts. 20. (Anima) the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because by drawing breath it refresheth. The Hebricians call it Naephaeseh, of comforting. Again (Anima) the soul is taken in the scriptures Soul is taken for man. for the thing itself that hath life, yea even for any, or rather for the whole man. For it is said in the law, The soul that worketh with a spirit, levit. 20. or that is a soothsayer, shall die. Likewise in Paul we read, Let every Rom. 13. soul be subject to the higher power. And again in Genesis the king of Sodom says to Abraham, Give me the souls, & take the substance or goods Gen. 14. to thyself. For the scripture is wont to name the whole by a part. For as by the soul he means that whole man, rehearsing the nobler part, so by flesh also he signifies the whole base part. Moreover since man, & also other living creatures have an appetitive or desiring soul is used in the scripture for affection, will desire, or lust. For Soul a ●esire. Ezechiel says, They shall not satisfy their souls (In Dutch, sy werdend iron 〈◊〉. 7. glust n●t buffen) Noither shall their bellies be filled. Lastly (Anima) the soul signifieth the reasonable soul of man. Soul is the spirit of man. Whereof we will entreat (God assisting) at this present. Yet here I cannot dissemble, that among very famous writers there is controversy (De anima, & animo) about the soul and the mind, whether they are one and the self same, or diverse, and that there are reasons on both sides. They that make a difference The soul ●nd mind between them, say, that by the soul we live, and that with the mind we understand: which thing Lactantius says in his eighteenth cha. De opisi●●o Dei. I know that all the best & most approved writers use them both indifferently, and take the one for the other. For we must not think that there are two souls in man. For very That there is but one soul. well have the schoose definitions defined uttering these words in the 15. cha. We do not say that there are two souls in one ma, as jacobus & certain of the Syrians writ, one natural, whereby the body hath life, and is mingled with blood: the other spiritual which ministereth reason: But we say there is one & the self same soul in man, which both quickeneth the body with his fellowship, & ordereth himself by his own reason. Therefore we do not think that there is any consideration to be had of them, which altogether That there ●s a soul. deny that there is a soul. For these are as mad as they, which deny that the sun shines. For all of us do see & feel the sun: as also we live by the benefit of the soul. Furthermore, what the reasonable soul of man is, What the soul is. the wise heads of this world could not as yet with one agreement define. For they so differ, that a man shall hardly found two which say one thing. And there are opinions not a few contrary between themselves. What, do not the old interpreters ●f the scriptures doubtingly proceed in defining the soul Lactantius in his book. De opificio Dei, denieth that man can attain to the reason and nature of the soul. Therefore nothing at all did they err from the truth, which thought the soul could be comprehended in no absolute definition, wherein his nature might be expressed thoroughly & at the full: yet that the nature or disposition of the same might after a sort b● shadowed out, and that by the works or actions thereof, & by such qualities as the scripture doth attribute. There are some therefore which have said that the soul is the spirit of life, created after the image of god, & breathed into the body of man. One there is which describes it thus, The soul is a spirit, whereby the body, to which it is coupled doth live, made apt to the knowledge of God through love, and hereby meet to be joined within, unto everlasting blessedness. Another defineth it after this sort, A reasonable soul is an understanding spirit, one part of the substance of man, neither dieth it when it is departed from the body, but is immortal. Cassiodore defineth it, The soul of man is created of God, a spiritual and peculiar substance, which quickeneth the body whose own it is, reasonable in deed and immortal. We will setdown a description fetched from the scripture, to be weighed & considered upon of the godly, & to direct & rule this our whole discourse. The soul is a spiritual substance, powered of God into man's body, that being joined thereunto, it might quicken and direct the same: but being diffevered from the body, it should not die, but live immortal forever. Some deny that the soul is a substance. That souls are substantes. For they contend that it is nothing else than the power of life in man, and in deed a certain quality. But the holy scripture acknowledgeth that the soul is a substan●●ce subsisting. For the Lord in the Gospel witnesseth that a soul may be formented in hell. Which forthwith by the self same authority of the Gospel is showed, as it were to be viewed without eyes, in the soul of the rich glutton. The same Lord which cannot lie said to the thief: To day shalt thou be with me in Paradise. Luke. 16. Luke. 32. Which words can not be expounded of any other part in the thief, than of the soul. For his body was nailed and did hung on the cross. Whereupon also the Apostle and Evangelist john saw Under the Altar the souls of them that were slain for the word of God. He herded them Apoc. 6. crying with a loud voice, and saying. How long tariest thou Lord which art holy, and true, to judge and to avenge our blood on them that devil on the earth? The same john saw long white garments given to every one of the souls, these words b●ing there withal spoken of the Lord, Rest yet for a little season, until your fellow feruantes, and your brethren that shallbe killed as you are, shallbe fulfilled. All which verily agree not to qualities, but to substances, which have their being: therefore the souls of men are substances. Which thing, that they might most plainly & pithily express, certain Ecclesiastical writers I think have set down, that the souls of men are bodily, that is, substances of their kind, having the● proper being. Neither do I think (dearly beloned) I shallbe tedious unto you if I recite word for word that which saint Augustine hath reasoned of this matter on both parts, in his Epistle to Saint Hi●rome, which is in order the 28, saying That the soul is bodiless, though it be hard to persuade it to the duller sort, yet I confess that I am so persuaded. But that I may not move controversy about a word to no purpose, I will willingly be silent: because where there is no doubt of the thing, there is no need to strive about the name. If every substance or essence be a body, or if that which after some sort is in itself is more aptly called something, than the soul is a body. But if you will call that only a bodiless nature, which is altogether unchangeable, & is wholly every where, them the soul is a body, because the soul is no some such thing. Furthermore, if nothing be a body but that which with some length, breadth, and height, rests or is moved in space of place, that the greater part thereof taketh the greater room, and the lesser part the lesser room, and be less in part than in the whole, than the soul is not a body. For that which giveth the power of life unto the body, is stretched through the whole body, not by local spreading of itself, but by a certain lively extending of itself. For the whole soul is present in all and every part of the body at once, and not lesser in the lesser parts, nor greater in the greater parts, but in some places more vehement and quick, in some more remiss and faint, and in all it is the whole, & in every part the whole. For that whole soul which in some parts of the body feeleth not, in some other parts where it feeleth, it doth wholly feel in itself, and not only in some part of itself. For where any part of the quick flesh is pricked with a sharp thing, although that place be not only not of the whole body, not not so much almost as seen in the body, yet the whole ●oule feeleth that pricking, and yet is not that pain that is felt dispersed over all the parts of the body, but is only ●est where it is. How then cometh that by and by to the whole soul, which is not felt, but in one place of the body▪ but because that the whole soul is there, where the smart is felt, and yet leaveth not the other parts of the body that it might be there wholly and all in all. For those parts of the body live also by the presence of the soul, where no such thing is done. If it were so that the grief were in more places than one at once, it should be felt by the whole soul in each place. Therefore the whole soul could not be both in all and in every part of the body whose own it is all at once, if it were so spread through those parts ●s we see bodies are by spaces of places, their lesser parts taking the lesser room, and their greater parts the greater room. Wherefore if the soul be to be termed a body, surely it is not such a body, as is in substance like the earth, or like the water, or the ●●er, or the celestial bodies. For all such bodies are greater in greater places, and lesser in lesser places, and nothing of them is wholly in any some part of there's; but as the parts of the places be, so are they filled with the parts of the bodies. Whereupon the soul is perceived, whether it be a body, or whether it is to be called bodiless, to have a certain proper nature created of a more excellent substance than all the elements of earthly mould: which cannot be conceived by any fantasy or imagination of bodily shapes, which we attain unto by the senses of our flesh, but is understood in the mind and felt in the life. 〈…〉 I ●ehearsed Augustine's words. The Scripture also aimeth chiefly 〈…〉 teach that the The soul is bodiless or a spirit. 〈…〉. For advisedly 〈…〉 the same a spirit. For the Lord in the Gospel after john says, I will put my life from me, and I will take it again. No man taketh it from me, but I put it away of myself. And in the john. 10. same Evangelist you read, And jesus john. 19 said it is 〈◊〉, and when he had bowed his head, he gave up the ghost. For he 〈◊〉 out in another Evangelist, ●ather into thy hands I commit my Luke. 23. spirit. And Matthe we saith, And jesus when he had cried Matth. 27. again with a loud voice, yielded up the Ghost. whereunto doubtless may be referred that which we read in the Acts of the Apostles of the first martyr Stephan, And they Acts. 7. storied Stephan calling on and saying, Lord 〈◊〉 receive my spirit. But by these things I cannot more plainly and 〈◊〉 express what manner What manner of substance the soul of man is. of substance the soul of man is, which I believe to be a spirit, having in deed a substance created of God proper and peculiar to itself. For Augustine, whose words I alleged a little before, says yet again, 1. Cap. de Q●●ntitate Animae: I can not name the substance of the soul: For I do not think the same to be of these usual and known natures, which we touch with the senses of our body. For I think that the soul consists not of earth, nor of water, nor of a●●e, nor of thee, neither yet of all 〈◊〉 joined together, nor of any one of them. The nature of the soul may be called simple, because it consists not of other natures. Which words of Augustine, Cassidore willing to rehearse and express by imitation, saith, The soul● of man created of God, is a spiritual and peculiar substance. Therefore I simpli● offirme that the soul hashe a singular, yea, a certain more excellent 〈◊〉 & differing from other spirit, having his true being and working always from his creator, but such as we in our speech cannot ●●●pass●, ●ither are able to utter. In the mean 〈…〉 allow The soul●●s neither God nor part of God. if then 〈…〉 to 〈◊〉, what maker of substa●ie▪ she so●●é is, say that the soul is God, or else surely a part or p●rtion of God. For the scripture reproveth them do the. For truly the soul is a creature & is drowned in variableness & sin●s: but a creator, & clean of itself it is not. And because God the creator is immutable a indivisible, the soul cannot be a portion of God. Therefore elegantly & truly An●chus Prudentius in his 〈◊〉, after he had in many words 〈◊〉 these filthy errors, gathering at length all the meaning of the truth, saith: To say th● soul is GOD, or part of him 'tis folly great, and too absurd a thing: Since chief & 〈…〉 joys it 〈◊〉 which swim From always f●eshe, and everlasting spring. Now it 〈…〉 falls to s●nne, One while 〈◊〉, another while in pain: For due 〈…〉 it 〈◊〉 win: Now 〈…〉 'tis free again. To the end that we might overthrow this error, and discern the soul from other spirits and spiritual substances, we added in our description, That the soul of man is powered into the body of man by God: Whereby every man understandeth without any ado that it is created, and also is a spirit, not angelical but human, that is breathed into man's body by God, of his own essence and nature. Where again, a new question touching the original of souls doth offer Of the original of the soul itself to us to be expounded. For it is wont to be asked, from whence souls come? when or how they enter into their bodies? saint Jerome is the Author that in time passed there were very many opinions and those same most contrary between themselves, touching the original of souls. For he writing to Marcellinus, and 〈◊〉, faith, I remember your question, nay rather 〈◊〉, the quest●●n of the church touching the state of the soul: whether it ●el from heaven, as Pythagoras the Philosopher, & all Platoniste● and Origen do think. Or whether it be of the proper substance of God, as the stoics, Manichcus, and the heresies of Priscilianus of Spain do suppose. Whether they be counted in God's treasury long since laid up there, as certain churchmen foolishly persuaded, think. Whether they be daily made of God & sent into bodies, according to that which is written in the gospel, My father worketh hitherto, & I work. Or whether Extraduce, that is, by the generation of the parents, as Tertullian, Apolinarius t● the 〈…〉 of the West Church's 〈◊〉, that as a body is born ●f a body, so a soul● is born of a soul, and hath his being after the like 〈◊〉 as b●●ite beasts have. But all those opinions ar● 〈◊〉 o● Ecclesiastical writers with found arguments. That opinion is receiue● & avouched for the truest, which holdrth; That the soul is cr●●ted of nothing, and powered of God unto the body, when the child is 〈…〉 in shape and in every part of hi● body in the womb of hi● mother. For thus the Ecclesiastical definition● do declare. We say that the creator of all things doth only know the creation of the soul, and that the bodi● only is sowed by (carnal) 〈◊〉 in marriage, that by the true appointment of God, it thickeneth in the matrice, becometh a substance and receives shape, and that when the body is fashioned, the soul is created and powered into it. Where upon 〈◊〉 H●erome also to 〈◊〉 disputing against the t●rors of 〈◊〉 bishop of Jerusalem, after he 〈…〉 diverse opinions touching the original of the soul he says: Whether truly God createth soule● d●ily in whom his will i● his work, 〈◊〉 con●seth to be a 〈◊〉 of them? which is an Ecclesrastical opinion, according to the opinion of our Saviour. The father worketh hitherto and I work. And according to that of ●sai, Which formeth the spirit of man 〈◊〉 him. And in the Psalms. Which 〈…〉 their hearts in every one of them. Th●s far he. The scripture truly in express words doth tea●he, that the soul hath not original ●ut of earth, neither that it is created before the body, but that it proc●●deth out of the mo●the 〈◊〉 the creator, to wit, from the secret power of God and that it is powered into the b●die when it is fashioned. For Moses describing the 〈◊〉 of God our Father, death first 〈…〉 that the body of Adam was fashioned and made, and that afterwards the spirit of life was breathed ●nto his body being perfectly made 〈…〉 The Lord God (〈◊〉 he) 〈◊〉 of the clay of the 〈…〉 upon his face or into his 〈◊〉 the breath of life and 〈…〉 living soul. For the breathe of life doth signify the living & reasonable soul, that is to say, the 〈…〉, which thou seest breathed o● powered into the body when it is ●●shioned. And when the same Lord created the woman of Adam's 〈◊〉 he took not life from Adam or out of his so●le and put it into Eve, but of hi● g●●dn●sse and power he powr●d the 〈◊〉 into her body when it was p●●fectly 〈◊〉. And that we are 〈…〉 created of the Lord at this 〈…〉 that the soul may be poured into the body when it is fashioned, job is a witness sufficient, saying▪ Thy hands (O God) have job. 10. 〈…〉, and fashioned me round abo●●. 〈…〉 powered me as it 〈…〉 me to 〈◊〉 like 〈◊〉▪ T●ou hast ●ouered me▪ with 〈◊〉 and 〈◊〉, and joined, me together with bones and sinews▪ Lo, thou hast he●e i● these words both the concepti●● and also the fashioning of 〈◊〉 body in his mother's womb most excellently described. And touching the soul, it followeth in job immediately, Thou hast given me life, and grace, and thy 〈◊〉 hache preserved my spirit. Behold, life, that is, the soul, is by God 〈…〉 and grace. 〈…〉 〈◊〉 mercy to life. For it is a 〈…〉 in so many 〈…〉 benefit of the 〈…〉 showeth itself in this. But it 〈◊〉 by way of 〈…〉 thy visitation, that 〈…〉 and preservation, 〈…〉 served My spirit. For 〈…〉 that, spirit, which 〈…〉 life, that is to say 〈…〉 we rightly 〈…〉 to the Scriptures, that 〈…〉 men are created of God, 〈…〉 into the bodies when they 〈…〉 fashioned in the womb●, 〈…〉 touch not every p●int 〈…〉 matter of this cause, 〈◊〉 saying is) hit the nayl● 〈…〉 Now it re●●eth to 〈…〉 worketh my body of 〈…〉 The operations & powers of the soul. that briefly in the 〈…〉 saying that being 〈…〉 it giveth life to man, 〈…〉 For the reasonable 〈…〉 hendeth the powers 〈…〉 sensitive, and thereby it giveth 〈◊〉 to the body. Moreover the ●oul● hath two parts distinguished in 〈◊〉 not in substance, namely Understanding and Will, and the reby it 〈◊〉 man. For by the understanding, which is called both the mind and reason, it conceiveth, judgeth & knoweth things that are to be understood, and discerneth what to follow and what to avoid. But by will or appetite he chooseth that which he knoweth, following one thing, and refusing another. Which things again stretch very far. Therefore I will handle every part more largely. First of all 〈…〉 Out of the 〈◊〉. cap. of A●gust. de●●antitate ●●imae. 〈…〉 and the 〈…〉 sufficient, 〈…〉 and 〈…〉 But in these things 〈…〉 to man: For we see and 〈…〉 that they also live, and that 〈…〉 in his kind, 〈◊〉, increased and engendered, 〈…〉 the soul is 〈…〉, and what it works in the 〈◊〉▪ where a more perfect 〈…〉 derived. The 〈…〉 in the sense of 〈◊〉 & 〈…〉 and discerit● 〈…〉, by the 〈…〉 things, which are 〈◊〉 to y● 〈◊〉 of the body 〈◊〉 it is joined, & refuseth and 〈…〉, & also consenteth not only do the procreation of children, but to the cherishing, defending nourishing, & preserving of them. But all these things again no man denieth but the li●e which is in beasts may do also. Let us therefore consider what is the proper force of the soul of man. And here w●y with me the wonderful power of understanding & reasoning, & not a common memorieas is in brute beasts, but a remembrance of innumerable things commended unto us and kept in mind by signs and deep 〈…〉 in gesture, in sound, in 〈…〉 feigned shows: so 〈…〉 of nations, so many things or dein●● so many new things, so many 〈◊〉 reformed, such a number of 〈◊〉, and of such like 〈◊〉 for th● maintenance of memory, 〈…〉 a care of them which come 〈…〉 orders of offices, powers, 〈◊〉, and dignities, either in 〈…〉 in the common we●le 〈…〉 war, either in 〈…〉 matters. Weigh with me 〈…〉 force and virtue of 〈…〉 rivers of eloquence, the 〈◊〉 verses in Poetry 〈…〉 and 〈…〉 sure & 〈…〉 ●n instrumental 〈…〉 in measuring 〈…〉 b●ring, 〈…〉 things to come, 〈…〉 These verily are 〈…〉 or ●●perations in the 〈…〉 are common to the god 〈…〉. Therefore the true 〈…〉 which rises from the powers of the soul unto man, and which are found in the godly only d● follow. The soul is bold to prefer itself before the whole body, and to think that the goods of the body are not his, but rather to despise them, and thereby how much, the more he delighteth himself, so much the more he withdraweth himself from filthiness, and cleanseth himself wholly by faith and the holy ghost, and strengtheneth himself against all things, which go about to put him by from his good intent, and maketh 〈…〉 and 〈◊〉 nothing to ●●other which ●e would 〈…〉 to himself. For he 〈…〉 or doctrine of God, 〈…〉 that by this. God 〈…〉 joined by the holy 〈◊〉 and ●aith with God himself, in 〈…〉 delighteth and liveth in true 〈…〉 forth all kind of 〈…〉 so excellent a studi●●● the soul, there is ●et great labour. For the soul fighteth starcely with the worlds the flesh, and is 〈…〉 from the assaults or 〈…〉. But being 〈…〉 Lord, he g●eth 〈…〉 victories and triumph●●▪ 〈…〉 therefore (I mean of 〈…〉 holy men) work all 〈◊〉 of holy works, for the souls of the 〈…〉 heinous sins of all 〈…〉 are many other 〈…〉, which I cease to 〈…〉 I should be longer than 〈…〉 I have entreated of 〈…〉 as yet joined to 〈…〉 discourse the 〈…〉 of God appeareth, the 〈…〉 creator of the soul, ye● of the whole man, from whose 〈…〉 accounted it receiu●●, whatsoever praise is given to the soul●. Now I will speak of the soul separated from the body. The soul being separated from the Of the soul separated from the body. body, ceaseth not to be that which it wa●, but the body being dead, the soul abideth alive in his own Essence, altogether immortal, and void of all corruption. For the death of man is not the extinguishing or destruction of the soul: but only a separation or departure from the body. Thou takest a candle out of a lantern, thou hast taken the light from the lantern, but thou hast not put out the candle: the lantern tritely because the candle is taken away remains full of darkness, but the candle feeleth so little hurt by removing of it, that being taken away from the lanerne, it than shines more clearly, and casts forth the beams of his light more at large. So truly the soul, being separated from his earthly or slimy body, doth so little feel any discommodity, that being delivered from the trouble and burden of the body, it liveth more at liberty, and worketh more effectually. But the common sort understand not this, they see the body only among the The soul is immortal. dead spoilt of the soul: and because this wanteth all feeling and moving, yea and rotteth away, they think that the whole man perisheth. Neither is the world without some shameless, and ungodly wretches, who have in their mouth, that no man ever returned from death or from below, who by his return proved that the souls remain alive, when the body is dead. But maliciously they lie, dissembling that they know not that, which certainly they know. For who knoweth not that Christ the son of God died and was buried, and the third day was raised again from the dead, the very self same soul returning into his body, which before death gave his body life and ruled it? Who knoweth not that Christ with his true body and with his reasonable and natural soul ascended into heaven, and sitteth at the right hand of the father, that he laying down there as it were a most assured pledge, might testify unto the whole world, that both our own proper souls, and our own proper bodies shall one day be translated thither? Who knoweth not that so many which were dead being raised from death to life, received, not new souls, but those their old souls? which should not have come to pass, if by the death of the body, the souls of men wete extinguished. They object that the Scripture it Of the death of souls. self maketh mention of the death of the soul. I confess no le●●e in deed. For the soul of man is both mortal and immortal after a certain manner of his own. For the soul is not all manner of ways immortal, as God is, of whom it is said, that he only hath immortality. And truly 1. Tim. 1. &. 6. the death of the soul in the holy scripture is to be remembered, but the same is referred to the state and condition, not to the substance of the soul. For if God be the life of the soul, surely to be forsaken of God, and to be left unto thyself, is the death of the soul. But nevertheless the reasonable some liveth in his proper Essence or being, so that when it liveth miserably, a miserable life is in very deed called death: but desperation also is the very death of the soul. For by hope we live. And Paul sayeth, I live, yet not Gal. 1. I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God: therefore they that are destitute of faith are dead, & they that have faith live. S. Augustine Cap. 10. De fide & Symbolo sayeth: The soul, as it may be called corruptible by reason of fin and wickedness, so it may be called mortal. For the death of the soul is the revolting or falling from God, which first sin of the soul was committed in Paradise, as is declared in the holy Scriptures. And the same Augustine again, Lib. de Trinitate 14. Cap. 4. sayeth, The soul also hath his death, when it lacketh a blessed life, which is to be named the true life of the soul. But for this cause it is called immortal, for that whatsoever life it liveth, yea though it be most miserable, yet it never ceaseth to live. We therefore freely confess that the souls of men separated or taken out of their bodies do not die, but live immortal for ever, the faithful in everlasting joy and felicity, but the unbeléeners in eternal damnation. Which thing I will now go on to confirm by some substantial testimonies Testimonies of the immortalize of ●oules. of Scripture. But first take this with you, that testimonies of scripture in this case are far more lively, than man's reasons framed out of Philosophy. For these testimonies are fetched from the very mouth of the living God himself, which preserveth us in life who since he is true cannot lie, and who, since he giveth life, and is life itself, is able to witness most certainly above all other touching life. Neither is it doubtful that the spirit of God worketh jointly with the word of GOD, of whom unless the hearts of men be touched, the reasons of Philosophy, how manifest soever they be, shall prevail nothing, especially in the danger of death, and in other temptations. They are fleshly therefore, and brutish altogether, which are not ashamed to say, That they cannot be persuaded or brought to believe the immortality of souls by the Scriptures only. Nay, which is more, that shall never be steadfast and stable in temptations, which shall proceed from flesh and blood. We will therefore add some certain testimonies, and those too most manifest. David the most 〈…〉 nuissaunt, and happiest king in the world, comprising in one verse both the immortality of souls, and the resurrection of bodies, sayeth: Thou O Psal. 61. Lord shalt not leave my soul in hell: neither shalt thou suffer thy holy one to see corruption. Man consists of body and soul. The body rotteth away when it is dead, and is turned into dust: but it shall not therefore perish. For as the body of Christ which was buried did not rat, but rose again the third day, so in the day of judgement shall our bodies be raised up, and by Christ ●e delivered from corruption. And our soul goeth not into hell there to remain. But as the soul of Christ returned from the neither parts unto his body, and ascended into heaven in his body which he had taken again: even so shall our souls also live by Christ▪ they shall not dit. Solomon the son of David excelling all kings and mortal men in wisdom, in one verse likewise expounding the providence of GOD touching the soul and the body says: The dust shall be turned again unto Eccle. 12. earth from whence it came, and the spirit shall return unto God, who gave it. Solomon calleth man's body Dust, because it is said in Moses that GOD made it of the dust of the earth. Therefore the body turneth again unto dust, for it putrefieth and is resolved into that which first it was even until the judgement day, as the Lord sayeth: For dust thou art, Gen. 3. and into dust shalt thou be turned again. But the spirit, that is to say, the reasonable soul, dieth not with the body, it is not resolved into dust, because it is not taken out of the dust, neither is it scattered into the air, because it dost not consist of air, but returns alive from death unto God. And therefore it returns unto GOD, because God gave the soul, and after a singular manner made man after his own likeness & image, breathing into his face the spirit of life, of life I say, that is of lively power, not the spirit of death. Therefore the soul cannot perish, because it receiveth immortality from God, who, since he is life, is able to preserve that breath of life which he hath made. The Lord jesus the true and very son of God, the life and resurrection of the faithful, sayeth plainly in the Gospel: Fear (you) not them which kill the body, but are not able to Matth. 10. kill the soul, but rather fear him, which is able to destroy both body and soul in hell. If when the body being slain by tyrants, the soul is not killed, than it remains alive after the body is destroyed, and so assuredly it remains, that having put off the body, it should be cast of the most just God into hell, there everlastingly to burn for his vn●aithfulnes. For in the same Gospel the Lord says again: Whosoever will save his life, shall lose it: again whosoever will Matth. 16. lose his life for my sake, shall find it. For not he only loseth his life or soul which bridleth it from the pleasures of the world, and liveth most temperately, but he also, who offereth himself into the bloody hands of tyrants to be slain, for the confession of Christian faith. And he finds his life or soul which he lost. Therefore the souls of men, even after the death of the body, remain alive and immortal. In the Gospel according to S. john the Lord says: Verily, verily, I john. 8. say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgement▪ but is escaped from death unto me. Thou hast in these words of the Lord the death of the body. But forthwith afterward, he witnesseth that we Escape unto life: therefore men's ●oules remain alive after death. For now he speaketh nothing of the raising again or of the salvation of the body, but of the life of the soul after death. In the same Gospel the Lord saith again: Verily, verily, I say unto you, if a man keep my saying, he shall never john. 8. see death. But it is evident, that all men are ordained once to die, Heb. 9 namely with bodily death: therefore the soul liveth after the death of the body. For it must needs be that a faithful man shall never see or ●eele death: unless he told a lie, who affirmed with an oath that which he spoke. For in every other place he addeth an o●he saying: Verily I say unto you, that we should not doubt of the unmortalitie of souls. There are very many testimonies and those most evident of Christ the son of God in the same Gospel; as in the sixte and eleventh chapters: to which we will join one or two out of the writings of the blessed Apostles of Christ Saint Peter speaking of the souls of the fathers which were dead a great while ago, sayeth, that The Gospel was preached also to the dead, that they 1. Pet. 4. should be judged like other men in the flesh, but should live before God in the spirit. Spirits or souls of the blessed fathers, whose bodies being buried a great while ago, do wait for the universal sentence of that general and last judgement: that is, that their flesh may be raised up again & be judged with other men in the last day: but in the mean while their souls live with God: so that men's souls are alive, though their bodies were rotten a great while ago. S. Paul in his epistle to Timothy sayeth, that life and immortality 1. Tim. 1. is made manifest and brought by Christ. The same Paul every where doth so plainly avouch the immortality of souls, that he must needs be blind which seeth it not. S. john the Apostle and Evangelist saw under Apoc. 6. the altar in heaven (that is, under the protection of Christ who is the sacrifice and propitiation for the sins of the world,) living souls lying and crying: How long tariest thou Lord to revenge our blood? He saw them clothed with white garments, and enjoying everlasting rest. But these souls were the souls of the martyrs of Christ, whose bodies died, being murdered on the earth under tyrants and persecutors of the Christian faith. Therefore the souls of men are immortal. Most true therefore, yea and undoubted are those words, which are read in the book of Wisdom, uttered in this Wisd. 3. manner: The souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they appeared to die, and their end is taken for a misery, and their departing from us to be utter destruction, but they are in rest. For though they suffer pain before men, yet is their hopeful of immortality. They are punished but in few things, nevertheless in many things shall they be well rewarded. For God proveth them & finds them meet for himself. As gold in the furnace doth he try them, and receiveth them as a burnt offering: and when the time cometh they shallbe looked upon. They shall shine and run through, as the sparkles among the stubble. They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever. Wherefore, most truly and according to the Canonical Scripture do the Ecclesiastical definitions pronounce, Cap. 16. We believe that man only hath a substantial soul, which having put off the body liveth, and keepeth his senses and disposition lively. It doth not die with the body, as Aratus affirmeth, nor a little while after as Zenon sayeth: because it liveth substantially. But the souls of beasts and other mortal creatures, are not substantial, but are born with their flesh, through the life of their flesh, and with the death of their flesh are at an end and do die. Furthermore, that truth touching the immortality of souls, as it were All wise men have thought that souls are immortal. by the law of nature, is written and imprinted in the minds of all men. Whereupon it is no marvel that all the wise men among the Gentiles, could never abide that the soul should be called mortal. For the consent of all, which is thought the voice of nature, (specially of the chiefest) declareth the soul's are immortal. And M. Tully also affirmeth that, saying, As by nature we think there are Gods, and by reason we know what they be, so we hold opinion with the consent of all nations, that souls do still continued. All the ancient writers therefore, and all that followed them, have said that souls are everlasting or immortal, as Trismegistus, Musęus, Orphęus, Homerus, Pindarus, and Pherecydes the Syrian the master of Pythagoras, and his scholar Socrates. Plato himself, who, to learn the opinions of Pythagoras, sailed into Italy, was not only of the same opinion that Pythagoras was of, touching the immortality of souls, but brought reasons also to confirm the same. These reasons (as Tully witnesseth) are many, that he which readeth his book, cannot seem to desire any thing further. Seneca so plainly affirmeth and proveth the immortality of souls, that nothing can be more plain. And Epictetus a famous Philosopher, who lived in the time of Seneca, hath done no less. If as yet there be any light headed men, to whom the immortality of the soul seemeth doubtful, or which utterly deny the same, these truly are unworthy to have the name of men. For they are plagues of the common wealth and very beasts, worthy to be hissed and driven out of the company of men. For he lacketh a bridle to restrain him, and hath cast away all honesty and shame, & is prepared in all points to commit any mischief, whosoever believeth that the soul of man is mortal. I showed that souls by death being separated from their bodies, do In what place souls live when they are separated from their bodies. not die, but remain alive: it rests now behind that I teach you, where the souls when they are destitute of the dwelling place their bodies, leads their life and are conversant. While they were coupled to the bodies, they used them as their dwelling houses, so that though they be said, not to be limited in place, yet they do not wander out of their bodies, but they are as it were shut up in them as in prisons, until the time they be dissolved and set at liberty. Those same souls therefore being now dissevered from their bodies, since they retain their sound senses, their nature or disposition, and their whole substance in lively manner, albeit they are said no not even now to be limited in place not are they not let lose & run aftraye, having their abiding in no place, but being compact and set fast in their own Essence or being, are in some place again, having no new bodies, (for the souls are free even till the judgement day, when they shall be joined again to their bodies) howbeit certain abiding places are prepared for them of God wherein they may live. Although other, by my leive, very subtilely and wittily do reason, how spirits are contained in place or not contained: I simply affirm with the scripture, that souls separated from bodies, are taken up either into heaven itself, or else are drowned in the depth of hell, and that their being and abiding is even so there, that when they are here they are not else where. For the Lord most plainly and pithily saith in the Gospel, that the soul of beggarly Lazarus Luke. 16. was carried into Abraham's bosom, and the soul of the rich glutton was cast down into hell. But that more is, it forthwith followeth in the history, Between us and you, (for the blessed and cursed souls talk together) there is a great gulf steadfastly set, so that they which would go from hence to you, cannot, neither can they that would, come from thence to us. And Paul also desireth to Phil. 1. be dissolved & to be with Christ. We are dissolved by death, for when the soul departeth, the body is dissolved, and dieth: the soul flieth unto Christ. But the Scripture showeth us that Christ is in heaven at the right hand of the father. Now where heaven is, there is none but can tell. And we elsewhere have largely 〈◊〉 of that 〈◊〉. In the Gospel after Samuel john, the Lord himself calleth the conversation of souls which is prepared for the souls after they are separated from the bodies, both a place and mansion, an habitation or dwelling: adding these words the r●●ppon, I will receive you (even) unto john. 14. myself, that where I am, there may you be also. And therefore Saint john saw souls in heaven, abiding and taking Apoc. 6. their rest under the altar or protection of Christ. For thither when they departed from their bodies he had gathered them unto himself. Hereunto belongeth that notable place of the Apostle Paul marvelous fit for this purpose, written in the second to the Corinthians in these words, We know that if our earthly hóuse of this tabernacle were destroyed, we have a building of God, even an habitation not made with hands, but eternal in heaven, etc. Lo, while our souls were joined to our bodies, they inhabited & dwelled in them as in their houses, but after our corruptible house is destroyed, God hath builded another better, and of longer continuance, Heaven I mean itself, into the which he lovingly receiveth our souls departing out of our bodies. For that manner body which we now have, he calleth The house of this tent or tabernacle. For as tents for a time are made of light stuff, and pitched without any strong foundation, and a while after are pulled down, or do fall of their own accord: so a mortal body is given to men as a ruinous cottage wherein they inhabit a few days, and immediately pack away again. S. Peter used the like Allegory. Against ●. Pet. 1. this (ten●) he opposeth a 〈◊〉 of everlasting continuance, heaven, I mean●, itself. For ●hen he had said that we have a Building of God, he addeth by interpretation, (even) an habitation not made with hands. And yet more plainly, eternal in heaven. Neither doth that which by and by followeth, hinder th●●, import another meaning. For therefore 〈◊〉 we desiring (upon our deathing) to be further clothed with our house, which is from heaven. For From heaven, signifieth as much as if thou wouldst say, heavenly. Therefore the house of the soul is heavenly or heaven itself, a place, I say, appointed for blessed spirits. For verily the faithful soul shall devil in heaven, even unto that day, wherein the Lord shall judge the The soul returns to the body, but not before judgement. world with that his General judgement: then at the length the soul shall return to the body again, being raises up, that after judgement the whole man, both soul and body, may live for ever with God. For thus wittnesseth the Apostle Saint Paul, The Lord himself shall descend from heaven in a shout, 1. Thess. 4 and in the voice of the Archangel, and in the trumpet of GOD, and the dead in Christ shall rise first: then we which live which remain shallbe caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord, namely, in the heavens which are above us, where the clouds are seen. Therefore, omitting vain speculations, and curious disputations, let us believe that there is a house prepared by the Lord in heaven for souls being separated from their bodies, into the which the faithful may be received: and again that ther● is 〈◊〉 are prepared, 〈…〉 all the souls of all in●dels or 〈…〉 may be cast. We have taught that heaven is How Souls should be translated to their appointed place. the seize or habitation prepared of God to receive souls being separated from their bodies. It remaineth behind that we show after what manner & what time they should be translated thither after death. Touching the manner I can say nothing else, but that it is fully known unto God, and that so far forth as seemeth sufficient for us, it is shadowed out in the Scriptures, namely that it is brought to pass by Angels carrying up our souls with a most swift flight or moving. For the Lord says in the Gospel that the soul of Lazarus was carried by angels into Abraham's b●some. Of which thing we spoke and before when we preached of Good Angels. But what manner of moving this is, whether natural or supernatural, I mean not to make search: I believe that what God promises the same he performeth and accomplisheth. And he promising sayeth, He is passed from death to life. Again he said to john. 5. the thief, To day shalt thou be with me in Paradise, comprehending that juke. 23. his passage, as it were in a moment. Hereunto we also necessarily add this, that it must be attributed to the merits of Christ, that we are taken up into heaven. For he is the ●oore & the way. But at what time souls should be carried up into heaven, or cast down At what time souls be carried up into heaven. into hell, seemeth to be a question at this present not only profitable, but by all means necessary to be discussed. For in this our age there are evil disposed people, who have corrupted the pure simplicity of this matter. For you shall find some will say, that the 〈◊〉 departing from the 〈…〉 not by and by the right 〈…〉 ways to heaven, but that 〈…〉 it were taken with a 〈…〉 tha●gie, they sleep until the last days ●f judgement. You shalfind othersome contending that souls cannot come into heaven, unless they be perfectly purified with cleansing fire, which they call Purgatory, as though they were intercepted by pirates and robbers in the midst of their journey, and cast into torments, until either they themselves make satisfaction, or other fo● them have paid as it were the debt which they had elsewhere borrowed. But both of these things do I deny and utterly deny: and I affirm that souls do not sleep, neither are they purged by any torments after the death of the body, but are waking and alive, and are forthwith after the death of the body, and even in a moment either carried into heaven, being freed from all kind of torments, or otherwise cast down into hell. These sleepy heads have nothing to allege for this their lethargy or imagination Souls separated from their body's do●● not sleep. of the sleep of the soul, but that the scripture oftentimes describing the death of the Saints, maketh mention of sleeping & laying to sléep●, as, He fallen a sleep and was gathered unto (or laid by) his fathers. And Paul says, speaking of those that die: I would not have you ignorant concerning them which are a sleep. But even as souls when they were joined to these frail● bodies, never slept, neither could sleep: so being delivered from the burden of the body, they are much less to be thought to sleep. To the body therefore is sleep to be referred. For whosoever dieth in a true faith, he sleepeth in the Lord And as they that sleep when their 〈…〉 the body is not altogether extinguished by death, that it should not live again any more, but now verily 〈…〉 into rest, and at the day of judgement it rises again & liveth: and for this cause holy men are said in the scriptures, to sleep, not to die, that thereby the mystery of the resurrection of our flesh may be signified. Which thing these gross headed men understand not: whereupon they attribute that to the soul which is proper to the body. Other arguments which they bring to confirm their madness, are unworthy to be rehearsed. For either they violently wrist the scripture from the natural sense: or else by their corrupt reasoning, they gather falsehood out of those things that are false. But they do err, and are no less deceived than Souls 〈…〉 from the bodies are not carried into Purgatory. these sleeping doctors, which think that souls departing from their bodies, go not by & by the right & ready way into heaven, but are ●a●ght in the midst of their journey, and carried into that purgatory fir● wherein they may be purged from the filthy spots of sins, which they have got in the flesh, and that after they be purged, they are carried by Angels into the presence of the most holy god. For either the souls are purged with that purgatory fire from the filth of their sins, or else they are washed and cleansed through the pain and grief of torments which there they do suffer. If sins be purged by virtue of that fire, than it followeth, that sinners are not sanctified by the only blood of the son of God. But by what scriptures have they proved unto us that this power of purging is given to the fire? Hath God altered 〈…〉 and purpose, and s●t 〈◊〉 fire instead of Christ to work● our sanctification? 〈◊〉 for shame! But if for our sufferings and torments sake sins are forgiven, than it followeth that we are not purged by the cross and passion of Christ only. Let them teach us out of the scripture, that such worthiness is attributed by God to our sufferings. But by the only blood and passion of Christ all those are sanctified that be sanctified, whosoever they be: therefore purgatory is a wicked devise of the devil, which darkeneth, yea, and maketh void the cross and merits of Christ. For what other thing do they accounted purgatory, but a satisfaction for sins made by the souls separated from their bodies? In the Gospel of john there is a question moved by the disciples of john the Baptist, touching Souls are purged by the only blood of Christ. john. 3. the purifying of souls. And john Baptist declareth that the faithful are through Christ purified by faith, which thing he is believed to have testified also by holy baptism. Moreover, the most excellent apostles do expressly witnosse, that all the faithful are cleansed by the only blood of Christ, and by his only passion, and most sufficient merits. For Peter, who sayeth in the Acts: Neither is there salvation in any other: for among Acts. 4. men there is given no other name under heaven whereby we must be saved, He I say hath written in his first canonical Epistle, You know 1 Pet. 1. that you were not redeemed with corruptible things, as with silver and gold, but with the precious blood of the immaculate lamb. john the Apostle also sayeth, The blood of Christ jesus the son of God cleanseth 1. joh. 1. us from all sin. And he again, Christ loved us, and washed us from Apoc. 10. our ●innes by his own blood. And Paul ●ath to the Ephesians 〈◊〉 to Titus showeth that we are purified Ephe. 5. Tit. 3. by the only blood of the son of god. Unto the He brews he saith. By himself hath he purged our sins, and Heb. 5. s●tt●●h on the right hand of God in the highest places. It was not without signification that he said, By himself, that he might thereby exclude all other means. For elsewhere he saith thus, If righteousness come by the law, Gal. 2. than Christ died in vain. For after the same manner we also do reason. If we be cleansed by purgatory fire, then in vain did Christ shed his blood to purg● us. For what needed he to have suffered most grievous punishment, if we could have been cleansed by Purgatory fire? Moreover, the whole scripture teacheth us, that Christ is our only satisfaction and propitiation. Which thing we have at large showed in other places. And therefore souls make no satisfaction in purgatory, unless we will confess that men have no need of Christ. These men do further feign that the power to purge is given to the fire of purgatory by grace, or by the blood and merits of Christ & that this fire purgeth not by his own virtue, but by the power of the son of God. But they have also forged this most wickedly. For the scripture in every place, (as we also said even now) sendeth us back to the son of God, and the price of his blood and cleansing, whereof it teacheth that we are made partakers while we live in this world by faith and the holy ghost: but of Purgatory it speaketh not a word in any place: neither says it in any place that we by the grace of god are purged in an other world. Therefore they steal away the glory 〈…〉 proper unto the 〈…〉 God and give it to a fire which is altogether forged and 〈…〉 Furthermore, then appoint an other time of grace out of this world, which is altogether strange unto the scriptures. For our Lord crieth in the Gospel, I must work the works of him that sent me, while it is day, the night cometh, when no man can work. And Saint Paul saith, Let Gal. 6. us do good, that is to ●ay, let us ●e bountiful and liberal toward the poor, while we have time. Which saying he seemeth to have taken out of Solomon's book of the Preacher, saying: When the clouds are full, Eccles. 11. they pour out rain upon the earth: and when the tree falls, whether it be toward the South or North, in what place so ever it fall, there it remains. He useth two Allegories or dark speeches, by the which he teacheth the rich to be liberal. The first is taken from the clouds. The clouds from the earth do gather up vapours, which being thickened, are immediately as out of a sponge pressed out and p●●●ed upon the earth to water it. Let rich men do the like, distributing again among men such riches as they have got among men. The second is taken of trees, which being field lie in the same places in the whithey fall. The wise man therefore warneth us to do that in due season, which we ought to do, for when we are departed from hence, there is no place of repentance. And in the Gospel, a tree is oftentimes put for a man, where also the right hand is put for heaven or the place of blessedness, as the left hand for hell or the place of damnation. Therefore this is his meaning, When thou art dead, thou shalt remain for ever either 〈…〉 agreeable to the heavenvly. For S. Cypri● against Demetrian●s, saith: When we shall be departed hence, there is then no place of repetance, 〈…〉 value. Here life is either lost or got. Here is provision made for eternal salvation, by the serving of god, and the fruit of faith. They object again, That souls when they departed That soul's a● fully purged by the blood of Christ. from the body, are purged in deed by the blood of the son of God, but not fully, for there remains some filth to be washed away in Purgatory. For they departed out of this world not having a full and perfect saith, & therefore they be not altogether good: and again, since they have some faith they be not altogether evil: & because they are not perfectly good they cannot enter into heaven: again since they are not altogether evil, they cannot be damned, and therefore there remaineth a middle place, wherein they may be fully tried, and at the length being purified, may be presented ●●to the sight of God. But these m●n after their manner 〈◊〉 what they 〈◊〉. But we have showed by the holy scriptures, that the souls of the faithful are purged by the only blood ●● the son of God through 〈◊〉, and not by purgatory. Now will I also show in that which followeth, that the sins of all men are puri●●edfully, that is to say, most absolutely, by the only sacrifice of Christ, and further, that by the grace of God in the blood of Christ is forgiven in the very instant of death whatsoever infirmity & remnants of sin are behind in the souls of the faithful departing from the body. For the Lord says in the gospel, He that is washed, john. 13. needeth not save to wash his feet, 〈…〉 every wh●●. Behold he 〈…〉 that 〈◊〉 washed by the grace of Christ, so that the 〈…〉 of the feet, that is to say, the infirmity and imperfection which remains after regeneration, cannot bring him again into the number of those that are unclean. For the Lord saith again in the Gospel, And for their sakes sanctify I myself john. 17. that they also might be sanctified through the truth. The Lord gave up himself to be a sacrifice for our sins, to the end that we might be sanctified, that is, purged from our sins truly, that is to say, fully and 〈◊〉 perfectly. For Paul saith, For with one offering hath he made perf●st Heb. 10. for ever them that are sanctified▪ Mark (I pray you) the apostles words. Christ with one oblation (Lo he says, with one) hath perfectly sanctified, all that are sanctified, & are made heirs of eternal life. Hereupon we gather: If by the one sacrifice of Christ, once offered for us, all souls are purified, and that in deed perfectly purified, so that there is nothing wanting to their purifying, what I pray you finds Purgatory to purify? Therefore it is a shameless forgery and horrible blasphe●●ie against the merit of the purifying of JESUS CHRIST the some of God. If there seem any thing to be diminished or wanting unto the soul now departing, Christ by his grace performeth and maketh it up whilst it is yet in the world. It is a wicked speech and unworthy to be herded among christian people, that by our sufferings in Purgatory, that is fulfilled which was not as yet fully satisfied with the blood and passion of Christ. As if our sufferings were better & more effectual than the passion of that son of God. Th●se men object unto us the weakness of faith in them that die: and we ●n the other side object unto them the mercy of God fully pardoning his faithful people. The father of the Lunatic mentioned in the Gospel, requiring help of the Lord, heareth: If thou canst believe, (to wit, that I am able to heal thy son:) all Mark. 9 things are possible to him that believeth. And albeit he felt his faith not altogether perfect, but that therein remained much weakness, yet the help of God was not hindered by the weakness thereof. For because he humbly submitted himself wholly unto the mercy of the Lord, beseeching and saying: Lord I believe, help my unbelief: the Lord by and by succoured him, and without delay healed his son. So there is no doubt that the most merciful Lord will fail his faithful people, to whom he hath promised most full forgiveness, acknowledging their weakness in the hour of death, and therefore also calling for the mercy of God: but that upon the instant of the going out of the soul, he forth with perfectly ●anctifieth it with his spirtie for Christ's sake, and beautifieth it with all kind of graces, that being truly purged from all filth of sins, it may flee up, and deserve to appear in the presence of God. And this should be beaten into the heads of them that are a dying. For there are extant most large promises of god, there are extant examples of many holy men dying and calling upon God. Furthermore, it is certain by those things which we have already alleged, that the death of Christ hath made full satisfaction for sins: so that now there remaineth nothing further to ●e 〈◊〉 w●th the fire of purgatory. Souls after the death of the ●●dy, 〈◊〉 the right 〈…〉 heaven, taking nothing 〈…〉 them which ●● it d●th purging. Therefore that fire of purgatory is nothing else in very dée●e, than a tra●●●que or merchandise of most covetous men, whereby craftily and cunningly they purge the purses, not the souls, both of rich and poor. These men by and by underprop Of prayers for the dead. their purgatory building, which is a falling, with two posts. The first is this, They of old (say they) prayed for the salvation of souls separated from the body, therefore there is a purgatory. For since in heaven they have no need of prayers, surely in hell prayers do no good, since in hell is no redemption: truly there is a middle place left wherein souls are kept, unto whom the prayers of the living do good, that place is Purgatory. Thus in deed they reason, howbeit imagining all things of their own heads, without the authority of the scriptures. But this is that they have to say, That they of old prayed for the dead. I know what Augustine that famous doctor of the Church, what chrysostom that golden-mouthed man, and other ancient and notable men have l●●t written touching this matter. But I ask the question, Whether that which they did, were well done? For not all things which the holy fathers said and did, (who oftentimes have suffered something of man's invention) are absolutely to be allowed or followed. Those things are not to be allowed and followed, which are set down by them against the decrees of the scripture, (which thing they themselves unfeignedly confess:) but those things only which are uttered and confirmed by the authority of holy scriptures, which 〈…〉 of godliness. But thou 〈…〉 nothing in them of prayer for the ●eade. For that whichsome albedge out of ●he second book of Mach●bei●, proveth thing. For that book is not canonical. Which thing it behoved them to have learned long since even out of Jerome. They add, that prayer for the dead is an unwritten tradition of the Apostles: I hear them. But I know well enough, that the unwritten traditions of the apostles are not contrary to their writt●n doctrines. I know well enough that the written doctrines of the apostles nowhere command prayers for the dead, and in no place allow them. When Paul the Apostle exhorted the Thessalonians to moderation in lamenting 1. Thess. 4. for the dead, the time being then very fit and most 〈◊〉 to give commandment concerning offering of prayers for the souls of the dead, if he had thought them any whit profitable and necessary, yet notwithstanding he maketh no manner mention of them, yea rather he simply teacheth what they aught to believe touching the fowls of the faithful, being separated from their bodies, namely that they live in everlasting blessedness with Christ, waiting and looking for the resurrection of their bodies. But who can not see that this certainty and plainness of the Apostles doctrine, is entangled and perilously shaken with this feigned apostolic tradition? For if we believe in Christ, let us believe his words and promises. He himself said, that he is the resurrection and life of the faithful, and that the souls of the believing, even immediately 〈…〉 death of the body, 〈◊〉 escape and 〈◊〉 into li●●. ●f (I say) we 〈…〉 of the Lord, why then do we a● yet being 〈◊〉 for the salvation of the 〈◊〉 of the dead, prays and make supplication for them, as though they had not yet obtained salvation▪ By these our prayers truly we give a manifest proof that we doubt of our faith, & hope not after that, as concerning the salvation of our fouls, which wedge ●●th profess with tongue, and which also the words of Christ and the Apostles command us to hope after. The steadfast faith truly and assured hope of those that believe and stay themselves upon the promises of Christ, d● forbidden us here to take and wear black mourning garments in offerings for the dead, whose souls we believe to have already put on white garments: they forbidden us to give occasion either to unbelievers, or to weaklinges in faith, of reprehending us worthily, because we 〈◊〉 and lament for them (who 〈◊〉 say do live with God) as if they were ●ast into hell fire, and busily set ourselves a work with making humble prayers unto God to deliver the miserable souls out of torments, that is to say, because the faith which we profess with tongue and voice, we condemn by the testimony of ●ure heart and mind, yea and of our outward works. If we go on after this sort, truly we are double dealers in our hope and in our faith. The things which we speak seem to be dissembled, false, and feigned. For it availeth nothing in words to ●●●nt of virtue, and with deeds to destroy truth. Therefore let him that will, receive this 〈…〉 (as they ca●● it) of the Apostles, touching the offering of prayers for the faithful departe●, as for me, I mean to receive nothing repugnant to true ●ayth and 〈◊〉 from the apostles doctri●e, 〈◊〉 do I persuade any man to rece●●● such ●anitie. This also I can not choose but tell you, that that which they call the tradition of the apostles, S. Augustine calleth the tradition of the fathers re●●iued of the Church. For in his 〈◊〉 〈…〉 apost●li 32. he saith. This which the fathers delivered, the whole Church observeth, to wit, that prayers should be made for them in the communion of of the body and blood of Christ when they in their own place are rehearsed at the very sacrifice, and the same is mentioned to be offered for them also. And again, 〈…〉 gerend●, Cap. 4. he says, Supplications or prayers for the souls of the dead are not to be neglected, which the church hath received to be made for all that be departed in the Christian brotherhod, not rehearsing them by name, but in a general remembrance of them altogether. Thus sa●e he▪ Who though in some place he 〈◊〉 the traditions of the apostles very say, yet by these words this séemethmore expressly to be his meaning, that this 〈◊〉 or order of praying for the dead was delivered to the church by the fathers, and doubtless many years after the Apostles time was received of the church. The same August defendeth in more places than one, that the receiving of the Eucharist or sacrament of the lords supper, is as necessary for infants being new come forth of their mother's womb, to the attaining of salvation, as the sacrament of baptism. The chief and notable places wherein ●e hand ●●th 〈…〉 in his first book against 〈…〉 his. 〈…〉, against the Pelagians. neither doth he 〈◊〉 that opinion with less 〈…〉 than the tradition▪ because that 〈…〉 and very usual in the church in the age. But who at this day receiveth the ceremony, as Apostolical? Who seeth not that those good fathers otherwise most faithful pastors in that thing suffered some invention of man? The written doctrine of S. Paul deserveth at this day more to be esteemed, than that ancient tradition of the church Paul writeth, Let every man 1. Cor. 11. 〈◊〉 himself, and so let him eat● of this ●●eade and drink of this cap. Whereby all men understand, that the Eucharist or sacrament of the Lords supper, is for them to receive that are of perfect age & not 〈…〉 For y● cau●● it 〈…〉 for our elder & to forsake the tradition, and to draw more near to the scripture. Let than therefore in this m●tter give us 〈◊〉 also to departed from the uncertain tradition of the fathers, & to clean to the most 〈◊〉 faith & doctrine of the apostles. But 〈◊〉 (say they) was condemned for this cause, for that he believed prayers Aeriani condemned. were unprofitable for the dead. I 〈◊〉 in 〈◊〉 that Aerius was condemned, neither do I take upon me to defend him, whom ●hylastrius, Epiphanius, & Augustine, do make mention to have 〈…〉 Arian, & a man polluted with other ●oule errors. But touching prayers for the dead, whether they be profitable or unprofitable, there is no doubt that they are catholics & notheretiques, who believe that which is delivered & ●et down in the apostles créed. For according to the tradition of this creed we believe the forgiveness of sins, 〈…〉 life everlasting. They which beleèue these things ●●tein undoubtedly what so●●er they believe. For the Lord said to the Cont●●ion, Go thy way, and as tho● 〈…〉, so be it done unto Matth. 8. th●●. Therefore who so ever believeth forgiveness of sin●, & life everlasting, hath obtained forgiveness of sins, & surly he shall live in everlasting life. Which thing, if y● be true, as it cannot be false, whith is delivered unto us in the apostles creed, what place I pray you shall prayers have for the dead? for the dead have their sins forgiven them, therefore all lets & delays unto life are taken away, & so they live with God. But they which have not believed, have retained & kept their sins still, & being east down into the bottomless lake, stick fast in the my●e of hell. Which things since they are 〈◊〉 certainty, truly the● is a 〈◊〉 of praying for the dead, 〈◊〉 before go●● nor among the faithful. Hereunto are annexed so many examples of ye●aintes in both the Testaments, which are to be preferred both before us 〈…〉 condennations of men. Which I pray you of the holy fathers ever prayed 〈◊〉 their dead? Did Adam pray for his Abel? did the sons pray for their father Adam? What prayers did Abraham offer to God for the soul of his father There, or for the soul of his most dear wife Sara? What prayers poured Esau and jacob forth for their father Isaac when he died: the ●●. sons of Israel for jacob? Solomon for David? In the new Testament john baptist is beheaded of Herode, Stephan stoned of the jews, james his head is cut off by the shoulders at the commandment of Agrippa, their disciples bury their bodies, & do all things religiously belonging to their burials, but in somany 〈…〉 made of prayer for the souls of the dea●●. For they believed they forthwith after death were carried into everlasting life. Who then after so many notable examples, & after so clear profession of the catholic and sinner faith, 〈◊〉 you us to the necessity of praying for the souls of the dead? Who can say hereafter, that we are heretics, who fulfil that in work, which we profess in profession of faith, or confession of the mouth, yea, which do no other thing, than the most excellent worshippers of God of both Testaments have done before us. Appearing of Spirits. The last p●st wherewith they underprop their purgatory, lest it should fall, is the appearing of spirits. For Rabanus a bishop showeth out of the testimonies of Pope Gregory, and reverend Beda, that the souls of dead men have very often appeared, and taught that oblations and prayers do profit them very much. But I wonder that men of learning would ground their work upon so rotten & ruinous foundations. For the Lord in the Deut. 18. law forbiddeth to ask the truth of the spirits or souls of the dead. In the Prophets we are sent from Isa. 8. such 〈◊〉 to the law & the testimony. In Luke the rich glutton crieth in torments, & says, I pray the father Luke. 16. Abraham that thou wouldst send Lazarus to my father's house, for I have five brethren, that he may witness unto them, lest they also come into this place of torment. But he heareth: They have Moses and the Prophets, let them hear them. But when the rich glutton had answered, No father Abraham, but if one come unto them from the dead, they will believe and repent: He heareth again, If they hear not Moses and the Prophets, neither will they believe if one rise from death. Therefore it is most certain and confirmed by the authority of the gospel, that blessed souls are not sent of God unto us to teach us any thing. Who I pray your would give ear to wicked and condemned souls? The Gospel of Christ sendeth us all to the canonical scripture. Whereupon it followeth that the testimonies which are fetched from Oracles or appearings of the spirits of the dead are of no weight, but most deceivable and full of lying. Man's testimonies are agreeable with Gods, which also teach us, that That souls separated from their bodies do not wande● in these regions. souls being separated from their bodies, can not wander or stray in these regions. The words are too long to rehearse which Tertullian learnedly disputeth of this matter in the end almost of his book De Anima, yet they are all leveled to this 〈◊〉, to show that souls separated from their bodies, and appointed to their places, do not return again into this world. To the objection of some that boast of art Magic, and also that by the power of God many have returned from the dead into this life, he answereth: But although the power of God hath called back again some souls into their bodies, to give us instruction of his might and right, yet therefore that shall not be communicated with the credit and boldness of Magicians, and the deceitfulness of dreams, and licentiousness of Poets: but in the examples of the resurrection, when God's power either by Prophets, or by Christ, or by Apostles, bringeth souls into bodies, it is manifestly declared by sound, evident and full truth that it is the shape of a true body: that thou mightest judge all appearings of 〈◊〉 men 〈…〉. Therefore 〈◊〉 in his 29. Homely upon M●●demaūding: What then shall we answer to those speeches? I am such a soul. He answereth. It is not the soul of that dead body which speaketh these things, but the devil, who deviseth these things to deceive them that hear him. And anon he saith, Wherefore these are to be counted the words of old wives and of dotards, and children's toys and fantasies. And again, A soul separated from the body can not wander in these regions. For the souls of the righteous are in the hands of God, and the souls of infants likewise: for they have not sinned. And the souls of the wicked after this life are by and by carried away. Which is made apparent by 〈◊〉 and the rich glutton. But in an 〈◊〉 place the Lord also sayeth, Th●● 〈◊〉 they shall require thy Luke. 12. soul again from thee. Therefore the soul when it departeth from the body can not wander here with us: and that not without cause. For if they which go a journey chancing into unknown countries, know not whether they are like to go, except they have a guide: how much more shall the soul be ignorant whether it shall go, after it hath left the body, and entereth altogether into a new life and strange way, unless it have a guide. Out of many places of the scripture it may be proved, that the souls of just & righteous men do not go astray after death. For Stephan Acts. 7. saith, Lord jesus receive my spirit. And Paul desired to be loosed & to be Phil. 1. with Christ. Of the Patriarch the Gen. 25. scripture also saith, He died in a quied (or good) age, and was gathered unto (or laid by) his fathers. And that Luke. 16. the souls of the wicked can not t●rrie or have their abiding here, give ear what the rich glutton saith, and consider what he craveth and obtaineth not. For if the souls of men might be conversant here, he had come himself, as he desired, and had certified his brethren of the torments of hell. Out of which place of scripture, this also plainly appeareth, that fowls after their going out of the body, are carried into some certain appointed place, from whence they can not return of their own accord when they will return, but wait and look for that terrible day of judgement. Thus much hitherto out of chrysostom. Against these things they oppose the appearing of Samuel fetched 〈◊〉 Samuel 〈◊〉 his ●ath appeared not 〈◊〉 S●ule. the holy Scriptures, 〈…〉 go about to prove that 〈…〉 again after death, and instruct men touching things which they shall demand. We answer in few woods, that that disguised masker which seemed to be Samuel was called Samuel by a trope or figure, but in very deed he was not Samuel. For of a certainty it was a spirit, a juggling Sam. 28. and delusion of sathan. For sorcery is straightly forbidden in the law of the Lord: therefore blessed spirits obey not forbidden ways and unlawful practices, which when they were as yet joined with their fleshy bodies by all means abhorred and resisted them in their assaults: as for damned spirits they exercise themselves therein. But who would believe their oracles? Samuel (say they) foretold what happened the morrow after. And what of that? That was no hard matter for the devil, since that the true and living Samuel foretold many things a little while before: but this crafty fox might foreknow the judgement of GOD which was to come, even by things present, and by the 〈◊〉 and quaking of the hosts. 〈◊〉 in his book De Anima, says: God forbidden we should believe, that the soul of any Saint, much less the soul of a Prophet can be fetched up by the devil, since we have learned that sathan is transfourmed into an Angel of light, much more into a man of light, yea, that he will pretend that he is God, and will show wonderful signs, to overthrow, if it 〈…〉, even the elect, etc. S. Augustine is of the same iudgeme●●●oncerning that appearing, 〈…〉 Simplicianum 2. quaest. 3. And 〈…〉 quaest. etc. 〈◊〉 testimonies it is aboundantle 〈…〉 & trust, that souls of 〈…〉: from bodies, do not wander or appear after death in these regions. For they remain until judgement in the places appointed for them by the determination and providence of God. Wherefore they are neither sent by God, neither can they enter in unto men to instruct and warn them, either of things present, or of things to come. Whereupon it followeth, that appearings of souls, that revelations and oracles, are mere delusions of Satan, ordained contrary to the sincerity and pureness of true religion. And because they which do what they can to prove unto us that there is purgatory, use the defence and safeguard of these vanities, it is undoubtedly true that they prove a falsehood by deceit, and an uncertain thing, by a thing of much more uncertainty. Furthermore it remains undoubtedly true, that purgatory, wherein souls having put off their bodies, should be purged unto life everlasting, can not be showed out of the Scriptures. And because we have removed and put by the lets which were cast Souls, certainly and immediately after the death of the body are blessed in the way to hinder the most speedy journey, we return to our purpose, wherein we intended to declare, that the souls of the faithful separated by death from the body, do immediately after the death of the body pass the right and ready way into heaven, & so most certainly and upon the souden be saved. Likewise we understand that the souls of the unfaithful are thrust down the right and ready way into hell, and that by and by after the death of the body they perish with most certain and sudden damnation. For the Lord expressly saith in the Gospel, He that believeth in john. 3. the son of God is not condemned, (or judged) but he that believeth not, is condemned (or judged) already, because he hath not believed in the name of the only begotten son of God. Again, He that believeth in the son of God, hath eternal life, but he that believeth not the son, shall not see life, but the wrath of god abideth in him. And yet again, This is the will of him that sent me, that every one which seethe the son and believeth on him, hath everlasting life, and I will raise him up at the last day. Now the last day of man, is the point of death: in it Christ saveth The last day of man. us by his power, least our soul should either perish, or feel any torments, but that it might live, and enjoy everlasting blessedness. Moreover the last days is that last day of judgement, wherein Christ shall raise again, and judge all flesh, glorifying the bodies of his faithful people unto life everlasting. Again the Lord saith in the Gospel, Verily verily I say unto you, he that heareth my word and believeth john. 5. on him that sent me, hath everlasting life, and shall not come into judgement, (or damnation:) but is escaped from death unto life. These only words of our Lord are able enough (without any gainsaying) to set forth, declare, prove, and confirm sufficiently, our opinion concerning the most certain and sudden salvation of souls. For first of all jest any man should doubt of the most assured truth, touching the matter which he was setting forth immediately upon the beginning most holily he sweareth that is to say, he confirmeth the truth by giving witness thereunto with an oath. Afterwards he annexeth the whole manner of our salvation, which consists in hearing the word of god, and in true faith which receiveth the truth of God's word. For it is not enough to have heard the word of the gospel, unless we ●lea●e unto the same by true faith. But now mark with what assurance Christ promises life and salvation to them that believe in him, He hath life everlasting, saith he, he said, He hath, not, He shall have. Therefore he left no space either to doubting, or to space of time. Yea, yet more plainly, by interpretation expounding when and how the faithful have or obtain life, he says, He shall not come into judgement (or damnation) but is escaped from death unto life. They come into judgement, which have their cause to be examined and discussed before the judge. They come also into judgement, which by the sentence of the judge are punished for their evil cause. But the faithful have no cause to be tried and disenssed before the judge. For their sins are fully forgiven them. It is God which justifieth and forgiveth, Who is he that condemneth? Therefore they are not subject to any punishments, for Christ bore the punishment of the cross, the his faithful people might be delivered & saved harmless, from all torments. But rather lest any man should think there were a stay or space of time between the death of the body, & the life of the world to come, he sayeth, But is escaped from death unto life. Lo he saith, He is escaped, not, He shall escape, that by the Verb of the Pretertence he might signify the certainty of the time past, and might show that the souls of them that believe, are by and by after the death of the body caught up into life everlasting. And I know well enough that the adversaries here have no so●nd argument, to set against so manifest and invincible a truth. In deed with their wrangling words and their Sophistry they may wrestle with the truth, but to overthrow the truth they are never able. For the souls of the faithful even out of the very mouth (as is commonly said: Von mund uss zu himmel faren) upon a sudden enter into their blessed seats, and by faith enjoy everlasting felicity. Again, we read in the Revelation of our Lord jesus Christ made to john the Apostle, that it was said: And I herded a voice from heaven saying Apoc. 14. unto me, write, Blessed are the dead which hereafter die in the Lord, even so says the spirit, that they may rest from their labours, & their works follow them. In these words an heavenly and undoubted oracle touching the blessedness of all such as die in faith is knit up: and S. john is commanded to writ the oracle from heaven, that it may remain to all times, and be read of all people. The sum of the oracle is this, Blessed are the dead, which hereafter die in the Lord But they die in the Lord, whosoever departed out of this life in the faith of jesus Christ. For so the Apostle useth this kind of speech in the 1. Cor. 15. and 1. Thess. 4. Furthermore they which departed out of this life in the faith of jesus Christ, are simply and truly pronounced blessed, to wit, happy and free from all misery. Yea, a note of the time when they shall obtain this blessedness is added, namely, Hereafter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is to say, presently, at an instant, by and by, out of hand, to wit, as the Lord says in the Gospel, forthwith after the death of the body. There is added also another testimony whereby again the certainty of felicity is expressed, and perfection too not delayed till the morrow, Even so says the spirit, that they may rest from their labours. The spirit, I mean of truth, which cannot lie, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Amen, so it is: truly the faithful are blessed in deed, and even at an instant they are blessed, and so blessed, that They rest from their labours. The labours of the faith full are miseries, calamities, afflictions, sorrow, fear or dread, and other evils of this sort, wherewith in this world they are vexed, yea rather exercised in faith. From these things the souls of the faithful departing from their bodies, are delivered, therefore they are not purged by torments and vexations, they are not scorched in that midst of their journey, but being happy and blessed, are forthwith delivered from all anguish and trouble. And if so be that they suffered any thing while they were yet living in the body, if they did any good works in faith, they do follow them. Let no man think that those works, because they now cease, were and are vain. For they receive their reward in that blessed life. For that it is, that Their works do follow them. And let us mark that he saith not, The works of other follow them, to deliver them forsooth out of purgatory, but, Their own works follow them. For in the Gospel also, the wise virgins which had oil ready in their lamps, went in with the bridegroom to the marriage: the foolish virgins which had prepared themselves no oil, but did hope to have from elsewhere to serve their turn, are excluded and shut out from joy. To the omnipotent God therefore, our most merciful father, and continuall-running fountain of all good Graces and which is never drawn dry, who fashioned our body in our mother's womb, and breathed or powered into it a reasonable soul, which might while it is joined to the body quicken and direct us, and when it is separated from the body, might forthwith after the death of the body be translated into heaven, there to live in joy and happiness, until it return again unto the body being raised from the dead in the last judgement, with the which it may rejoice and be glad for ever, and without end, to that God, I say, through jesus Christ, for whose sake we are made partakers of so great a benefit, be glory, praise, and thanks giving for evermore. Amen. ¶ The end of the second Tome. THE FIFT AND LAST DECADE OF Sermons, WRITTEN BY HENrie Bullinger. The third Tome. JESUS. This is my beloved Son in whom I am well pleased: Hear him. Matth. 17. THE fift DECADE OF Sermons, written by Henry Bullinger. ¶ Of the holy catholic Church, what it is, how far it extendeth, by what marks it is known, from whence it springeth, how it is maintained and preserved, whether it may err. Also of the power and studies of the Church. ¶ The first Sermon. THE order & course of things so leading us, next after God the workman and author of all things, we come to speak of his most excellent work, to wit, the Church. For so great is the goodness of our good God, and most loving father, that not he himself is desirous to live happily & blessedly alone, but moreover to bestow and power upon us men, his beloved creatures, all kind of blessedness: and that we should enjoy his goods by all means possible. And for that intent he chooseth men to himself who live in this world that he may once translate unto himself: in whom also (even while they live here) he may devil, whom he may enrich with all his goods, in whom he may reign, and that they should be called by his name, to wit, a people, a house, a kingdom, an inheritance, a flock, a congregation or Church of the living God. Of which Church I will speak (being aided with your prayers) such things, as the Lord of the Church shall grant unto me to utter. This word Ecclesia which signifieth Ecclesia, a church or congregation. a Church or Congregation, is a Greek word, used & received among the Latins, signifying, as I said, a congregation, communion or assembly, (in the dutch tongue, Ein Gemeind) or a people called together to hear of matters of the common wealth. For so it is found that S. Luke used this word in the 19 Chap. of the Acts of the Apostles. But it was translated to an holy use, and began to be called a congregation, assembly, or company of the faithful, calling upon the name of the Lord. S. Paul says, that he persecuted the congregation or Church of 1. Cor. 15. God: who in another place, sayeth, I received authority from the high Acts. 22. priests, to bind all those that call upon the name of christ. For now doth he term them such as call upon the name of Christ, or Christians, whom before he named the Church. Or else this word Ecclesia, the church or congregation, is so called of caling forth together: for in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to call forth. For God calleth forth from all parts of the wide world, and from the whole congregation of men, all believers together with their seed, that they may be his peculiar people, & he again may be their God, (that is to say,) that they may be the Church of the living God. In time's paste, the congregation or assembly of the jewish people being God his flock, was called a Synagogue. For this word Synagogue, signifieth as Synagogue. much as Ecclesia, the Congregation. But because of the stubborness of the jews, and the unappeasable hatred which they bore towards Christian religion, this word Synagogue, is not esteemed, but is almost quite grown out of use. But we will not dispute by due and right order of the Churches, either of the jews or the Turks, or of other strange Churches of the Gentiles, whereof we know there are many sorts and kinds. We will speak of the Christian Church and congregation of the faithful: which the Germans do call Die kirch, alluding peradventure to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any thing belonging to the Lord, to wit, a house or a people, as the Germans do call Die kirchen, both the people of God themselves, and also the place wherein they assemble together to worship God. But first of all we will describe a little plainelier what the Church or congregation is. The Church is the whole company and multitude of the faithful, partly What the church is. being now in heaven, and partly remaining yet here upon earth: where it doth agree plainly in unity of faith or true doctrine, and in the lawful partaking of the Sacraments: neither is it divided, but joined and united together, as it were in one house and fellowship. This Church was usually called Catholic, that is to say universal. The catholic church. For she bringeth forth her branches in all places of the wide world, in all times of all ages: and generally doth comprehend all the faithful of the whole world. For the Church of God is not tied to any one region, nation, or kindred, to condition, age, sex or kind: all the faithful generally and each one specially where ever they or he be, are citizens and members of this Church. Saint Paul the Apostle Galathi. 3. sayeth: There is neither jew nor Greek, neither bondman nor free, neither man or woman, for you be all one in Christ jesus. The Church is distinguished into The distinction of the church the Triumphant, and the Militant. The Triumphant is that great company of holy spirits in heaven triumphing The triumphant church. for the victory got against the world, sin, and the devil, still enjoying the sight of God, wherein consists all fullness of all kind of joy and pleasure. Whereupon they set forth God's glory, and praise his goodness for ever. This Church doth S. john Revela. 7. the Apostle set forth very notably in his Revelations, saying: After this I saw, and behold a great company which no man was able to number of all nations, peoples & tongues, standing before the Throne, and in the sight of the Lamb clothed in white garments, and Palms in their hands: and they cried out with a loud voice, saying: Salvation belongeth to him that sitteth upon the throne of our God, & to the Lamb. And a little after that he sayeth: And one of the Elders answered & said unto me. These which are clothed in white garments, who are they? or from whence come they? And I said unto him. Thou knowest Lord And he Whence perfect holiness proceedeth said unto me. These are they, that have come out of great affliction, and have spread abroad their garments, & have made them white in the blood of the Lamb: therefore are they before the Throne of God, and serve day & night in his holy temple. And he that sitteth on the Throne shall devil over them. They shall neyneither hunger nor thirst henceforth any more: neither shall the Sun shine on them or any heat: because the Lamb who sitteth in the midst of the Throne shall govern them, & bring them to the springs of the water of life. And the Lord shall wipe away all tears from their eyes. Brethren, you have herded a notable description of the triumphant Church in heaven, and that too, triumphing truly through the blood of jesus Christ, by whom they conquered, and do now reign. For Christ is that Lamb of God that taketh away the sins of the world: By whom all which be sanctified are sanctified: and shallbe sanctified, and do live from the first creation of the world unto the end of all times. Saint Paul in a certain place giving unto us also a notable 〈◊〉. 12. description of this Church, telleth that we which as yet are busied in the Militant Church, shall sometime be translated to the same, and be made fellows with the Angels of GOD, received among the orders of the patriarchs, and placed in the company of the blessed spirits with the most high God himself, and the Mediator our Lord jesus Christ. For he preaching the greatness of God's grace, brought unto us by the Gospel, & exhorting us to receive the same with a true faith, You came not (sayeth he) unto mount Sina, to a fire, to a whirlwind, a stormy tempest and darkness, but unto mount Zion, to the city of the living God, to heavenly Jerusalem, & to the innumerable company of Angels, and to the Church or Congregation of the first begotten, which are written in heaven, and to God the judge of all, and to the spirits of the perfect just, and to the mediator of the new testament jesus Christ, speaking better things than the blood of Abel spoke. And therefore all the Saints in heaven do belong unto our company, or rather, we belong unto their fellowship. For we are companions and fellow heirs with the Saints from Adam, unto the end of all worlds, and God's household. Which containeth the greatest comfort of all man's life, and moveth most of all to the study of virtue. For what more worthy thing is there, than to be of Gods household? Or what may be thought more sweet to us, than to think our selves fellows with the patriarchs, Prophets, Apostles, Martyrs, of all Angels & blessed spirits? This benefit, I say, Christ hath bestowed on us. To him therefore be praise, glory, and thanks for ever and ever. Amen. The Militant Church is a congregation The militant church. of men upon earth, professing the name and religion of Christ, continually fighting in the world, against the devil, sin, flesh, and the world, in the camp and tents, and under the banner of our Lord Christ. This Church is to be considered two ways. The holy church. For either it is to be taken strictly, comprehending them only which be not only called, but are in very deed the Church, the faithful and elect of God, lively members knit unto Christ, not with bands and other outward marks and signs, but in spirit and faith: & often times by these means without the other. Of which matter we will speak hereafter. This inward and invisible Church of GOD, may be well named the elect spouse of Christ, only known unto God, who alone knoweth who are his. When we be first taught to know this Church, we confess her with the Apostles creed, saying: I believe the holy Catholic Church, the communion of Saints. And in these few believe ●he holy catholic church. words, we conclude, that there is a Church, also what is the Church, and what manner one it is. For first we confess that there hath been, and is a Church of God, and that it shall continued for ever. Then professing what it is, we add this, The communion of Saints. That is to say: We believe the Church to be nothing else, but the company of all those Saints that are, have been, and shallbe as well in this present age, as in the age to come, who enjoy all good things in common, granted unto them by God. Also we declare what manner one it is in calling it holy, I say the spouse of Christ cleansed and blessed. For S. Paul calleth them holy which are cleansed with the spirit and blood of ●. Cor. 6. our God, of which a great part have received crowns of glory: the residue labour here upon earth hoping to receive them in heaven. And truly, in consideration of the Church, the chiefest matter is, that through the Grace of God, we be made the members of Christ's body, and partakers of all heavenly gifts with the Angels. For we confess none to be more holy than our own selves. Or else it may be taken more largely, and then it doth comprehend not The church doth comprehend the wicked. only them that are the very faithful and holy in deed, but also them, who although they believe not truly or unfeignedly, neither be clean or holy in the conversation of their life, yet do they acknowledge and profess true religion with the true believers, and the holy men of God: yea, they speak well and allow of virtues and reprove evil, neither do sever themselves from the unity of this Militant Church. In which consideration, not so much as the wicked and hypocrites, such as we read to have been in the Church in the time of Christ and the Apostles, as judas, Ananias and Saphira, Simon Magus, also Demas, Hymenęus, Alexander, and many other are excluded and put from the church, which Church may well be called the outward and visible Church. But this Church whereof we speak, is to be accounted off either by reason of some part thereof, or else of the whole. For it is to be considered generally & particularly. And the particular Church is that which is comprised in a certain The particular church. number, & is known by some sure and certain place. For it is named of the place, being called after the names of cities, as the Churches of Zuericke and Bernes, etc. The Greeks called those particular Church's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we commonly call Parishes. And we call that a parish which hath dwelling houses and streets joined together in neighbourhood. But in cities and towns unto certain portions, are usually ascribed both Churches and parish priests to serve them, and the whole circuit is called a parish: In the dutch tongue, Ein Barchi, oder pfarkirch, oder ein kirchhory. And Parish and parish priest. in the old time the parish priest was a provider. For he provided and gave necessaries to strangers, and chief salt and wood. Some called him the maker of the feast, other call him a preparer of Virgins. Therefore, because the pastors of Churches were preparers of Virgins for the redeemer and head of the Church which is Christ, bringing unto him a chaste and undefiled virgin: & to be short, because they themselves provided things most necessary for the people of God, and also prepared heavenly meats and banquets, the pastors of the Lords flock are very well called parish priests, or the curates of souls. The Lord speaking in the Gospel of the particular Church, said: If he that offendeth the Church will not regard when he is Matth. 18. warned, complain unto the Church. But it is not possible that the universal Church through the whole world, should assemble & come together, that the rebellious and obstinate should be brought before it: wherefore judgement is referred to be given on that stubborn by the particular Churches. To conclude, the universal Church consists of all the particular Churches through out the whole world, and of all the visible parts and members thereof. This is the same which we drew forth even now when we spoke more at large thereof. But the catholic Church of God doth abide with us (as we began to The church of God hath been and ●halbe forever. tell a little before) continually from age to age from the beginning, and is at this time dispersed through out the whole world, both visibly and invisibly, and the Lords people and God his house shall continued upon earth, unto the world's end. For there was never yet any world, neither shallbe any age, wherein God hath not or will not sanctify some unto himself, wherein he will devil, and that they shall be his flock and holy house. For the testimonies of ancient Prophets do record that the Church is perpetual. For thus we find it written in the 132. Psalm. The Lord hath choose Zion, he hath choose her for an habitation for himself. This is my resting place for ever and ever, here will I devil, because I have choose her. And again, I have sworn unto David in my holiness, his seed shall remain for ever, and his seat shall continued before me as the Sun. But who knoweth not that all this is to be understood of Christ the son of David, and of his seat and spiritual Zion, which is the Church? He also, signifying the continuance of the Church, sayeth in the Gospel: I will remain Matth. 28. with you continually unto the end of the world. And again, I will ask john. 14. of my father, and he shall give you an other comforter, the spirit of truth, that he may abide with you for ever. To this belongeth also that saying in the Gospel: And the gates of hell shall Matth. 16. not prevail against the Church. Which saying truly is a great comfort to the faithful, in so many and so great persecutions intended to the utter destruction and overthrow of the Church. As Christ had always his Church The church of the devil and Antichrist. here upon earth, hath now, and for ever shall have: So likewise the devil as long as the world shall continued, shall never want his people in whom he may reign. This Church of the devil took her first beginning of Cain, and shall continued to the last wicked person, comprehending also all those evil peoples that have been in the mean time and shallbe betwixt the beginning and the ending. But they living here on earth, have society and common with them that are tormented in hell. For as all that be Godly being under one head Christ do make one body, so all the wicked under one head sathan are one incorporate body. This may right worthily be called that wicked Church, Sodom and Gomor, Babylon, the congregation of Chora, Dathan, & Abyron, a synagogue, a school and a stews of the devil, the kingdom of antichrist, or any other of like sort. In this Church are reckoned up all such as are wicked, and and infidels, separating themselves from the society of our holy mother the Church, or forsaking the communion thereof: and specially such as are mockers of God, and his holy word, blasphemers, & persecutors of Christ and his Church. Such in these days are the heathen, Turks, jews, heretics, schismatics, and generally all such as are professed enemies to Christian religion. And to these also we may add hypocrites. For it is no small offence that the Lord himself in every Math. 5. 6. &. 23. Math. 24. part of the Gospel doth so earnestly persecute and blame. Among other things he sayeth: The Lord of that servant shall come in the day wherein he looketh not for him, and in an hour that he shall not know off, and shall divide him, and shall give him his portion with hypocrites, where shallbe weeping and gnashing of teeth. Out of all doubt he signified the greatness of the offence by the sharpness of the punishment. This Church doth follow the motions of the devil, and the devices, or imaginations of her own heart, and is busied and exercised in all kind of blasphemy and wickedness, wherein she excels herself, and at last sincketh down to hell, that she be not in any place separated from that head whereunto she hath so diligently or rather obstinately joined herself. I know rightwell that you will object against me, for that I have How hycrites are, or may be accounted in the church of God. reckoned the hypocrites to be in the outward communion and fellowship of the Militant Church, and now again to account them of the company of the devils Church. Moreover you will say, That it is impossible that the same hypocrites may take part of both Churches differing betwixt themselves, for that the Lord sayeth: Either make the tree good and the fruit good, or else the tree Matth. 12. naught and the fruit naught. And Saint Paul also sayeth, that there 2. Cor. 6. is no fellowship betwixt Christ and Belial, twixt light and darkness, twixt truth and lying, and that hypocrisy is lying and darkness. Here therefore I perceive a fit place to show, by what means, and how far I may account hypocrites to be of the congregation of the Church. First we make a distinction or difference of hypocrites. For there are certain hypocrites that put their confidence Hypocrites in their human justice and equity, doing all their works openly that they may be seen of men, firmly trusting, and stiffly standing to men's traditions. To these it is a custom and property Matth. 13 not only to fly from the Church which teacheth the righteousness of Christ, but also to curse, detest, and to persecute it, with all cruelty. Such kind of people were the jews and jewish Phariseis, with whom our Lord jesus Christ had much contention, and with whom even at this day, the Church contendeth and maketh wars. These be the plain and visible members of the devils Church, and they are not to be counted of the outward Church, yea, they are not once worthy to be named in the Church of Christ. Again, there are some kind of hypocrites that are dissemblers, which neither give any confidence to their own righteousness and justice, neither yet do greatly regard the traditions of men. These kinds of people neither hate the Church, nor fly from it, nor persecute it: but outwardly they agree with it, professing the same faith, and participating the self same Sacraments: but inwardly and in mind they neither believe unfeignedly & sincerely, neither do they live holily. Of this sort, some of them for a season will cleave to the fellowship and company of the Church: and having any occasion given, they will fall from it as heretics and schismatics are wont to do, and such as of friends are become enemies. Other there be again that never fall from the Church, but keep themselves in the fellowship of the Church all their life time, outwardly pretending and feigning Religion: but inwardly giving themselves up to their own errors, faults and wickedness: unto whom without doubt the outward behaviour and fellowship profiteth nothing at all. For we aught to live for ever, and to participate all heavenvly gifts with them that desire them, to join in fellowship with the Church of God, not only by outward and visible society, but by inward communion and fellowship, wherein consists life and salvation. Of which matter we will speak in convenient place. Such Hypocrites or dissemblers hanging on the ecclesiastical body, are called members of the body, and are said to be of the church. Which matter that it may the better be understood of you all, we will set it forth by certain parables. We say that the wicked or hypocrites, be in like sort in the Church, as chaff is in the corn: which indeed is of an other nature, and is no corn. Like as therefore often times their hung members unto men's bodies, either dry or rotten, or feeble, which members although they have no society nor take part with the lively members in the vital spirit, yet by coupling together and certain strings they clean fast unto the lively members, by means whereof they are also called by men members and parts of the body, who, jest they should in●ect the other, they cut them off: often times they let them alone, jest by cutting them off the whole body should be in danger of life: Even so in like sort, we say that hypocrites are in the church of Christ, though they be not united to the Church, either by the bond of the spirit, or offaith and love: neither are they to be taken for lively members: yet are they suffered, jest some worse mischief happen to the whole body of the church and oft-times they are cut off, whereby the better health may come to the ecclesiastical body. But let us hear what the evangelical and Apostolical testimony says. The Lord says plainly Matth. 13. in the Gospel, that in the lords field cockle groweth up being soawen by a wicked man, which he forbiddeth to be plucked up, lest that therewith the corn be plucked up also. Behold cockle soawen by an evil man (I say) by the Devil himself, which is no corn, yet doth it increase and is in the Lord's field. Again, the lord says in the Gospel, The kingdom of heaven is like unto a net, which being cast into the sea, draweth all manner of things up with it, and when it is filled it is brought to the shore, and there men sitting reserve that which is good in a vessel, and that which is evil they cast away. Again, behold how you may see both good and bad to be drawn in the self same net: and therefore in the self-same kingdom, both good and evil to be reckoned. Also Matth. 22. in an other parable, there entereth one in among the guests, which hath not on his wedding garment, who is suffered for a season, but yet at last is cast out of doors by the Lord of the feast. In an other place, it is said that Matth. 3. he hath a fan in his hand, and cleanseth the flower, and burneth the chaff with unquenchable fire. S. Paul in his Epistle to the Corinth's, putteth a 1. Cor. 5. difference, betwixt the professed and open enemies of Christ's Church, and the impure sort of men, who as yet are not quite repugnant and adversaries to the Church, and the name of Christ: If any man (saith he) that is called a brother, be a thief, or a whoremonger, or a covetous person etc. with such an one see that you eat no meat. For what doth it belong unto me to judge of them that be without? For God judgeth them that are without. Without, that is to say, he placeth them that are not called brethren, without the bonds & compass of the Church, to wit, such as do not acknowledge the name of Christ, or of the church. Within, that is to say, in the society of the Church (I mean of the outward church) he reckoneth up them that as yet do acknowledge the Christian name, neither yet do withstand ecclesiastical discipline, though they themselves in mean time be defiled and spotted with much mischief. Of all men, S. john the Apostle spoke plainliest saying, They 1. john. 2. went out from us, but they were none of us. For if they had been of us, they had tarried still with us. This seemeth to be a strange kind of speech. For if they which go out of the church had not been in the society of the church, how could they go out of the Church? Can a man come forth of a place, inthe which he never came, or in which he never was? Therefore if hypocrites and evil men are go out of the Church, surely they were sometime in the Church, then to wit, when they had not as yet go out of it, and did plainly show what manner once they were indeed. Again, for that they went out of the Church, they manifestly show that they were never indeed the true and lively members of Christ and the Church, yet for a while they were numbered among the members of the Church. The Apostle giveth the reason, it is the disposition of Christ's true members never to forsake Christ and his church, but to continued, and also to prospero and increase daily more and more. The Saints and holy men truly do offend or fall, but yet they do not forsake Christ utterly. David having committed adultery and manslaughter, crieth out saying, Psal. 5●. Make me a clean heart (O lord) and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. O give me the comfort of thy help again, and establish me with thy free spirit, Saint Peter denied the Lord, and the weak flesh overcame a good spirit, Luke. 22. but immediately (the Lord stirring up his heart) he repented, and departing from evil company, he adjoined himself to the good fellowship of the Lord, who foretold him of this great fall, and thereto added these words, I prayed for thee that thy faith should not fail, and thou when thou art converted, confirm thy brethren. The same Peter also in an other place, what time many fallen john 16. from Christ, being demanded whether he also provided to depart? answered, Lord to whom shall we go? Thou haste the word of eternal life. And we believe and know that thou art Christ the Son of the living God. Wherefore S. john said very truly, They went out from us, but they were none of us. He addeth the reason, If they had been of us, they had still tarried with us. Therefore because they continued not still with us in the society of Christ & the Church, they showed by their defection and falling away, what manner one's hitherto they have been: we accounted them to be members of the Church, but they by their falling away, did declare, that they were chaff in the lords corn. For as chaff being not stirred nor fanned, doth seem to be heavy with a grain of Wheat in it, but being once moved it appeareth empty and light, and by fanning is put apart from the corn: so hypocrites being light by reason of their defection, do manifestly prove that they were never heavy with the seed of God's word, & that they were never the true corn of Christ. From hence a general and ancient All that be in the Church be ●ot the Church opinion is gathered, that all that are said to be the Church, and beautify themselves with the title of the church, are not by and by the Church. For Saint john plainly addeth, But that it may be evident, that all be not of us. We read how that S. Paul to the Romans says: They are not all Israelites which came of Israel, neither are they all children strait Rom. 9 way because they are the seed of Abraham, but in Isaac shall thy seed be called. Therefore the faithful are the true and lively members of Christ and of the Saints. In mean season truly, so long as hypocrites or wicked people, not yet putting off their visors shall by their sayings and doings declare what they are, that they may lawfully be cut from the church, who not yet breaking away by their own accord, do forsake Christ in the open field, and fly to the tents of antichrist or the devil, are known and taken to be the true inhabitants of the church, and are called the thurch and the members of the church, although God who beholdeth the hearts of all men, do well enough discern them. I will again make this matter plain by an example. As long as judas the john. 13. betrayer of Christ and mansleyer, did not utter his crafty or rather most wicked devise, either by open deed or word, neither forsook the company of Christ and the Apostles, but did preach and provide necessary things of house should for Christ, he was accounted for an Apostle and the stuwarde of Christ, yea and for a member of the apostolic church. Yet the self same judas was called by the john. 6. Lord, a Devil, and when he spoke of the elect, and of his true and lively members, he was most plainly shut out, so that there is no occasion of doubt to think that judas was no member john. 13. of the inward and holy Church of God, though he were a member of the the outward Church being reckoned in the number of the holy men. And therefore they speak not without great advise that said: That of The visible and invisible, the outward & inward Church. God's Church there was one visible and outward, an other invisible and inward. The visible and outward Church is that which is outwardly known by men for a Church, by hearing God's word, and partaking of his Sacraments, and by public confession of their faith. The invisible and inward is so called, not that men are invisible, but because it is not to be seen with man's eye, and yet doth appear before God's eyes, who believe truly, and who feignedly. For the true believers, are the true and lively members of this inward Church: which before I called the militant Church more strictly considered: but the other visible Church comprehending both good and bad is more largely considered. Now forasmuch as we have said, that the Church militant upon earth is marked by GOD with certain Of the outward marks of the church of God. tokens and marks, whereby it may be known in this world: it followeth next, that we should speak of those outward marks of the church of God. And there are two special and principal marks. The sincere preaching of the word of GOD, and the lawful partaking of the sacraments of Christ. Whereas some add unto these, the study of godliness and unity, patience in affliction, and the calling on the name of God by Christ: but we include them in the setwaine that we have set down. S. Paul writing to the Ephestians, says: Christ gave himself for the congregation, that he might sanctify it and cleanse it in the fountain of water through the word. You have in this testimony of the Apostle, the marks of the Church, to wit, the word and the Sacrament, by the which Christ maketh to himself a church. For, with his grace he calleth, with the blood of Christ he purifieth, that which he showeth by his word to be received by faith, and sealeth with sacraments, that the faithful should doubt of nothing touching their salvation obtained through Christ. And these things truly do properly belong unto the faithful, and the holy members. Whereas hypocrites are not purified, the fault lieth in themselves, and not in God or his holy ministery: They are surely sanctified visibly, whereupon they are counted holy amongst men: and these things do improperly belong unto them. S. Peter in this point differeth not a whit from S. Paul, who when he preached the word of God to the people of jerusalem, and they demanding what they should do, Peter answered, Repent, Acts. ●. and be you every one baptized in the name of jesus Christ for the remission of sins. S. Peter therefore joined baptism with doctrine, the sacrament with the word. Which thing he had learned of our saviour himself in the gospel written by S. Matth. saying. Matth. 28. Teach you all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost. So that you read in the Acts no other mysteries of the Word and Sacraments of the Church, than are recited in these words, They continued in the doctrine of the Apostles, and in doing alms deeds, and in breaking of bread, Acts. 2. and prayer, where you may see the supper of the Lord, an other sacrament adjoined to the sacrament of baptism, also the desire and study of unity and love, and the calling upon the name of God. These things being thus sufficient plain and firm enough, yet notwithstanding I will add other testimonies out of the holy Scriptures. Concerning the token of God's word, or the preaching of his Gospel, the Lord himself speaketh by isaiah the Prophet, saying: isaiah. 59 I will make this covenant with them, My spirit that is come upon thee (the church) and my words which I have put in thy mouth, shall never go out of thy mouth, nor out of the mouth of thy childers' children, says the Lord, from this time forth for evermore. For in the gospel also the Lord jesus says: He that is of God doth hear the word of God. Again, john. 8. john, 10. My sheep hear my voice, and I know them, and they follow me, and I give to them everlasting life: and they shall not perish for ever. And again, He that loveth me john. 14. will keep my commandments, he that loveth me not, will not keep my commandments. Again, Who so is of the truth, will hear my voice. john. 18. Now as touching the marks and tokens of the Sacraments, Saint Paul, speaking of holy Baptism, 1 Cor. 12. says, Through one spirit we are all baptized in one body. And he also speaking of the Lords supper, saith: Though we be many, yet are we one bread & one body, for we are all partakers 1. Cor. 10. of the same bread. Is not the cup of blessing which we bless, partaking of the blood of Christ? It is most certain therefore, for that it is approved by testimonies of holy Scriptures, that the outward marks and tokens of the church are, the word and the Sacrament. For these bring us into the society of one ecclesiastical body, and keep us in the same. All these testimonies properly (as I said a little before) do belong unto How these marks declare the church. the elect members of GOD, being endued with faith & true obedience: but unto the hypocrites, which are void of faith and due obedience, they nothing at all belong: notwithstanding because these also do hear the voice of the shepherd outwardly, and ensue virtue, and openly or outwardly are annexed to the elect and true believers in the partaking of the sacraments, yea unto the true body of christ, for those outward signs sake, they are accounted to be in the church so long as they depart not from it. In which point, for perspicuity sake, having treated of the marks of the Church, we must add this thereunto: that by common order these marks do declare and note, the members of the Church. For there are certain special members, who although they want these marks, yet are they not excluded from the society and communion of the true church of Christ. For it is most evident, that there are many in the world which do not hear the ordinary preaching of God's word, neither do come into the congregation and company of them that call upon God, or that receive the Sacraments: not for that they despise them, or that it is a delight unto them to be from Sermons and the preaching of God's word, but because through necessity, as imprisonment, sickness, or being let by sun other urgent cause, they cannot attain unto that which they earnestly desire, and yet for all that, they are the true and lively members of Christ and of the Catholic church. In times past the Lord instituted or appointed to the people of Israel a visible Church, which he established by a certain law, and set it forth by visible signs. If any man had despised this Church, or refused when he might, to hear the doctrine of the Church, and to enter in among the holy company, and to do sacrifice, or else had railed at it, or in stead of the order of worshipping GOD that was appointed, had embraced any other kind, truly he was not accounted at all to be of the order & number of the people of God. And yet it is certain, that there were an innumerable company of men dispersed throughout the whole world among the Gentiles, who never did, nor could, communicate with this visible company and congregation of God's people: and yet notwithstanding, they were holy members of this society and communion, and the friends of the almighty God. There were a great many of the children of God, with joachim and jechonias, taken prisoners by Nabugodonosor, and brought captive into Babylon, to whom it was no prejudice, neither did it hurt them, that they were separated from the people of God, the Church, and worshipping of God, being then visibly upholden by Zedechias at jerusalem: even as in very deed it did little avail a great many, to be in the visible assemblies and congregations, with the people of GOD in God's temple, when their minds and hearts were not sound and perfect. We may in these days, find out a great many of the faithful dispersed on the seas, condemned to the galleys for the confession of the true faith: we may found many that be held in captivity under Antichrist, of the which we will speak in the next Sermon following: we may find also a wondered many in Graecia, Anatolia, Persia, Arabia, or in Africa, being the servants of jesus Christ, and worthy members of the catholic church of Christ, being shut out and debarred from the holy mysteries of the christians, through impiety & cruelty of Machomet, nevertheless, we shall find them almost nearly joined together in one spirit, and one faith, with all the true members of the Church, and marked also with visible signs. Therefore, the word and the Sacraments by common decree, are the marks of the Church, not putting apart or dissevering the faithful from the communion and society of other faithful, being by some necessity shut out from the visible company of those that are faithful. But to the perfect understanding What manner of God's word it aught to be that is the mark of the church of the marks of the Church, this belongeth also, and that most principally, that it is not enough to brag of the word of God or of the scripture, unless also we embrace, retain, and defend the true sense, and that which is agreeing with the articles of faith. For if you corrupt the sense of the scripture, and urge the same in the church, than dost thou not bring forth the sincere scripture itself, but thine own opinion, and thy fancies, which thou hast devised of thy own mind. The Church of the Arrians did not refuse the word of the Lord, but rather laboured both to beautify and defend their own blasphemous errors, by the testimonies of holy scripture. That Church denied our Lord jesus Christ, to be of one substance with God the father: which thing, sith that the sense of the scriptures, and of the ancient faith among the chiefest points of our faith doth both affirm and urge, truly it alleged not the sincere and pure word of God, how so ever it boasted of it, but an adulterate word, yea, and thrust in and defended her heretical opinion, for the true and perfect meaning of the holy scripture: and therefore it had not the true mark of the Church, neither was it the true Church of God. By this one unhappy example, we may judge of all other Churches of heretics: who though they seem not to be void of the testimony of God's word, yet for all that in very deed, they have no purity of God's word in them. That which we have said concerning After what sort the Sacraments aught to be used. the word of God, is also necessarily to be understood of the use of the Sacraments: for except they be orderly and lawfully used, I say, in that order, in the which the Lord him self instituted them, they are no marks or signs of the Church of God. jeroboam truly sacrificed, yea, he sacrificed unto God: but because ●. Reg. 12. he sacrificed not lawfully, he was accounted a stranger, and a faller off from the true Church of God. Yea, David himself brought with great ●. Reg. 6. devotion and much joy and melody, the Ark of the Lord of hosts: but because he carried it not lawfully upon the shoulders of the priests, by and by, in stead of great joy, the exceeding sorrow which followed declared, that it is not enough to use the Sacraments and ordinances of God, unless you use them lawfully, which if you do, God will acknowledge you for his. Moreover, those which of old were baptised of Heretics 〈◊〉 not rebaptized, baptized of heretics, were not for that cause rebaptized again by the ancient catholics: because the heretics baptized not into the name of any man, or into the society of their errors or heresies, but baptized In the name of the Father, and of the Son, and of the holy Ghost: neither did they invocate their own name, or the name of Archheretiques, but of jesus Christ. Wherefore, not the baptism of heretics, but the baptism of the Church, yet ministered by heretics, they not refusing, they allowed not the Churches of heretics, as known to be true by true signs: but they acknowledged that heretics use things properly belonging unto the true Church: neither that it doth any thing at all derogate or take from a good thing, if any wicked or evil man do administer it. We do not acknowledge at this day, the upstart romish Church of the Pope (we speak not now of that old apostolic Church) to be the true Church of Christ, yet we do not rebaptise those which were baptized of the priests, imbrued with Popish corruption. For we know that they are baptized with the baptism of Christ's church, and not of the Pope, in the name of the holy Trinity, to the articles of the Catholic faith, not to errors, not to superstitions, and papistical impieties. Finally we confess, that not at this day the unworthiness of the minister can derogate any thing from the service of God. In like sort also we refuse not the lords prayer, or the Apostles creed, or finally the canonical Scriptures themselves: because the romish church doth also use them: for she hath them not of herself, but received them from the true church of God. Wherefore we use them in common with her, not for the Romish churches sake, but because they came from the true church of Christ, do we use them. Beside those outward marks of the church, which the true believers Of the inward marks of the church of God. have common with hypocrites, there are certain inward marks specially belonging only to the godly: or else if you will, rather call them bonds or proper gifts. These do make the outward marks to be fruitful, and without the outward marks, being by some necessity absent, do make men worthy or acceptable in the sight of God. For without these no man can please God: in these therefore is the true mark of God's children. And those be the fellowship of God's spirit, a sincere faith, and double charity. For by these the faithful, being the true and lively members of Christ, are united and knit together, first unto their head Christ, then to all the members of the ecclesiastical body. And the consideration hereof doth chiefly belong to the knowledge of the true Church of GOD, which though she should suffer rotten members, yet is she not defiled of them through their outward conjunction. For with continual study she laboureth by all means to keep herself undefield to God. And first of all the evangelical and Apostolical doctrine doth teach us, that Christ is joined to us by his spirit, & that we are tied to him in mind or spirit, by faith, that he may live in us, and we in him. For the Lord crieth out in the Gospel, saying: If any man thirst, let him come john. 7. to me and drink. He that believeth in me (as the Scripture says) shall have streams of living water flowing out of his belly. To which saying by and by the Evangelist addeth this: But this he spoke concerning the spirit which they should receive that believed in him. Again he promising in his Gospel, his spirit unto his Disciples, yea even unto all his faithful, which should abide with them for ever, sayeth: In that day you shall know that I am in my father, john▪ 14. and you in me, and I in you, to wit, by the holy Ghost. john the Apostle expounding it, and saying, By this we know that he dwelleth in us, by the spirit that he gave unto us. And again, 1. john. 2. By this we know that we devil in him and he in us, because he 1. john. 4. hath given of his spirit unto us. S. Paul, the vessel of election, differeth not from Saint john, writing and saying to the Romans, If any man hath not the spirit of Christ, Rom. 8. the same is none of his. And whosoever are led by the spirit of God, they are the children of God. Now as touching true faith, which tieth us unto, Galath. 2. the Lord, S. Paul says: I live now, yet not I, but Christ liveth in me. But the life which I now live in the flesh, I live yet through the faith of the son of God, who loved me, and gave up himself for me. And again Ephe. 3 he says, Christ dwelleth in our hearts through faith. With which sayings, 2. john. 4. Saint john the Apostle agreeing again, says: Whosoever confesseth that jesus Christ is the son of God, God dwelleth in him, and he in God. For the Lord himself before john. 6. that, said in the Gospel, He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. And he eateth Christ's flesh and drinketh Christ's blood, that believeth. Therefore Christ our Lord is joined unto us in spirit, and we are tied to him in mind and faith, as the body unto the head: they therefore that lack this knot and bond, that is, that have not the spirit of Christ, nor true faith in Christ, are not the true and lively members of Christ: the Lord himself in the gospel, witnessing and saying: If a man abide not in me: he is cast forth as a branch and withereth, and men gather them, and cast them into the fire and they burn. Which words of our saviour the Apostle imitating, john. 15. (as we said even now) said, He that hath not the spirit of Christ, is none of his. But they that are not destitute of the spirit of Christ, are inflamed with the love of God. Neither do we separate love from faith, the same S. john so teaching us & saying, God is love, and he that dwelleth in love dwelleth in God, and GOD in him. 1. john 4. For the Lord says in the gospel, If a man love me, he will keep my word, and my father will love him, and we will come unto him, & will dwell with him. But although properly faith join us to our head Christ, yet the same also doth knit us to all Christ's members upon earth. For whereas there is but one faith of them all, and therefore the same spirit, there can not but be the same mouth, the same mind, & the same sentence amongst them all: although faith be not now taken only for a confidence in the mercy of God through jesus Christ, but also for an outward confession of faith. For we all confessing one faith, and one and the self same head, with one spirit and mouth, we also together profess that we all are members of one and the self same body. Neither is there any thing else in the world, that more unappeaseably dissevereth the minds of men, than the diversity of faith or religion: and therefore there is nothing that may more nearly join us together, than unity of faith. We come now to speak of love, which I said, joineth together the members of the ecclesiastical body, mutually amongst themselves. The Lord says in the gospel, A new commandment john. 1. 13. give I unto you, that you love one an other: as I have loved you, that you also love one an other. By this shall all men know that you are my disciples, if you have love one to an other. It is therefore out of doubt, that the only mark of the church next after faith, is love, a bond most firmly knitting together all the members. This groweth from the communion of Christ, and unity of the spirit. For insomuch as Christ the king, the head, and high Bishop of the catholic church, enduing us all with one and the same spirit, hath made us all his members, the sons of God, brethren and fellow heirs, whom undoubtedly he loveth tenderly: every faithful man can not choose, but with fervent love embrace the members and fellow heirs of their king, their head, and their high Bishop. For john the Apostle says, Every one that loveth 1. john, 4. him that begat, doth love him also that is born of him. If any man say, I love God and hateth his brother, he is a liar. For how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? Paul to the end that he might most properly express before our eyes, and as it were set to view and behold this unity and agreement of the members, useth a parable taken from the members of a man's body, and says: For as we have many members in one body, and all members Rom. 12. have not one office, so we being many are one body in Christ, and every one, one an others members. The same in the twelfth chapter of the first Epistle to the Corinthians, more largely and plainly expounding, joining together of the head and the members, and that chief by the said parable of the members of a man's body, and publishing it very eloquently, witnesseth, that between the highest members of the church and the lowest members of the same, there is a very great and apt consent, and moreover, a diligent care, and a help both continual and most faithful. Of all which it appeareth, that the marks of the true & lively church of Christ, are the communion of the spirit of Christ, sincere faith, & christian charity: without the which things, no man is partaker of this spiritual body. By these things also it shall be easy to judge whether thou art in the fellowship of the church, or thou art not. Moreover, we gather out of those Of the original o● the church things which we have hitherto disputed touching the marks of Christ's church, from whence is her original, & also how the church is planted, spread abroad & preserved. Her original is heavenly, for S. Paul speaking of the church, says: jerusalem which is above, Gala. 4. is free, which is the mother of us all. Therefore he calleth the church heavenly, not that it dwelleth altogether in heaven, but that she being here on earth, hath a heavenly beginning. For, the children of God are not born of flesh & blood, but from heaven, by the renewing of the holy spirit, who through the preaching of God's word, planteth faith in our hearts, by which faith we are made the true members of Christ & his church. For Peter says, You are born a new, not of mortal seed, but 1. Pet. 1. of immortal, by the word of God, which liveth and lasteth for ever. And Paul says, I begat you in Christ 1. Cor. 4. jesus through the gospel. And the same apostle says in an other place, Faith cometh by hearing, and hearing cometh Rom. 10. by the word of god. Since there fore faith cometh by herring, & hearing by the word of God, and that specially The church is not built by the doctrine of men. by the word of God, the church truly can by no means spring or be builded by the decrees & doctrines of men. Therefore we affirm, that only the word of god is apt for the building up of the church of God. Man's doctrines set up men's churches, but Christ's word buildeth the Christian church. For the doctrines of men proceed of flesh and blood. But Peter confessing Christ with a pure faith, and therefore grounded upon Christ, who is the foundation of the church, herded these words of Christ himself, Flesh and blood Matth. 16. hath not revealed these things unto thee, but my father which is in heaven. And therefore Paul says, When it pleased God that I should preach his Galath. 1. son among the Gentiles, I conferred not of the matter with flesh and blood. etc. He also most manifestly abolishing all doctrines of men, from the setting up & building of faith and the church, & only commending the word of God, says to the Corinthians, My word and preaching stood not in the 1. Cor. 2. enticing speech of man's wisdom, but in plain evidence of the spirit & of power, that your faith should not be in the wisdom of men, but in the power of God. To this now pertaineth these testimonies of Christ. He that is of God, heareth God's word. Again, john. ●. He that is of the truth, will hear my john. 1●. voice. And again, more plainly he john. 10. says. The sheep will follow the shepherd, because they know his voice. They will not follow a stranger, but will run away from him, because they know not the voice of strangers. But under the voice of strangers, we include all traditions and decrees of men, differing from the doctrine of Christ: to which traditions the apostle S. Paul doth attribute the shape of wisdom, Colo. 2. but the truth he denieth them, & caleth Titus. 1. them superstitious. For our lord himself in the gospel, bringeth forth of the prophet isaiah the immutable saying. They worship me in vain, teaching Matth. 15. for doctrines men's precepts. Let us therefore hold, that the true church is not built by man's decrees, but that she is founded, planted, gathered together, & builded only by the word of Christ. We do add that it is out of doubt, that The church is preserved by the word of God. the church of God is preserved by the same word of God, lest at any time it should be seduced, or lest it should slip & perish, & that neither can it at any time be preserved by any other means. Paul again witnessing and saying, Christ hath given some to be apostles, & some prophets, & some evangelists Ep●● 4. some pastors, & teachers for the gathering together of the Saints for the work of the ministery (that is to say, to teach & preach the word, (& for the edification of the body of Christ, till we all meet together in the unity of faith, and knowledge of the son of God, unto a perfect man, & unto the measure of the age of the fullness of Christ, that we henceforth be no more children, wavering & carried about with every wind of doctrine by the deceit of men, (mark, I pray, how men's doctrines are condemned again with great & inviolable authority) & with craftiness, whereby they lay in wait to deceive. But let us follow the truth in love, & in all things grow up into him which is the head, that is, Christ: by whom all the body being coupled and knit together by every joint, for the furniture thereof, (according to the effectual power which is in the measure of every part) receiveth increase of the body, unto the edifying of itself in love, increaseth the body unto the edifying of itself through love. These words of the apostle are so plain, that they need no better exposition than they have of themselves. In this place also the order & manner of the church by the preaching of God's word, should of right be set down, which many do term & call the ministery of the word, or of the church: but we will speak of thee (God willing) in the third sermon. It shallbe sufficient in this place to defend, that our Lord God, having given doctors unto the church, doth found, build, maintain, & enlarge the church by his word, yea, by his word only. There come two things now to be considered. First that the church of good for the continual and constant study of the word The prophetical Apostolical, and Or thodoxicall Church of God, is called prophetical, & apostolical, you, & also orthodoxical. For it is called prophetical or apostolical, because by the travel of the prophets & apostles it was first builded, & by their doctrine is preserved even at this time, & shall by it be spread abroad, even unto the end of the world. It is called Orthodoxical, because it is sound of judgement, opinion, & faith. For without the church there is no true faith, neither any perfect doctrine touching true virtue & felicity. The faith & doctrine of the church, was revealed from God himself, by Adam & the patriarches, by Moses & the prophets, by Christ and the apostles. Whereby she elsewhere is named a mother, whereof we will speak in the next sermon. Secondarily, that the succession of Of the continual succession of Bishops. doctor or pastors of the church, doth prove nothing of itself, without the word of God. The champions & defenders of the papistical church do boast, that they have a most certain mark of the apostolic church, to wit, in the continual succession of bishops, coming from S. Peter by Clement the first, & so to Clement the 7. & to Paul the 3. who died of late, & so continuing to julius the 3. not long ago created. Moreover, they add, that all such members are cut off, as do separate themselves 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 primitive church, was of great weit. For they which then were call pastors, were pastors in deed, & executed the office of pastors. But what manner of pastors they have been a great many years, which of the rout of Cardinals, mitred bishops, & sophisters, have been called pastors, none is ignorant, but he which is altogether without any understanding. The Prophet Zacharie herded these words spoken to him from that lord: take to thee yet the instruments of a foolish shepherd, for lo, I will raise Zacha. 11. up a shepherd in the land, which shall not look for the thing that is lost, nor seek the tender lambs, nor heal that that is hurt, nor feed that that standeth up: but he shall eat the flesh of the fat, and tear their hooves in pieces. Woe be to the idle shepherd, that forsaketh the flock. etc. Therefore never a whit more do these men prove by their continual succession of Bishops, who teach not the word of God sincerely, nor execute the office and duty of Pastors, than if they should set before the eyes of the world a company of Idols. For who dare deny, but that a great part, yea, the most part of the bishops of Rome since Gregory the great, were such manner of Idols, such kind of wolves and devourers, as are described by the Prophet Zacharie? What than I pray you can the continual succession of such false pastors prove? Yea, and they which were of the later time, did they not fill almost the universal church, with the traditions of men, and partly oppressed the word of God, and partly persecuted it? In the ancient church of the Israelites, there was a continual order of succession of bishops, without any interruption thereof, even from Aaron to Urias, who lived under Achas, and to other wicked bishops also, falling from the word of god, to the traditions of men, yea, and also idolatry. But for all that, that succession did not prove the idolatrous bishops, with the church that clave unto them, to be the true bishops of God, and the true church of God. Truly the true Prophets of God, the sound & catholic fathers, preaching only the word of God without men's traditions, yea, clean against all traditions, were not able to reckon up any continual succession of priests their predecessors, to whom they themselves should succeed, & yet notwithstanding, they were most excellent lights, & worthy members of the church of God: & they which believed their doctrine, were neither schismatics, nor heretics, but even to this day are acknowledged to be the true church of Christ. When Christ our Lord the blessed son of God, did teach here on earth, & gathered together his church, the succession of bishops was on his adversaries part. But they for that cause were not rulers of the true church of God, & Christ of the heretical church. The apostles of our lord could not allege for themselves & their doctrine, a succession of bishops not interrupted: for they were ordained of the Lord, who was also himself created of God the high priest for ever, after the new order of Melchisedech, without the succession of the order of Levy, & yet the church that was gathered by them, is acknowledged of all men to be the true & holy church. The Apostles themselves would have none other to be accounted for their true fellows & successors, but those who walked upright in the doctrine & way of Christ. For notable & manifest is the saying of Paul, Be you the followers of me, even as I am of Christ. 1. Cor. 11. And though he speaketh these words to all the faithful, & not only to the ministers of God's word, yet those would he chief have such followers of him, as the residue of common christians, that is to say, every man in his vocation & calling. The same Apostle speaking at Miletum with the bishops of Asia, among other things says. I know this, that after my departing shall grievous Acts. 2● wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise, speaking perverse things to draw disciples after them. Paul the apostle not from any other place, than out of the apostolic church itself, yea, out of the company or assembly of apostolic Bishops and Pastors, fetcheth out of the wolves and devourers of the Church. But could not these (think you) allege the apostolic succession for themselves and their most corrupt cause, that is to say, that they be descended from apostolic Pastors? But for so much as forsaking the truth, they be fal●e from the faith and doctrine of the Apostles: the offspring and Apostolical succession, doth nothing at all make for them. Therefore we conclude, that the continual succession of Bishops by itself proveth nothing, yea rather, that that is no lawful succession which wanteth the purity of the doctrine of the Scriptures and Apostles. And therefore Tertullian greatly esteeming (and that worthily) Tertullian of the continual succession of Pastors. the continual succession of Pastors in the Church, yet requireth the same to be approved by the sincerity of apostolic doctrine: yea, he acknowledgeth those Churches which are instructed with pure doctrine, and yet not able to make any reckoning of succession of bishops, to be apostolic Churches. If any man require the words of the author, they be these. But if there be any churches that dare presume to plant themselves in the very age of the apostles, that therefore they may seem to have been planted by the apostles, because they were under the Apostles, we may say thus: Let them bring forth the first beginning of their churches, let them turn over the order of succession of their Bishops, so by succession's going from the first beginning, that that first Bishop of there's may be found to have for his author and predecessor, some one of the Apostles and apostolical sort of men, and yet such an one as continued with the Apostles. For by this means the apostolic churches give their judgement. As the church of Smyrna testifieth, that they had Polycarpus placed there by S. john. And as the church of Rome showeth, that Clemens was appointed by S. Peter. And as in like sort also, other do show for themselves, who have their offspring of apostolic seed, placed in their Byshopricks by the Apostles. Let heretics feign some such matter. (For after their blasphemies, what is unlawful for them?) But albeit they do feign, they shall not prevail. For their own doctrine being compared with the doctrine of the Apostles, by the diversity & contrariety thereof shall show, that it had neither Apostle, nor Apostolical man for the author: Because, as the Apostles taught nothing that was contrary among themselves: even so, Apostolical men set forth nothing contrary to the Apostles: but only such as fell away from the Apostles, and taught other doctrine. In this manner therefore may those Churches appeal, who albeit they can bring for their author none of the Apostles or apostolic men: as those that are of far later time, & are but now daily erected, yet they agreeing in one faith, are nevertheless counted Apostolical, for the likeness of the doctrine. The self same author speaking of the ancient church The doctrine of the ancient church of Rome. of Rome, and gathering the sum of that it either taught or learned, says: Happy is that Church to which the Apostles have uttered all their doctrine, with their blood: where Peter in suffering is made like to the Lord: where Paul is crowned with the like end that john had: where the Apostle john after that he was plunged in hot scalding oil, felt no pain, & was banished into the Isle. Let us see what it learned, and what it taught, & how it doth agree with the churches of Africa: it acknowledgeth one god the maker of all things, & jesus Christ the son of God the creator, born of the virgin Marie: & the resurrection of the flesh: it joineth the law & the Prophets with the doctrine of the evangelists & Apostles, & from them drinketh that faith: baptizeth with water, clotheth with the holy ghost, feedeth with the lords supper, exhorteth with martyrdom, & contrary to this institution receiveth no man. This is the institution. Thus far Tertullian in his book which he entitled, Of the prescription of heretics. The last thing that is to be noted is this: that the lord God not only of old & unto this The church is not built by war or deceit. time, but in these days also, giveth doctors and pastors to the church: doctors I say, and not leaders, and captains of hosts and armies of men, not princes, not soldiers, not crafty men, using deceitful means which in these days they call practices. For by no other means or manner, nor by no other instrument, than by the doctrine of truth and found & simple godliness, is that holy & catholic church of God, built up, fenced, & preserved, whereof at the beginning simple men & Christ's Apostles, by the preaching of the gospel laid the foundation. Paul therefore removeth all worldly wisdom, and says: I was among you (Corinth's) in weakness and in fear, & in much trembling, neither stood my 1. Cor. 2. word & my preaching in the enticing speech of man's wisdom, but in plain evidence of the spirit & of power, that your faith should not be in the wisdom of men, but in the power of god. The same apostle also banisheth all crafty counsel, with all sorts of deceit, when writing to the Thessalonians, he says. Our exhortation was not by deceit 1. Thes. 2. nor by uncleanness, nor by guile. But as we were allowed of God, that the gospel should be committed unto us: evenso we spoke not as they that please men, but god, which trieth our hearts. Neither yet did we ever use flattering words, as you know, nor coloured covetousness, God is record, neither sought we praise of men. etc. Wherefore he is greatly deceived & mad, the thinketh the church can either be gathered together, or being gathered, can be maintained & preserved with practices, that is to say, with crafty counsels, & subtle deceits of men. It is truly said of the common people, That, the same is overthrown again by man's wisdom, which was first built by man's wisdom. Besides this, the Lord himself doth remove force & arms from the building of the church, since he forbids his disciples the use of sword, & unto Peter ready priest to fight, says, Put Matth. 26. Luke. 22. up thy sword into the scabbard. Neido we ever read that any were sent of the Lord as soldiers, which with armed force should bring the world in subjection. But rather the scripture witnesseth, 2. Thes. 2 the great enemy of God, Antichrist, shallbe destroyed with the breath of God's mouth. Wherefore there is no doubt, that all those things which are read in divers places of the prophets, and chief in the 12. of Zacharie, concerning wars to be made against all nations, by the apostles & apostolical men, aught to be figuratively expounded. For the Apostles according to their manner, fight as apostles: not with spear, sword, & bow of carnal warfare, but of spiritual. The apostolical sword is the word of god. Yet in the mean time no man denieth, but that the weapons of carnal or corporal warfare, have been profitable sometime to apostolical men, and to the church, & do good even at this day. No man denieth the God doth oft-times use the help of soldiers & magistrates, in defending the church against the wicked, & tyrants. Yea, rather all men will confess, that a good and godly magistrate oweth a duty toward the church of God. For not without great cause the worthy prophet of God, isaiah, calleth kings nursing fathers, & Queens nursing mothers. Paul being ●sai. 49. oppressed of the Jews in the temple of jerusalem for preaching of the gospel Acts. 21. amongst the gentiles, by the arm of Claudius Lysias the Roman tribune is taken away, and rescued. And not long after Acts. 23. there was sent with the Apostle by the same Tribune, no small company of soldiers, to wit, a troop of horsemen, & certain companies of footmen, by whom he was brought safely to Antipatris & Caesarea, before Foelix the Proconsul of judea. Which thing is not rashly with so great diligence, & at large remembered by Luke in the Acts of the Apostles. The Ecclesiastical history reciteth many examples of holy princes, which have defended & succoured the church. But these things in another place in some measure I have entreated of, in the. 7. and 8. sermons (as I remember) of the second decade. And thus far of the original of the church of God, and of the increase and preservation of the same have we spoken. In this place, it seemeth unto me, not unfitly may the famous question be hand Whether the church of God ●ay err. led or briefly expounded, whether the church of god may err? which, that it may more plainly be understood, I will briefly discuss the parts of this question. I have taught that the catholic church of God doth comprehend, first, the blessed spirits in heaven, than all faithful Christians here on earth, unto whom I say did clean the wicked, or hypocrites, feigning faith for a season. Now therefore, if we understand by the church the blessed spirits in heaven, the church can never err. But if we understand the wicked or hypocrites joined & mingled with the good, & the wicked alone by themselves, they do nothing else but err: but as they are joined unto the good & faithful, & do follow them, they either err, or they err not. For the church of the good & faithful hereupon earth doth err, & doth not err. Which thing we will declare when we have weighed the diversities of errors, and gathered the number of them together wholly in a bundle. Errors, some be of doctrine and faith, & some be of life and manners. And what manner of one's either of them be, I think there is no man but knoweth. Let us see then, whether the church of the faithful upon earth do err or not, and if it err, in what point, or how far it erreth. As concerning the manners and life of the church, it can not wholly and clearly acquit itself of errors: that is to say, from sin. For always so long as it is living here on earth, it prayeth heartily, And forgive us our trespasses, as we do forgive john. 13. 15 them that trespass against us. And GOD for his mercy's sake doth always Rom. 7. purge in his Saints, all dregs and infirmities, as long as they live in this world, continually renewing and defiling the elect. I am not ignorant what may here hinder thee (faithful hearer). If the church (sayest thou) be not holy, and pure, how is it How the holy church is without spot & wrinkle. called of the apostle holy without spot and wrinkle? I answer, if thou will't acknowledge no church upon earth, but that which is altogether without blemish, thou shalt be forced to acknowledge none at all. For there shall never be any such kind of Church remaining on earth, where The most righteous God, as the Scripture witnesseth, hath shut up all things under sin, that he might take mercy on all men. S. Paul therefore doth call the church, pure, without spot or wrinkle, through the benefit of Christ's sanctification: not that by herself, while she is in the flesh, she is without spot, but for that those spots in deed otherwise cleaving unto her, through the innocency of Christ, to those that embrace Christ by faith, are not imputed: sinally, for that the self same church in the world to come shall be without spot or wrinkle. For having put off the flesh, & cast off all miseries, it shall at length be brought to pass, that she shall want nothing. Besides this, it is said, that the church is without spot, because of the continual study of the church, whereby she laboureth and traveleth by all means, that as far as it is possible, she may have as few spots as may be. And by that means, and chief by the benefit of imputation, the church erreth not, but is most pure and without sin. Moreover, as touching doctrine and faith, the church of Christ doth not err. For it heareth the voice of the shepherd only, but the voice of strangers she knoweth not: for she followeth her only shepherd Christ, saying: I am the light of the world: he that followeth john. ●. me, shall not walk in darkness, but shall have the light of life. Paul also to Timothy says. These things hitherto have I written unto thee, that 1. Tim. 3. thou mayst know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of The Church is the pillar and the ground of the truth. truth. But the Church is the pillar and ground of truth, for that being established upon the foundation of the Prophets and Apostles, Christ himself, which is the everlasting truth of God, & the only strength of the church, receiveth this by fellowship, which it hath with him, that she also might be the pillar and foundation of the truth. For the truth of God is in the church, and the same through the ministery of the church, is spread abroad: and being assaulted and warred against by the enemies, abiding sure, is not overcome: so farfoorth, as being made one body with Christ, she doth persevere in the fellowship of Christ, without whom she can do nothing. Again, the same church doth err in doctrine and faith, as oftenn as she turning from Christ and his word, goeth after men and the counsels and decrees of the flesh. For she forsaketh that thing that hath hitherto stayed that she erred not, which is the word of God and Christ. I think no man will deny, that the great congregation of the people of Exod. 32. Israel in the desert, was an excellent Church of God: with the which the Lord made a covenant, and bound himself unto it, by Sacraments and ordinances. And yet how shamefully she erred, whilst neglecting God's word, & Aaron the high priest of religion not constantly & earnestly resisting, she both made a molten calf, & worshipped it as a God: no man is ignorant. Where also surely it shallbe necessary more diligently to look into, and mark the whole number of the church. For many in the church erring, it followeth not that none at all is free from error. For as in the church of Israel, the Lord reserved a rennant to himself, I mean Moses, josua, & undoubtedly many more, as well in the congregation, as elsewhere without, which did never worship the calf: so there is no doubt, although there do many err in the Church, but that the Lord through his mercy doth preserve to himself a certain number, who both understand aright, and by whose faithful diligence errors are destroyed, and the wandering flock of the Lord brought back again into the holy fold. The Church therefore is said to err, when a part of it having lost God's word doth err: and the same erreth not wholly and altogether: forasmuch as certain remnauntes (through the grace of God) are reserved, by whom the truth may flourish again, and may again be spread abroad in every place. S. Paul called the Churches of the Corinthians and Galathians, The holy churches of God: yet these erred greatly, in doctrine, in faith, and in manners. And yet who doubteth that there were many among them, who were most sincere followers of the pure doctrine preached by Saint Paul? That holy Church therefore erred so far forth as it continued not steadfastly in true doctrine: and it erred not, so far forth as it departed not from the truth delivered by the Apostles. From hence it plainly appeareth to the whole world, that those are most vain liars, which commend unto us Churches, not builded upon the foundation of the Prophets and Apostles, but upon the decrees of men, which they shame not to commend unto us for most true Churches, and such as cannot err. David crieth out, Only God is true, and every man a liar. jeremy also crieth: They have jerem. 8. rejected the word of the Lord, and what wisdom is in them? Therefore those Churches do err, neither be they the true Churches of God. The true Church groundeth upon Christ jesus, and is governed by his word only. Unto this treatise of the word of God, which is the only rule whereby Of the power of the church all things 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 very like. But before I will bring forth my judgement, that is to say, the judgement delivered by the Scriptures, I will briefly rehearse the sum of those things which the Papists have left in writing concerning this matter, and do undoubtedly maintain for sound doctrine. john Gerson (not much amiss unless he have an ill interpreter) hath defined Ecclesiastical authority to be a power supernaturally and spiritually given of the Lord to his disciples and to their lawful successors unto the end of the world, for the edification of the Church Militant, according to the laws of the Gospel, for the obtaining of eternal felicity. But Peter de Aliaco the Cardinal, saith, that this authority is sixe-fould, to wit, of consecration: of administering the sacraments: of appointing ministers of the Church: of preaching: of judicial correction: and receiving things necessary unto this life. They call that the power of consecration, Power of consecration. whereby a priest being rightly ordered may consecrated the body & blood of Christ on the altar. This power they say was given to the disciples of the Lord, by these words: Do this in the remembrance of me. But unto the priests in these days they think it to be given of the bishop, giving with the bread, the chalice, and saying: Receive you power to offer up & to consecrated Christ's body both for the quick and the dead. This moreover they call the power of orders, and a mark or character that cannot be wiped out. The power of administering The power of the keys. the sacraments, & chief of the sacrament of Penance they call the power of the keys. The keys they make of two sorts. The keys of knowledge, that is to say, the authority of knowledge in the cause of a sinner making his confession: and the keys of giving of sentence & judgement, or of opening & shutting up of heaven, of forgiving or retaining of sins. They say that this power was promised to Peter in Matthew, the Lord saying, Unto thee will I give the keys of the kingdom of heaven: but that it was given to all the disciples in john Christ saying: Whose sins soever you forgive, they are forgiven to them. And in these days is given to the priests by the bishop in their consecration, laying their hands on the priests at the giving of them their orders, saying: Receive you the holy Ghost, whose sins soever you forgive, they are forgiven them. They call the Power of inrisdiction. power of placing ministers of the Church, Ecclesiastical jurisdiction, & to consist in a certain prelacy, and the fullness of it to rest only in the Pope, having respect to the whole universal Church. For it belongeth only to the Pope to appoint rulers and prelates in the Ecclesiastical Hierarchy: because it was said to him: Feed my sheep. Moreover they say, that all jurisdiction ecclesiastical doth come from the Pope to inferior rulers, either mediately or immediately: in which things authority is limited at his pleasure that hath the fullness of power. For a bishop hath authority only in his di●cese, and a curate in his parish, etc. Power of Apostleship or preaching the word of God Power of preaching they call the authority of preaching, which the Lord had given to his disciples, saying: Go you into all the world preaching the gospel to all creatures. But doctors in these days affirm, that none aught to be sent out to preach, but only by Peter, that is, his successor, mediately or immediately. etc. They say that the power of judicial Power of judgement, or judicial correction. correction was given to Peter by God, to whom he said: If thy brother shall offend or trespass against thee, etc. For the words of the Lord are known well enough in S. Matth. cap. 18. They say therefore that God gave authority unto priests, not only of excommunicating, but also of determining judging, and establishing commandments, laws, and canons: because in that place it is said, Whatsoever you bind upon earth, it shallbe bond in heaven. To conclude, they say that the power and authority to receive Power to receive. things necessary for this life, in reward of their spiritual labours, was given by these words of the Lord, eating and drinking such as they have. These things do these men teach concerning Ecclesiastical power, not only foolishly but also falsely. Of the power of consecration & sacrificing, how vain and foolish it is, we have oftentimes said in other places, and perhaps will say more, (if God grant life) in convenient place and time. Of the power of the keys, we will dispute (God willing) about the end of the next sermon. And something we brought, when we disputed of penance & auricular confession. But they are foolish & shameless trifles, which they babble of ecclesiastical jurisdiction, of the fullness of the high power, (that is to say) of the bishop of Rome, which I doubt not are known well enough to the whole world, long ago: and of that matter there shall follow hereafter some arguments for the confutation thereof in these our sermons. Whereas they usurp unto themselves the office of teaching: and cry out that no man can lawfully preach, but such as are ordained by them, they thereby seek the overthrow of God's word, & the defence & assertion of their own errors: which shall also be entreated of in his due place. The power of excommunicating they have so filthily & shamefully abused, that the Church (through their negligence and wicked presumption) hath not only lost true discipline, but also excommunication itself hath been a great many years naught else with the bishops of Rome but fire & sword, wherewith they first raged against the true professors of God's word, and persecuted the innocent worshippers of Christ. Moreover that there is no power given of God to the ministers of the Church, to make new laws, we will show in place convenient. The authority and power to receive wherewith to live, have they put in execution to the uttermost: but in recompense of their temporal harvest they have not soawen spiritual things, but rather being a sleep, they have suffered him that is our enemy, to soaw cockle in the lords field, and that not by any other, but by their own means. For have not they, not being contented with things necessary for this life, under that colour subtly invaded kingdoms, and most shamefully & cruelly possessed them? Wherefore, he that seethe not that ecclesiastical authority, as it is by these men affirmed and also by them put in practice, is but a mere tyranny over simple souls, it is plain he seeth nothing at all. We will now hereunto join a true, simple, plain, & manifest doctrine concerning ecclesiastical jurisdiction. Power is defined to be a right which men have to do some thing by. What power is. It is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof the first word signifieth right and power, the second ability to execute power, or authority. For oftentimes it cometh to pass that a man shall have authority to do a thing, but is destitute of ability to perform it. But God can do both, and hath given them both unto the Apostles against those the were possessed with devils, as Luke witnesseth, saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He gave them power and authority over Luke 9 all devils, etc. And there is also one 2. kinds of power. sort of power which is free and absolute, & an other sort of power which is limited, which is also called ministerial. Absolute power is that which is altogether free, and is neither governed or restrained by the law or will of any other. Of which sort is the power of Christ which he speaketh of in the Gospel saying: All power is given unto me in heaven & in earth: Matth. 28. go therefore and teach all nations, baptizing them, etc. He speaking again of this power in the Revelation showed unto S. john the Apostle sayeth: Fear not, I am the first & the Revela. 1. last, and I am alive but was dead, and behold I am alive for evermore. And I have the keys of hell and of death. And again, These things sayeth he that is holy and true, which hath the key of David, which openeth and Reve. 3 no man shutteth, and shutteth & no man openeth. The power which is limited is not free, but subject to an absolute or greater power of another, which cannot of itself do every thing, but that only, that the absolute absolute power or greater authority doth suffer to be done, and suffereth it under certain conditions. Of which sort surely is the Ecclesiastical jurisdiction, and which may rightly be called the ministerial power. For the Church of God useth her authority committed unto her, for this purpose, by her ministers. S. Augustine acknowledging this distinction, & speaking of Baptism in his fift treatise upon john, sayeth: Paul baptized as a minister, & not as one that had power of himself: but the Lord baptized as he that had power of himself. Behold, if it had pleased him, he could have given this power to his servants, but he would not. For if he should have given this power unto his servants, that it should also have been there's which was the lords, than there should have been as many sundry baptisms as servants, etc. In the Church, Christ reserveth that absolute power to himself. For he continueth the head, king, & bishop of the Church for ever: neither is that head which giveth life separated from his body at any time. But that limited power he hath given unto the Church. Which thing it aught to acknowledge: to wit an Ecclesiastical jurisdiction, hemmed in with certain laws which proceedeth from God, and for that cause it is effectual, and therefore in all things aught to have chief regard unto God: and that Ecclesiastical jurisdiction is for that purpose given unto the church, that it might be put in practice for the profit of the Church. For S. Paul 2. Cor. 12. saith: The Lord hath given us power to the intent we should edify, & not for the destruction of the Church. And therefore that power which tendeth to the hindrance and destruction of the Church, is a devilish tyranny, and not an ecclesiastical power proceeding from God. And it behoveth us diligently to mark and retain this end of Ecclesiastical power. But the limited power of the church In what points ecclesiastical power consists. consists very near in these points, to wit, in ordaining of the ministers of the Church, in doctrine, and in the discerning between doctrines, and finally, in the ordering of Ecclesiastical matters. Of every one of which points in their order, we will speak a little: declaring what manner of authority the Church hath, and how far it is limited in every part thereof. The Lord himself appointed the To ordain ministers of the church. chief doctors of the Church which were the Apostles, that all men might understand that the Ecclesiastical ministery is the divine institution of God himself, and not a tradition devised by men. And therefore after that the Lord was ascended into heaven, S. Peter calling the Church together, speaketh out of the scriptures, of placing Acts. 1. an other Apostle, in the steed of the traitor judas, by that very fact showing that power was given unto the Church by God to elect ministers or teachers. The same Church also not long after, by the persuasion of Peter, and the Apostles so persuading undoubtedly by the inspiration of the holy Ghost, choose seven deacons. The Church of Antioch, being manifestly instructed by the holy Ghost, doth ordain and send Paul and Barnabas, although they were long before that Acts. 6. time assigned to the ministery. It is read also in the Acts of the Apostles, Acts. 13. that the churches, by the commandment of the Apostles, did ordain doctors for the holy ministery, as often as need required. And yet notwithstanding they did not ordain every one without choice, but such only as were fit for that office, that is to say, such as afterward by express laws they themselves did describe, to wit: If any man were faultless, the husband 1. Tim. 3. of one wife, watchful, sober, etc. The rule set down by the Apostle is sufficiently known, as appeareth in the 1. to Tim. 3. Cap. But as touching the ordaining of ministers (God willing) we will speak in the third sermon of this Decade. But if the Church have received power to appoint fit ministers for the Church, I think no man will deny that the Church hath authority to depose the unworthy & wicked deceivers: and also to correct and amend those things which being lacking, may seem necessary for this order. And forasmuch as ministers are choose chief to teach, it must follow, Power to teach. that the Church hath power to teach, to exhort, to comfort, and such like, by her lawful ministers: and yet no power to teach every thing, but that only which she received being delivered unto her from the Lord by the doctrine of the Prophets and Apostles. Teach them (sayeth the Lord) that which I commanded you. Go you, and preach Matth. 28. the Gospel to all creatures. And S. Mark. 16. Paul saith: I am put a part to preach Rom. 1. the Gospel of God, which he promised before by his Prophets in the holy Scriptures. But this ministery & office of preaching, is nothing else but the power of the keys which the The power of the keys. Matth. 10. Church hath received. The office (I say) of binding and losing, of opening & shutting heaven. In another place also the apostles received power from the Lord over all: over all, I say, not absolutely, but over all devils, and not over all Angels and men: and yet that authority and power they received over devils, they received it not absolutely: for it is added unto it, that they should expel and cast them out. And therefore they could not deal with diúels after their own fancy, but that only, & so far forth as he would have them to d●e, who hath absolute power over all devils: and that they might cast devils out of men, but not to send them into men, though they would have desired it never so much. And so also as touching diseases, they could not do what they would: else would not S. Paul have left Trophimos sick at Miletum, who might 2. Tim. 4 so greatly have been profitable unto him in the holy ministery. The two Luke. 9 disciples if they had been able to have done what they would, would have commanded fire from heaven, to have fallen down upon Samaria, and so would have taken vengeance of the uncourteous and barbarous people of Samaria, for that they denied to harbour the Lord Christ. In like manner those same Apostles received keys, that is to say, power to bind and to loose, to open and shut heaven, to forgive and to retain sins, but perfectly limited. For they could not loose the which was bond in hell: neither bind them that were living in heaven. For he said not: What soever you bind in heaven: but whatsoever you bind upon earth. Neither said he, Whatsoever you loose in hell, but what soever you loose upon earth. Again, they were not able either to bind or loose whom they would not so much as upon earth. For they were not able to loose (that is to say) to pronounce a man free from sin, that was without faith. Again, they could not bind (that is say) pronounce condemned, him that was lightened with faith, & was truly penitent. And surely such as teach other doctrine than this, touching the power of the keys, deceive the whole world: of which we will more largely entreat in place convenient. Likewise, the Church hath received Power to administer the Sacraments. power from Christ to administer the sacraments by ministers, but not according to her own will and pleasure, but according to Gods will, and the form and manner set down by the Lord himself. The Church cannot institute sacraments, neither yet altar the ends & use of the sacraments. Finally, that the Church hath power to give judgement of doctrines, even Power to judge of doctrines. by this one sentence of the Apostle Paul appeareth: Let the Prophets (saith he) speak two or three at once, 1. Cor. ●4. and let the other judge. And in an other 1. Thes. 3. place he says: Prove all things, and keep that which is good. And S. 1. john. 4. john said, dearly beloved, believe not every spirit, but try the spirits whether they are of God. But of this kind of power to judge, there is also a certain order. For the Church doth not judge at her own pleasure, but after the sentence of the holy Ghost, and according to the order and rule of the holy scriptures. And here also order, moderation, and charity is observed. Therefore if at any time the church of To call a counsel. god according to the authority which she hath received from the Lord, do call a counsel together for some weighty matter, as we read that the Apostles of the lord Acts. 15. did in the Acts of the Apostles, it leaneth not here to her own fleshly judgement, but giveth over herself to be guided by the spirit, and examineth all her doings by the rule of the word of God, and of the twofold charity. Wherefore, the Church maketh no new laws, as the church of Jerusalem or rather the apostolic church sayeth, that it seemeth good both to the holy Ghost and to the Church, that no other burden should be laid upon the faithful Christians, but only a few, and those very necessary things, and neither beside nor contrary to the holy scriptures. Now Ecclesiastical matters, Power to dispose the affairs of the church. are of divers sorts, the good ordering and well disposing whereof, for the commodity of men is in the power of the Church: of which sort those things are which concern outward worship, in place & in time, as is prophesying, or interpretation of tongues, and schools. Also the Church hath to judge in causes of matrimony, and chief it hath correction of manners, admonitions, punishments, and also excommunicating or cutting off from the body of the Church. For the Apostle ●. Cor. 13. also sayeth, that this power is given him, and yet to the intent he should therewith edify & not destroy. For all these things which we have remembered, & such like, are limited with the rule of the word, and of love, also with holy examples and reasons deduced out of the holy scriptures. Of all which we will perchance more largely speak, in their place. Thus much have I hitherto said concerning Ecclesiastical power, the contrary whereof I have declared with how open a mouth our adversaries do publish, but yet they handle these matters so grossly, that it may appear even unto children what they seek, or what they would defend, to wit, not the Ecclesiastical power, but their own covetousness, lust, and tyranny. The Canonical truth teacheth us, that Christ himself doth hold and exercise absolute or full power in the Church, and that he hath given the ministerial power to the Church, who executeth it, for the most part, by ministers, and religiously executeth it according to the rule of God's word. These things being in this sort considered, it shall not be greatly laboursome to know the studies of the holy Church of God. For it executeth (as I said even now) that power which it hath received of GOD most carefully and faithfully: to the end that it may serve God, that it may be holy, and that it may please him. And that I may reckon up some of her studies specially: first of all it worshippeth, Of the ●●udies of the church calleth upon, loveth and serveth one God in Trinity: and taketh nothing in hand not having first consulted with the word of this true God. For she ordereth all her doings according to the rule of God's word: she judgeth by the word of God, and by the same, she frameth all her buildings, & being built maintaineth them, & being fallen down she repaireth, or restoreth them again. The assemblies and congregations of Saints upon earth she fervently furthereth and loveth. In these things it hearkeneth diligently to the preaching of the word of God: she is partaker of the sacraments devoutly and with great joy and desire of heavenly things. It prayeth to God by the intercession of our only mediator Christ, with a strong faith, fervently, continually, and most attentively. It praiseth the majesty of God for ever, and with great joy giveth thanks for all his heavenly benefits. It highly esteemeth all and every the institutions of Christ, neither doth it neglect any of them. But chiefly it acknowledgeth, that it receiveth all things belonging either to life, salvation, righteousness, or felicity, of the only son of God our Lord jesus Christ, as he who only chose her, and then by his spirit and blood sanctified her, and made her a Church (that is) a choose people, whose only king, redeemer, high priest, and defender he is, & without whom there is no salvation. Therefore in God alone by our Lord jesus Christ, she only rests, him she only desireth and loveth, and for his sake she rejoiceth to lose all things that appertain to this world, yea, and to spend her blood and her life. And therefore it cleaveth unto Christ by faith inseparably: neither doth it hate any thing more bitterly, than falling away from Christ, and desperation. For without Christ there seemeth nothing in all this whole life, to be pleasant. With Satan as with a deadly enemy she hath unappeasable enmity. Against heresies and errors it striveth both constantly and wisely. The simplicity of the Christian faith, & the sincerity of the doctrine of the Apostles it most diligently keepeth. She keepeth herself as much as lieth in her unspotted of the world and of the flesh, & from all carnal and spiritual infection. And therefore she fléeth from, and by all means detesteth all unlawful congregations, and profane religions with all wicked men, and willingly and openly confesseth Christ both by word and deed, even with the damage of her life. It is exercised with afflictions, but yet never overcome. It keepeth unity and concord carefully. All and every the members of her body she most tenderly loveth. It doth good unto all men as much as power and ability will suffer. It hurteth no man. It forgiveth willingly. It beareth with the weak, brotherly, till they be brought forth forward to perfection. She is not puffed up with pride, but through humility is kept in obedience, in modesty, and in all the duties of godliness. But who (I pray you) is able to recite all and every one of the studies of the church, in a very large discourse, much less in this short recital? And who would not desire to be a member of so divine and heavenly a congregation? I would by and by join hereunto that which remaineth touching the unity of the catholic Church, of the division thereof, and of other things belonging to the consideration hereof, but that I do perceive you being already weary of hearing, do earnestly look for an end of this sermon. Therefore we will put off the residue till to morrow. And now lifting up our minds into heaven, let us give thanks to the Lord our God, who through his beloved son hath purified us and gathered us together, to be a choose people to himself, and to be heirs of all his heavenly treasures. To him therefore be all praise and glory world without end. Amen. ¶ That there is one Catholic Church, that without the Church there is no light or salvation. Against schismatics. Wherefore we departed from the upstart Church of Rome. That the Church of God is the house, vineyard, and kingdom of God: and the body, sheepe-foulde, and spouse of Christ, a mother and a virgin. ¶ The second Sermon. I See you are assembled, brethren, with There is one holy Church of God. attentive minds, to the exposition of those things which rest to be spoken of the Catholic Church of God, which we affirm to be one and unseparable, according to the holy oracles of the sacred scripture. Solomon in his Canticles, sayeth: One is my dove and my beloved. Whereunto doubtless the doctor of the Gentiles Cant. 4. had respect when he said: There is one body and one spirit: even as Ephe 4. you are called in one hope of your vocation. There is one Lord, one faith, one baptism, one God and father of all, which is above all, & through all, and in you all. To these heavenly testimonies, agree the testimonies of men. For Cyprian the bishop & martyr in his book De simplicitate Clericorum, sayeth: The Church is one which is spread further and further abroad by fertile increase: even as there are many beams of the Sun and but one light, and many boughs of a tree, yet but one oak grounded upon a steadfast root: and whereas many brooks issue out of one spring though the number seem to be increased by the abundance of store, yet is it but one at the head. Pluck a beam of the Sun from the globe, that one once separated is void of light. Break a bough from the tree, it can bring forth no fruit, cut a brook from the spring, & being cut of it drieth up. Even so the Church lightened with God's light, spreadeth abroad the beams of her light through all the world, yet is it but one light, which is spread every where, neither is the unity of the body separated: she extendeth her branches with plenteous increase through out all the earth, she sendeth out her plentiful rivers all abroad. Yet is there but one head, and one spring, and one mother plentiful with fertile succession. And so forth. Moreover, where we read that divers names are given to the church, we must not imagine that there are many churches in the world, neither is that body to be separated, which can bear or suffer no kind of division. Writers call the Church Catholic, which undoubtedly signifieth universal, because it is but one, neither can there be any more. For albeit this be distinguished into the Church triumphant and Militant, into the Church of the old fathers, and the congregation of people of later time, yet do all these members remain, perpetually knit together in one body, under one head Christ. And even as the several conditions of bond and free men, separateth not a kingdom or common wealth into parts: so neither doth the quiet rest or felicity of the blessed spirits triumphing in heaven, and the labours and sorrows wherewith we warring as yet in this world under Christ's ensigns are exercised, make two Churches. The holy Angel saith to Saint john in the Apocalypse, I am thy Apoc. 22. fellow servant, and of thy brethren the Prophets. He therefore acknowledgeth both the Prophets and Apostles, to be the sons and servants of one God. Whereof we read in the Gospel, that one only vinyeard, not two or divers was let Matth. 22. out to husband men, though they were diverse. For even so there is but one church of the old Fathers, which were before the coming of Christ, and ours or the new people since▪ Christ's coming, taken out of the Gentiles. But what they differ from us, or we from them, hath been said in the eight Sermon of our third Decade. Again, there are mingled with the holy Church evil men and hypocrites, but the Church is not separated for evil men. For even as traitors mingled with citizens, and not yet discovered, make not two common wealths: so although evil men cleave to good, yet are they both gathered into one Church. And when hypocrites departed from the unity of the Church, the Church is not rend in pieces, but becometh purer. For excellently saith saint Augustine, That evil men or hypocrites are that in the Church, that chaff is amongst wheat, cockle in standing corn, traitors in a city, and runagates amongst soldiers. But it is plain, that wheat is the cleaner, standing corn the lustier, citizens safer, and soldiers the stronger, when runagates, traitors, cockle and chaff, are separated from them. Yea, and except sometimes rotten members of the Church be cut off from the Ecclesiastical body, the Church can not be in safety. And particular or several Churches, are as towns or cities in a kingdom. The multitude of cities, divideth not the kingdom. Of particular Churches dispersed throughout all the world, as a body of many members, is gathered and compacted together the Catholic and universal Church, which is the fellowship of all the Saints. Therefore most certain it is, that there is but one only church of God, Without the church is no light or salvation not many, whereof the only Monarch is jesus Christ, to whom be glory. The unity and united society of this Church of God is so great, that out of her fellowship is there no people found acceptable unto GOD, any true salvation or safety, any light or truth. For without the pale of God's Church, are no wholesome pastures found, all are infected with poison. No religion pleaseth GOD out of the Church of God. If of old time any man had sacrificed to GOD himself, without the tabernacle or temple, in the high places, he was accounted to have sacrificed to devils, and esteemed to have shed innocent blood. Rightly therefore the blessed martyr and bishop of Carthage, Cyprian, hath left in writing: Who so ever De simplicitate Praelatorum. separated from the Church, is joined to an adulterous Church, the same man is separated from the promises of the Church: neither pertaineth he to Christ's merits, which hath left the Church of Christ. He is a stranger, he is unclean, he is an enemy. He can not now have GOD his father, who hath not the Church his mother. If he might scape that was out of the ark of Noah, he may also escape that is abroad out of the Church. He must needs be a most wicked man, who so ever he be, that leaveth his own country, and the fellowship of very good men, and falls away to the enemies. Lactantius therefore moste truly Institut. li. 5. ca 30. said, It is only the Catholic church which retaineth true religion. Here is the fountain of truth: this is the household of faith: this is the temple of GOD: into which if one enter not, or out of which if any depart, he is excluded from the hope of salvation and life everlasting. For our Saviour first said, that out of the sheepfold life is not found. Wherefore I can not marvel enough Against certain schismatics. at the corrupt and schismatical manners of certain men, who separate themselves for every light cause, from the most wholesome and pleasant company or society of the Church. For you shall find in these days, captious and fantastical men, not a few, which of many years have had fellowship with no Church, nor as yet have fellowship with any. For in every man that is, they find some kind of fault, in themselves only they find nothing worthy reprehension. Therefore they conceive with themselves a wonderful fashion of the Church, which except they see somewhere established after that fashion which they themselves have devised, they contend (with shame enough) that there is as yet no true Church of Christ in the world. They are worthy surely to be master builders in Utopia, or Cyribiria, where they might set up a building fit for themselves. But it seemeth unto them, they have just cause of Schism. For they will not communicate with our Church, for that it seemeth the doctrine of the ministers in the Church, is not yet sufficiently cleansed and polished, neither yet lofty (as they themselves term it, Hoch gnug gericht) subtle and spiritual enough. Elsewhere they complain that in our Churches are divers customs used. Furthermore, they desire the rigour and severity of discipline, and finally an exact pureness of life. For they fear they shall be defiled with the unclean company of certain men. Many for the faults and vices of certain ministers, either forsake or flee the congregation of the Church: of which sort at this day are the Anabaptistes. But there is as yet no sufficient cause alleged by these men, for which of right they aught not either to be joined unto us, or for the which they may be separated from us. We acknowledge that there be just causes, for the which the godly both may, and aught to separate themselves from wicked congregations: in which not only the lawful use of the Sacraments is altogether corrupted and turned into Idolatry, but also the sound doctrine is altogether adulterated, the preachers or pastors are not now Prophets, but false Prophets, which persecute God's truth, and finally to them that sit to receive the food of life, they minister poison. But none of these things (GOD be thanked) can they object against us. For as concerning doctrine, it For the diversity of doctrine Schism must not be made. consists partly in sure opinions, and those as it were numbered, firm and immutable: of which kind are the Articles of faith, and those without addition and corruption, lawfully and sincerely understood: and of that sort are also those principles. That all men are sinners, conceived and born in sin. That none but those that are regenerate, can enter into the kingdom of God. That men not by their own deserts, but through the grace of GOD, by the only merits of Christ, are justified by faith. That Christ once sacrificed for sin is no more sacrificed, that he is the only and perpetual Priest. That good works are done of those that are justified: and those are in deed good works, which the Lord hath prepared for us to walk in. That the Sacraments of the Lord and of the Church, are to be received, and not to be despised. That we must pray continually, & that in that manner which the Lord hath appointed us. And if there be any more of the same sort. But it sufficeth if these and other like grounds be uniformly, purely, and simply taught in the Church according to the Scriptures, though there be added no Rhetorical figures, nor no painted eloquence be heard. For aptly the blessed Martyr Irenaeus, after the rule of faith, set out in his first book against heresies, Since there is but one only faith (saith he) neither he which can say much of it, saith more than he aught: nor he which saith little thereby, diminisheth it. Therefore when the doctrine of ministers expoundeth those things in the Church, which are agreeable to the true and sincere faith, which it also corrupteth not, what have these captious smatterers of Rhetoric, and selfe-learned to require, though eloquence and plentiful learning be wanting in the teachers. Was not the doctrine of the Apostles and Prophets most simple and most free from all subtlety? that rightly it might be said, how much more simple it seemed to be, so much the safer it was? But in the mean season, I despise not true eloquence (as that which is a singular gift of God) as I have elsewhere often witnessed. And partly doctrine consists in the daily expounding of the Scriptures, and in the applying of them to our time, place, and affairs. In that kind was ever great variety and diversity, for which notwithstanding, no wise man ever yet separated himself from the fellowship of the Church. For it cometh to pass very often, that two or three, or else more, may expound one place not after one manner, but after most divers sorts. There may be one that expoundeth very darkly, and an other expoundeth more plainly: this man hitteth the mark, he comes not near it. And this man applieth the place, which he handleth very fitly: some other useth not like simplicity of application: in the mean season notwithstanding, he saith nothing contrary to the soundness of faith, and the love of GOD and our neighbour, and useth all things to edification. I say that of this diversity, no man taketh just occasion to departed from the Church. For all godly men prove all things, and keep that which is good: and in all sermons and holy exercises, refer their whole study only unto edifying. And moreover, the preachers agree well among themselves, and hereunto direct all things, that both themselves and their hearers may become better: not that they may seem better learned, or to have uttered that, which no man saw heretofore. And the best learned loath not their Sermons which are not so learned. For albeit they may seem not altogether to have hit the mark, yet for as much as they have taught wholesome things, they are praised and not condemned: albeit in fit time and place, they be somewhiles admonished. Again, they that are unskilful do not envy the gifts of the learned, nor refuse to labour for more perfection, neither loathe they or condemn they learned Sermons of those that be better learned: but they praise GOD, and being warned, strive to more perfection. For wisely said S. Aurelius Augustine, in his first book of Christian doctrine, the six and twenty Chapter. Who so ever saith he seemeth to himself to have understood the holy Scriptures, or any part of them, so as of that understanding, he gather not the two fold charity of God and his neighbour, he yet understandeth nothing. But who so ever gathereth such a sense thereof, as may be profitable to him for the increase of charity, and yet gathereth not that sense, that it may probably seem he whom he readeth meant in that place, he is not perniciously deceived, neither lieth he at all. The same anon after, He is notwithstanding to be corrected, and must have it showed him, how much more profitable it were for him not to leave the highway, jest by accustomable straying, he be forced either to go cross or crooked. Thus far he. Therefore where an Ecclesiastical interpreter doth err grossly, it is lawful to a better learned, brotherly to admonish him, but to make a Schism it is not lawful. The authors of Schism lightly are somewhat proud and arrogant, and swell with envy, and therefore are void of all charity and modesty, they allow nothing but what they themselves bring forth, neither will they have any thing common with others, they are always musing some high matter, & nothing that is common or simple. Unto these men very well agreeth that saying of the Apostle Paul, Knowledge puffeth up, but love edifieth. Therefore godly teachers in the 1. Cor. 8. church and also godly hearers, for doctrine which is not altogether foolish, & though it be somewhat gross, yet being godly and tending to edification, they neither leave or forsake the fellowship of the church, neither strive they or contend, but rather use charity in all things. And if the ministers lives be attached with grievous vices, For the vices of the ministers, Schism must not be made. and yet in the mean season, they be faithful in teaching, admonishing, exhorting, rebuking and comforting, if they lawfully distribute the lawful sacraments, no man hath just occasion to forsake the church. The Lord expressly says in the gospel, The Scribes & the Phariseis sit in Moses seat. Albina therefore what so ever they bid you ●latth. 23. observe, that observe and do: but after their works do not: for they say and do not. Behold the Lord says they say and do not: therefore the teacher's lives were not agreeable to their doctrine: yet for that they stood in Moses seat, that is to say, because they taught the word of God lawfully and sincerely, he biddeth to receive their sincere doctrine, but their life not being agreeable to their doctrine, that he biddeth to refuse: and therefore to make a schism for the preachers evil lives sake, the Lord doth forbidden. Surely he commands to ●●ée from false Propetes. But not an evil life but false doctrine maketh a false prophet. A great conflict about this matter had the holy father S. Augustine with the Donatists, who contended that the ministery was of smaller power, through the imperfection of the ministers. Which case is to be considered in an other sort. But now what For the diversity of Ceremonies, schism must not be made. cause have they to leave and forsake our churches for the unlikeliness or variety of ceremonies? In the baptism of children, say they, you observe not one order: and so also in the celebration of the supper. Some take the bread of the Lord in their hands sitting: some do come and take it at the hands of the minister, who also put it in the mouths of the receivers. Some celebrated the Communion often: some seldom, and that but upon set days. And you use not one form of prayer. Neither have all your assemblies one manner, neither meet they at one time. But how shall we believe that the spirit of unity and peace is in you, in whom is found so great diversity? For just causes therefore we do not communicate with you. But of these customs we shall speak more fitly in their proper place. But it is marvel, that men not altogether rude and ignorant of Ecclesiastical matters, bring no other arguments for defence of their wicked schism. Are the poor wretches ignorant how great diversity there hath been always in ceremonies, unity notwithstanding always remaining undivided in the catholic Church? Socrates the famous writer of the ecclesiastical history, in the fift book of his histories, the 22. chapter, setteth out at large the diversity of ceremonies in the church of God. Among other things he saith, No religion, says he, keepeth all one kind of ceremonies: albeit it agreed in doctrine about them. For they which agreed in faith, differ in ceremonies. And again, It shall be both laboursome and troublesome, yea, and impossible to describe all the ceremonies of all the churches in each city & region. The blessed martyr Irenaeus, writing to Victor bishop of Rome, rehearseth a great diversity of the churches in their fastings, and keeping the feast of Easter: and then addeth, And yet not withstanding all these, even when they varied in their observations, were both peaceable among themselves and with us, and yet are, neither doth the disagreement about fasting, break the agreement of faith. And again, Blessed Polycarpus (says he) when he came to Rome under Anicete & having some small controversy about certain other matters, were by and by reconciled: But of this kind of matter, they contended not a whit. For neither could Anicetus persuade Polycarpus, that he should not observe those things which with john the disciple of our Lord, & the rest of the Apostles, with whom he had been conversant, he had always observed: Neither did Polycarpus persuade Anicetus, not to keep that custom, which by the tradition of those elders to whom he succeeded, he said he was to keep. And these matters thus standing, they had fellowship one with an other. Thus far he. Moreover, the ancient church used great liberty in observation of ceremonies, yet so always as it broke not the bond of unity. Yea, & S. Austin prescribing unto januarius, what in this diversity of ceremonies he should either do or follow, biddeth not him to make ascisme, but judging moderately & wisely. No rule (says he) in these things is better, than a grave & wise christian, who will do in such sort, as he shall see every church do, unto which by chance he cometh. For that which neither contrary to faith nor good manners is commanded, is to be counted indifferent, & according to their society, amongst whom we live to be observed. Again, lest under pretence of this rule & counsel, any might force upon every man what ceremonies they would, he addeth, The church of God placed amidst much chaff & cockle, suffereth many things: & yet whatsoever is either contrary to faith or good life, she alloweth not, neither holds she her peace, neither doth she it. Last of all, whereas these men think that there is no true For the impure life of men conversant in the church schism must not be made. church, where as yet faulty manners are to be seen in men conversant in the church, by whose conversation they fear to be polluted, unless either they come not at the church, or else quickly forsake it, they fall into the madness of the heretics called Catharoi, who deceived with the false imagination of exact holiness, & using sharp cruelty, fled from those churches, in which the fruits of the doctrine of the gospel plainly appeared not. Against these we set both the prophetical & apostolical, to wit, the most holy churches. For isaiah & jeremy rebuking the manners of their time, do greatly inveigh against corruption of doctrine & manners. Neither charge they them with light & common faults, but heinous. isaiah crieth, That from the crown of the head to the sole of the foot, there is no whole place, and yet he departed not from the church, nor planted himself a new, albeit from all ungodliness & corruption, he kept himself very diligently. How many faults, nay, how many errors I pray you were there amongst the Apostles of Christ themselves? what did our lord departed from them? The church of Corinth was corrupted, not only in manners, but also in doctrine. There was in it contentions, factions, & brawling. Whoredom & breaking of wedlock, undoubtedly was common among them. What think you of that, the many of them were present at profane sacrifices? Surely it was no small error, that they esteemed baptism according to the worthiness of the minister. They had defiled the Lords Supper, with their private & prodigal banquets: yea, & of the resurrection of the dead, they thought not aright. But did the apostle for the cause either departed from them himself, or command others to departed? yea, rather he calleth than a holy church, & greatly rebuking their contentions, he exhorteth all men to observe the unity of the church, in the sincerity of truth. It is not to be doubted therefore, the they greatly sin, which abstain from the fellowship of our, or rather the catholic church, in which albeit there be great corruption of life, yet the doctrine is sincere, & the sacraments are purely ministered. But these men object: you For the unworthy partakers of the lords supper, Schism must not be made. admit all men without exception, to the receiving of the lords supper, wicked men, drunkards, covetous men, soldiers, & such like kinds of men, with whom the holy apostle forbids us to eat common bread: so far off is it that he granteth us to be partakers at th● lords table with such. Except therefore we like to be defiled with the fellowship of the wicked, it is needful either not to join with this society, or else altogether to flee from it. But of the Lords supper, & the receiving thereof, if I live, I will speak in an other place apt for it. At this time, this only we bring against them, that Paul the most faithful servant of jesus Christ, was not sharper than his master. But it is manifest, that he admitted judas to the holy table, whom he known as it is wont to be said, Intus & in cute, that is to say, thoroughly, within & without, & yet he did not put him by. But he would have rejected him, if he had known, the rest of his disciples would have been polluted with his company. judas himself was polluted, for his mind & conscience were corrupt: but the rest of the apostles, whose minds were pure through perfect faith, could not be defiled by another man's treachery. Therefore says Paul the apostle, Let a man prove himself, and so let him eat of that 2. Cor. 11. bread, and drink of that cup. He biddeth every man to prove himself, not to judge an other man's servant, who standeth to his Lord or falls. If thou be'st endued with faith, & dost lawfully participate at the Lords table, thou art not defiled with an other man's wickedness. Therefore to avoid pollution, there is no cause why thou shouldst be separated from the church, in which thou seest the bad mingled with the good, to be partakers of the lord's supper. But if so be thou be'st separated thou plainly declarest thyself, being hardened with arrogancy, to be partaker with those whom S. Aug. in his 3. book against Parmenian, the first chapter, painteth forth with these proper & lively colours. They are ●uil children, who not for the hatred of other men's iniquities, but through the study of their own contentions, go about either wholly to allure, or at least to divide the simple people provoked with the bragging titles of their names, puffed up with pride, foolish with frowardness, subtle with slanders, troublesome with seditions: who lest they should be detected to want the light of truth, pretend the shadow of sharp severity: and those things which in the holy scriptures the sincerity of love being saved, and the unity of peace being kept, are commanded for the correction of the faults of their brethren, wherein moderation also should be used, they usurp to the sacrilege of schism, and occasion of cutting off. The same author amongst other things godlily and wisely disputed in the two chapters following, gives this counsel to modest wits, That quietly they should correct what they may, and what they can not mend, they should patiently suffer, and lovingly mourn, till God himself either amend it, or in the day of judgement fan away the chaff. Furthermore, Unity. must be kept and schism eschewed. concluding this place, I will recite unto you the words of the blessed martyr Cyprian. He in his 3. book & 3. epistle, hath thus left it written. If cockle appear to be in the church, yet aught neither our faith nor our charity be letted, that because we see cockle in the church: we ourselves departed from the church: we must rather labour to be good corn, that when the corn shallbe laid up in the lords barn, we may receive the fruit of our labour and travel. The Apostle says in his Epistle, but in a great house are not only vessels of gold and silver, but also of wood and of earth: & some vessels of honour, some of dishonour. Let us endeavour and labour what we may, that we may be a vessel either of gold or of silver. But the Lord only hath liberty to break in pieces the earthen vessels, to whom also is given an iron rod. The servant can not be greater than his Lord Neither let any man think it lawful for him to challenge that to himself, which the father hath given only to his son, that he might now be able to purge the ●●owre, or fan the chaff, or by all the wit man hath, to separate all the chaff from the corn. This is a proud obstinacy, and wicked presumption, which lewd fury taketh to himself. And while some men always take to themselves a further dominion, than peaceable justice requireth, they perish from the church: and while they proudly lift up themselves, blinded with their own presumption, they are bereft of the light of truth. The Lord jesus reduce the wandering sheep into the unity of the catholic church, & living in unity, keep & uphold them. Amen. These adversaries of ours being overcome, Of the departing from the church o● Rome. there arise up new & cruel enemies, that is to say, the defenders of the Roman Monarchy, & of the apostolic sea, as they call it, & the most ancient church: for they cry even while they be whorse that we are guilty of the same crime, whereof we condemned the Anabaptistes, & certain other fantastical fellows. For they say, that we with a wicked schism, & forced by no necessity, have forsaken the old romish church, and have set up for ourselves new● & heretical Synagogues. And they allege, that the holy scripture hath as yet her authority in the church of Rome, that it is read as yet in all their churches, that they fetch their disputations out of it in all their schools, yea, & also that the sacraments have their right place & use: & therefore that we are wicked schismatics, who without any necessary cause to go away, are departed from the catholic church, most of all for the faults of some of the clergy & of the bishops. I must needs therefore digress a little & contend with these defenders of the Popish church, and show that we never departed from the catholic church of Christ. And because in this matter it chief ●ho is an 〈…〉 who a 〈◊〉. behoveth ●s to know who is truly said to b● an heretic or whom is a scismatique, of these matters I will first of all speak these few words. S. Augustine thinketh that this difference there is between an heretic, & a scismatique, that an heretic doth corrupt the sincerity of faith and doctrine of the apostles, with his wicked doctrine: and a scismatique although he sin not at all against the pure doctrine and sincere faith, yet he rashly separates himself from the Church, breaking the bond of unity. And surely he properly is an heretic, whosoever he be that contrary to the scripture which is the word of God, against the Articles of faith, or against the sound opinions of the Church grounded on the word of God, through hope of any temporal commodity, of his own brain, and fleshly choice, chooseth, receiveth, teacheth, followeth strange things, and stiffly retaining doth both defend them and spread them abroad. By the Imperial edict of Augustus Cesar, Gratian, Valentinian, & Theodosius, they are defined to be Catholics or Christians, who continued in that religion which S. Peter taught the church of Rome, and which blessed Damasus and S. Peter bishop of Alexandria did teach, that is to say confessing according to the teaching of the Apostles and doctrine of the Gospel the only Godhead of the father, and of the son, and of the holy Ghost in equal majesty and in an holy Trinity. And again they are by them declared to be heretics, who follow contrary opinions, whom they account both mad and infamous, and worthy of punishment. And he is a scismatique, whosoever he be that separateth himself from the unity of the true Church of God, and either himself gathereth together new assemblies, or joineth himself to congregations gathered by others, albeit in doctrine he err little or nothing. And I think no man can either 〈◊〉 or gainsay any thing in these descriptions. And therefore the defenders of the romish monarchy do greatly offend against us, evermore having in their mouths against us the most heyndus crimes of heresy and schism. For we teach nothing against the sincerity and truth of the holy scriptures; or against the articles of faith, or against the opinions of the Catholic Church which be sound & established by the Canonical scriptures. If it had liked us to have sought earthly commodity, we would surely have continued in the Popish doctrine, in which all things are gainful. But because we have received the doctrine of Christ, we are open to every man's reproach. Whereof we were not ignorant when we departed from the doctrine of the Pope. For no hope therefore of temporal commodity do we embrace the doctrine of Christ, neither do we presumptuously affirm any thing. For if any man can teach us any better out of God's word, we will not refuse to embrace that which is better. And moreover with open voice and with all our hearts we condemn all heresies and heretics, whosoever they be which the ancient Church either in general counsels or without Counsels hath killed with the sword of God's word. But we strive against the false doctrine of the Pope, his new decrees which fight against the word of God, and most filthy abuses & corruptions in the Church. The bishops of Rome have taken to themselves with their conspirators, a tyranny over the Church, playing the part of very Antichrists in the temple of GOD: their tyranny therefore and Antichristianisme we fly and refuse, Christ and his yoke we refuse not, the fellowship of saints we fly not: yea, rather to that end we may remain in that society and become the true members of Christ & of his saints, flying out of the Popish church, we are gathered together again into one holy catholic and apostolic Church. And this Church we do acknowledge to be the very house of GOD and the proper sheepe-fould of Christ our Lord, whereof he is the shepherd. For freely we confess, and with great joy giving thanks to God that hath A free confession of departing from the romish Church. delivered us we publish abroad that we are departed from the romish Church, and that we do at this day also abhor the same. But first of all we distinguish and put a diversity between the old church of Rome, and the late upstart church. For there was sometime at Rome a holy and a faithful Church, which apostolic men and the Apostles of Christ themselves did establish and preserve by the word of GOD: which ancient Church was not only without the Ceremonies there used and received at this day, but if she had but seen them, she would surely have accursed them. That ancient Church wanted the decrees whereupon the Church of Rome at this day altogether stayeth herself. She was ignorant of that Monarchy and all that stately court. Therefore from that ancient and apostolic Church of Rome we never departed, neither will we ever departed. We acknowledge moreover all that are at Rome, who at this day do worship Christ, and keep themselves from all Popish pollution, to be our beloved brethren, of which sort we doubt not but Rome hath a great many. Finally we do not acknowledge that upstart church of Rome to be the true church of Christ, which doth acknowledge and worship the Pope as Christ his vicar in earth, and is obedient to his laws. Wherefore, we cannot be schismatics, who leaving the Church of Rome, have not departed from the true church of God. For the holy catholic church cleaveth unto her only shepherd The upstart church of Rome is not the Church. Christ, believeth his word, and liveth holily: But you shall find all things quite contrary in the church of Rome, so as it cannot come within the compass neither of the outward and visible, neither of the inward and invisible church of God. The godly bear with many things in the church, that is to say, in the members of the church and in the ministers (as I showed of late when I entreated against schismatics) but in that uppstart church of Rome thou shalt not find small and tolerable faults either of doctrine or of life, or of errors: all these faults in her are heinous, desperate and abominable. What manner of charity should it be therefore that could hope for better of these most untoward and lamentable things? Hypocrites and evil men are accounted to be parcel of the outward and visible church of God, and are suffered in the same: but these romanists, are neither evil men nor hypocrites, but the very worst and the most cruel enemies of Christ his truth, openly blaspheming the Gospel, and persecuting those that believe in Christ. And therefore they neither have the outward nor yet the inward marks of the Church. The Spirit of the Lord rests upon The Church of ●ome ●●th not be inward ●●rkes of 〈◊〉 church ●f God. those that tremble at the word of God: these men fret and fume if any man unfeignedly reverence the word of God. True faith attributeth only unto Christ all the means whereby it cometh unto everlasting life: these men do persecute the faithful, because they attribute unto Christ jesus alone, all the means whereby they attain unto everlasting life, and will not part stakes in the means of salvation with Popish fancies. In steed of charity they exercise cruelty against their brethren, and against their neighbours. What shall a man say of them who abuse the public goods of the Church, and spend them according to their own private lusts? For that which of old time the faithful have of charity given to the use of the church, and for the sustentation of the poor, that do these men waste, living most lecherouflie and filthily. Which thing the elect Apostles of the Lord ●. Pet. 2. 〈◊〉 in the ●●●stle of 〈◊〉. Peter and Thaddeus did foretell the Church of GOD of, concerning them. And as touching the outward marks of the Church, what shall I The Church of ●ome 〈◊〉 not 〈◊〉 outward ●●rkes of 〈◊〉 church ●f God. say? These men say that the Canonical Scripture hath her authority in the Church of Rome, and that the same word is read both in their Churches and in their Schools, and that the Sacraments have their force, and are effectual amoungest them. But I can show the contrary. First of all they will make subject the interpretation of the holy and sacred scriptures unto their Sea, and the right of judgement in all cases they give unto their idol the Pope of Rome. For that canon every man knoweth: Whatsoever he decreeth, what soever he establisheth, is of all men to be observed for ever inviolably. And again, The whole Church throughout the universal world, knoweth that the holy Church of Rome, hath authority to give judgement of all things, neither is it lawful for any to give judgement of her judgements. Therefore she also judgeth the Scriptures and expoundeth them, and turneth and windeth them which way she listeth. I will not now remember how by manifest words the Standard-bearers of that Sen do writ, that the canonical Scripture taketh her authority of the Church, abusing this sentence of the ancient father Saint Augustine, I would not have believed the Gospel, if the authority of the holy Church had not moved me, etc. This will I affirm, which cannot but be manifest unto all men, that the romish Church or the rulers of the same Church, do take away the natural sense and true meaning of the holy Scriptures, and have set down a strange sense in steed of it, which sense to the end it may the better be liked of men, they call the sense of the holy mother the Church, which sense also they urge with so great wickedness, as if you oppose against if the native sense, you shall receive for your labour, the reproachful name of an heretic. In few words, except you bring out the whole Scripture wrested after their mind and gain, that is to say, tempered with their devilish decrees as with poison, it will be said that you have not brought out the holy Scriptures, but that that you have taught heresy. By examples the matter will be made the plainer. The Scripture teacheth that jesus Christ is the only head of the Church: but unless you also join the Pope to be the head of the Church militant in earth, you willbe called an heretic. The Scripture teacheth that jesus Christ is the only intercessor or mediator, Priest and only sacrifice propitiatory of the faithful: but unless you join hereunto that Christ is in deed the mediator of Redemption, but that the saints together with Christ are the mediators of intercession, and that the priests do daily offer an unbloody sacrifice, so as the Saints may be acknowledged to be intercessors together with Christ in heaven, and that the priests in earth do daily offer in their mass a sacrifice for the quick, and for the dead, you will else be called an heretic. The Scripture teacheth that jesus Christ is the righteousness of the faithful, which righteousness we receive by faith: but unless you will part stakes between this righteousness of Christ, and works or men's merits, you willbe called an heretic. The Scripture teacheth that Christ ascended into heaven, and hath established a Vicegerent power, to wit, the holy Ghost, and that also he will not come again into the world bodily, but only at the day of judgement: but unless you do acknowledge the same Christ to be also corporally present in the bread of the Sacrament, and dost also worship him there, thou will't else be called an heretic. Christ our Lord said at his last supper, reaching the cup to his disciples, Drink you all of this: but and if thou will't contend that both the kinds of the sacrament aught to be given to all the faithful, thou will't be called an heretic. God said in his law: Thou shalt not make an Image, thou shalt not worship it thou shalt not serve it: But unless thou understand by an Image the Idols of the Gentiles, as of Saturn or Mercury, but not of the true God, or any saint, thou will't be called an heretic. Many m●●e things of this sort I could bring forth, if I spoke to them that were ignorant. What authority therefore or what place shall we say the word of God had in that sea? Who seeth not that these filthy beasts do tread underfoot as a captive the most holy word of God, that they establish and reestablish laws of God according to their own giantlike boldness? It is therefore as clear as any thing may be clear, that the Romish Church is destitute of the holy word of God. I have showed plainly in the first Sermon of this Decade that it is not enough to boast out the words of the holy Scripture unless therewithal the natural sense be retained uncorrupted. The Church of Rome hath corrupted the sense and meaning of that holy Scriptures, and thrust upon the simple people opinions contrary to that scriptures: and therefore the Church of Rome is not that true Church of Christ. The sacrament of baptism ministered by Popish priests, albeit we do not reiterate, for that they baptized in the name of the father, and of the son, and of the holy Ghost (as in the first Sermon of this Decade I have showed) yet the breaking of bread or distribution of the Lords supper, they so defiled and also corrupted the same with doctrines contrary to the sound faith, and turned the same into such a filthy merchandise, as no man that is of a sound judgement can with a safe conscience, and without corruption of his religion communicate with them. Of the most filthy life, and wicked manners of the priests of the romish Church, I will at this time say nothing. For already it appeareth, I doubt not, to them that are not wilfully blind, that that sea of Rome hath not the outward marks of the true Church of God, joined with the pure word of God, and sound preaching of the Gospel. It wanteth (I say) a heavenly ministery, and lawful ministers of the Church, and also the wholesome use of the Lords Supper: and therefore it is not the true Church of God from which no man may departed without being guilty of schism. By this means some man will say, Christ shall have no Church left him in The Lord ●eserueth to himself a Church though the governors of ●t err. the earth. For they that be the governors of the Church, if they err and corrupt and forsake the word of God, what hope (I pray you) remaineth of the Church? Or where the marks of the Church appear not, where (I pray you) is the Church? I answer, that almighty God in such calamities of the Church, in the which the governors fall away from the word & true worship of God, and do embrace and bring in new laws, and new ordinances into the Church, the true outward marks of the Church being for a time either darckened or worn out of use, doth yet notwithstanding reserve unto himself a Church in the earth, which Church also he furnisheth and repaireth with true teachers, whom he sendeth into the same, albeit they be not acknowledged for true ministers and teachers of God's Church, by those who will seem to be the true and the ordinary governors of the Church: but are rather condemned as seditious disturbers of the Church and execrable heretics. By examples taken out of the Scriptures, the matter will be made more manifest. In the time of Achas king of juda (Urias the high 4. Reg. 16. 2. Par. 28. priest winking at it, and the princes of the land and priests not resisting,) the king shut up the temple of the Lord, and took away the holy altar: which thing the Scripture expressly witnesseth, and therefore both the ministery of the word, and the lawful or ordinary ministration of the Sacraments ceased: but yet notwithstanding there was a holy Church in the kingdom of juda: in the which (as I may say) extraordinarily no man doubteth the prophet isaiah with certain other did preach. Under Manasses 4. Reg. 21. &. 22. 2. Par. 33. &. 34. the nephew of king Achas, true doctrine and administration of the sacraments was banished, except only circumcision: and that falling away continued until the Church was reformed by that most Godly king josias: and yet in the mean season prophets were sent & God had his Church in juda, albeit the most part of the people with their governors did both follow and defend the wickedness and defection of Manasses. In the kingdom of Israel king jeroboam thrust 3. Reg. 12. 2. Par. ●1. out of their offices the teachers and preachers of the law of the Lord and of the sound truth, and in steed of them gave unto the people profane, and unlearned priests and rulers. And moreover built new temples, yea, & those were cathedral churches, and set up new idols or calves, a new religion, new altars, and new feasts, and by this means abrogated the true religion of GOD, to that end that there might no outward marks at all of the Church of God appear in Israel, and yet there is no doubt but God had a notable Church in Israel, for the preservation and repairing whereof from time to time God sent his Prophets, albeit they were not acknowledged to be the true Prophets of God at the hands of the false church and of the false prophets. Under jeroboam the second of that name, Amos the Prophet a shepherd or Amos. 2. neateherd of Tecoa, taught and preached the true word of God: but he herded at the hands of Amasias the high priest of the kingdom, Get thee quickly hence and go into the land of juda, Amos. 7. and prophecy or preach there: But prophecy no more at Bethel, for it is the king's chapel, and it is the king's court. Furthermore, when Achab passed all the kings before him in wickedness, and added moreover to the ungodliness and falling away of jeroboam the abominable religion of Baal, and had filled all the kingdom of Israel with superstitions, idolatries, enchantments, and sacrileges, yea and moreover persecuted the pure word of God in his prophet's most cruelly, there was yet found in Israel a most famous church of God. Helias that great and most excellent prophet of God, because of that horrible falling away from God and loathsomeness of that most miserable people, in whom there appeared no one token of the true Church of God, flying into the wilderness hide himself in cornenrs, and being asked of the Lord, what he did there, he answered: I have been very jealous for the Lord God of hosts, 3. Reg. 19 for that the children of Israel have forsaken thy covenant, cast down thy altars and slain thy Prophets with the sword, and I only am left, & they seek my life to take it away. But straight ways he is sent back into the land of Israel from whence he was fled, and herded moreover these words: I have left unto myself seven Rom. 11. thousand men in Israel, who have neither bowed their knees to Baal, neither kissed him. Behold this mighty prophet thought that only he himself had been left of all the number of the faithful in Israel: but he herded the God had reserved seven thousand holy men, who had not bowed their knees, that is to say, had never served Baal so much as with outward reverence. But who knoweth not that the prophet understood by the number of seven an exceeding great number of the true servants of God: who undoubtedly were circumcised, not into the covenant of Baal, but into the covenant of the eternal God? The same men lacked not faith, and therefore they were not without doctrine, though the same were not so common, neither seemed unto the Baalits' to be either ordinary or catholic. But undoubtedly they wanted the use of the sacrifices: for seeing they were not lawfully offered, they would not be partakers of those that were unlawful: but in the mean season they were not destitute of the things which were signified by the outward signs or sacraments, being partakers through faith of all the gifts of God. After the self same sort since the Though the Romish church be no● the church yet God hath a Church in Earth. bishop of Rome after the manner of king jeroboam, having forsaken the sound preaching of the Gospel, and having corrupted the first and simple institution of the Lords supper, & depraved and wrested to his own profit other commandments of God, and placed himself in the throne or temple of God, Dan. 9 2. Thess. 2. or in the church of God, bragging that he is a God in earth, surely the church of God oppressed with grievous tyranny, could very hardly hitherto be discerned by outward marks. For in steed of the sincere preaching of the Gospel, a certain kind of doctrine mixed & corrupted with men's decrees was set forth, and in steed of the lord's supper, Popish mass was celebrated: & in steed of other ordinances of god came in a high heap of foolish and superstitious Ceremonies, whereunto a great number of men yielding, made themselves subject to the sea of Rome. In the mean space notwithstanding the church of God was not utterly extinguished throughout all the world, neither the holy ministery of the word of God & the true worship of God utterly decayed amongst all men. For there were found spread abroad in every place not a few men, who neither allowed the Pope and his conspirators, neither his corruption in matters of the church. But they worshipped the lord Christ, whom they acknowledged to be the only author of salvation, and therefore they kept themselves free from Popish filthiness. And god also sent almost in every age since the beginning of Popedom men that were grave, godly, and learned, who grievously accused the Pope's kingdom and tyranny, (even as the Prophets did of old time in the days of jeroboam the idolatrous corruption) constantly requiring the reformation of the church from Popish corruptions and also teaching the true doctrine of salvation, & the true use of the sacraments. And whereas a pure reformation by reason of Antichristes tyranny could not be obtained, there was notwithstanding found a continual study of purity, & a godly desire of the lawful use of the sacraments: even as I said there was in the elect members of the true church of God, in the days of jeroboam, Achab, Manasses, & in the time of the captivity of Babylon. But even as in those times the true prophets of God were not acknowledged for true prophets of the priests of Baal, but were condemned for schismatics & heretics: even so in certain ages passed, the bishops of Rome with their conspirators, did excommunicate & persecute godly and learned men, who preached the word of God, & called for the reformation of the church, & many of them did they put to death with fire and sword: which thing our Lord and master himself, with the prophets and Apostles, did foreshow should come to pass. Moreover God could undoubtedly reserve to himself a mighty church even under the Papism: even as we doubt not but he hath done a very great under Mahometanisme: for who will think that no members of the church of God are remaining in all Asia and Africa? Can not our merciful god with his mighty power in the last calamity and ruin of god's church, reserve again (as sometime he did) 7000. men of whom never a one had worshipped the beast or received his mark? What hath been done in Turkey, or what at this day is done, let them declare that can do it best & most rightly. What hath been done amongst us in these last ages, no man can deny. Through the great goodness of God we see it is come to pass, that even as circumcision, the sign of gods covenant of old, was given unto the people of god even in the midst of the falling from god, so also at this day in the greatest darkness of Antichrist, most holy baptism was given to the Christians to be as a seal of the forgiveness of sins & inheritance of the children of God. Surely the pureness of doctrine was profaned with infinite most gross traditions by the Popes sworn friends, yet in the mean time it was not altogether abolished. For that I repeat not again any thing of that which I have said of godly and learned men sent of God crying for reformation of the Church, and greatly profiting with all the children of God, was it not with a certain universal consent received for most certain and undoubted, that in the decalogue or ten commandments, there was set down a short and most absolute sum of all the commandments of God? and that in the lord's prayer was taught us a most ample form of prayer unto God? And that in the Apostles créed was contained a most perfect rule of faith, or of the which was to be believed? Surely the custom was to recite the creed almost unto every one that was departing out of this world, and to those that lay even at the last gasp, as a most perfect rule of that faith which bringeth salvation. Neither do we doubt that the merciful God and father of mercies, (who vouchsafed to save the thief upon the cross even at the giving up of his life) had mercy upon those that were oppressed with the tyranny of Antichrist, and through his unmeasurable grace touched the hearts of men both living and ready to die, & taught them by his holy spirit, and that they confessing one God the father & maker of all things, and one jesus Christ the son of God redeemer of the world, to have suffered and risen again, and one holy Ghost, and finally the holy catholic Church, that he hath sanctified them, forgiving them all their sins, and hath translated the souls of such faithful men into life everlasting (according as they believed) into which place also we believe our flesh (being raised again) shallbe carried in the end of the world. They have here therefore their answer also who ask: whether all our elders who died before these last times wherein the Gospel is revealed be damned? Let therefore those that be alive rather look, lest for their contempt of the word of God, and cont●ntions raised against the word of God, they come to worse end than their forefathers came. Therefore though we acknowledge not the Popish Church to be the true Church, yet it followeth not thereof that there neither is or was any Church of God in the earth. For we say that is the true Church of GOD, which believeth in Christ, and forsaketh not his word, which Church also we have plentifully enough described. We know moreover that we ourselves which at this day believe in Christ, are the true Church of Christ our Lord For we clean by faith to our only head Christ, and to all the members of the catholic church, so as we are not destitute of the true marks of the true Church of God. But we read not (say they) that under the bishops, priests, and kings of the Church of the jews, either the prophets (that is to say) the guides of the faithful, or else the faithful themselves, did departed away from the high priest, from the king, or from their universal Church, and ordained unto themselves new particular sacrifices as you at this day do. For you departing from the bishop of Rome, from kings and governors, and from the universal Church, do congregate unto yourselves a Church far unlike the universal Church, both in preaching and ministering of the Sacraments? Whereunto I answer, that the old fathers before the coming of our master Christ, for a certain prescribed cause did not seek places to offer new sacrifices in, the temple being abused and defiled with idolatry. For it was unlawful to offer sacrifice without the bounds of the temple. As is to be seen in the 3. of levit. and the 12. of Deut. Neither was there any other cause why that the people being kept in bondage by the space of lxx. years in the captivity of Babylon, offered no sacrifices: yet most certain it is notwithstanding, that both the prophets of God, & the holy & true worshippers of God, separated themselves both from the worship and sacrifices which were used, being contrary to the word of God. Surely we read in all the sermons of the prophets, that both those sacrifices and also that Church are condemned. For which cause they themselves also were condemned of the high priest and other priests of Baal, as most abominable heretics and schismatics: even as now a days also we are thrust through with the darts of your curses, for that we will not communicate with the Popish church and her holy service, and do reject their holy service itself. To this may be added that the sacrifices of the law being now fulfilled and abrogated by the lord, the Apostles with manifest defection, departed not only from the high priests and church of Jerusalem, but moreover gathered unto Christ a new church by the preaching of the Gospel, and badge of the sacraments: which church in the Acts of the Apostles we have described: & according to whose pattern all churches aught of right to be reformed, even as many as would be called apostolic churches. What have we therefore offended apostolic churches. now adays refourming churches after the likeness of the apostolic church, which churches were of old profaned by that sea of Rome, and the members thereof? We read that the church of God before the coming of Christin the flesh, was oftentimes defiled with filthy pollutions of corrupt men, and that the same was purged again and renewed after the likeness 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 remain moreover prophecies of our saviour Christ, and of the Departure from the romish Church is commanded. holy Apostles and Prophets, lively painting out this grievous oppression of the church of Christ under the fury of Antichristes tyranny in this our last age: there remain most weighty commandments, commanding to fly from antichrist, from idolatry & false prophets. For the Lord sayeth in S. Matthewes Gospel: There shall arise false Christ's & false Prophets, Matth. 24. and shall show great signs and wonders, so that if it were possible they should deceive the very elect. Behold I have told you before. Wherefore if they shall say unto you: Behold he is in the desert, Go not forth: Behold he is in the secret places, believe it not. And again, Beware of false Prophets, which come to you in sheeps Matth. 9 clothing, but inwardly they are ravening wolves. Also, Can the blind Luke. 6. lead the blind? shall they not both fall into the ditch? S. Peter also sayeth very gravely: Save yourselves from this froward generation. And also in his second and third chapters of his Acts. 2. second epistle he entreats very largely of this matter. And also S. Paul agreeing in all things with the holy Gospel and with S. Peter, and painting forth Antichrist, and those last times of Antichrist, & corrupt men, not lights, but firebrands of the church, commandeth the saints to depart from them, and together themselves together unto Christ, and his sincere truth. If any man ask for the places he shall found them 2. Thes. 2. 1. Tim. 4. 2. Tim. 3. and 4. The same Apostle in another place even the Apostle john doth also say, Fly from idolatry. And 1. Cor. 10. 1. john. 5. 2. Cor. 6. in the 6. cap. of the 2. epist. to the Cor. by express words, and most manifest opposition he showeth, That there can be no agreement between Christ & Belial, light and darkness, and between idols and the temple of God. And therefore he addeth by and by after: Wherefore come out from among them, and separate yourselves (sayeth the Lord) and touch none unclean thing, and I will receive you. To this appertaineth that which the blessed Apostle john in his revelation showed him by the lord Christ, seeing the works of Babylon, heareth also therewith a voice coming from heaven, & commanding after this manner: Go out of her my people, that you be not partakers of her sins, & that you receive not of her plagues. The same Apostle very often threateneth everlasting destruction to those that worship the beast: but life & glory to those that forsake and flee from the beast, so as they cleave only to the only saviour of the world jesus Christ. Therefore that departure of ours from the sea or church of Rome, is not only lawful, but also necessary as that which is commanded us of the Lord himself, and by his holy Apostles, unto whom unless we● obey, we cannot be saved. Otherwise we are not ignorant, that fallings away are altogether abominable The kinds of falling away. and to be blamed, amongst the which notwithstanding except we distinguish, it will not plainly appear, what we either allow or disprove, either else what we follow or flee from. There is a defection of apostasy, in the which through hatred of faith or religion, Atheists or godless men of mere ungodliness & contempt of God with their wicked ringleaders Lucian and julian the Apostata, fall away from the sound and catholic faith, and finally from the fellowship of the faithful and moreover do blaspheme & rail upon the Christian verity, and either laugh to scorn or persecute the very Church of God. There is also an heretical defection, that is to say; wherein with Valentine, Martion, Arrius, Manicheus, Artemones, & other such monsters, certain proud, arrogant, & malapert wicked people, either refusing the very Scripture, or wresting the same, despise and tread it under their feet, or else do deny, overthrow and resist certain articles of faith, and the sound and ancient opinions of the church of God, and affirm the contrary, and so frame to themselves heretical churches, and departed from the true, ancient, and catholic church. There is moreover a schismatical defection, such as was the Donatists, who separated themselves from the true church of God, under the pretence of obtaining a more absolute kind of holiness. Whereof I have spoken very largely but a little before. And the above remembered two kinds of defection, are altogether abominable & wicked, even as also the third kind can by no means be defended. But none of all these kinds can be imputed unto us now a days, departing from the church of Rome. For the departure is void of all crime, which is made, not from the true, but from the false church: not from the people of God, but from the persecutors of gods people: not from the articles of faith, and sound opinions of the church: but from errors which obscure the articles of faith, and from the wicked traditions, and corruptions of men: which moreover is made not through any lightness, but of necessity: not for invocation, but for true religions sake, that leaving the fellowship of darkness, we may be gathered together again with Christ the true light and all his members. And in this sort now a days have we forsaken that sea of Rome, flowing with false doctrine, idolatry, and the blood of innocent martyrs: & have embraced the doctrine of the Gospel and of the Apostles, and therefore Christ himself the head of the church, which is the fellowship of all saints believing in Christ. And this hitherto have I spoken by digression, I now return to the treatise of the catholic church, that I may make an end of those things which remain to be spoken. And to that end that greater light and force may be added to those things which I have hitherto spoken of the church, I will now bring out certain parables out of the holy scriptures, whereby those things are as it were painted out before our eyes. And so shall it be easy for every man to put a difference between the inward and the outward church, and to know what either appertaineth properly to every one, or else what is not proper. First of all the church is set forth unto us under the shape and fashion of a The Church is the house of God. house. A house is builded to this end, that men may devil in it: and it is builded by workmen, of matter of all sorts, of wood, of stones, and mortar, the foundation being first laid: upon which are set walls which are joined together with a corner stone: last of all is added or placed aloft the roof, without which the whole building, by little and little rotting, would fall down & decay. I said that the church is the house of God, the chief master builder whereof is God himself, who in the figure thereof, that is to say, in the tabernacle made by Moses, and temple builded by Solomon, did deliver both unto Moses and David, the fashion of the temple, according to which pattern they should build it. For god from the beginning kept the Angels that they should not fall, but repaired man being fallen into sin, & death, even straight ways after the beginning of the world, sanctifying a church unto himself, which he also severed out, compassing it about with his word. And this fashion of the church it is altogether needful that we keep, & that we receive not any other fashion, either of Emperor or Pope, or delivered by any other man. The true master builder of this house of God, says in the Gospel: Upon this rock I will build my church. Matth. 16. For the same son of God is he, that maketh us worthy of his kingdom, he giveth us faith, by which we are made true members of the church of God. But albeit the Lord himself be the only and principal builder of his church, yet he refuseth not the labours of men in the building, yea rather he joineth men with him in building of the church, whom also he vouchsafeth to call master builders. For Paul sayeth: As a skilful master builder I have laid the foundation. And again, 1. Cor. 3. Who is Paul, and who is Apollo's, but the ministers by whom you believed, & as the Lord gave to every man. I have planted, Apollo's watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Again, We together are Gods labourers: you are God's husbandry & God's building. We will make the matter plain by an example. What time God would raise up a house unto himself among the Gentiles, Acts. 10. first of all he endued with his grace Cornelius the governor of the Italian band placed by Cęsar. or the capiteine and Centurion by & by after sending the Apostle Peter, he prepared and made ready that house for himself. For Peter teacheth and baptizeth, Cornelius with his household hearkeneth, believeth, is baptized, and becometh the house of god, the true church, which church the Lord dwells in by his spirit. For even as a house is dwelled in by men, so GOD dwelleth in the church. As Paul witnesseth saying: The temple of God is 1. Cor. 3. holy which ye are. Again, Know you not that your body is the temple 1. Cor. 6. of the holy Ghost which is in you, etc. The foundation of this house is Christ. For God sayeth by isaiah: Behold I put or lay in Zion (that is to isaiah. 28. say in the Church) a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste. Which prophecy the Lord expounding in S. Matthewes Gospel, and applying it to himself as the foundation of the church, says unto Peter confessing jesus to be the true son of the living God, the Messiah that was looked-for, And upon Matth. 16. this rock I will build my church, & the gates of hell shall not overcome it. There is moreover to be added hereunto the exposition of S. Peter the Apostle, who reciting the very same words of the prophet isaiah, and alluding to that saying of David, The Psal. 118. stone which the builders refused, is the head of the corner, saith expressly, that Christ is that living stone, refused of men but choose of God, a sure 1. Pet. 2. Acted. 4. foundation, upon whom whosoever stayeth, shall not be confounded. And also Paul the Apostle agreeth with Peter, for he sayeth: And the rock was Christ. And again, another 1. Cor. 10. 1. Cor. 3. foundation can no man lay than that which is laid, which is jesus Christ. Ephe. ●. Therefore whereas he in another place nameth the self same foundation, the foundation of the prophets and Apostles, it is not so to be taken as if the Apostles and prophets were the foundation of the church, but that they laid jesus Christ for the foundation of the Church, & builded the whole building upon this foundation, yea, even themselves also. For mortal men cannot be the object of faith, and foundation of the church, whereupon the faithful may stay. David crieth: The way of God is uncorrupt: the word of the Lord is Psal. 18 tried in the fire: he is ashield to all that trust in him. For who is God besides the Lord? And who is mighty (or a rock) save our God? And jeremy says, Thus says the Lord, cursed be I●rem. 17. the man that trusteth in man, & maketh flesh his arm, and withdraweth his heart from the Lord Blessed be the man that trusteth in the Lord, & whose hope the Lord is. So the writings of the prophets and Apostles with one consent show us the rock, that is to say, the foundation of the church to be Christ, & that it is he only and alone. Greatly do they err therefore, whosoever they be, that do attribute to the Peter or the Bishop of Rome is not the foundation of the Church. bishop of Rome this divine praise, power and prerogative which is due only to the son of God. And if so be it that they object that many interpreters, both Greek & Latin, have understood by the rock, Peter himself, we refuse man's authority, and do affirm & bring forth heavenly authority. Christ said not, I will build my church upon thee, but upon a rock, & Matth. 16. that self same rock that thou hast confessed. Yea, & Peter taketh his name of Petra, which signifieth a rock, even as a Christian of Christ. And Peter also himself by the rock understood Christ. Hereunto maketh the authority of Paul, saying: The rock was Christ. ●. Cor. 10. And, Other foundation can no man say, than that which is laid, which ●. Cor. 3. is jesus Christ. For David before said: Who is God besides the Lord, or who is a rock save our God? These testimonies I repeat not unadvisedly: for all those that are not beside their wits, will confess there is more credit to be given to these most manifest testimonies, witnessing Christ only to be the rock, and placing him for the foundation of the Church, than unto those that teach both Peter & the bishop of Rome together with Christ to be rocks and foundations of the Church. I will use no sharper speech at this time against them, for as much as it is most manifest unto all men what manner of men they be, most unworthy to be reckoned with Peter, but most worthy to be counted amongst Symoniackes. Peter foresaw what manner of men they would be, and therefore lest any man should be deceived by them, he painted them out in their colours in the 2. Chapter of his 2. Epistle. But leaving them we will return to the exposition of the parable we had in hand. The matter of the house, as the walls & other parts, are faithful men Who be God's House. builded upon the foundation Christ. Which thing those famous and principal workmen of this building Peter and Paul witness and explain in these words. Peter sayeth: To Christ you come as unto a living stone disallowed of men, but choose of God ●. Pet. 2. and precious. And you as lively stones be made a spiritual house, and holy priesthood to offer up spiritual sacrifices acceptable to GOD by jesus Christ. And Paul says: Now therefore Ephe. 2. you are no more strangers & foreigners: but citizens with the saints, & of the household of God. And are built upon the foundation of the Apostles & Prophets, jesus Christ himself being the chief corner stone. In whom all the building coupled together groweth unto an holy temple in the Lord In whom you are also built together to be the habitation of God by the spirit. By the authority therefore of the Apostles, we learn that Christ the corner stone. Christ is the corner stone in the house of God, who lest the walls should fall down coupleth them together and up holdeth the whole building. He is also the roof of the church, that is to say, the defender and ruler, under whose defence the church liveth safe, happy, and blessed. Hereunto appertaineth the consideration of the tabernacle of Moses, and of the temple of Solomon: The Tabernacle & Temple, figures of the Church. for either of them is called the house of God. The tabernacle was distinguished into The holiest of all, the holy place, and the court: and albeit these several parts be named, yet is it called one house of the Lord, because there is but only one universal church, which nevertheless hath, as it were, her parts. The holiest of all is a figure of the triumphant church in heaven, where are our fellow servants & brethren, the patriarchs, Prophets, Apostles, Martyrs, and all the blessed spirits. There doth Christ our Lord appear always in the sight of god, who is our ark wherein is contained the treasures of the church, which is the fulfilling of the law, the certainty of the covenant, & our propitiation. Thence have we our Oracles. In this part of the temple all things are sumptuous gold and precious stones. For in heaven perfect joy is attained. In the temple are forms of Angels, palms and flowers, for because in the life to come the elect shallbe as the Angels of God. Here they that do overcome are green Apoc. 2. for evermore. To him that overcometh, says the Lord, will I give to eat of the tree of life, which is in the midst of the Paradise of God. Here all things shine: for in Christ and in the life to come we shallbe made bright. The holy place representeth unto us the militant & inward church, sanctified with the blood of Christ, which hath not a show of godliness only, but godliness itself. For by faith they cleave fast unto God, and with mutual charity they are knit together amongst themselves, they serve god in spirit, hearing gods word, and being partakers of the sacraments. In the holy place therefore Solomon placed 10. candlesticks, 10. tables, and ten cauldrons. For in the church the saints are daily lightened, nourished & purged, through repentance. Finally the Court received the whole assembly of the people. For the Church is the assembly of all those that profess faith, having also hypocrites mingled with them. Between the holy place and the Court or porch, are two pillars in Solomon's temple dedicated to the posterity of David. For it is Christ that beareth up the church, by whom that way is open into the church. Through the benefit & power of Christ, the church hath obtained, that if she continued in Christ, she should also be the pillar and ground of the truth. But besides the tabernacle and temple of God, there is no place but in the Church wherein God receiveth the service done unto him. God is only favourable in the church of his saints. Let the jews, Turks, and Sarracens therefore do works which in outward show are never so excellent, yet without Christ & his fellowship no man pleaseth god. Again, the church of god is compared The Church is God's Vine. Esa. 5. by isaiah to a most excellent vine, who saith by plain words: The vineyard of the Lord of hosts, is the house of Israel, & the men of juda are his pleasant plant. And also in the Gospel our lord in the parable of the vine, plainly expoundeth that men are the branches of this vine. Yea, and in john he says: john. 15. I am that true vine, & my father is an husbandman. Every branch that beareth not fruit in me he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. As the branch cannot bear fruit of itself except it abide in the vine, no more can you except you abide in me. I am the vine you are the branches, he that abideth in me & I in him, the same bringeth forth much fruit, for without me you can do nothing. If a man bide not in me, he is cast forth as a branch & withereth, and men gather them & cast them into the fire, & they burn. There is one church therefore, for it is one vine. Out of her come branches partly fruitful, and partly unfruitful. For both the good or godly, and true worshippers of God, and evil men or hypocrites, are counted to be in the church. But hypocrites in their time are cut off, and thrown into everlasting fire. That the good remain in the vine and are not cut off, but bring forth fruit, that are they indebted for to Christ the foundation of the church, and also the head & preserver of the same: who by his spiritual & lively juice makes them fruitful in good works. Herein most evidently appeareth the knitting together of the head and the members, Christ and the faithful: whereof we spoke at first, and of the which the Lord addeth in the gospel, If you abide in me, & my words abide in you, ask what you will and it shallbe done to you. Moreover, this church of the faithful is called the kingdom of God. For The Church is ●he kingdom of God. the son of God himself Christ jesus is the king of the church, that is to say of all the faithful: who by his spirit and word governeth the church, and she again willingly submitteth herself to his government. Neither are there found many kingdoms in the world: because there is one only king of glory Christ. Of this king & kingdom I have entreated in the 7. sermon of my fourth Decade. Now we The Church is shadowed but by man's body. have also said oftentimes that the church is likened to man's body. In the body the head is the chief, which is never absent from the body. And being stricken off, leaveth a dead body void of sense. And albeit this have very many members, yet is there a most pleasant agreement of them all amongst themselves. Every one agreeth & consenteth together amongst themselves, they are soarie one with another, and help each one another. The same thing likewise do all faithful people perform one towards another, that one member doth to another member. They are united to their head Christ by faith, the head itself is joined to the members, through grace and the spirit. Christ is never separated from the church: neither hath she life elsewhere but from Christ: who although he be absent in body from the militant church, yet is he continually present in spirit, in operation, and in government: so as he needeth no vicar in earth, since he governeth alone, & continueth for ever the only head, the only king, the only priest, & saviour of his church. For the Lord saith in Ezechiel: I will raise up over my sheep a shepherd, Ezech. 34. who shall feed them, to wit, my servant David: he shall feed them and he shallbe their shepherd. And I the Lord willbe their God, & my servant David shallbe their prince among them. I the Lord have spoken it. This last thing he added, lest any should doubt of the faith and certainty of those things which are spoken. God is the eternal truth, and he hath spoken it: therefore that which he hath spoken cannot be but most true. But what hath he spoken? That there shallbe and is one Pastor and Prince of the Church. Behold that he said one is not without signification. But who is that one? He expoundeth that & saith, My servant David, to wit, Christ jesus (that branch of David's posterity) whom the authority of the Gospel calleth every where the son of David. He shallbe a shepherd not in name and title only, but in deed. For he shall feed his sheep, and therefore shallbe in the midst of them. For in the Gospel he saith expressly: Wheresoever Matth. 18. two or three are gathered together in my name, there am I in the midst of them. And again, Behold I am with you always even to the Matth. 28. end of the world. Now, if he be present The Church of God hath no Vicar. with his church, she hath no need of a vicar. For a vicar supplieth the place of him that is absent. Wheresoever therefore Christ his vicar is acknowledged, there is no Christ, and therefore there reigneth antichrist. This will be made as yet much more clear and sure, if we weigh what it means that Christ is said to be the head of the church. The head is the life, salvation and light, or that which The head of the Church. giveth light to the Church, the supreme governor of the faithful, who both can and will always be present to the whole Congregation of Saints, of all ages, and dispersed throughout the whole world, hear her prayers & requests, & moreover sand her secure in all things: and briefly, who is able perfectly to govern the whole church, and both provide for and bring to pass all her matters, and that in all things. But this privilege, as I think, thou canst give to no creature, without blasphemy and sacrilege: only therefore Christ, perfect God and man, is & remaineth the only head of the Church. Those The Pope is not the head of the Church. that acknowledge the Pope of Rome to be the head of the church militant, either know not what they do and say, or willingly and wittingly do blaspheme the Son of God, whom they will not have to reign over his Church alone. But let us now hear the testimonies of S. Paul the Apostle of this matter. God, sayeth he, hath raised up Christ from the dead, Ephe. 1 and set him at his right hand in the heavenly places. far above all principalities and powers, and might and domination, and every name that is named not in this world only, but also in that that is to come. And hath made all things subject under his feet, & hath appointed him over all things, to be head to the church: which is his body even the fullness of him that filleth all in all things. Behold Christ is the head, for he ruleth all things in heaven and in earth, he governeth all things, he hath all things subject unto himself, and maketh the Church his body, ministering unto her those things whereof she hath need, and fulfilling all her desires. Again, the same Apostle saith: Christ is the head of the Church, and Ephe. 5. the same is the saviour of the body. It is the part of the head to preserve and govern the body: But that no man performs but only Christ, he remaineth therefore the only head of his Church: specially since the church is the spiritual body of Christ, and therefore cannot have a carnal head, without you will make of the Church a Poetical monster. For Christ is the head of the Church, not because he is man, but because he is God and man. But and if the defenders of the romish idol and champions of the monarchy of Rome, by the head do understand the Prince or governor in earth, as Saul in the Scripture is called the head over Israel, and so do understand the chief bishop ruling in the chief sea, let them again hear the Scripture itself confuting their filthy error, and saying: And there Luke. 2●. arose also a strife among the Apostles which of them should seem to be the greatest. But jesus said unto them: The kings of the Gentiles reign over them, and they that bear rule over them are called Gracious Lords. But you shall not be so, but let the greatest among you be as the lest, and the chiefest as he that serveth. For who is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? And I am among you as he that ministereth. That Primacy therefore of the church of Rome is of men, it is not of the doctrine or institution of Christ, yea rather quite contrary it is & repugnant unto the institution, doctrine, and example of Christ: who will not have the Apostles or apostolic men to reign like unto the Princes of this world. He instituted ministers of the church, who should serve the Church. She sitteth at the table, the ministers set that food before her which they receive of the Lord, and rightly divide the word of the Lord Did not Christ himself refuse a Crown upon earth, and did not he that is Lord of all, minister? doth not he himself disallow, that any minister should seek any prerogative, not, not in respect of eldership? He that is greatest among you (says he) let him be as the younger. He therefore commandeth an equality amongst them all. And therefore S. Jerome judgeth rightly, Hierom in his commentaries upon Titus, and in his epistle to Euagrius. saying, that by the custom of man, and not by the authority of God, some one of the elders should be placed over the rest, and called a Bishop, whereas of old time, an elder or minister and a Bishop, were of equal honour, power, and dignity. And it is to be observed, that S. Jerome speaketh not of the Romish Monarchy, but of every bishop placed in every city above the rest of the ministers. Which thing I bring not out, to that end we should stay upon the authority of man, but to that end I might show that even by the witness of man it may be proved, that that majority, as they call it, hath not the original from the Son of GOD, and from God's word, but out of man's brain: and that therefore both Christ remains the only head of his Church, and the bishop of Rome is nothing less, than the head of the Church militant. And there withal we cleave most steadfastly to the sacred and holy Gospel, and to the undoubted doctrine of the Apostles, which doctrine taketh away all pride of Supremacy, and commends unto us a faithful ministery, and the equal authority and humbleness of the ministers: The Apostle again witnessing and saying, Let a man so think of us, as of the ministers of Christ, and disposers of the secrets of God. Hereunto belongeth almost the whole tenth chapter of john, wherein The Church is the sheep fold of Christ. the Lord named himself the true, and also the only shepherd of the universal Church. The only sheepfold of this shepherd, is the catholic Church, gathered together by the word, out of the jews and Gentiles. And sheep of this fold, are all the faithful people in the world, hearing, and giving themselves over, wholly to be governed by this chief shepherd Christ: who albeit he also communicate this name of Pastor or shepherd, unto the ministers appointed to the ministery of the church, yet notwithstanding, he retaineth unto himself the charge of the chief shepherd, and also the chief power and dignity. Men that are Pastors of churches are all ministers, and are all equal: Christ our Lord is the universal pastor, and chief and Lord of Pastors. The more worthy diligence and trust is in the Pastors, the more worthy it maketh them. Therefore, when the Lord said unto Peter, Feed my sheep: he committed john. 21. not unto Peter any Empire, either over the world or over the church, but a ministery to the behalf of his redeemed. Teach, says he, and govern with my word my sheep, my sheep I say, whom I have redeemed with my blood. For Paul says, Take Acts. 20. heed unto yourselves, and to the whole flock, whereof the holy ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. The bishop of Rome therefore is deceived, who by the lords words spoken unto Peter, thinketh that full power is given unto him over all in the church. Let the Apostle Peter himself be herded, talking with his fellow elders, and as it were opening those words of the Lord spoken unto him, The elders that are among you, saith he, I beseech which am also an elder, and 1. Pet. 5. a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God, which dependeth upon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind. Not as though you were Lords over God's heritage, but that you may be ensamples to the flock. Peter speaketh not of any Empire and Lordship, yea, by express words The office of a pastor is not a Lordly dignity. he forbids Lordly dignity. For even as he is appointed of the Lord a minister and an elder, not a Prince and a Pope: so also he appointed no Princes in the Church, but ministers and Elders, who with the word of Christ should feed Christ's flock, & that willingly and lawfully, all wicked devices at once set apart. Hereto belongeth the whole 34. chapter of Ezechiel, which a little before we alleged. But had not the heart been hardened, and the eyes blinded of the bishop of Rome and his, they should long ago have seen, that they could in no part nor by no means have been numbered amongst the shepherds of the Church, and disciples of Peter. They would at lest have marked that sentence of their own Gregory, which sentence he reciteth unto Maurice the Emperor, almost in these words. I affirm boldly, that who so ever he be that calleth himself the universal Priest, is a forerunner of antichrist. And anon after, But for as much as the truth itself says, Every one that exalteth himself, shall be brought low, thereby I know, that every puffing up is so much the sooner broken, how much the greater it is swollen. These are his sayings. Last of all, the estate of Christ and the Church, is shadowed out by the The Church is the spouse of Christ. john. 3. similitude of marriage, between the husband and the wife. For Christ is called the husband of the Church: and the Church is called the spouse of Christ. saint john saith to his disciples, You yourselves are my john. 3. witnesses that I said, I am not the Christ, but that I am sent before him. He that hath the bride, is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly, because of the bridegrooms voice. This my joy therefore is fulfilled. He must increase, but I must decrease. And in the Prophets, this Allegory is very Ezech. 16. common. In a certain place is feigned a damsel despised and polluted to lie in her filthiness, and a certain noble man cometh by, who plucking her out of the mire, and making her clean from her filthiness, and also sumptuously appareling her, chose her unto his wife. And albeit this Allegory declareth that heavenly benefit which GOD showed unto his people being in bondage in Egypt, by the wonderful deliverance and adopting them into his peculiar people: who notwithstanding, seeth not that all mankind from his first original, is defiled with sin and wickedness, and sticketh fast in the mire of hell? who knoweth not that the son of GOD came down from heaven, and washed all mankind in his blood, and having purged her, hath joined to himself a glorious Church, having neither spot nor wrinkle, nor any such thing? Surely by marriage is made a mutual participation in common between those that are contracted of all their goods, and as it were a certain knitting together into one body, not to be dissolved. Therefore when Christ took upon him our flesh, both Ephe. 5. he become ours in all things, and we also are members of the same body, of his flesh, and of his bones. In us there is infirmity, sin, and death: the same things hath our husband also taken unto himself, that he might make them hurtless unto us. In Christ our husband is justification, sanctification, and life, the same things doth he communicate unto us his spouse, that in him we might be just and holy, and might live through him. Of that lawful joining together of the Lord and the Church, are born The Church or Mother begetteth Children. lawful children unto God. Whereupon the Church is called a mother, and a free woman, that is to say, a matron and a mistress. For the Apostle Paul saith, jerusalem which is above is free: which is the mother Gala. 4. of us all. For even as through the joining of man and woman together by propagation of seed, are born children: so Christ hath coupled the Church unto himself, wherein he hath left the seed of his word. By the word, our mother the Church begetteth children (whereof before I admonished you when I spoke of the original of the Church) that is to say, while she retaining the seed of the word, by the preaching of the word, doth fashion and nourish us in her womb, and after bringeth us forth into light, whom afterwards she ●. Cor. 3. Ephe. 4. nourisheth with milk, and bringeth up with stronger meat, until we grow up into a perfect man. But even as without a husband, without true faith plighted, and without seed, there is no other: even so the Church without Christ, without true faith and the seed of God's word, is not that our mother, that is a free woman, and our mistress. We have by these things by the way learned, why the Church of God is called a mother. The same notwithstanding is also called a virgin. For of this holy mother the Church, the Lord before all The Church a a virgin. things requireth faith and integrity. For the Apostle Paul says, I have coupled you to one man, to present 2. Cor. 11. you a chaste virgin unto Christ. Therefore it is the part of the spouse to bring unto her husband for her dowry her virginity, and to keep the same undefiled. But what manner of virginity is that? sincere faith in Christ, which wholly or with all her mind cleaveth for ever unto one: which cometh to pass when we give ear only to our spouse, and love none but him alone, to be short, when we persevere in the simplicity of the Gospel. For it followeth in the words of the Apostle, But I fear jest it come to pass, that even as the serpent deceived Eve with his subtlety, so your minds should be corrupt from the simplicity that is in Christ. That simplicity acknowledgeth Christ to be the means of salvation, the recovery of life and all heavenly treasures: without whom there is no salvation nor no good thing. But who will call her a chaste matron, who giveth ear to bawds, and setteth her heart also upon the love of othenrs, neither contenteth herself with her husband only? will not all men cry out that she is a naughtipack, and an adulteress, lying with others, and bringing forth children Adultery and Fornication. of strange seed? And in the holy Scriptures spiritual adultery and fornication is much spoken of. All the sermons of the Prophets are full of such Allegories. They call those men or Churches adulterers, whoremongers, and fornicators, which receive strange seed, that is to say, doctrine differing from the word of god. For such as they, going a whoring from God, cleave not unto God only, they love not alone him with all their heart, they do not worship, serve, & call upon him only, yea rather, they choose unto themselves others, whom they may worship and call upon, either instead of God, or together with God. Hereunto pertaineth a good part of the fift chapter of jeremy, and all the second chapter of Osée. Amongst other things the Lord saith, I will not have compassion upon her children, because they are children of fornications, for their mother hath played the harlot, for she hath said, I will go after my lovers. etc. Since these things are thus brethren, there The Church of Rome is not the holy mother church. is no cause why any man should reverence the Church of Rome, decking herself with the title and beauty of the holy mother the church. For she is not the holy mother church, she is not an uncorrupted matron and virgin. For where is the husband, who is the only husband of this chaste matron? where is the faith and integrity kept with her husband? hath she not defiled herself with strange seed? hath not she received & taught a new and strange doctrine from the word of God? and by that means, begetteth many children, not to Christ, but to antichrist? Saint john beautifying this church with her apt title, calleth her Great Babylon, the mother of whoredoms and abominations of the earth: and a woman drunken Apoc. 17. with the blood of the Saints, and with the blood of the martyrs of jesus Christ. Our holy mother the church is an undefiled virgin, hearing only the voice or doctrine of her only well-beloved husband, placing all the means of life and salvation in him alone, and depending only upon him in all things. With many other Allegories doth the Scripture paint out the mystery of Christ and the Church: but thereof it sufficeth to have spoken thus much. The Lord jesus, the true and only shepherd of his Church, bring home again lovingly the wandering sheep into his fold, and being gathered together, in his Church, preserve them for ever. Amen. Of the ministery, and the ministers of God's word, wherefore, and for what end they are instituted of God. That the orders given by Christ unto the church, in times past were equal. Whence and how the prerogative of ministers sprung, and of the supremacy of the Bishop of Rome. ¶ The third Sermon. THE exposition touching the Church of God shall be truelier understood, (brethren) by those things which remain to be spoken out of the word of the Lord, concerning the ministery, and ministers of the Church. For I said, the Church of God is builded and preserved by the word of God, and that through ministers appointed for that purpose by the Lord, so that now it followeth, to speak of the ministers of the Church, and of their ministery, that is, of that order, wherewith God governeth his church. And truly the Ecclesiastical ministery is extended, both to stir up, and also to maintain public prayers, and the administration of the sacraments, and especially it is occupied in preaching of the word of God. Of the two former, I will speak in place and time convenient. Of the ministery of the word, I will entreat at this present. In consideration whereof, first it is expedient to view, wherefore God in instructing men, useth the aid or ministery of men, and what men perfect or work in the ministery itself, and what God. He verily for his exceeding goodness and mercy toward us, coveteth Wherefore God 〈◊〉 the 〈◊〉 ●f men in 〈◊〉 ●is Churape. to pour himself wholly into us (which I think good to repeat often, that it may be the deeper rooted in our hearts, and that we also may bethink ourselves what we own unto God) that we may both be strengthened and blessed in him, and may perfectly understand his will to usward, and finally our duty, whereby we be bond unto him. As he therefore furthereth our salvation very diligently in all things, so lest there should be any thing wanting to true doctrine, he himself cometh forth to instruct men. But such is our weakness and corruption through sin, we can not abide the meeting of his eternal & wondered majesty. Which is apparent by much communication of God had with our fathers, but especially at his meeting with the whole Church of Israel in mount Sina. For when he came down on the mount, not without glory and heavenly majesty, and uttered with his own mouth, a brief sum of his whole religion, and of all the laws, (which sum we call the decalogue or ten commandments) the people being astonnyed with his divine majesty, said unto Moses, Talk thou with us, and we will hear: but let Exod. 19 and. 20. not God talk with us lest we die. And God receiving this offer, said, Deut. 5. I have herded the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such a heart in them, that they would fear me. etc. In so much that this manner of teaching by men, which men themselves have choose for themselves, God will have to be perpetual, and never to be broken: so as when he sent his son into the world, he clothed him with flesh, that he might after that manner speak unto us by him. God in deed might by the secret By the ministery of the word, God worketh salvation in his Church. illumination of his spirit, without man's ministery (as his power is tied to no creature) regenerate the whole world, and govern the church itself: but as he despiseth not his creatures, nor destroyeth the work of his own hands, and doth all things in order: even so from the first beginning he forthwith spoke to the world by patriarchs, then by Prophets, afterward by Apostles, neither at this day ceaseth he, to give unto the world doctors and pastors, So that it becometh us, not to tempt God, that is, not to look for a secret inspiration with the heretics Enthusiastae, but to acknowledge a just order, and that God himself speaketh unto us by men, of whom he would have us to learn religion. The Eunuch of Candace, Queen of Aethiopia, did read the holy Scriptures, and the Lord could have taught Acts. 8 him by secret inspiration the mystery of faith, but he giveth him Philip to be a teacher and an interpreter. Likewise, Paul the doctor of the Gentiles, taken up into the third Gala. 1 heaven, and instructed by Christ himself, not by men, of all the principles of our religion, is nevertheless referred over unto a man called Ananias. The Angel of God is sent to Cornelius captain of the Italian band being Acts. 10. at Caesarea, which might have instructed him in all points of true religion, but he willeth him to call for Peter the Apostle, He (saith the Angel) will tell thee what thou must do. Acts. 9 For this cause ministers are called saviours: they are said to convert men: their word is called, not the word of man, but the word of God: he which despiseth them, seemeth to despise God himself. It is also said, that they themselves do bind and loose, and retain and forgive sins. For Abdias the Prophet saith, that saviours shall ascend into the mount Zion, which many interpret of the Apostles, Paul pleading before king Agrippa, and rehearsing the words Acts. 26. of God which came unto him in a vision, saith, ● sand thee unto the Gentiles to open their eyes, that they may be turned from darkness to light. etc. And Gabriel the Archangel said before that speaking of john, He shall go before the Lord with Luke. 1. the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just men. Moreover, the Apostle to the Thessaly, We thank 1. Thess. 2. God (saith he) because when you had received of us the word of the preaching of God, you received it not as the word of men, but as it is in deed the word of God, which worketh also in you that believe. Again, He therefore that despiseth these things, 1. Thess. 4. despiseth not man, but God, who hath even given you his holy spirit. For the Lord saith in the Gospel. Luke. 10. He that heareth you heareth me, and he that despiseth you, despiseth me. And again, What so ever you shall lose on earth, shall be loosed in heaven: Matth. 16. and what so ever you shall bind on earth, shall be bond in heaven. And again, Whose sins so ever you remit, they are remitted unto them, john. 20. and whose sins so ever you do retain they are retained. But some wresting these places of the holy scripture against the natural Let every thing be given to him that it belongeth: I mean both to God & th● minister. sense, do give the ministers an equal power in a manner with Christ, and that which only pertaineth unto him they communicate also unto them. But they say, that by such means the ministery must be set out, jest it wax vile and of no estimation among profane men. Othersome again so speak of the inward drawing of the spirit, that they seem as it were to make superfluous, or to take clean away the outward ministery, and to attribute nothing at all unto it. Therefore the ministery must be limited with his bounds, least it be drawn hither and thither, with the affections and lusts of men, and either too much or too little be attributed unto it. Let the ministery in deed be beautified, and kept in authority, but let it be done without the dishonouring of God. Neither in deed becometh it us, under the pretence of the ministery, to attribute that to man's labour, which is only God's office, on whom all men aught to depend, and unto whom, as the only wellspring and giver of all goodness, they aught to have respect. Therefore, the faithful ministers of the Lord jesus aught only to have regard hereunto, that they may keep the glory and authority of Christ unblemished, and his priesthood sound unto himself in every point. For the Lord jesus himself sitting at the right hand of the father, in the true tabernacle, which God pight and not man, remains a priest, yea, the only high priest of his church for ever, executing as yet all the duties of a priest in the Church. For he as the only teacher and master in the Church, teacheth his disciples, that is, the Church or congregation of the faithful: enduing them with the holy ghost, regenerating and drawing them, sanctifying and making them free from their sins. Which thing the scripture in every place plainly teacheth. This ●nto the 〈◊〉 of 〈◊〉 ministry 〈…〉 the 〈◊〉 of 〈…〉 Cor. 〈◊〉. glory, this power, he hath given unto none, neither doth any minister, unless he be blinded with devilish pride, take that unto himself, as though he did work those works that are proper unto Christ, either for Christ, or in Christ's stead, or together with Christ. The Apostles being Christ his most faithful ministers and most choose instruments of God, did not give the holy ghost, did not draw men's hearts, did not inwardly anoint men's minds, did not regenerate souls, they themselves did not deliver from sin, death, the devil, and hell. For all these things be the works of God, which he hath not communicated to any. Wherefore the most holy Baptist in plain words, denied that he was Christ, he denied that he himself baptized with the holy Ghost, I (saith he) baptize with water, but he baptizeth with the holy Ghost. I am john. 1. the voice of a crier in the wilderness, prepare the way of the Lord. And Paul pleading his cause before Agrippa, wisheth of God, that king Agrippa were such a one as Paul him Acts. 26. self was, except his bonds. But such a wish had not needed, if he himself could draw, sanctify, and absolve. There are infinite other of this kind to be seen in the scriptures. Yet nevertheless, the ministery The minnisterie is not appointed in vain. of the church is not needles. The king's counsellors, and officers, have not equal power with the king, neither are they kings with the king, or for the king, but for all that their service is not in vain. Therefore that thing which Christ the son of God, who is the greatest, the best, and the chief high priest of his Church, worketh in his catholic church inwardly and in their minds, as the only searcher of of the hearts, the very same outwardly he declareth and testifieth by his ministers, whom the Scripture for that cause calleth witnesses, ambassadors, or messengers. You, saith the Lord to his Apostles, shall bear witness, john. 15. Acts. 1. because you have been with me from the beginning. And Paul says, I 1. Tim. 1. am ordained a preacher & an apostle, & a teacher of the gentiles. Therefore the same apostle in another place calleth the same Gospel, both a testimony and preaching of our Lord jesus Christ. And John the Apostle affirmeth, that he was banished into the Isle of Pathmos, For the word of Apoc. 1 God, and for the witnessing of jesus Christ. And therefore when ministers bear witness of the Son of God, and out of his word promise' life everlasting, their word is not called man's word, but the word of God, and they are said to save, and to release from sin. For they are the true messengers and harroldes of the king, who is the deliverer, who hath sent them to publish remission of sins: whereupon also they attribute all the means of life salvation, and delivery, to the only deliverer Christ. Paul in an other place, calleth ministers Fellow labourers with God: and afterward again, Disopsers of the secrets of God. For the salvation 1. Cor. 3. 4. which the son of God hath only wrought, and which he also only giveth, the ministers preach or dispose, and so they are fellow labourers. The same Apostle out of the doctrine of the Gospel, which resembleth the teacher in the Church, to one that soweth Matth. 13. seed, compareth the ministers to gardeners, and planters of trees, to whom he committeth the outward manuring, reserving the inward working to Christ our Lord, saying: Who is Paul then? and who is Apollo's? but ministers by whom you 1. Cor. 3. believed, and as the Lord gave to every man? I have planted, Apollo's watered, but god gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. With which testimony of the Scripture, Augustine being instructed, learned so to speak and writ of the ministery of the Church, as nothing should be diminished from the glory of God, which inwardly moveth and teacheth us, and yet in the mean time, the office of the ministery should not be taken away, or despised as unprofitable. For in his Epistle Ad Circenses, which in order is accounted the 130. speaking of the secret drawing of God, and the outward ministery of men, These are not (saith he) our works, but Gods, I would not at all attribute these things unto man's working, not, not if when we were with you, so great a conversion of the multitude, through our speaking and exhortations should happen. That thing he worketh and bringeth to pass, who by his ministers outwardly warneth by tokens or signs of things, but by the things themselves, he inwardly teacheth by himself. Thus far he. But lest it might seem to any man, that he spoke too briefly and sparingly, and not worthily enough of the ministery of the Church, even he himself immediately addeth, and saith, Neither therefore aught we to be more flow to come unto you, because whatsoever is done praise worthy among you, cometh not of us, but of him which alone doth wonderful things. For we aught more carefully to run to behold the works of God, than our own works. Because even we ourselves, if we have any goodness in us, we are his work and not man's. Therefore the Apostle said, Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. The same writer speaking of the very same thing, in his 26. treatise upon john, All the men of that kingdom (saith he) shall be such as are taught of God, they shall not hear by men: and though they hear by men, yet that which they understand is inwardly given, it shines inwardly, it is inwardly revealed. What do men in preaching outwardly? what do I, now when I speak? make you to hear a noise of words with your ears: But unless he reveal it, which it within, what say I? or what speak I? The outward workman is the planter of the tree, and the inward is the creator. He that planteth, and he that watereth, worketh outwardly: that do we. But neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. This is the meaning of, They shall be all taught of God. Thus far Augustine. Wherefore when in another place S. Paul saith, You are the Epistle of Christ, ministered by us, written not ●. Cor. 3. with ink, but with the spirit of the living God, not in stony tables, but in fleshy tables of the heart, we must diligently put a difference between the work of the spirit, and the work of man or of the minister. The minister doth not take on him the honour of God, and the work of the spirit, but his own work, that is to say, the ministery. Paul preacheth, and writeth with ink, but the spirit of God moveth the heart, and with his grace or anointing, he writeth in the very heart: so he worketh together with GOD, Paul working his proper work, and the spirit working his work. The Apostles are preachers and ministers of the Gospel, not of the letter, but of the spirit: not that they give the holy Ghost, but because they are preachers of the Gospel, that is, of that which giveth the spirit of Christ, yea, which poureth it into the believers: but they are not preachers of the letter of the law, which doth not give grace, and remission of sins, but worketh wrath, and bringeth sin to light. Touching the keys and the power of the keys, there will be elsewhere a more fit place to speak. And moreover, it seemeth that here is a meet place, for those things which I have disputed of, in the first sermon of this Decade, touching the power and ministery of the Church. Again, whereas the Lord useth in teaching his Church, man's help, and us as labourers together, in finishing the salvation of mankind, he showeth most evidently how greatly he loveth us, and how much he esteemeth of us, who hath laid up so great a treasure in earthen vessels, and even in us ourselves, worketh what so ever is most excellent, and overcometh all the high excellency of the world. Whereby we learn again to attribute all the glory unto Christ, Paul again teaching us and saying, We preach not ourselves, but jesus Christ the Lord, and our 2. Cor. 4. selves your servants for jesus sake. For it is God that commanded the light to shine out of darkness, who hath shined in our hearts, for to give the light of knowledge of the glory of God in the face of jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power, may be of God, and not of us. We are afflicted on every side, yet are we not in distress, etc. Moreover, all the members of the Ecclesiastical body, are wonderfully glued together by the Ecclesiastical ministery. For this chief helpeth to make concord, and continued unity, because we want mutual instruction, and unto every Church is one peculiar pastor appointed as a governor, as it were some faithful householder, governing, and keeping in order his whole family. Truly it can not be denied, that in time past that most exquisite order of the tabernacle, and temple, and the tribe of Levy consecrated to the priesthood, were to this end ordained of God: which as soon as that ungodly king jeroboam through wicked presumption forsook, he rend the kingdom in pieces, and at the length utterly overthrew both his own house and the whole kingdom. S. Paul also speaking of the ends of the holy ministery instituted The end of the ministery. of God, doth not forget the unity of the Ecclesiastical body: whereunto also he joineth other notable good things. If any man desire his words, they are these, He instituted Ephe. 4. ministers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, till we all meet together in the unity of faith: and knowledge of the son of god unto a perfect man, and unto the measure of the age, of the fullness of Christ: that we henceforth be no more children, wavering and carried about with every wind of doctrine, by the deceit of men, and with eraftinesse, whereby they lay in wait to deceive. But let us follow the truth in love, and in all things grow up into him, which is the head, that is Christ. etc. These ends of the Ecclesiastical ministery are manifest in the preaching of the word of God. GOD hath instituted a ministery in the Church, that all the members may be brought into the unity of the body, and that they may be subject and cleave to Christ their head, that thereby we may grow to be of full age, and become perfect men, that we be not always children, and that we lie not open to the deceits and bewitching of all heretics, but being joined together in true faith and charity, let us hold fast the pure and simple truth of Christ, and serving Christ unfeignedly in this world, we may after death reign with him in heaven. Out of these things let us also derive this, that the Ecclesiastical ministery, though it be executed by men, yet is it not of man, that is to The beginning of the ministery, and the worthiness thereof. say, invented by man. For the beginning thereof is from heaven, and the author or institutor thereof is God himself, and therefore the worthiness of it doth greatly excel. The first preacher in paradise was God himself, yea, the son of God himself, who by the ministery of the holy ghost always spoke to the Fathers, even as afterwards, being incarnate, he was given of the father to be a master and teacher to the whole world. He preached unto our parents, Adam and Eve, remission of sins, and repentance. He ordained and revealed a sacrifice instead of a sacrament, wherein might be represented & ratified unto them the price of the redemption promised by the séed in time convenient to be paid, etc. There succéeded in the ministery, Adam with his sons & nephews, Seth, Enos, Enoch, No●, Sem, Abraham, with their sons and nephews, even unto Moses, in whose time while he governed the Church: and after him, there are given Prophets and Priests, even unto the time of john Baptist, and jesus the promised séed, I mean Christ, our king and high Priest. He in likewise sent into the world his disciples, that is to say, the Apostles, who ordained for their successors, Bishops and Doctors. Of which thing I have spoken more largely in an other place. God himself therefore is heard in the voice or doctrine of his ministers. So that we are commanded to give ear to the ministers, preaching the Gospel, as to the very Angels of God, yea, as to the Lord himself. For this cause Paul praiseth the Galathians, saying, Gala. 4. You despised not, neither abhorred my trial which was in the flesh, but received me as an angel of God, yea, as Christ jesus. Whereupon S. Augustine also in his third treatise upon john, Let us hear (saith he) the Gospel, as if the How mi●isters are to be ●earde. Lord were present, and let us not say, O happy are they who could hear him: because there were many of them which see him, and yet consented to kill him, and many among us who have not seen, and yet believed. For that also which sounded precious out of the mouth of the Lord, is both written for our sakes, and kept for us, and is also read for our sakes, and for our posterities sake shall be read unto the end of the world. The Lord is above, yea, and the Lord which is the truth, is here also. For the body of the Lord wherewith he rose, may be in one place, but his truth is spread abroad every where. Let us therefore hear the Lord, and that also which he shall give us of his words. Thus much he. The Lord our high priest speaketh unto us, even at this day, by the ministers preaching his word. And we have all things what so ever the Lord spoke by the patriarchs, prophets, and apostles, set out in the scriptures, which the ministers of the church do read, and declare Rom. 15. Heb. 3 before us. Who therefore hereafter can despise the ministery, and the faithful ministers of Christ, especially since our Lord and saviour took upon him the ministery, and was made the Apostle and minister of the church of the jews. What and if those first ministers were such, as no age, in any doctrine of religion, in holiness and excellency, had their fellows, much less their betters? At this day, in so much as they are the last times, wherein scoffers and Epicures have their full range, the ministery of God's word is of no value. But if you run over and weigh all the ages, even unto the beginning of the world, you shall find that the wisest, justest, and best men in the whole world had nothing in more reverence than the word of God, & the prophets, and the holy apostles of God. But before we proceed any further That the ministery of the word of God remains in the Church. jere. 31. in other things belonging to this matter, we will make answer to some, which even under the pretence of the holy scriptures, endeavour to pervert the ministery of the word. For they allege this text of jeremy, No man shall teach his neighbour, for all shall know me. As we deny not that jeremy hath so written, so we say, by that kind of speech, and figurative saying, that he meant nothing else, than that the knowledge of God, and heavenly things should be very common in the whole world. Which joel also foretold would come to pass, and which Peter allegeth in the Acts, 2. chapter. In the mean while, those two Prophets, as also all other very often, do make mention of the teachers of the Church, whom the Lord should send unto his people: which they would not have done, if they had understood, that all preachers should be clean taken away. Whereas other object, that all have the office of teaching committed How all may teach alike unto them, to wit, parents to teach their children, and every one to admonish his neighbour: therefore that there is no need of the ministery of the word of God in the church, it is sophistical. For all of us can and aught privately, to teach and admonish our children and our neighbours: but therefore the public ministery of the word of God is not superfluous. For the same God which commanded parents, and us all, that they should instruct their children Deut. 6. in godliness, and that every one of us also should teach, and admonish our neighbours, hath given public ministers unto the Church. It is their office to teach openly or publicly in the Church, neither is this permitted to whom so ever will, but only to them that be lawfully ordained: lest happily if other teach, they should not go forward in the right path. For than it were lawful for every one, being inspired with the spirit of God, at what time and place so ever both soberly to gainsay, and to affirm the truth. Therefore the public ministery of the word remains nevertheless, and that perpetually in the Church. Thus much have we spoken in general, of the ministery and the ministers of the word of God. Now that which remains of this matter, we will discuss by their kinds and parts, and first we will show what orders, or what offices, the Lord hath instituted from the beginning, or whom he hath put in authority in the holy ministery of the church: then what manner men, and after what sort it is meet for us to ordain ministers. Last of all, what manner of office it is that they have that are ordained in the church. And that we be not troublesome unto you, beginning a long discourse from the patriarchs, we will begin at our Lord Christ himself, What orders the Lord hath instituted in the Church. of whom Paul the Apostle speaking, He that descended (saith he) is even the same which ascended up far above all heavens, to fulfil all things. And he gave some apostles and some Prophets, and some Evangelists, and some Pastors and Doctors, to the gathering together of the Saints into the work of ministration, into the edifying of the body of Christ. And so forth, as is read in the 4. chapter to the Ephesians. Therefore our Lord ordained Apostles, Prophets, Evangelists, Pastors and Doctors, by whose labour he meant to build, preserve, and govern the Church. Let us now see, what the scripture teacheth us of them. Apostle is Apostles. a new name given of the Lord himself, to those twelve, which he chose peculiarly, and ordained teachers and masters to (all) nations. For thus we read in the 6. of Luke. The Lord called his disciples, and of them he chose Luke. 6. twelve, whom also he called Apostles. For Apostle signifieth one that is sent, a messenger, ambassador, or orator. For in the Gospel after Saint john, we read, The Apostle (or messenger) john. 13. is not greater than he that sent him. And truly, there is very often mention made of sending, in the Prophets & in the old Testament: from whence it seemeth the Lord borrowed that name. We read of no certain bounds appointed to the Apostles. For the Lord says in the Gospel, Go you into the whole world, and preach Mark. 16. the Gospel to all creatures. These are the master builders of the first Church of God, from whom among ancient writers, they took the name of apostolic Churches, those I mean, which the Apostles first founded: as was the Church at Antioch, Ephesus, Corinthe, and many other, mentioned in the Acts of the apostles. The name of a Minister and Prophet is exceeding large. Whereof is Prophets. spoken in an other place. Prophets in this place are they, which excel in singular revelation, and by whom the Lord foretelleth, things that shall come to the Church: such a one as we read Agabus was, which both foretold to S. Paul, the famine which was to come, and his bonds. Act. 11. 21. Wise and godly men, endued with a singular gift of interpreting the scripture, in times past were called Prophets: as it may appear by the words of the Apostle. 1. Cor. 14. chapter. An Evangelist is a preacher of the Gospel of jesus Christ, Evangelists. sent with apostolic authority. Such we read were Philip and Timothy. etc. pastors watch over Pastors. the lords flock, having care of the lords people, feeding the Church with the word of truth, and keeping the wolves from the shéepefouldes. The chief of these is that good shepherd Christ, which saith unto Peter, john. 10. and. 21. Feed my sheep. Whereby he also joineth himself to shepherds. Doctors or Teachers have their names of teaching. Neither do I Doctors or Teachers. see what they differ from shepherds, but that they did only teach, and in the mean while were not burdened with the care that belongeth to the Pastor: of which sort, in a manner are the interpreters of scriptures and governors of Christian schools. There are also found other names of the overseers of the Church in the scriptures. The Apostle Paul says unto the shepherds gathered together Bishops. Acts. 20. in the counsel at Miletum, Take heed therefore unto yourselves and to all the flock, over the which the holy ghost hath made you overseers, to feed the Church of God. But bishops are called Superintendents, séers, keepers, watchmen, & rulers. The people of Athens called them whom they sent to their tributary cities, subject unto them, diligently to see and mark what they did in every city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, spies and watchmen. The Apostles called bishops, watchmen, and keepers of the Lords flock, and the stewards of Christ, or disposers of the secrets of God in the Church. And Presbyter, an Elder, hath his name Elders. of age and ancient years. In times past, the care of the common wealth was committed unto the elders, as to those that were exercised with manifold experience, & long use of things. For governors of cities are both called Seniors and Senators. And as common weals have their Senators: so hath the church her elders, as it appeareth in the Acts. 14. 15. 20. & 21. chap. It seemeth that the ordaining of elders, came into the church, out of the synagogue. For thus we read in the book of Numbers, Gather unto Nume. 11. me (says he) three score and ten men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them, and I will take of the spirit which is upon thee and put upon them, and they shall bear the burden of the people, with thee, lest thou be constrained to bear it alone. Wherefore the elders in the church of Christ, are either bishops, or otherwise prudent and learned men, added to bishops, that they may the more easily bear the burden laid upon them, and that the church of God may the better and more conveniently be governed. For Paul saith, The elders that rule well, let them be counted worthy of double honour, most specially 1. Tim. 6. they which labour in the word, and doctrine. There were therefore certain other, in the Ecclesiastical function, who albeit they did not teach by and by, as did the bishops, yet were they present with them that taught in all all businesses. Perhaps they are called of the same Apostle elsewhere, 1. Cor. 12. Governors, that is is to say, which are set in authority concerning discipline, and other affairs of the church. And because we are come thus far in this present treatise, we will also declare other names of offices in the church. There is much speech in the scriptures of Deacons, and among Deacons. Ecclesiastical writers, of Priests. In the primitive Church the care of the poor was committed to Deacons: as it is plainly gathered out of the sixt chapter of the Acts of the Apostles. There are also laws to be seen, which are prescribed unto them by the Apostle, in the first to Timothy the third chapter. The office of Deacons was separated from the function of Pastors: and therefore we do not reckon them in the order of Pastors. The ancient fathers referred them to the ministery, but not to the Priesthood. We read also, that women not Women Deacons. wedded, but widows ministered in the primitive church. And among other Phebe of the church of Cenc●ea Rom. 16. highly praised of the Apostle, is very famous. But he forbiddeth women 1. Cor. 14. to teach in the church, and to take upon them public offices. How therefore, 1. Tim. 2. or in what thing did women minister in the church? undoubtedly, they ministered unto the poor in duties appertaining to women. They ministered unto the sick, and with Martha Christ's hostess, they did with great care and diligence cherish the members of Christ: For what other offices could they have? Moreover, the name of Priest seemeth priests to be brought into the church, out of the synagogue. For otherwise you shall not find in the new Testament, the ministers of the word of GOD, and of churches to be called priests, but after that sort, that all Christians are called priests by the 1. Pet. 2. Apostle Peter. But it appeareth that the ministers of the new Testament for a certain likeness which they have with the ministers of the old Testament, of ecclesiastical writers are called Priests. For as they did their service in the tabernacle: so these also, after their manner, and their fashion, minister to the church of God. For otherwise the Latin word is derived of holy things: and signifieth a minister of holy things, a man, I say, dedicated and consecrated unto God to do holy things. And holy things are not only sacrifices, but what things so ever come under the name of religion, from which we dee not exclude the laws themselves, and holy doctrine. In the old testament we read that 2. Sam. 8. David's sons were called priests, not that they were ministers of holy things, (for it was not lawful for them which came of the tribe of juda to serve in the tabernacle: but only to the Levites) but because, they living under the government and discipline of priests, did learn good sciences and holy divinity. Here it seemeth it must not be dissembled, that those names which we There is an interchanging between those names. have entreated of, are in the Scriptures one used for an other. For Peter the Apostle of Christ our Lord calleth himself an Elder. And in the Acts of the Apostles, he calleth the Apostleship, a Bishopric. For Saint Paul also calling the Elders together at Miletum, and talking with them, he calleth them Bishops. And in his Epistle unto Titus, he commandeth to ordain Elders, town by town, whom immediately after he calleth bishops. And that they also are called both Doctors and Pastors, there is none so gross headed to deny. Now by all these things we think it is manifest to all men, what orders What manner of order remaineth in the church. the Lord himself ordained from the beginning, and whom he hath consecrated to the holy ministery of the Church, to govern his own church. He laid the foundation of the church at the beginning, by Apostles, Evangelists, and Prophets: he enlarged and maintained the same, by Pastors and Doctors. To these Elders and Deacons were helpers: The Deacons, in seeing to the poor, and the Elders in doctrine, in discipline, and in governing, and sustaining other weightier affairs of the Church. Nevertheless, it appeareth that the order of the Apostles, Evangelists and Prophets, was ordained at the beginning by the Lord unto his Church, for a time, according to the matter, people, and places. For many ages since, and immediately after, the foundation of Christ's kingdom in earth, the Apostles, Evangelists and Prophets ceased, and there came, in their place, bishops, Pastors, Doctors, and Elders, which order hath continued most steadfastly in the Church: that now we can not doubt, that the order of the Church is perfect, and the government absolute, if at this day also there remain in the Church of God, bishops or pastors, doctors also, or Elders. Yet we deny not, that after the death of the Apostles, there were oftentimes Apostles raised up of GOD, which might preach the Gospel to barbarous and ungodly nations. We confess also, that God even at this day is able to raise up Apostles, Evangelists, and Prophets, whose labour he may use to work the salvation of mankind. For we acknowledge, that holy and faithful men, which first preach the truth of the Gospel to any unbelieving people, may be called Apostles, and Evangelists. We acknowledge that men inspired with singular grace of the spirit, which foresee & foreshow things to come, and be excellent interpreters of the scriptures, or Divines illuminated, may be called Prophets, as we have showed elsewhere more at large. But in the order of bishops and elders, from the Equali●ic between Bishops & Elders. beginning, there was singular humility, charity, and concord, no contention or strife for prerogative, or titles or dignity. For all acknowledged themselves to be the ministers of one master, coequal in all things, touching office or charge. He made them unequal, not in office, but in gifts, by the excellency of gifts. Yet they that had obtained the excellenter gifts, did not despise the meaner sort, neither did they envy them for their gifts. S. Paul saith, Let a man so 1. Cor. 4. esteem of us as the ministers of Christ, and disposers of the secrets of God. The same Paul in more than one place, caleth the preaching of the gospel, the ministery. For that took deep root in the ancient bishops hearts, which the Lord when his disciples strived for dignity, and (as they say) for the majority, that is, which of them should be the greatest, setting a child in the midst of them, said, Verily, verily, I say unto you, except you turn, and ●atth. 18. become as little children, you shall not enter into the kingdom of heaven. Truly the martyr of God Saint Cyprian, standing in the counsel of the bishops at Carthage, wisely said: Neither hath any of us, appointed himself to be a bishop of bishops, or by tyrannous fear compelled his fellows in office to necessity of obeying: since every bishop hath according to the licence and liberty of his power, his own free choice, as if he might not be judged of an other, since neither he himself can judge an other: but let us all look for the judgement of our Lord jesus Christ, who only and alone hath power, both to prefer us in the government of his Church, and to give sentence of our doing. Thus far he. At that time therefore bishops contended not for I know not what primacy or patrimony of Peter, but that one might excel the other in pureness of doctrine, and holiness of life, and mutually to help one an other. And then undoubtedly the affairs of the Church went forward prosperously, in so much, that though the most puissant princes of the world, should have persecuted the Church of Christ with fire and sword, yet nevertheless, against all the assaults of the devil and the world, she had stood unmovable, having won the victory, and had daily been more enlarged & also renowned. O happy had we been, if this order of Pastors had not been changed, but that that ancient simplicity of ministers, that faith, humility, and diligence, had remained uncorrupted! But in process of time all things When the prerogative of Bishops be gan and in what sort. of ancient soundness, humility, and simplicity vanished away, while somethings are turned upside down, somethinges either of their own accord were out of use, or else are taken away by deceit, somethings are added too. Verily not many ages after the death of the Apostles, there was seen a far other Hierarchy (or government) of the Church, than was from the beginning, although those beginnings seem to be more tolerable, than at this day all of this same order are. saint Jerome saith: In times past churches were governed, with the common counsel and advise of the elders, afterward it was decreed, that one of the elders being choose, should be set over the other, unto whom the whole care of the church should pertain, and that the seeds of schisms should be taken away. Thus much he. In every city & country therefore, he that was most excellent, was placed above the rest. His office was to be superintendant, and to have the oversight of the ministers, and the whole flock. He had not (as we understood even now out of Cyprians words) dominion over his fellows in office or other elders: but as the Consul in the Senate house was placed to demand and gather together the voices of the Senators, and to defend the laws & privileges, and to be careful lest there should arise factions among the Senators: even so no other was the office of a bishop in the church: in all other things he was but equal with the other ministers. But had not the arrogancy of the ministers, and ambition of bishops in the times that followed further increased, we would not speak a word against them. And S. Jerome affirmeth, that That preferrment of bishops, sprang not by God's ordinance, but by the ordinance of man. These things have we remembered, sayeth he, to the end we might show that among the old fathers, bishops and ministers were all one: but by little and little, that the plants of dissensions might be plucked up, all the care was committed unto one. Therefore as ministers know that they by the custom of the church, are subject to him which is set over them: so let bishops know, that rather by custom, than by the truth of the Lords disposition, they are greater than the other ministers, and that they aught to govern the churches together in common, following the example of Moses, who when it was in his power alone to govern the people of Israel, chose out threescore and ten other, with whom he might judge the people. Thus he writeth in his commentary upon the 3. cap. of the Epist. of Paul unto Titus. But the ancient fathers kept not themselves within these bounds. The 〈◊〉 and prerogative of Bishops increased. There were also ordained patriarchs at Antioch, Alexandria, Constantinople and Rome. There are appointed Archbishops or metropolitans, that is to ●aye, such as have government over the bishops, throughout provinces. And to bishops of cities or inferior bishops, there are added such as were called Chorepiscopi, (or bishops of the multitude) that is to say, at such time as the country or region was larger, than that the care and oversight of the bishop placed over the city would suffice. For these were added as vicar's and suffragans, who might execute the office of the bishop throughout that part of the country. But we know that the functions of suffragans or vicar's general, in these last times, are of a far other manner in bishops courts and dioceses. And also under deacons, were placed subdeacons: and when wealth increased, there were archdeacon's also created, that is to say, overseers of all the goods of the church. They as yet were not mingled with the order of ministers or bishops, and of those that taught, but they remained as stewards or factors of the goods of the church. As neither the monks at the beginning executed the office of a priest or minister in the church. For they were counted as laye-men, not as clerk, and were under the charge of the pastors. But these unfortunate birds never left soaring, until in these last times, they have climbed into the top of the temple, and have set themselves upon bishops and pastors heads. For monks have been and are both Popes, archbishops, & bishops, and what are they not? It is rehearsed out of the Registre of Gregory, that he (who nevertheless was very favourable to the monks) himself would put him out of the clergy, who being a monk, would take the degree of an abbot, for asmuch as the one dignity would hinder the other. clerk (who are the Lords inheritance, or whose lot the Lord is) in times past such were called as were clerk. students or professors of divinity, that is to say, the very séed of pastors of the church, and such as were even as it were consecrated to succeed in the ministery of the church: that is, such as lived under government, and were trained up by the doctors and elders, in the study of the liberal sciences, & holy scriptures. This institution is ancient, not new, neither invented by man. For in time passed among the old people of the jews, they were called Nazarites. And that the most excellent churches have continually had famous schools, even from the time of the Apostles, Eusebius doth often witness. But unto those students, the affairs of the church somewhat increasing, it seemeth that the charge of opening & shutting the temple, or church, was committed, and to prepare all things in the church, and further to read openly before the people, such places of scripture, as the bishop appointed them. Whereupon perhaps the names of dorekepers, and readers sprung, which are at this day reckoned amongst ecclesiastical orders. But they which were more familiarly present with the bishops, & accompanied them, & were esteemed as those who after the decease of the bishops might succeed in their places were called Acoluthi, as if you would say, followers. For it is a Greek word. And as in time for the most part all things become worse, even so these things the further off from their first institution, the more filthily were they wrested. In some things you shall see nothing left but the bore name: some things utterly lost, some things are turned altogether to another use. And here for witness I allege Isidorus, Rabanus, Innocentius, Durandus, and other writers of this kind. They make 2. sorts of ecclesiastical people, one of dignity, another of order. Of dignity, as Pope, patriarch, primate, archbishop, archpriest, archdeacon, & provost. Of order, as the minister or priest, the deacon etc. But some account 6. orders other some 8. All with one accord do reckon, dorekéepers, or porters, readers or singers, exorcists, acoluthes, subdeacous, deacons, elders, or priests. Those again they divide into greater & lesser orders. Among the greater orders, are the priest or elder, the deacon & the subdeacon. The rest are called the lesser orders. Of which orders there remaineth nothing in a manner beside the bore name. The office of dorekéepers is turned over to the sextens, which they call Holy water clerks. There are no readers: for that ancient reading is worn out of use. The Psalmistes or singers, do understand nothing less than that they rehearse or sing. Touching the exorcists, this they say. josephus writeth that king Solomon found out the manner of exorcism, that is, of conjuring, whereby unclean spirits were driven out of a man that was possessed by Eleazar the exorcist, so that they dared no more come again. To this office they that are named exorcists are called. Of whom it is read in the Gospel, If I through Beelzebub cast out devils, by whom do your children, (to wit Matth. 12 your exorcists or conjurers) cast them out? Thus much they say: which I rehearse to this end, that it may appear to all men, that these men are the very same, of whom the Apostle foretold that 2. Tim. 4 it should come to pass, that they shall not suffer wholesome doctrine, but shallbe turned unto fables. For who knoweth not, that it is most fabulous, which is reported of Solomon? Who knoweth not that the Apostles of the Lord, were not exorcists, neither used at any time any manner of enchantments or conjurations? For with a word they cast out unclean spirits, that is by calling upon and by the power of the name of Christ. Those gifts ceased long ago in the church of God. Those sons of Scęua the priest in the Acts acts. 19 of the Apostles were said to be exorcists, whom the evil spirit, though they called on the names of jesus and Paul, ran upon, and tare the clotheses from their backs, and so, by God's appointment, made known unto all men, how much the eternal God is delighted with exorcists. And yet these fellows thrust them upon us as yet. Touching the Acoluthes or followers, thus they writ: hear I pray you how trimly they reason. The Acoluthes, say they, are waxe-bearers, because they carry wax candles. For when the Gospel must be read, or mass is to be said, wax candles are lighted, to signify the joy of the mind. Who hearing these things, will say that these men do● unlearnedly handle no mysteries? Subdeacons and deacons, are no longer providers for the poor, but being made ministers of superstition, they attend on the Popish mass. The deacons office is to sing the Gospel: the subdeacons, to sing the epistle. In few words I cannot express, what foolish men do fond chatter cocerning these masters. Over these they have set an archdeacon, which is a name of dignity, and pre-eminence. Sacrificers, who are also called priests, are diversly distinguished. For there are regular priests, and secular ●●pishe ●egular priests. priests. By regular priests they understand monks: whereas they are nothinglesse, than those they are said to be. Truly they resemble those that of ●ld were called monks in no point of their doings. A great part of them are a rule and law unto themselves. Of these men some are doctors appointed to the office of preaching, but yet rather occupied in saying of their hours, and in singing and saying of masses. And these men sow superstition, and most obstinately defend it, & most bitterly do persecute true religion. Another sort and the greatest part of these monkish priests, do nothing else but sing in the church, and mumble mass, and that for a very slender price. But you may sooner number the Popish Secular priests. sands of the coast of Libya, than the whole rabble of these, But they are unprofitable both unto God, and to the church, & also even to themselves, men utterly unlearned, and slow bellies, & yet in the mean season sworn enemies to the truth of the Gospel. Among the secular priests, the chief are canons, which for the most part are idle people, given over to voluptuousness, gluttons, and in very deed secular, that is to say, worldly. They think they have gailie discharged their duty, if they make an end of the hours, which they call canonical, and be present gazers on at the mass, and if they honour and beautify with their presence, god's service as they call it. They seem to be more straight, and not to be secular priests▪ who say mass both for the quick and for the dead. There are reckoned also in the number of secular priests, parish priests, whom they call Plebani, that is priests appointed for the people, who only represent some shadow of the old institution, in this, that they preach and administer the Sacraments: which nevertheless you cannot allow, because they minister them after Popish traditions and not after the doctrine of the Apostles. And many other things they do by reason of their office, which godliness by all means doth disallow. There are added unto these hirelings, helpers or vicar's. There are also joined unto these Sacellani, whom they call chaplains, of whom there is an exceeding number. These even as the monkish priests, do accounted the chief parts of their duty to be saying over their hours, but especially in massing, as for doctrine they attribute nothing to it. For of this company, you shall find some, who never in all their life made one sermon. For the charge of preaching they commit only to their parish priests, and their vicar's, they serve those Gods, to whom their altar or their chapel is consecrated, etc. By all which things, even unto blind men it plainly appeareth, how shamefully the first institution of ministers or pastors, is corrupted and turned upside down. They set over the priests, archpriestes. I have used Archepriestes. that word in my preface or epistle, in the beginning of the first Decade: and I hear that some brethren are offended at it, as though there stuck some piece of Popish leaven still about us, or as though we thought to bring in again some unworthy dignity into the church. But I would not have those brethren to fear. With us there are no Popish archpriests: neither understood I any Popish dignity by that word, but the office of overséeinge, which others call visiting. For they have the charge of all degrees in our country, in admonishing and correcting: they have no prelacy or superiority, they reap no rewards thereby, etc. But we return to our purpose. They derive priests or sacrificers, from the seventy disciples, whom it Kinds 〈◊〉 Bishops. is read in the Gospel that the Lord did choose: The order of bishops, from Peter himself, and the residue of the Apostles. And immediately they divide the order of bishops into three parts, namely, patriarchs, archbishops and bishops. They accounted the patriarches the fathers of princes or highest fathers. And them also they call Primates. And Primates, say they, have authority over three archbishops, as a king also hath authority over three dukes. Here I think, Cardinals have their place, in whom the church of Rome is turned as a gate upon the hinges. For in the Decretals of Gregory, De officio Archip. it is thus read: Cardinals have their name, a Cardine, that is, of the hindg of a gate: for as by the hindg, the gate is ruled, so by Cardinals, the universal church is governed. Archbishops are, as it were, the princes of bishops: they are also syrnamed metropolitans, because they have their government in the chiefest cities. In very deed Metropolis, with the Greeks, is as it were a mother city, from whence Colonies are deducted, that is, people are sent out to inhabit some new place. Whereupon he is called the Metropolitan bishop, who governeth some one Province, and hath other bishops under him. And these are called both bishops, chief priests, and presuls. But if you compare all these things, with that which I said before of the bishops and governors of the primitive church, you will say, there is very great difference between them. But that The Pop● or chiefs Bishop. which they writ touching the Pope or chief bishop, is far from the writings of the Apostles and evangelists, and from the first ordaining of ministers, made by our saviour Christ. All those bishops, say they, our most holy Lord the Pope doth excel in dignity and power: who is called Pope, that is, the father of fathers: he is also called universal, because he is chief of the universal church: and he is also called Apostolical, and the chief bishop, because he supplieth the room of the chief of the Apostles. For he is Melchizedec● whose priesthood other are not to be compared unto: because he is the head of all bishops, from whom they descend as members from the head: and of whose power they all do receive, whom he calleth to be partakers of his care and burden, but not to be partakers of the fullness of power. They therefore define the Pope, to be the supreme head of the church in earth, and the only universal shepherd of the whole world, who cannot err, neither aught to be judged of any man. For, they say, he is the judge of all men, having absolute power. For thus sayeth Innocent the 9 Pope, in his third Quest. Neither of the Emperor, neither of all the Clergy, neither of kings, nor of the people, aught the judge to be judged. Upon which place he that written the gloss writeth thus: A general counsel cannot judge the Pope, As appeareth in the Extravagants in the title of Election. cap. Significasti. Therefore if the whole world should pronounce sentence in any matter against the Pope, it seemeth that we must stand to the Pope's judgement. Hereunto pertain those common grounds of the clawback flattering laweyers of the Pope's Court, very plausible and authentical: That all the laws of the Pope, are to be received of all men as if they proceeded from the very mouth of Peter. That the authority of the Pope is greater than the authority of the Saints. That the Pope is all, and above all. That God and the Pope have one consistory. Which thing also Hostien. affirmeth In C. Quanto de Transl. prael. That the Pope cannot be brought into order by any man, though he be accounted an heretic. That he hath supreme power, neither hath he any fellow. That he hath all laws within his breast, That there is a general counsel, where the Pope is. That he hath all laws in his breast. That he hath both sword, whereby he may rightly be called an Emperor, yea, that he is above the Emperor. That he only can depose the Emperor, and pronounce the sentence of the Emperor to be of no effect. That he only may spare whom Read Anton. de Rosellis in his treatise of the power of the Pope and the Emperor. he will, and may also take away the right of one man and give it to another. And finally may take away privileges. To be short, they say, he is Lord of Lords, and hath the right of the king of kings over his subjects, yea, and also hath fullness of power over the temporal things in earth. Yea and also the whole world is the Pope's diocese, wherein he is the Ordinary of all men: and it standeth upon the necessity of salvation, that every man be subject to the bishop of Rome. Hereunto for conclusion, I will add the words of the Glosser, who sayeth In Ca Quanto de Transl. Episcopi. Tit. 7. The Pope (sayeth he) is said to have a heavenly power: and therefore he altereth the very nature of things, by applying the things that are of the substance of one thing, unto another. And of nothing he can make something: and that sentence which is of no force, he can make to be of force. Because in those things with him what he willeth his will is in steed of reason. Neither is there any may say unto him, why dost thou so? For he can dispense above the law, & of unrighteousness make righteousness, correcting and changing laws. For he hath the fullness of power. Thus far he. But who heareth these things without horror both of body & mind? Who under standeth Dan. 7. 8. not that the saying of Daniel is fulfilled: He shall think that he may change times & laws? Who understandeth not that the saying of Paul is fulfilled, who saith: I know this, that after Acts. 20. my departing shall grievous wolves enter in among you, not spareing the flock: also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. For from bishops, & from them the advance bishops, came forth this man of sin, who placeth himself in the throne of the lamb, and challengeth those things to himself, which are proper only to the lamb: of which sort are the supreme government, priesthood, lordship, and full power in the church. Whereof I have spoken enough in the former sermons. Whom doth it now not move to think that that saying of Paul is fulfilled: The adversary or enemy of 2. Thess. 2. Christ shallbe revealed, & shallbe exalted above all that is called God, or that is worshipped: so that he as God sitteth in the temple of God, showing himself that he is God. But the Popes Whether it be profitable and necessary that some one should have pre-eminence over the Bishops? champions dispute that it is for the profit & salvation, yea necessary for the church to have some one bishop, to have pre-eminence over the other both indignity & power. But let them dispute & set forth this their idol as they please: they which will simply confess the truth, must needs freely acknowledge that the Pope is antichrist. For that which these men babble of the supremacy of the 〈◊〉 is flatly 〈◊〉 to the doctrine of the Gospel, and of the Apostles. For what more evident thing can be alleged against their disputations, than that which the Lord said to his disciples, when they strived for sovercigntie? The kings of the Gentiles Luke. 22. reign over them, and they that bear rule over them, are called Gracious Lords. But you shall not be so, but let the greatest among you, be as the lest: & the chiefest, as he that serveth. For who is greater, he that sitteth at table or he that serveth? is not he that sitteth at table? And I am among you as he that serveth. This place I alleged and discussed briefly also in my former Sermon. This simple and plain truth shall continued invincible against all the disputations of these * A bird that defileth all things she toucheth. 2. Cor. 1. 1. Peter. 5. Harpies. The most holy Apostles of our Lord Christ, will not be Lords over any man under pretence of religion, yea S. Peter in plain words forbiddeth lordship over God's heritage, & commandeth bishops to be examples to the flock. Whereas they object that Christ said to Peter: thou art Peter, & upon this rock I will build my church: & I will give unto thee the keys of the kingdom of heaven. etc. And, Feed my sheep, And thereupon that S. Peter was appointed over all the Peter chief of the Apostles. Apostles, and in them over all priests, ministers and bishops, the chief and prince, yea and the monarch of the whole world, it maketh nothing at all to establish their dominion or Lordship. We willingly grant, that S. Peter is the chief of the Apostles, & we also ourselves do willingly call S. Peter, the prince of the Apostles, but in that sense that we call Moses, David, Helias, or isaiah, the chief or Princes of the prophets, that is to say, such as have obtained far more excellent gifts than the rest. But that Peter was the chief or prince after that sort, that these men will have him, we deny, and deny again most constantly. And therewithal we defend S. Peter, and clear him from those spots, wherewithal these men strive to defile him even being dead. He had not remained faithful towards his master, if he had taken to himself rule or dominion. In all places we read that Peter was equal with the other disciples, but in no place in the scripture, that he was their master. And S. Paul in the beginning of his epistle to the Galathians, showeth in many words, that he in Apostleship is nothing inferior to Peter. Neither when he came to Jerusalem, came he to that end he might kiss his feet, or to profess subjection, but that by their meeting and friendly conference together, every one throughout all churches might understand there was perfect consent in opinions between Peter and Paul, and that as touching Apostleshipp their authority was equal. In the same place Paul calleth james, Peter, and john, pillars. He doth not attribute that prerogative to Peter alone, which notwithstanding he had rightly done, if he had received supremacy atthe hands of the Lord as these men do affirm. How cometh it that Peter doth nothing of his own head, but referreth ecclesiastical matters to the rest of the disciples, as to his fellows in authority? which thing we may see in the Acts. In another place he calleth himself a fellow elder, not the prince of priests. When he was sent by the Apostles with john into Samaria, he requireth not another to be sent, lest his supremacy should seem to be diminished, but willingly obeyeth. But if we should grant that Peter was chief of the Apostles after the sort, as these men do affirm: would it thereupon follow that the pope is the prince of the whole church, yea, of the whole world? For as the pope is not Peter: so the 12. or 11. apostles are not the whole world. Moreover Peter could not give that he had not: he had not an empire over the whole world, therefore he gave it not. But Constantine gave it to Sylvester, say they. But if we never Of the donation of Constantine. so perfectly agreed that the donation of Constantine were true, & not feigned or forged (which yet the best learned men do affirm) yet would not Sylvester himself have received an empery or dominion though it had been offered him. For the voice of the high and heavenvly prince Christ had been of more authority with him: (The kings of the nations bear rule over them, but it shall not be so with you) than the foolish affection of an earthly emperor. Shall we believe the Peter would have received secular power with imperial government if the emperor Nero had proffered it him? Not, in no wise. For this word of the Lord took deep root in his inward bowels, But it shall not be so with you. Before he had received the holy ghost, wandering in blindness with the rest of the multitude of jews, he imagined that the kingdom of Christ in earth should be an earthly kingdom. But after he received the holy ghost, he understood that the throne of Christ the chief king & emperor, was not on the earth, but situated in heaven. He known that Christ our Lord fled into the wilderness, when the people thought to make him a king. He knew the Helisęus, by most wholesome counsel refused the reward of Naaman 4. Reg. 5. the prince. And the Giesi his servant, to his everlasting reproach, and overthrow of his own health, required it afterward at his hand. S. Peter would not take upon him the charge of the poor, lest he should thereby with less diligence attend upon prayer and preaching of the word of God, which thing the Acts of the Apostles do witness: who therefore thinketh it likely, that he casting aside the office of Apostleship, would have received the Empire even of the whole world? He denieth that one man can both happily execute the charge of the ministery of the word, and also minister unto the necessity of the poor. But what Pope will they give unto us, that hath the spirit more fully than Peter had? Which can perform that which Peter could not? Which cannot only now both serve at tables, but also can govern the whole world? Therefore they are trifles, which they rehearse to us touching the donation of Constantine. Constantine was more sound than that he would frame such a donation, which he known was repugnant to the doctrine of Christ. Sylvester was more upright than to receive that, which he knew could not be received without the utter overthrow of the ministery of the word. But if Constantine gave that altogether which he is said to have given, & that Sylvester did not refuse his donation, both of them offended. Because both dealt against the word of God. I saw what of late years, Augustine Steuchus, a man otherwise Augustine Steuchus of the donation of Constantine. well learned & of much reading, hath written touching Constantine's donation against Laurentius Valla: but he bringeth no sound arguments, though he wonderfully rage and put all the force of his eloquence in ure, and finally, do buisily heap together from all places, whatsoever by any manner means may seem to further this cause. And truly that book seemeth better worthy to be trodden under foot, than to be occupied in good menns hands. For that I make no words, that he calleth that ecclesiastical kingdom of Rome oftentimes, eternal: whereas the kingdom of Christ and the saints is only eternal, doth he not most manifestly place the Pope in the seat of Christ our Lord? For after he had recited the testimony of one Pope Nicholas, he forthwith addeth: Thou hearest that the high bishop, of Constantine, is called God, & counted for God. This verily was done when he adorned him with that famous edict, he worshipped him as God, as the successor of Christ and Peter. As much as he could he gave divine honours unto him, he worshipped him as the lively Image of Christ. Thus far he in the 67. section of his book. Neither hath he written that which is unlike unto this, 28. section. For he remembering certain imaginations of his own, conceived of the Pope, he feigneth, I cannot tell what fruit would come thereof, if it were made known among the furthest Indians, that all the kingdoms of the world are governed by the Pope's beck, that kings worship him, as being a thing very well known to them that he is the successor of Christ, and therefore that they receive him, not so much a mortal man, as God himself in him, who hath substituted him in his room in earth, and therefore we ought to abstain from reproachful words, if he sin in any thing, as a man, because in him they worship the Son of God. These wicked reioycinges, & these flattering, or rather sacrilegious voices, would Peter have suffered, think you? who lifted up Cornelius, when he fallen down before him and would have worshipped him, and said: Arise, Acts. 10. I myself also am a man. We read also that the Angel himself said unto john which fallen down and would have worshipped at the Angel's feet, See thou do it not, for I am thy fellow servant, and of thy brethren the Apoc. 2●. Prophets. It is also written of Herodes Acts. 12. Agrippa, because he repressed not the flattering voices of the people, which cried when he had ended his oration, It is the voice of a God & not of a man, that therefore he was strike of the Angel of God, and he rotten away, being eaten of worms. Therefore we, since we know that Christ himself the son of God, doth reign as yet in the church, as to whom only all glory and power is given, and hath not substituted any man on the earth, in whom he willbe worshipped and served, we worship and serve Christ jesus the son of God o●ely, and utterly abhor the Pope as antichrist, and a dounghill God, or if you will a God of the iakeshouse, together with his sacrilegious clawbacks and blasphemous flatterers. The Lord in very deed said to S. Peter, Thou art Peter: and upon this rock I will build my Church, & Thou art Peter. etc. I will give thee the keys of the kingdom of heaven, etc. But what make these sayings to establish the monarchy, prerogative, and dignity of the Pope? Peter is commended of the Lord for the constancy of his faith: where upon also he received his name, being called Peter, A, petra, that is of the rock, wherein he settled himself by a true faith. Christ is that rock whereunto Peter stayed. He heareth that this shallbe the perpetual foundation of the church, that all shallbe received into the fellowship of the church, who with a true faith confess with Peter, that jesus Christ is the very son of God, and rest upon him as the only rock, and salvation. Moreover, the keys of the kingdom of God are promised unto Peter: but when they are delivered, they are not given to Peter alone, but to all the Apostles. For The keys, are not (as these men imagine) a certain dominion & jurisdiction, but the ministery of opening and shutting the kingdom of heaven, to let into the church, and to shut out, which is wrought by the preaching of the Gospel: as it shall anon be said more abundantly. After the same manner when Christ said to Peter Feed my sheep, he did not give unto Peter the monarchy of the whole world, and dominion over all creatures, but committed unto him a pastoral cure. Of which thing I have spoken in my last sermon: as also else where both often and largely against the supremacy of the bishop of Rome. Unto the ancient writers of the church which they object unto us, testifying, I know not what of the supremacy of Peter, we will answer in one word, that we care not so much what the old writers thought herein, as what Christ the son of God instituted, and what the Apostles (whose authority doth far excel the judgement of the old writers) practised, and what they have left both in their writing & examples for us to judge and sollowe. Whereof I have also spoken in the 2. Sermon of this Decade. We have almost go further than we determined: therefore that we may draw to an end, we have spoken of the order or office, which the Lord instituted in his church, & whom he hath placed over it, by whose labour he will establish, govern, further, and preserve his church. Those things which remain to be spoken, we will put off until to morrow. For they are longer than at this time can be finished, but more worthy & more excellent, than that they aught to be restrained into few words. etc. ¶ Of calling unto the ministery of the word of God. What manner of men, & after what fashion ministers of the word must be ordained in the church. Of the keys of the Church. What the office of them is that be ordained. Of the manner of teaching the Church, and of the holy life of the Pastors. ¶ The fourth Sermon. IN this present sermon, by God's assistance, we will as briefly and plainly as we can, set forth unto you (dearly beloved) what manner of men ministers should be, and after what sort at this day, it behoveth us to ordain ministers, not speaking again of the office, but of people meet for the office. For neither do I think it necessary or profitable, to show at large, that that order or function instituted by Christ in the church, sufficeth, even at this day, to gather, govern and preserve the church of god on earth, yea, without these orders which in these last ages new invention hath instituted. For that doth the thing itself witness, and the absolute perfection of the primitive church avoucheth it. But that it may be plainly understood of all men, whom it behoves the church at this day to ordain ministers, we will speak a little more amply of the calling of the ministers of the church. Calling, is no other thing, than a lawful appointing of a meet minister. Of the calling unto the ministry, and the kind of calling The same also may be called, both ordination, and election, though one word be more large in signification than the other. Election goeth before by nature. For whom we choose, those we call. Ordination comprehendeth either of them. But there are numbered almost of all men, four kinds of calling. The two former are lawful, the two latter, are unlawful. And the first kind is whereby ministers are called, neither of men, nor by man, but by God. As it is read, that isaiah the prophet, and the Apostle Paul were called. This kind for the most part is confirmed with signs or miracles, and is called a heavenly and secret calling. The second kind of calling is made of God in deed, but by the ordination of men. After which sort it is read that S. Matthew, Luke, and Timothy were created ministers of the church. This kind is ordinary, public, used of men, and at this day common, wherein in deed God calleth, bestowing necessary gifts upon his ministers, & appointing laws to those that do elect: & they following those laws, do ordinarily elect him, whom they by signs conjecture to be first called of God. I mean by signs, gifts necessary for ministers. Now the third kind of calling, which Calling by fauou● and gyft● of the unlawful callings is the first, cometh in deed from men; but not from God: when as for favour, and rewards, some unworthy person is ordained. And here is sin committed as well of those that are ordained, as of those that bear rule in the ordination. Of those that are ordained, when they desire to be placed in the ministery, for which, either they do not understand, or they will not understand, that they be very unfit, being destitute of necessary gifts. Or else, when they are sufficiently furnished with knowledge of the scriptures & other things, yet they take not the right path to this function, that is to say, when they respect not the glory of God, but their own gain. For there is required of them that are to be ordained, a testimony of their own conscience, and a secret calling, to wit, whereby we are well known to ourselves to be moved to take upon us this office, not through ambition, not for covetousness, not for desire to feed the belly, nor of any other lewd affection, but through the sincere fear, and love of God, and of a desire to edify the church of God. Of which thing very eloquently and holily hath S. Paul written in 1. Thes. 2. Beside this, the testimony of other, of sound learning and skilfulness in things, is also required. For all of us please ourselves, and esteem our selves to be worthy, to whom the government of the church may be committed, whereas we foully deceive ourselves. And they that have the authority of ordination, do offend, when as in ordaining of ministers, they regard not what GOD by laws ●ett down, hath willed herein to be done, & what the state and safety of the church requireth, but what is for the commodity of him that is to be ordained. Oftentimes therefore, unworthy people are ordained. Or such as are unlearned, and not very sound. Or else such as are sufficiently learned, but not of good conversation. Or such as are simple & are good Christians, but unfit and unskilful pastors. And unto this they are alured, through favour or bri●es. Wherefore they provoke the most heavy wrath of almighty God upon themselves, and make themselves partakers of all those sins, whereof they are the authors, in that they do not uprightly execute the charge which is committed unto them. Our elders Simony. called this sin Simony, an offence punishable with no less punishment than shameful reproach & death everlasting. Anth●mius the Emperor writing to Armasius, among other things says: Let no man make merchandise of the degree of priesthood, by the greatness of price. But let every man be esteemed after his defe●tes, not according to that he is able to give. Let that profane thirst of covetousness cease to bear rule in the church, and let that horrible fault be banished far off from holy congregations. After this manner in our time let the bishop be choose, being chaste and lowly, so as in what place soever he come, he may purge all things, with the uprightness of his own life: let a bishop be ordained not with price, but with prayers. He aught to be so far from desire of promotion that he must be sought for by compulsion: and being desired, he aught to shun it: and if he be entreated, he aught to sly away▪ let this only be his furtherance, that he is importune by excuses to avoid from it. For truly he is unworthy of the ministery that is not ordained against his will. Thus much he, who if he should at this day come to Rome, he would think without doubt he were come into a strange world, yea into the mart of Simon, not of Peter, but both of Magus the Samaritane, and Gresi the Israelite. The fourth kind of calling is that, whereby any man thrusteth himself into the ministery, of his own private affection, being neither ordained of God, neither yet by man. Of these kind of men the Lord saith in jeremy, I have not sent them and yet they ran. Cyprian writing jere. 23. unto Antonianus, calleth such schismatics, who usurp unto them the office of a bishop, no man giving it them. And this kind of calling is unproperly called a calling. Wherefore it is evident that in the church, A calling necessary in the Church. there must needs be a calling, and that public and lawful, aswell for many other causes, as especially for these, that the ordinance of God be not neglected, and that the discipline of the church be retained, and that all men in the church may know who are preferred to the ecclesiastical ministery. Albeit therefore Paul the Apostle, and doctor of the Gentiles in the beginning were not sent of men, neither by men, but of God only, yet the same Paul, at the commandment of the holy Ghost, is separated by the church of Antioch, together with Barnabas, to the ministery of the Gentiles. Acts. 13. After the same manner many other were sent, or called of god, whom nevertheless it behoved to be ordained also by men. For Paul in another place, sayeth: And no man taketh this Heb. 5. honour unto himself, but he that is called of God, as was Aaron. And again, How shall they hear without Rom. 10. a preacher, And how shall they preach except they be sent? etc. As concerning that second kind of calling which is common, and at this day received in the church, and yet appointed by the Lord, there are three things to be considered. First, who they be that call, that is, who have right and authority to call, or to ordain ministers. Secondly who, or what manner of men are to be ordained. lastly after what manner they that be called, are to be ordained. And first of all that the Lord hath given to his church, power and authority to elect and ordain fit ministers, Who may choose ministers in the church we have declared before, in the second sermon of this Decade, by the example of the ancient churches in the world, Jerusalem and Antioch: of which two, the church of Jerusalem did not only ordain 7. deacons, but also Mathias the Apostle: & the church of Antioch separated into the ministery the famous Apostles of Christ Paul and Barnabas. Whereunto appertaineth that the churches of the Gentiles, being Acts. 14. instructed of Paul & Barnabas, ordained them elders or governors of their churches by election had by voices. The chiefest in this election were the pastors themselves. For Peter governing the action, Mathias was created Apostle by the Church. This form or order the ancient church diligently observed many years. For Cyprian Epist. lib. 1. Epist. 4. The common people (sayeth he) hath especially power, either to choose worthy priests, or to refuse them that be unworthy, Which thing also we see to descend from the authority of God, that the priest be choose in the presence of the common people, before all men's eyes, and be allowed worthy and meet by public judgement and witness. As in Num. the Lord commanded Moses and said, Take Aaron thy brother, and Nume. 20. Eleazar his son, and bring them up into the mount, before all the congregation. God commandeth the priest to be ordained before the whole congregation. That is, he teacheth & showeth, that the ordaining of priests aught not to be done, without the knowledge of the people, being present, that in their presence, either the vices of the evil might be discovered, or the deserts of the good commended, and that, that is a just and lawful ordaining, which shallbe examined by the election and judgement of all. Thus far he. This custom and manner endured to the time of S. Augustine. For it is to be seen in his 110. epist. which witnesseth that the people giving a shout, Augustine ordained Eradius for his successor. In these latter times because the people made often tumults in the elections of pastors, the ordination was committed to choose men of the pastors, magistrates, and people. These three kinds of men propounded or named notable men, out of whom he which was thought the best was choose. There is somewhat of this In justiniani Imperat. Novel. Constitut. 123. They which think that all power of ordaining That Bishops alone have not power to make ministers. ministers, is in the bishops, diocesans, or archbishop's hands, do use these places of the scripture. For this cause I left thee in Creta (sayeth Paul to Titus) that thou shouldest ordain elders in every city. And again, Lay Time. 1. hands soudeinly on no man. But we say that the Apostles did not exercise 1. Tim. 5. tyranny in the churches, and that they themselves alone, did not execute all things about election or ordination, other men in the church being excluded. For the Apostles of Christ ordained bishops or elders in the church, but not without communicating their counsel with the churches, yea, and not without having the consent, and approbation of the people. Which may appear by the election or ordination of Mathias, which we have now once or twice recited. Truly the Lord in the Law said to Moses: Thou shalt appoint thee judges. But in another Deut. 16. place he says: Thou shalt seek out among all the people, whom thou mayest Exod. 18. make rulers. And again, Moses unto the same people, Bring you men of wisdom & understanding, & I will Deut. 1 make them rulers over you, etc. Therefore as Moses doth nothing of his own will in the election of the magistrate, though it were said to him, Thou shalt appoint thee judges, but doth allthings communicating his counsel with the people: So undoubtedly Titus, though it were said unto him, Ordain elders in every city, yet he understood that hereby nothing was permitted to him which he might do privately as he thought good, not having the advise and consent of the churches. Wherefore they sin not at all, that shaking off the yoke & tyranny of the bishops of Rome, for good and reasonable causes, do recover that ancient right granted by Christ to the churches. Neither makes it any great matter, whether discrete men choose of the church, or the whole church itself do ordain fit ministers, & that either by voices, either by lots, or after some certain necessary and holy manner. For in these things godly men will not move contention, so that all things be done holily and in order. But I will not here rip up the crafts, deceits, practices and grievous wars taken in hand for this right of ordaining, with shedding of much blood, spoilings & lamentable burnings of countries. The histories of the Acts of Henry the 4. and 5. and also of the affairs of the Frederiches, do most evidently witness, how impudently & abominably the Popes of Rome, with their sworn friends the bishops have behaved themselves. Peradventure I shall have occasion to speak of this matter elsewhere more at large. Now we will declare what manner of What manner o● men are to be ordained Ministers. men it behoveth to ordain ministers, truly not whose lust, but the most choicest, men of sound religion, furnished with all kind of sciences, exercised in the scriptures, cunning in the mystery of faith and religion, strong and constant, earnest, painful, diligent, faithful, watchful, modest, of a holy and approved conversation, lest through their corruption of life, and scant good name and fame, the whole ministery become vile, and that which with wholesome doctrine they build up, their wicked life do pull down again. We will rehearse the rule of the Apostle, fully comprehending all things pertaining to this matter. Thou shalt ordain elders, or bishops, sayeth he, if any be blameless, the husband Tit. ●. of one wife, having faithful children, which are not slandered of riot, neither are disobedient. For if a man cannot rule his own house, how shall 1. Tim. 3. he care for the church of God? For a bishop must be blameless as the steward of God: (for it is required in the disposers that a man be found faithful) not froward, not angry, no striker, 1. Cor. 4. but gentle, not given to wine, not covetous, not given to filthy lucre, but harbourous, one that loveth goodness, watchful, sober, righteous, godly, temperate, modest, apt to teach, holding fast the faithful word, which is according to doctrine, that he may be able both to exhort in wholesome doctrine, and to improve them that say against it, & to stop their mouths. Not young scholar, lest he being puffed up, fall into the condemnation of the devil. He must also have a good report of them that are without, lest he fall into the rebuke & snare of the devil. All these are the words of the Apostle, recited out of the 1. Epist. to Timothy, & in his epist. to Titus. Wherefore exact Censure & examination. judgement, and great diligence shallbe very needful in this case, to discuss all the points of doctrine & life. I say there shallbe needful of a straight trial of life, & perfect examination of learning: for this is not a matter of small weight, the whole safety of the church hangs hereupon. If any unworthy & unlearned be ordained, the whole church for the most part is neglected, lead astray, and overthrown. But we do not mean a childlike and scholarlike examination, but a grave & streicte examination of knowledge in the scripture, & the true interpretation thereof, of the charge of a pastor, of the mysteries of sound faith and of other such like points. And that the elders in times past, were very diligent in these things, it may appear by that which Aelius Lampridius, in the life of Alex. Severus rehearseth, that it was the manner among the Christians, to offer the names of their bishops to the whole church, afore they were received, if happily any among the people would show a reason that he were unworthy of such an office. Whereupon justinian the Emperor, Const. 123. Ifin What manner of examination the old Bishops used. the time of ordination (says he) any accuser stand up & say, he is unworthy to be ordained, let all things be defferred, & let examination & judgement first be had. And here I will at this present recite the deerée of the 4. counsel of Carthage The fourth Counsel of Carthage. upon this matter, which is after this sort. When a bishop is to be ordained, let him be first examined whether he be by nature wise, if he be able to teach, if he be temperate in behaviour, if chaste in life, if he be sober, if careful about his own business, if lowly, if courteous, if merciful, if learned, if in structed in the law of the lord, if wary & careful in the sense & meaning of the scriptures, if exercised in the opinions of the church: & above all things if he teach the grounds of faith with substantial words (or perhaps of less moment) that is to say, confirming that the father, and the son, & the holy ghost, are one God, & avouching the whole godhead of the Trinity to be coessential, & consubstantial, & coeternal, and coomnipotent, if he acknowledge every person by himself in the Trinity, to be perfect God, & the whole three people, one God, if he believe the incarnation of god, not wrought in the father, neither in the holy ghost, but in the son only: so that he who was the son in god the father, the same should be made the son of man in the manhood of his mother, very God of the father, & very man of his mother, having flesh in the womb of his mother, & having in him a human & reasonable soul together of either nature, that is to say, God & man, one person, one son, one Christ, one Lord, creator of all things, and the author, Lord & governor of all creatures, with the father & the holy ghost: who suffered a true suffering of his flesh, died with the true death of his body, rose again with the true taking again of his flesh, & a true taking again of his soul, wherein he shall come to judge the quick and the dead. He must also be asked if he believe one, & the self same author and Lord of the new and old testament, that is to say, of the law, the prophets, & Apostles, if the devil become evil not by creation, but by choice. He must also be asked if he believe the resurrection of this flesh which we bear, and none other, if he believe the judgement to come, & that every one shall receive according to that they have done in the flesh, either punishments, or rewards: if he forbidden not marriage, if he condemn not Bigamy or second marriage, if he condemn not the eating of flesh, if he have fellowship with penitent people that are reconciled, if he believe that all sins in baptism are forgiven, as well original sin wherein we are born, as also those which we commit willingly: if he believe that none which are without the catholic church can be saved. etc. When he shallbe examined upon all these points, and found fully instructed, them let him be ordained a bishop, with the consent of the clergy and laity, & by the assembly of the bishops of the whole province, and especially of the Metropolitan. This counsel is said to be celebrated in the year of the Lord 400. But I do not rehearse these things to that end, as if I stayed myself upon the decrees of counsels and men, or as if I thought all things which pertain to true salvation and perfection, were not contained in the holy scriptures, but to admonish our adversaries, that their manners & doings at this day, do not only not agree with the examples and doctrines of the Apostles, but not so much as with the decrees of the ancient writers, if happily they may enter into themselves, and leaving the diverse doctrine of men, they may receive the most ancient tradition, and the most infallible doctrine of the holy Apostles. I come now to the declaration of the How they that are called are to be ordained. last point, that is to say, after what manner they that be called are to be ordained. The apostles in their ordinations, exhorted the church to fasting and prayer: and they that were called, they placed and set in the sight of the church, and laying their hands upon the heads of them that were ordained, they committed the churches unto them. Of the laying on of hands I have spoken elsewhere. It was a signification of the charge committed unto them. Neither is it read that among the old fathers Acts. 13. Acts. 1. 1. Tim. 4. 2. Tim. 1. there was any other consecrating of pastors. As also all other things were simple and not sumptuous in the primitive and apostolic church. In the ages following ceremonies increased, but yet so, that at the beginning to some they seemed not altogether to have exceeded measure. But to me the seemeth to be over much, which at man's pleasure is added to God's institution. And, I pray you, what need is there to patch men's fancies and customs unto the institutions of the Apostles? Why doth not the laying on of hands suffice thee, since it sufficed the blessed Apostles, who were far holier than thou, and more skilful in heavenly matters? There was afterward added oil, there was also added the book of the Gospels. For after this manner the 4. counsel of Carthage decreeth. When a bishop is ordained, let two bishops place, and hold over his head and shoulders the book of the Gospels, and one pouring upon him the blessing, let all the other bishops that are present touch his head with their hands. They of later time have added here unto a pall. But at this A pall. day there is no end of ceremonies, nay rather of follies. If any man do diligently compare their ceremonies, with the attire of Aaron and the jewish priests, he will swear the whole Aaronisme is brought again by them into the church, yea, that this is more sumptuous and burdensome, yea and that contrary to the doctrine of the Gospel. That at this time I affirm not their consecration, to be both infamous, and fully stuffed with excess, pride, and offence, and by the means to be intolerable. There is another thing to be noted, which is, that albeit among the old fathers, consecration increased by the multiplying of ceremonies, yet was it freely bestowed, neither was there any thing either in it, or in the whole Church of Christ set to sale. But at this day how dear palls are sold, by that Romish Chanaanite, and with how great costs consecrations are made, it is a shame even to speak. Gregory in the counsel at Rome celebrated in the time of Mauricius and Theodosius, among other things thus decréeth: Following The pall was in old time freely given. (sayeth he) the ancient rule of the fathers, I ordain that there be nothing at any time taken of ordinations neither for the giving of the pall, nor for the delivery of the Bulls. For seeing that in ordaining of a bishop the high bishop layeth his hand upon him, and the minister readeth the lesson of the Gospel, & the Notary writeth the epistle of his confirmation: As it becometh not the bishop to cell the hand he layeth on: so neither the minister nor the notary aught in the ordination, either the one to cell his voice, or the other his pen. But if any man shall presume to take any gain thereby, he shallbe sure before the judgement seat of Almighty God to undergo the sharp sentence due to so horrible an offence. Yet forthwith he addeth. But if he that is ordained, not required, but of his own free-will, only for favours sake, will offer any thing, we grant he may. I have hitherto declared what manner of men, and after whatsort bishops or Why we 〈◊〉 not ●●ders at ●he hands ●f popish ●●shops. pastors must be ordained in the church of God. And albeit out of those things it may easily be gathered, why at this day we suffer not ourselves to be ordained of those who are called and seem to themselves to be the only lawful ordinaries, that is to say, such as in the Romish church, by continual succession descend from the Apostles, I will yet, if I can, declare the cause somewhat more plainly. Of the continual succession of Bishops or pastors, and of the church, I have spoken elsewhere, so that it were superfluous here to repeat and rip up the same again. I have also proved, that our churches are the true churches of God, though they agree not with the late upstart church of Rome. And it is evident, that true churches have power to ordain pastors, whether it be done by the voices of the whole church, or by the law full judgement of such as are choose by the church. Whereupon it consequently followeth that they are lawfully ordained, which our, or rather which the churches of Christ do ordain. And there are weighty causes, why the holy churches of God do refuse to have their ministers ordained of Popish ordinaries. For S. Paul saith: Though we, or an angel from heaven, shall preach any other Gal. 1. Gospel unto you, than that which we have preached unto you, let him be accursed. But these men preach an other Gospel beside that which Paul preached: which thing we will have to be understood as touching the sense (wherein there is more danger) and not as touching the words. And therefore from heaven these men are strike with this curse or excommunication. But who can abide to be ordained of them, that be strike with a curse or excommunicate? Moreover, the chief thing in the ordination is the doctrine of the Gospel. Seeing that to this end, especially, ministers of the church are ordained, that they preach the pure gospel of Christ unfeignedly unto the people, and without mingling of man's traditions. But this very thing they do not only most straightly forbidden them that are ordained, but also they compel them to abjure by a certain kind of oath which they offer unto them. For they are bound by that wicked oath, not unto Christ, but to the Pope against Christ. For among other things, thus they which are elected bishops, take their oath. I N. elected bishop of N. from this time forth, will be faithful and obedient The oath of Bishops to blessed Peter, and to the holy apostolic church of Rome, and to our Lord N. the Pope, and to his successors entering canonically. The counsel which they shall commit unto me, by themselves, or messengers, or by their letters, to their hindrance, I will not willingly disclose to any man. I will be a helper unto them, to retain and defend against all men, the Popedom of Rome, and the royalties of S. Peter. I will do my endeavour, to keep, defend, increase, and enlarge the rights, honours, privileges, and authority of the church of Rome, of our Lord the Pope, and of his foresaid successors. Neither will I be in counsel, practice, or treaty, wherein shall be imagined against our Lord the Pope himself, or the same church of Rome, any sinister or prejudicial matter to their people, right, honour, state, or power. And if I shall understand such things to be imagined or procured by any, I will hinder the same as much as lieth in me, and with as much speed as conveniently I may, I will signify the same to our said Lord, or to some other, by whom it may come to his knowledge. The rules of the holy fathers, the decrees, ordinances, sentences, dispositions, reservations, provisions, and commandments Apostolical, I will observe with my whole might, and 'cause them to be observed of other. Heretics, schismatics, and rebels against our lord the Pope. I will persecute, and to my ability fight against. Since these men are sworn thus after this manner, who I pray you that is a faithful lover of jesus Christ, of his church, of true faith, yea, and add thereunto of the common wealth, can abide to be ordained by such? There is no talk in their oath of the gospel, neither of our Lord jesus Christ himself. There is no mention of the holy scriptures: but of the rules and ordinances of the fathers there is most diligent mention. Peter is named, but not that Apostle of Christ, saying, Silver and gold have I none, but an other, I know not who, having kingly dignity. In deed the apostolic church is named, but by and by, by interpretation they add, what manner of church they would have understood, and call it the papalty. This papalty, not the church of God, I say the papalty, and the honours, privileges, and rights of the Popedom, against all men, behold, they promise' they will defend this against all men. For they acknowledge the Pope to be their Lord, against whom they will have nothing to be imagined, yea, if they may know that other do devise any thing against the pope, and popedom, they promise' discovery thereof, and faithful help. But I think not that any man can bind himself more straightly to one. Neither is it unknown, that those whom they call Heretics, are not enemies to the Christian faith, nor teachers of opinions contrary to the Scriptures, but rebels to the Pope: they are, I say, they who as they neglect the decrees and laws of the Pope, and preach the Scriptures only, so they give all the glory unto Christ, as to the only head, and high priest of the Church, and therefore they teach that the Pope is neither the head, neither the high priest of the Church. But who loving true godliness, can bind himself with such an oath? Who will renounce and forsake the friendship of Christ, and humble himself to become the bondslave, and footstool of the Pope of Rome? To be short, who will desire to be ordained a minister of Christ and of his church, at the hands of those that have done after this manner? Here may be added that in the consistory of Rome, all things as touching holy orders, are most corrupt, in so much, as scarce any small tokens of Christ's institution do appear. I will not rehearse at this present, that there are many new constitutions of men, joined unto them, that in a manner there remains no voice of the Church in the ordination of pastors, that there is no choice made of such as the church deputeth there abouts. For the right of presentation, collation, and confirmation, being dispersed among many, with some is become even an heritage, so as both daws and half fools may be made ministers or bishops: and neither can I let this thing pass, that with them is lost that true examination, and sharp pastoral discipline. In deed there remaineth examination, but altogether childish, in the which lightly they that are ordained, are asked that which scholars in common schools are wont to be demanded, whether one can read well, construe well, sing, and be cunning in their numbers? They can not deny this thing, neither also this, that Priests are ordained more to read, to sing, and say mass, than to govern the Church with the word of God. Whereby the more regard is had of the voice, that it be apt for singing, than of skilfulness or experience in the holy scriptures. But they think the matter is cunningly handled, if some skilful lawyer be preferred to the office of a Pastor. For it seemeth for the most part to be more profitable to plead cunningly in the court, for the increase & maintenance of riches, than to preach well in the Church for the winning of souls. What? do not we see men sent from the law, and out of the courts of Kings and Princes to possess Churches, fit for any thing else, than to govern the Churches of GOD? for ecclesiastical offices are begun to be counted as Prince's Donatives: whereupon they are also called Benefices. The Bishops of Rome them selves, have bestowed Priesthoods upon their cooks, ravenous soldiers, barbers, and muletors: and this was far more honestly, than when they bestowed them upon bawds. A great many of Priests thrust themselves into the holy ministery, by violence and simony, which office nevertheless, he neither could nor would execute well. And they that are received by an honester title, are received through commendation and favour. Herein availeth much, either affinity or kindred, and consanguinity. In all these, there is a greater regard had of the belly, than of the ministery: they provide better for those which are accounted Priests, and are no Priests, than for the Church of God, and salvation of souls. But by this means, all things go to wrack in the Church, and the flock of God is oppressed with the weight and ruin of the shepherds. Hereunto pertaineth the plurality (as they call it) of benefices. Some Plurality of Benefices. one, either soldier or courtesan oftentimes rakes to himself, the Pope offering it to him, half a dozen benefices or more, of which benefices they take no further care, but to receive the gain. For he never teacheth, nay, he is very seldom at his flock, unless it be when he sheareth them. In the mean time the lords flock is neglected, and perisheth. For the vicar's unlearned ministers and many benefices the spoil of the Church. which are set over the flock by them, for the most part are unlearned and hirelings. He that is content with lest wages, is placed over the flock, what manner of one so ever he be. And he seems to have learning enough if he can read, sing, say mass, hear confessions, anoint, and read the Gospel out of the book upon the Sunday. That which remaineth moreover to be done, seemeth to them to be small matters. I am ashamed and sorry to rehearse, what a censure for reformation of manners remaineth in the Church. The thing itself crieth, and experience witnesseth, that unworthy people are not shut out from this holy ministery. For without difference all are admitted, and as yet whoremongers, drunkards, diceplayers, and men defiled, yea, overwhelmed with divers heinous crimes, are suffered in the ministery. But lest they should seem to do nothing herein, the bishop asketh at giving of orders, Who are worthy of honour? and his Chancellor or the Archdeacon forthwith answereth the bishop, who before that time never saw or herded, what manner of men they are of whom he beareth witness, They are worthy. Moreover, they use so many, and such kinds of ceremonies in their consecration, that he that is studious of the truth of the Gospel, can not receive them with a safe conscience. These causes, and other not unlike, make us that we can somuch less abide to be ordained of the ordinaries or bishops of the Romish church. The last point remains, which I purposed to declare in the beginning What the office is of those that are ordained in the Church. of this treatise, what is the office of the ministers that are ordained in the church. I can show you in one word, to govern the church of God, or to feed the flock of Christ. For Paul the Apostle speaking unto the Acts. 20. pastors of Asia, saith: Take heed unto yourselves, and to all the flock over the which the holy Ghost hath made you overseers, to rule (or feed) the church of God, which he hath purchased with his own blood. And the pastors do govern the church of God with God his word, or with wholesome doctrine, and with holy example of life. For S. Paul saith again unto Timothy, Be thou unto 2. Tim. 4. them that believe an ensample in word, in conversation, in love, in spirit, in faith, and in pureness. He writeth also the same unto Tit. 2. chap. But for so much as the Papists do forge far other things of the office or function of bishops, and do confirm the same, as they also do their other trifles, by the authority or power of the keys, as I said when I entreated of the power of the church, I will therefore first of all speak somewhat (and that as much as I shall think to be sufficient for this matter) as touching the keys. A key is an instrument very well known to all men, wherewith gates, Of the keys of the church doors, and chests, are either shut or opened. It is transferred from bodily things unto spiritual things, and it is called the key of knowledge, and of the kingdom of heaven. For the Lord saith in the Gospel of Luke, Woe unto you interpreters of the Luke 11. law: for you have taken away the key of knowledge, you enter not in yourselves, and them that came in you forbade. The same sentence S. Matth. bringeth forth after this sort. Woe unto you Scribes and Phariseis hypocrites, Matth. 23. because you shut up the kingdom of heaven before men: for you yourselves go not in, neither suffer you them that would enter to come in. Behold that which Luke calleth, to Take away the key of knowledge, that Matthew expoundeth, To shut heaven. The key therefore of knowledge is the instruction itself as concerning a blessed life, by what means we are made partakers thereof. He taketh away the key, which instructeth not the people of true blessedness, or else is a hindrance, that other can not instruct them. Therefore the keys of the kingdom of heaven, are nothing else, but the ministery of preaching the Gospel, or word of God, committed by god unto his ministers, to that end that every one may be taught which way leadeth unto heaven, and which way carrieth down unto hell. These keys the Lord promised to Peter, & in him to all the other apostles, when he said, I will give thee the keys of the kingdom of heaven. Matth. 16. And whatso ever thou shalt bind in earth, shallbe bond in heaven, & whatso ever thou shalt lose on earth, shallbe loosed in heaven. Let us inquire therefore, when the keys were delivered to Peter and to the rest. And the agreeable consent of all men is, that they were given in the day of the resurrection. But it is evident the same day, the ministery or function of preaching the Gospel, was committed to the Apostles: whereby it followeth, that the keys are nothing else, but the ministery of preaching the gospel amongst all nations. For this thing is declared unto the world, that salvation purchased by Christ, is communicated to them that believe, and that hell is open for the unbelievers. But now let us hear the testimonies of the holy Evangelists. john the Apostle and Evangelist says. The Lord came unto his disciples, & ●ohn. 20. said, Peace be unto you, As my father hath sent me, so send I you. And when he had said that, he breathed on them, and said unto them, Receive the holy Ghost, Whosoevers sins you remit, they are remitted unto them, and whosoevers sins you retain, they are retained. These sayings agree with the words, whereby he promised the keys, for there he said▪ Whatsoever you shall bind in earth, shall be bond in heaven. Here he saith, Whosoevers sins you retain, they are retained. There he said, And whatsoever you shall lose in earth, shall be loosed in heaven. Here he saith, Whosoevers sins you remit, they are remitted unto them. Wherefore to bind, is, to retain sins, to lose, is, to remit sins. You will say, how do men remit sins, since it is written, that only God forgiveth sins? Let other testimonies therefore of the other evangelists be adjoined, expressing that the same history was done in the day of his resurrection. Luke saith, Then Luke. 24. the Lord opened their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day, And that repentance and remission of sins should be preached in his name among all nations. And Mark says, Mark. 16. He appeared unto them, as they sat together, and reproved them of their unbelief, and hardness of heart, and he said unto them, Go you into all the world, and preach the Gospel to every creature, He that shall believe and be baptized shall be saved, but he that will not believe, shall be damned. Therefore God only forgiveth sins, to them that believe in the name of Christ, that is to say, through the merits and propitiation of Christ: but that sins are forgiven, the ministers do assuredly declare by the preaching of the Gospel, and by that preaching, do bind and loose, remit and retain sins. The matter will be made plainer by an example or two. S. Peter speaking unto the citizens of jerusalem, Repent you, says he, and let every one of you be baptized, Acts. 2. in the name of jesus Christ, for the remission of sins, and you shall receive the gift of the holy Ghost. And so S. Peter used the keys committed unto him after this manner: How th● Apostles did bind and loo●e. he loseth in earth, and remitteth sins unto men, that is, promising to them that believe assured remission of sins, through Christ. Which message God hath confirmed, giving remission of sins unto the faithful, as they believed. Moreover, the keeper of the prisonat Philippos, being amazed, says to Silas and Paul, Act. 16. S●●s, what must I do to be saved? The Apostles answered, Believe on the Lord jesus, and thou shalt be saved, and thy whole household. The Apostles loosed him that was bound, and forgave him his sins, by the keys, that is, by the preaching of the Gospel: which Gospel since he believed in earth, the Lord judged him to be loosed in heaven. These things are taken out of the Acts of the Apostles. In the same Acts we read examples of the contrary in this manner. The jews being filled with indignation, Acts. 13. spoke against those things, which were spoken of Paul, and railed. But Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing you put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Again, when the same Paul at Corinthe had preached Christ to Acts. 18. the jews, and they resisted and reviled, The Apostle shook his raiment, and said, Your blood be upon your own heads: I am clean: from henceforth I will go unto the Gentiles. And so he did ●●nd the unbelievers, And God confirmed the preaching of Paul: because it proceeded from God himself. And unless you put the proper and true key into the lock, you shall never open it. The true and right key, is the pure word of God: the counterfeit and thievish key, is a doctrine and tradition of man, estranged from the word of God. I think I have sufficiently proved by evident testimonies of the scripture, that the keys given to the Apostles and Pastors of the Church, and so to the Church itself, are nothing else, than the ministery of teaching the Church. For by the doctrine of the Gospel, as it were with certain keys, the gate of the kingdom of heaven is opened, when a sure and ready mean and way is showed, to come to attain unto the participation of Christ, and the joys of everlasting life by true faith. To the testimony of God, man's record agreeth. For saint john chrysostom upon Matthew, chapter. 23. The key (saith he) is the word of the knowledge of the scriptures, by which the gate of truth is opened to men. And the key-bearers are the Priests, to whom is committed the word of teaching and interpreting the scriptures. Other testimonies of old interpreters of the Scriptures, differing nothing from these of ours, for that I am desirous to be brief, I do not bring. Since these things are thus (brethren) and are delivered unto us in the express Scriptures, we will not therefore greatly pass, what the Papists babble, touching the power of the keys, and what offices, dignities, preferments, and I know not what other thing, and what authority of Priests, they derive from thence. We have learned, not out of the words or opinions of men, but out of the manifest word of GOD, that the keys are the ministery of the preaching of the word of GOD, and that the keys are given to the Apostles, and to their successors, that is to say, the office of preaching remission of sins, repentance, and life everlasting is committed to them. Whereupon we now conclude this, that the chief office of a Pastor of Whence doctrine ●s to be 〈◊〉. the church, is, to use those very keys which the Lord hath delivered to his Apostles, and no other: that is, to preach the only and pureworde of GOD, and not to fetch any doctrine from any other place, than out of the very word of God. For there is a perpetual and inviolable law at this day also laid upon our Pastors, which we read was laid upon the most ancient governors of the Church, the Lord himself witnessing in Malachi, and saying: My covenant was with Levy of life and peace, and I gave him fear, and 〈◊〉. 2. he feared me, and was afraid before my name. The law of truth was in his mouth, and there was no iniquity found in his lips, he walked with me in peace, and equity, and turned many from their iniquity. For the priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. Ezech. 3 Again, the Lord saith to Ezechiel, Thou shalt hear the word at my mouth, and give them warning from me. In jeremy the Lord saith: ●ere. 23. The Prophet that hath a dream, let him tell a dream, and he that hath my word, let him speak my word faithfully. He expressly puts a difference between heavenly things and earthly things, between those things which are of the word of GOD, and those that are feigned and choose by man, which he willeth to let pass as uncertain things, and as dreams. For he immediately addeth, Is not my word as fire, saith the Lord, and like a hammer that breaketh the hard stone? And again, Hear not the words of the Prophets that preach unto you and deceive you: truly they teach you vanity, for they speak the meaning of their own heart, and not out of the mouth of the lord. Therefore all the true Prophets of GOD, have this continually in their mouth, Thus saith the Lord, The mouth of the Lord hath spoken it. And therefore they delivered unto the people, nothing contrary unto the word of God. The old people had also the Scripture. And the Prophets were nothing else, but interpreters of the Law, applying the same to the place, time, matters, and people. Also our Lord jesus Christ saith oftentimes, that his doctrine is not his own, but the fathers. Which thing, if you understand literally and according to his words, I know not whether any thing can be spoken more absurd. Therefore the Lord means that his doctrine is not of man, but of God. Doth not he send us continually to the writings of the Law and the Prophets, and confirmeth his own sayings by them? But Christ is the only teacher of religion, and master of life appointed unto the universal Church by GOD the father. To this Church he himself also sending teachers, and showing them what they should deliver, faith: Teach them to observe those things which I have commanded you. Also, Matth. 28. Go into the whole world and preach the Gospel to all creatures. Mark. 16. But the Apostle Paul witnesseth, that the Gospel was promised by the Rom. ●. Prophets of God in the holy Scriptures. And this doctrine received of Christ, the Apostles delivered to the nations, adding nothing unto it, taking nothing from it: and there withal also they expounding the ancient writings of the Prophets: yet neither in this matter trusting any thing to their own wit, nor being ruled by their own judgement. For the Apostle Peter says, As every man hath received the gift, even so minister the 1 ●et. 4. same one to an other, as good stewards of the manifold graces of God. If any man speak, let him talk as the words of God. Tertullian also in his book entitled, De Prescript. haeret. (which I have also elsewhere rehearsed) expressly says: It is not lawful for us in any thing to rest upon our own fancy or judgement, neither yet to be negligent markers, what any other man bringeth forth of his own brain. We have the Apostles of the Lord for authors: for not they themselves, did choose any thing which they might establish after their own fancy, and the doctrine which they received of Christ, they faithfully delivered to the nations. And therefore if even an Angel from heaven should preach any otherwise, he shall be accursed at our hands. Thus far he. We have moreover showed in our sermons of faith and of the church, that faith dependeth upon the only word of God, and that it wholly stayeth upon the only word of God: & also that the churches of god are builded and preserved by the word of God, and not by man's doctrine: all which seem to appertain to this matter. Neither is it le●t to the bishops of the church of Christ, as the The Bishops are not permitted t● make new laws. Popish pastors do falsely boast, to ordain new laws, and to broach new opinions. For the doctrine which was delivered to the apostles of Christ is simply to be received of the church, and simply and purely to be delivered of the pastors to the church, which is the congregation of such as believe the word of Christ. And who knoweth not that it is said by the Prophet, All men are liars, God only is true? And the church is the pillar and ground of truth, because as it stayeth upon the truth of the Scriptures, even so it publisheth none other doctrine than is delivered in the scriptures, neither receiveth it being published. And who is he that will challenge to himself the glory due unto God only? God is the only lawgiver to all mankind, especially in those things which pertain to religion, and a blessed life. For isaiah saith: The Lord is our judge, the isaiah. 33. Lord is our lawgiver, the Lord is our king, and he himself shall be our Saviour. And S. james also saith: There is one lawgiver which is able James. 4. to save, and to destroy. God challengeth this thing as proper to himself, to rule those that are his, with the laws of his word, over whom he only hath authority of life and death. Moreover, those laws can not be godly, which presume to prescribe and teach faith and the service of God after their own fancy. The doctrine concerning faith, and the worship of God, unless it be heavenly, is nothing less, than that which it is said to be. God only teacheth us what is true faith, and what worship he delighteth in. And therefore in Matthew, the son of God pronounceth out of isaiah, In vain do they worship me, teaching for doctrines the commandments of Matth. 15. men. join hereunto also, that from the new constitutions of men, there springeth always up a wonderful neglecting, yea, and contempt of the word of God, and of heavenly laws. For through our own traditions, as the Lord also saith in the Gospel, we go astray, and despise the commandments of God. Now since it is manifest, from whence the Pastor or doctor must fetch his doctrine, to wit, from no other place, than out of the Scripture of the old and new Testament, which is the infallible, and undoubted word of God, and that therefore this doctrine is certain and immutable: There remains now also something to be spoken of the manner of teaching, which the teacher or pastor of the Church aught to follow. And here I will only briefly touch the short sum or effect of matters. The scope ●● drift whereunto the pastors in the church should ●yme. Afore all other things therefore, it is required of Pastors that continually they accounted that to be spoken unto them, which the Apostle commanded to be often told to Archippus. Take heed to the ministery that Coloss. 4. thou haste received in the Lord, that thou fulfil it. And moreover, 〈◊〉 they never turn away their eyes from that lively picture of a good and evil shepherd, which Ezechiel that famous Prophet setteth out after this manner. Thus saith the Lord God, woe be unto the shepherds of Israel Ezech. 34. that feed themselves: should not the shepherds feed the flocks? you eat the fat: you cloth you with the wool: you kill them that are fed, but you feed not the sheep: the weak have you not strengthened, the sick have you not healed, neither have you bond up the broken, nor brought again that which was driven away, neither have you sought that which was lost: but with cruelty and with rigour have you ruled them. And again, I will feed my sheep saith the Lord God, I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak, but I will destroy the fat and the strong, and I will feed them with judgement. Hereby we gather, that it is the duty of a good Pastor or shepherd, to féde, and not to devour the flock, to minister, not to exercise dominion, to seek the safety of his sheep, not his private gain: and also to seek out again the lost sheep, that is to say, to bring again such as can not abide the truth, and wander in the darkness of errors, home to the church and unto the light of the truth: and to restore and bring back again the sheep that is driven or chased away, to wit, such as are separated from the fellowship of the Saints or godly, for some private affection's sake: to heal or bind up such as are broken: For he means the wounds of sins, which jere. ●. 30. jeremy also commandeth to heal: and to be short, to strengthen the weak and feeble sheep, and not altogether to tread them under foot: and to bridle such sheep as be strong, that is to say, men flourishing in virtues, isaiah. 42. 8. Mat. 12. 19 lest they be proud, and puffed up with the gifts of God, and so fall away. But let him think that these things can not be performed, but through sound and continual teaching derived out of GOD his word. The manner of teaching extendeth itself to public and private Of the manner of teaching the Church. doctrines. By public doctrine the Pastor either catechiseth, that is to say, instructeth them that be younglings in religion, or other which are grounded therein. To the younglings or ignorant sort he openeth the principles of true religion. For Catechesis, or the form of catechizing, comprehendeth the grounds or principles of faith and Christian doctrine, to wit, the chief points of the covenant, the ten commandments, the Articles of faith or Apostles creed, the lords prayer, and a brief exposition of the Sacraments. The ancient churches had Catechisers appointed properly to this charge. And the Lord commends unto us both in the old Testament and in the new, with great earnestness, the charge of the youth, commanding us to instruct them, both betimes, and also diligently in true religion. Moreover, he setteth out great rewards, and grievous punishments The benefit of catechizing. in that behalf. Assuredly no profit or fruit is to be looked for in the Church of those hearers, that are not perfectly instructed in the principles of religion by catechizing: for they know not of what thing the Pastor in the Church speaketh, when they hear the covenant, the commandment, the law, grace, faith, prayer, and the sacraments to be named. Therefore if in any thing, then in this aught greatest diligence to be used. The doctrine which appertaineth The interpretation of the scripture. to the perfecter sort, is specially occupied in the exposition of holy Scripture. It may appear out of the writings of the old bishops, that it was the custom in that happy and most holy primitive church, to expound unto the Churches, not certain parcels of the Canonical books, neither some choose places out of them, but the whole books as well of the new Testament as the old. And in so doing, there came no small fruit unto the Churches. As at this day also we see by experience, that Churches can not be better instructed, nor more vehemently stirred up, than with the words of GOD himself, and with the faithful interpretation of the books of the Gospel, the law, the Prophets and Apostles. Where, by the way, we give warning, that the interpretation of the Scriptures, is not a liberty to feign what one lust, and to wrist the Scriptures which way one will, but a careful comparing of the Scriptures, and a special gift of the holy Ghost. For saint Peter saith, No prophecy 2. Pet. 1. in the Scripture, is of any private interpretation. Wherefore no man hath power to interpret the Scriptures after his own fantasy. Neither is that the best exposition which hath most favourers, as if that were the best interpretation, which hath the consent of the greater multitude. For Arianisme and turcism would, by many degrees, excel Christianisme. That exposition is best, which is not repugnant to faith and love, neither is wrested to defend and spread abroad the glory and covetousness of men. But I have spoken of interpretation of the scriptures in the second sermon of the first Decade. But unless the Scripture be aptly applied, respect being had of place, Application of scripture. time, matter, and people of every Church, and to this end (which I also taught in the third Sermon of this Decade) that the Church may be edified, not that the teacher in the Church may seem better learned or more eloquent, his exposition of the Canonical books of the Scripture shall be fruitless, to the people. The Lord commends unto us the wise steward, and saith, Who is a faithful and wise steward, whom Luke. 12. his Lord hath made ruler over his household to give them their portion of meat in due season? And as followeth in the twelfth of Luke. Saint Paul also writing to Timothy the bishop, saith, Study 2. Tim. 2. to show thyself approved unto God, a workman not to be ashamed, rightly dividing the word of truth. Meat is unprofitable, unless it be divided and cut into parts. But here the householder knoweth what portions he should give to every one in his family, not having regard what delighteth every one, but what is most profitable for every one. The same Apostle teaching that all the actions of a preacher in the Church aught to be directed to edification, saith, He that prophesieth speaketh unto men, to edifying, and to exhortation, and to comfort. Therefore to the teaching of the perfecter sort, pertaineth not only the exposition of the holy Scripture, but also a plain demonstration and manifest as may be of the principles and grounds of Christianity, and chiefly an evident doctrine of repentance and remission of sins in the name of Christ: and also a sharp rebuking to be used in due time, or a grave, but yet a wise, reproving of their faults. For the Lord speaking to his Apostles, saith: You are the salt of the earth, if the salt become unsavoury, Matth. 5. wherewith shall it be salted? Hereunto also pertaineth the confuting of errors, and repressing of heresies, and the defence of sound doctrine. Paul saith: That the mouths of vain talkers, and seducers of Titus. 1. minds must be stopped, and sharply rebuked. Neither is it enough simply to teach true religion, unless the teacher in the Church by often teaching, constantly urge, defend, and maintain the same. Hereunto chiefly belong these words of Paul, I charge (or adjure) thee therefore before GOD, and before 2. Tim. 4. the Lord jesus Christ, which shall judge the quick and dead, at his appearing and in his kingdom, preach the word, be instant in season and out of season, improve, rebuke, exhort with long suffering, and doctrine. For the time will come, when they will not suffer wholesome doctrine, but having their ears ytching, shall after their own lusts, get them an heap of teachers, and shall turn their ears from the truth, and shall be given unto fables. But watch thou in all things, suffer adversity, do the work of an E●angeliste, make thy ministery fully known. Therefore there need very often exhortations, that what the church by often & plain teaching understandeth, either to be followed or to be anoyded, the same she may, being stirred up & compelled by a fervent exhortation, either constantly follow or refuse. And here it shallbe needful for a preacher to use long sufferance, least forthwith he cast away all hope, if he see not by and by, such happy success as he wisheth for: and that some mighty and impudent adversaries, obstinately strive against him. For Paul saith, The servants of the Lord must not strive, but be gentle 1. Tim. 2, unto all men, apt to teach, suffering evil with meekness, instructing them that are contrary minded, if God at any time will give them repentance to the knowledge of the truth, and that they may come unto themselves again out of the snares of the devil, which are taken captive of him at his will. There needeth moreover, mild and quickening comfort. For many are troubled, being tried with divers temptations, whom unless you faithfully comfort, they are overcome of Satan. These and such other like, do pertain to the teaching of the perfecter sort. Here I may also make mention of the care of the poor. For this especially Care of the poor. pertaineth to a minister, and to their public preaching, whereby, he may continually provoke the richer sort to mercy, that they may be ready to distribute. The apostle Paul hath left us notable examples of this matter, almost in all his Epistles, but specially in the sixteenth chapter to the Romans, and in the first to the Corinthians, and also in the eight and ninth chapter of the latter Epistle to the Corinthians. saint Peter, james, and john, commended very diligently to saint Paul the care of the poor, as Paul himself rehearseth in the second chapter to the Galathians. And albeit Peter in some place refuse the office of distribution, yet herein he is altogether careful, that godly and faithful disposers may be appointed for the poor. Therefore the Acts. 6. care of the poor pertaineth chief to the Pastors, that they be not neglected, but tenderly cherished as the members of Christ. The private kind of teaching Private kind of teaching. differeth nothing in the thing itself from that public kind, but it is called private in respect of the learners. For some one cometh to the Pastor, after the manner of Nicodemus, and desireth very familiarly to be instructed of him in things properly concerning himself. Besides that, this shepherd goeth privately, and instructeth those, whom by evident tokens he hath learned by private conference may be more easily won unto Christ, than by public preachings. Moreover, he privately admonisheth and taketh heed in time, least they that are more unadvised be déepelyer plunged in evil. hitherto pertaineth the visitation both of sick people, and prisoners, none of whom a faithful Pastor neglecteth, but visiteth them so much the more diligently, as he perceiveth than more grievously tempted. For a good Pastor is always watchful over the whole flock of Christ, for whom sathan layeth snares, raungeing about, seeking whom he may devour. Him the pastor resisteth by prayer, admonitions, teaching and exhortations. If so be that every church had such a pastor, which would not easily forsake the flock, how great fruit (I pray you) should we hope for? Wherefore not without cause are we commanded, incessantly Prayer for faithful Pastors. and earnestly to pray unto God, that he would give faithful, wise, godly and diligent Pastors unto his Church. Thus have I hitherto spoken of the doctrine of bishops in the church What things are joined to teaching. of God. And unless a bishop teach after this manner, and do those things, which are joined to teaching, he is unworthy either of the name of a Bishop, Pastor, or Doctor, how so ever he pretend an apostolic title. For certain things are joined to the doctrine of the Church, which also are required of a preacher of the Gospel, and belong to his office, as are these, to gather together an holy assembly, wherein he may preach, conceive prayer, and minister the sacraments. But of these things shall be spoken in their place. Now there rests to be considered, how bishops may govern the Of the holy and unblamable life of Bishops. Church of Christ, with holy example of their life. The Lord in the Gospel saith to his Apostles. You are the light of the world, A city that is set on an high hill, can not be hide, Matth. 5. neither do men light a candle and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may ●ee your good works, and glorify your father which is in heaven. Wherefore Pastors, not only in doctrine but in holy life, do give light unto the Church: which beholding their life agreeable to their doctrine, is herself also moved to practise innocency of life. For the example of a good man much prevaileth to the furthering of the love of virtues. And contrariwise the Scripture witnesseth, that the corrupt example of the sons of Helie, the chief rulers in religion, was very 1. Sam. 3. analyeable to corrupt the people. For the Scripture saith. And the sin of the children of Helie was to abominable before the face of the Lord, so that the people began to abhor the sacrifices of the Lord. For men seeing the corrupt life of the ministers of the church, begin somewhat to doubt of the whole doctrine, crying, If the pastor thought those things true, which he teacheth unto us, he himself would not live so dissolutely. Therefore such teachers, are said to overthrow that with their naughty life, which they have builded with wholesome doctrine. Wherefore Paul requireth a bishop or pastor of the people, which should be blameless, that is to say, which can not rightly and worthily be reprehended of the faithful. For otherwise, by how much every Bishop shall be more sincere and upright, by so much more shall he be subject to slanders and reproaches of the wicked, the Lord himself foretelling the same in the Gospel. If they have called (saith he) the Lord of the house Beelzebub, Matth. 10. how much more shall they call them of his household? And, If they have john. 25. persecuted me, they will also persecute you. And again, Blessed are you when men shall revile you, and persecute Matth. 5. you, and lying, shall say all manner of evil saying against you for my sake. Rejoice and be glad, for great is your reward in heaven. Therefore, a pastor aught very carefully and as much as in him is, to take heed, that both at home and abroad, he live a life worthy of himself and his calling. Let him live chastely, as well being single, as married. Let temperance, soberness, thriftiness or good husbandry, hospitality, and other virtues which I have before rehearsed out of the Apostle, flourish in a bishop. Let him govern his own household wisely, and godlily instruct them, and so bridle them, that he give not occasion of offence to the Church, through riotousness or other misdeeds. For so also the Apostle Paul hath commanded, (who frameing again the exercises of a bishop) sayeth, Till I come, give attendance to reading, to exhortation and doctrine. He 1. Tim. 4. requireth of Timothy a diligent reading, that is to say, a continual study, whereby he may more perfectly exhort and teach. But Paul requireth of him that hath been brought up in the knowledge of the Scriptures from a child, as elsewhere he writeth, a continual study of the Scriptures. How great diligence then doth the Apostle require of them, who as they have not obtained so plentiful gifts of the spirit, as Timothy had, so they are not exercised in the Scriptures from their infancy? Let a sort of them therefore be ashamed of their unskilfulness: let them be ashamed of leisure not bestowed in study, and of their travelsome idleness. For as many read not any thing at all, but continually live idly, and as it were rot away in idleness: so a number of innumerable others are busied in those things, which nothing become bishops. Therefore the Apostle saith: Not man which goeth a warfare, entangleth 2. Tim. 2. himself with the affairs of this life, that he may please him, which hath choose him to be a soldier. Here were a fit place to speak of stipends due unto Pastors: but we will defer it to an other place. But if bishops come abroad among the people, at any time for business sake, and be present in assemblies of honest men, with no less care aught they to endeavour, least either by deed or word, or by apparel, or company keeping, or finally in the whole course of their life, they give any just occasion of offence to the Church. Let there appear in pastors, in all places and at all times holy uprightness, meet ripeness of judgement, honest behaviour, wisdom, modesty, humanity, humility, and authority worthy of God's ministers. But let the contrary vices and wicked misdeeds be far from them. In these few words I think are contained those things, which other have handled at large, entreating of the discipline and behaviour of the Clergy. For all ages understood, that a dissolute and lose life was evil in all degrees and kinds of men: but in the ministers of the Church worse, and most intolerable. For what can a minister of the Church do in the Church, whose authority is altogether lost? Authority therefore is requisite in Pastors. Of the want hereof many do complain, and seeing it under foot, go about to rear it up again with I can not tell what kind of props of titles and ceremonies. But authority is not got with Authority of pastors such light and vain things. It is rather obtained by the Grace of God, through the love of truth and uprightness of life: if happily God touch men's hearts: so as they understand that GOD worketh his work in the Church, by his ministers, as by his instruments, if they perceive that ministers do the work of the Lord with ferventness of spirit, and not coldly, not fearing any thing in a good cause, not, not the wicked and mighty men of this world, but do resist them: and yet that they do nothing of hatred or malice, but do all things of a fatherly affection, with a good courage, constancy, and wisdom. Whereunto if there be joined, not an hypocritical, but a holy and upright life in deed, together with honest, modest, and comely behaviour, all wise men shall perceive, that there is sufficient authority thereby proved to a godly minister. I would not yet the Donatists or Anabaptistes should hereby claim any kind of defence or protection, were it never so small. They contend that the ministery of the word and Sacraments, For the scarce good life of minister's good doctrine must not be rejected. executed by a minister whose life is unclean, becometh thereby of no value. But albeit a holy life be requisite in a minister, yet their ministery becometh not of no value through the ministers unhonest life, so his doctrine be sound and perfect. For the Lord in the Gospel commandeth to hear them that teach in Moses chair, but he forbiddeth to follow Matth. 22. their doings, for they teach good things, but do them not. Of this matter I have spoken in the second Sermon of this Decade. Nazianzen very properly saith, The print of a seal is all one, whether it be graven in iron or in gold. And it is one and the same Gospel, it is one and the self same heavenly treasure sent of the father, whether it be brought by a good messenger or a bad. But in the mean space, the unhonest life of the ministers of the church aught not to be winked at, but to be chastened, and such as are past cure, aught to be put out of the ministery, lest through their continual offence they make the holy ministery infamous. But many will say, Why handle you these things in public preaching? These things were to be told the ministers privately. I answer that the very laws which properly pertained to the Priests, were in times past communicated to the magistrates and governors of the people, and read before the people themselves. Moreover, it is manifest that Christ our Lord handled those things in public Sermons, which properly pertained to the Doctors and Pastors of the people. Hereunto may be added that Saint Paul speaking of Elders or Ministers, saith: Them that sin, rebuke openly, 1. Tim. 5. that the rest also may fear. The holy Scripture with great diligence describing good and faithful shepherds and teachers, with no less faithfulness and diligence doth paint out the false teachers and Hirelings false shepherds or wolves, to the end all men may know them, and take heed of them. These things are every where to be seen in the writings of the Prophets and Apostles. Yet singular places, if any man would know, are to be seen Deut. 13. and and 18. Isaic. 56. jere. 23. Ezech. 34 Dan. 11. Math. 7. and 23. The Epistles of Paul in describing and confuting of them are very plentiful. And saint Peter in overthrowing of such men, spendeth a great part of his latter Epistle. The testimonies and examples of the same Prophets and Apostles do show, that godly ministers & faithful Pastors shallbe vexed with all kinds of afflictions & persecutions. Yet the very same nevertheless do witness evidently, that the ministery shall never be utterly oppressed, but that the ministers shall continually have the victory, yea, even when they are slain. For the Lord always giveth ministers unto his Church, who though they be tried as gold is in the fire, yet they overcome through him which hath overcome the world, and the Prince of the world. The last times shall be very wicked, as we read the times of No and Loth were: but as then also in that uttermost corruption those two most excellent men with a few other singular men in all godliness, and true worshippers of God are read to have flourished, and done their duty: even so unto the very end of the world, the ministery of the word shall also endure, and worthy doctors and pastors shall flourish, striving against, and persecuting all ungodliness and looseness of life. Let the enemies of the truth cease to hope for the overthrow of the ministery, and ministers of the word of God. I will, saith the Lord in the Gospel, be with you always, even unto the end of the world. He can not lie who hath 2. Thes. 2. spoken this. He shall consume antichrist, saith the Apostle, with the spirit of his mouth, and shall abolish him with the brightness of his coming unto judgement. There shall be therefore ministers in the Church and preachers, yea, in despite of the gates of hell, rage they never so horribly, even unto the end of the world. These things hitherto have I comprehended as briefly as I could, touching the ministery of the word, and the ministers of the Churches of Christ. But it is not in our power to frame or give such Pastors. By the grace and goodness of God, good Pastors are given, and the wicked are taken away. Let us all therefore call upon God, praying him to give us faithful and godly ministers, whereby his name may be always sanctified, and the Church of God may be happily governed, to the salvation of all those the believe. Of the form and manner how to pray to GOD, that is, Of the calling on the name of the Lord, where also the lords prayer is expounded, and also singing, thanksgiving, and the force of prayer is entreated. The fift Sermon. AFter the ministery of the word of God in the church of Christ handled, me thinketh I have convenient place to entreat of the prayer of the faithful, whereunto godly ministers never leave to stir up the church. The word prayer is very largely taken among writers, and in daily use: What ●●●yer is. At this present we use it after the same manner that David the Prophet used it, saying: Hear my prayer, O God, and let my cry come unto thee. For prayer is an humble and earnest The definition of ●●ayer and ●hat be 〈◊〉 parts ●●ereof. laying forth of a faithful mind, whereby we either ask good things at gods hands, or else give him thanks, for those things which we have received. And of prayer chiefly there are two parts, invocation or ask, & thanks giving. By petition we lay open unto God the requests and desires of dure heart, beseeching him to give us good things, and that he will turn from us evil things, as may be to his glory and good pleasure, and according to our necessity. In invocation or petition we comprehend obsecration, which is a more vehement prayer, & also intercession, whereby we commend other men's matters to the Lord For we offer prayers to the Lord our God, not only for ourselves, but also for our brethren, and for their manifold necessities, for them that are distressed with perils, for those that ve sick, for them which suffer persecution, or are in a manner oppressed with other calamities and afflictions. Neither do we exclude beséechinges, whereby we earnestly desire evils to be turned away from ourselves or from others. There are also complaints, whereby the Saints in their prayers do holily expostulate with God. Thanckesgiving comprehendeth both done praises, and also celebrateth with a joyful spirit God his noble power, and the benefits received at his hand. Hereunto is referred a great part of the psalms, whereof part pertain to invocation or calling upon God, and some serve to teach or instruct, & some to declare or expound, whereof at this present there is no place to speak. Paul the blessed Apostle of Christ acknowledging these parts of prayer, writing to the Colos. Col. 4. sayeth: Continued in prayer, & watch in the same with thanksgiving. And to the Philippians: Let your requests Philip. 4. be showed unto God, in prayer & supplication with giving of thanks. And again unto Timothy: I exhort therefore (saith Paul) that first of all 1. Tim. 2. prayers, supplications, intercessions, & giving of thanks be made for all men. Kind's of prayers are these. There Kinds of prayers. is a private prayer of every faithful man, & there is also a public prayer of the whole church. Private prayer is made unto God by every faithful man, in what place soever, either in the house or without doors, in the closet of his heart, & temple of his own body. For S. Peter went up into the Acts. 9 uppermost part of the house, and prayed. S. Pan's sayeth: I will therefore that the me pray every where, lifting ●. Tim. 2. up pure hands. And Christ our Lord himself very often departed even out of the temple into the mount to pray. And in the Gospel he sayeth: When thou prayest, enter into thy Matth. 6. chamber, and when thou hast shut thy door, pray to thy father which is in secret. Public prayer is that which is used of the church; which is made unto God in the holy assembly, according to the accustomed order of every church. Now the pastors duty is as Paul also admonisheth in the 1. Tim. 2. and we in the last Sermon before this have rehearsed, to gather together, instruct and preserve the assemblies, in which, supplications or common prayers are made. And they are greatly to be blamed, who are more negligent in this behalf, than becometh them, neither are they in deed to be suffered, which seldom or never teach diligently, and are cold in stirring up a desire in men to pray. Men by nature are slow and slack in the study of religion: and therefore we have need of a sharp spur. And the charge and office of stirring up, and provoking, is committed to the pastors of churches. The prophets somewhere cry: Blow out the trumpet in Zion, assemble a congregation. For in a holy congregation three things are chief used, the teaching of the Of holy assemblies Gospel, faithful prayers, and religious celebration or administration of the Sacraments. And sometimes there is a collection made, for the relieving of the poor and of the church. The holy Scripture wittnesseth that these things are not instituted at the will and pleasure of man, but by the authority of God, yea, and immediately after the first beginning of things, and that they were also used of the most holy worshippers of God. Of those most ancient patriarches both which were first before the flood, and which followed immediately after, there is no doubt, since the scripture plainly witnesseth of jacob himself the nephew of Abraham, that he exected an altar Gene. 35. in Bethel, whereunto he assembled his whole household, though it were exceeding great, and there offered sacrifice unto God. In Moses time by the law, in most evident commandments, he instituted holy assemblies. Yea in the 10. commandments, he diligently Exod. 20. commandeth to sanctify the sabbath day: which also comprehendeth holy assemblies. The holy prophets of God do every where praise and commend the ecclesiastical assemblies of God's people. Neither did Christ our Lord disallow them when he came in the flesh. For as in the most notable assemblies and feasts he taught with great diligence, even so he gathered and assembled together, both the people and also his disciples, whom he specially commanded that they should not departed from Jerusalem, but wait for the promise Luke. 24. of the father: which thing when they were gathered together into an Acts. 2. assembly and in prayer, we read in the Acts to have been performed. There also the assembly of the faithful is commended to us, as appeareth both in the 11. and 14. cap. of the 1. epist. of Paul to the Corin. Those supplications which the same Paul commandeth to be made for all them that are set in authority, are made chief in holy assemblies. Truly Pliny an heathen author writing to Traianus the Emperor, doth make very manifest mention of holy assemblies. Holy assemblies had of old time very excellent promises, as we may see in the prayer of Solomon, which is described unto you in 1. Reg. ●. the first book of the Kings the 8. cap. And at this day the church of Christ hath promises nothing inferior to them, Christ our Lord, saying: I say unto Matth. 18. you, that if two of you shall agreed in earth as touching any thing that they shall ask, it shallbe done for them of my father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Behold, the Lord himself is in the midst of the assemblies of saints. And where the Lord is, there is both plenty and the treasure of all good things. And therefore experience itself which we have of matters teacheth, that the supplications of the church are effectual. For the Lord heareth the prayers of the church, and delivereth from evil, those whose safety the church commends unto him. We have oftentimes had experience, that they which were in extreme danger have found very present help, even at the same instant wherein the congregation hath offered their prayers to the Lord Moreover the example moveth very many, otherwise hard hearted and barbarous. For they see the devout godliness of the holy congregation, and the fervency of the faithful in assemblies, & are thereby moved, so that entering into themselves, they acknowledge that they are miserable, & desire to be partakers of this fellowship, according to the saying of S. Paul. If therefore when the whole church is come together in ●. Cor. 14. one, and all speak strange tongues, there come in they that are unlearned or they which believe not, will they not say that you are out of your wits? But if all prophecy, and there come in one which believeth not, or one unlearned, he is rebuked of all men, & is judged of all. And so are the secrets of his heart made manifest, and so he will fall down on his face, and worship God, and say plainly that God is in you in deed. With what confidence therefore, and how shamefully dare some set light by holy assemblies, and not only set light by them, but also scorn at them, as if they were assembled together without any profit at all? David in his banishment maketh complaint of nothing so much, as that he was compelled to wander in the wilderness, and was shut out from holy assemblies. For he promises the Lord, he will enter into his holy congregation if ever he be restored again. Verily when the Lord sayeth in the Gospel, He which is of God, heareth God's word, it followeth, that they which love the congregation wherein the word of God is preached, have the natural mark of the sons of God. But because many do not only We must pray. loath holy assemblies, but also say that prayers are altogether superfluous, vain, and unprofitable, Before we proceed any further, we will show that the godly must pray, and that the prayers of the faithful are both effectual, profitable, and necessary. They say all things are done by the providence of God, and therefore prayers are unprofitable. For that which God hath fore-knowen, that verily will he bring to pass after the manner of his fore knowledge, neither can it be hindered by prayers. But these men abuse the providence 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 express words Moses hath left written, The Lord had determined to destroy you, Deut. 9 therefore, I made intercession unto the Lord, and I found favour. jonas jon. 3. 4. threateneth so certain destruction unto the Ninivites from the Lord, that he even foretold the number of days. But when the men of Ninive believed the Lord, and repent, the Lord became favourable to them again, neither did he destroy them when they repented. Moreover isaiah had spoken to Ezechias out of the mouth of the Lord, Thou isaiah. 3●. shalt die, and not live. But when the king powered forth his prayers, even from the bottom of his ha●t unto the Lord, God changed his sentence that he had pronounced. For the Lord himself sayeth in jeremy: I will speak soudeinly against a nation or a kingdom for to pluck it up, and to root it out, and to destroy jere. 18. it: But if this nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them, etc. Wherefore, the prayers of the faithful are effectual, staying the wrathful judgements of God, yea, and taking them clean away. For whereas they object again, That prayer is a declaration of things, which Objection we require of the Lord, and that God foreknoweth all things, therefore that those things are unprofitably and supers●uouslie declared unto him, which he already knoweth, and so for that cause that prayer is unprofitable: it is confuted of Christ our Lord himself, who when he had plainly said, Your heavenly father knoweth what things you have need of before you ask of him, Yet nevertheless adding Matth. 6. a form of prayer he teacheth us to pray. In an other place he commandeth us and stirreth us up to pray often, Watch, and pray, saith he, lest you enter into temptation. And Paul sayeth, Rejoice always, pray continually. In every place there are many precepts of this kind. 2. Thes. 5. Neither do we declare our matters to him, as to one that knoweth them not, but we utter them to him that understandeth the desires of our heart, and do humble ourselves at the feet of his majesty. We ask that of him, which we know we want, but yet of him certainly to be received, who is the author of all goodness. For we believe his sure and infallible promises: In the mean time prayers are not super●●uons, for that the Lord would assuredly give that which we asked. The Lord promised the delivery jerem. 2● of his people, whereof the godly doubted nothing at all, yet with uncessant supplications they prayed unto the Lord, crying: Deliver us O Lord our God: neither did they think they laboured in vain. To the Anabaptistes Anabaptistes. pretending absolute pureness, and therefore being pure, neither can nor aught to pray, Forgive us our debts, since there remain no debts, the most holy Evangelist and Apostle john answereth, and says: If we say 1. john. 〈◊〉 we have no sin, we deceive our s●lues, and the truth is not in us. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. For as long as we live in this world, there remain remnants of sin, to be washed away every moment by the grace of Christ. Moreover, where as they object, It is written, We know that GOD doth not hear sinners, But we are john. 9 all sinners, therefore God death hear none of us, and so men's prayers are found to be unprofitable. We answer, that of sinners some are altogether ungodly and despisers of GOD, those God heareth not. There are again repentant men, and such as fear God, which nevertheless are sinners, and rightly so called, because of the remnants of sin: those God heareth. Which might he showed by the examples of David, Manasses, Peter, the thief erucified with Christ, & many other which were both sinners, and when they prayed were herded. Therefore we say that the prayers of the faithful are not only profitable Prayers 〈◊〉 necessary. and effectual, but also necessary unto men. For we are men, defiled with sin, destitute and voided of all goodness, Every good giving and every perfect gift is from above, and ●ames. 1. cometh down from the father of lights, He commandeth us to pray, and offereth to them that pray very large promises. Wherefore our fathers were both very often exercised, and very fervent in prayer, by their example teaching us that prayers are necessary. The Scripture also diligently and at large rehearseth how great things by their prayers in very weighty affairs and dangers, yea, in matters most necessary, they obtained of our most true and most bountiful Lord and God. The Apostles pray for the holy Ghost, faith, and the increase of faith, and they receive their requests, not spareingly, but liberally, being made partakers of all manner graces of Christ. In the Gospel the Publican prayeth in the temple, and sayeth, God be merciful to me a sinner: and he forthwith found ●ake. 18. the Lord merciful unto him. What and how great things Helias by his prayers obtained of the Lord, the holy history recordeth. And the blessed Apostle james applieth his example unto us also, that we also in faith should call upon God. Which I rehearse lest any man should think that that pertaineth nothing unto us. Again, how much the faithful prayers of Moses, David, josaphat, Ezechias, and other valiant men prevailed in wars, in famines, in sicknesses, and in other exceeding great dangers, it were long to recite. These examples prove that prayer is both always necessary unto men, and very effectual. For we plainly see that God is moved with the prayers of his faithful. For he is good and God is moved with prayers. merciful, he loveth us, he took flesh, that he might be touched with feeling of our infirmities, lest we should be dismayed at him: he is true and faithful, performing those things faithfully which he promises. What? doth he not freely, liberally, and bountifully call all men unto him, offering himself wholly to them that call upon him in faith? But in that they which pray do not always receive that which Why they that pray do not always receive that they ask. they ask, it doth not prove that prayer is altogether unprofitable: for it is oftentimes profitable for him that prayeth, not to receive his requests. There are moreover many causes, for the which God either putteth off the things that are asked, or doth not grant them. There is a kind of men which pray, of whom we read written: He that stoppeth his ●are at the Prou. 21. cry of the poor, shall cry himself, & not be herded. Again, Though you make many prayers, yet will I hear Isai. 1. nothing at all, seeing your hands are full of blood. So again in Solomon Wisdom crieth, testifying that she Prou. 1. will not hear them that call on her, because they would not first hear her giving them warning in time. All these things in a manner are gathered from the person of them that pray: from the thing itself which they pray for, that which followeth is derived. S. james sayeth: Ye ask and receive not, because you ask amiss, even to James. 4. consume it upon your lusts. For the Matth. 20. Lord also answering two even of his choose disciples which required the highest rooms in the kingdom of Christ, says: You know not what you ask. Furthermore, holy men when they ask holy and necessary things, or at the lest not unjust or evil, which nevertheless they receive not of the Lord, they forthwith think that God is a God of judgement and justice, and therefore that he will not immediately deliver out of afflictions: yet desire they deliverance with continual prayers. Whom the Lord loveth he chasteneth, whom he chasteneth, he doth not to this end, to destroy ●rou 3 Hebr. 12. them, but that they should not be condemned with the wicked world. For it is lawful in such distresses to pray with David, Rebuke me not in thy anger, O Lord, neither chasten Psal. 38. me in thy displeasure, And with jeremy, Lord correct me in judgement, not in fury. And with Abacuch, When thou art angry remember thy mercy. The godly doubt nothing of the power & goodness of God to men ward. That which God will, and which is profitable for the children of God, god can do. Innumerable examples of this thing, the old & new testament doth afford us. Wherefore when we are not delivered, when we obtain not our desires, it is most sure that God will have it so, and that it is profitable for us it should so be. By this means he heareth our prayers when he heareth us. For our prayers tend to this end only, that it might go well with us. God since he is only wise, knoweth what can profit and what can hurt us, and doth not give us that we ask, yet by not giving, he in very deed granteth that which is good for us. Therefore the lawful prayer of the faithful is always effectual, and evermore obtaineth his purpose, the Lord gaunting to his that which he knoweth to be good. Furthermore, the Lord deferreth to Why God ●eferreth ●o give that which ●e means to giue● perform that which is asked, yea and at sometime seemeth altogether to neglect our prayers: but he doth that by prolonging to try his: that he may make their faith the more fervent, and his gifts also more acceptable, which are so much the more joyfully received, by how much they are looked for by an ardent desire. In this temptation let that saying of the prophet comfort us. Can a woman forget her Isai. 49. child, & not have compassion on the son of her own womb? Though they should forget, yet will not I forget thee. For the church had said, God hath forsaken me, & my Lord hath forgotten me. Let us now consider what manner Who is to be called upon of them that pray. of prayer that should be, which he that calleth on God useth. That question cannot be better resolved, than by weighing the chiefest circumstances. First therefore let us consider, who must be called upon of them that pray. None verily but the one and only God. For three things are required of him which is prayed unto. First, that he hear the prayers of all the men in the whole world, that he pierce and exactly know their hearts, yea that he know more rightly and better all the desires of men than men themselves can utter them. Secondly that he be present euerie where, & have power over all things in heaven, in earth, and in hell, which hath in his power all the ways, and all the means to help. Thirdly that his will be exceeding good, and ready prepared, that that which he can, he may also be willing to do. But these properties are found in God only. For God only searcheth the reins and the hearts: he only seeth and heareth all things: he only knoweth more perfectly those things which are within and without man, than man himself: he only is present in all places: he only is Almighty: he only is wise: the will of God only embraceth man with most perfect goodness, & is always ready, & only procureth faithfully that which is profitable for man: therefore aught God only to be called upon. But who can attribute these properties, were it to the most choose souls in heaven without blasphemy and sacrilege? Therefore the souls in heaven living with God are not to be called upon. Especially since the scripture in plain words testifieth, the Abraham & jacob know us not, and commandeth us to call on ●sai. 63. God, and forbiddeth to communicate those things which are Gods to creatures. And that we say nothing else, to whom I pray you, of all the saints or angels in heaven can we say without blushing, O our father which art in heaven, & that which followeth in the Lord's prayer? Let us therefore call upon God only that heavenly father, whom alone all the saints, or godly men as many as have been in the church, have called upon. But since no mortal man, how good soever he seem to ●y whom God the Father is called upon. be, is worthy to come forth into the sight of the eternal and most holy God: which thing all men with one voice confess, many in deed and diverse patrons, intercessors, and advocates, are choose and received of them that pray, by whose intercession either they themselves might be brought to God, or their prayers presented unto God. Wherefore some have choose to themselves angels, other apostles, other the most holy, & among all other women, that blessed virgin the mother of Christ: other some have choose other, as they have put confidence in this man or the man: but they have forged these things unto themselves out of the imagination of their own heart, & have not learned them at the mouth of the Lord. The scripture that only rule of truth setteth forth to us one mediator, intercessor, patron, & advocate, by whom we m●y come unto God, & by whom we may present our prayers unto the Lord All the prayers of all men are unpleasant and abominable, which are not made by Christ jesus. Neither doth true faith suffer us to forge and imagine another advocate for Christ, or some other with Christ in the sight of God, nor ourselves alone without our advocate Christ to rush into the presence of God the father. Here true Christians are separated from jews, from Turks, yea and Papists also. For they despising the son of God, call upon the father only, without the mediation of Christ jesus. 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 judgement john. 5. unto the son, because that all men should honour the son, even as they honour the father. He that honoureth not the son, the same honoureth not the father, which hath sent him. And again, I am the way, & the truth, & the life. No man cometh to the father, john. 14. but by me. And john the Apostle and Evangelist says, Who soever denieth the son, the same hath not the father. 1. john. 2. But these men do not acknowledge Christ to be the only intercessor, but teach the saints in his steed or with him aught to be called upon as patrons before God. But the same john showing an advocate unto Christians, did not appoint himself, did not lay before us saints in steed of Christ, or them with Christ, But, saith he, we have an advocate with GOD the father jesus Christ the righteous. Neither doth Paul show us any other in 1. Tim. 2. cap. and Heb. 7. cap. To the Ephesi. By Christ (saith he) we have Ephe. 3 boldness & entrance with confidence by faith in him. Christ is sufficient for them that believe, as in whom alone the father hath stoared up all good things, commanding us to ask those things in him, and by him through prayer. These things are sufficient for minds not desirous of contention. They that will, let them search further in the third Sermon of the fourth Decade. I have told you who is to be prayed unto, or called upon of the godly What things provoke man to call upon God. worshippers of God, and by whom: to wit, God alone, by the only son of God our Lord jesus Christ. Let us now see what should stir up man to call upon God: surely the spirit of our God principally. For prayer is rightly counted among the gifts of grace. For neither could we earnestly nor heartily call upon our God, unless we be stirred up and provoked thereunto by the spirit of God. For albeit the commandment of God will us to pray, & present necessity and danger drive us, and the example of other allure us to pray, yet all these things would do nothing, unless the spirit enforce our minds unto his will, and guide and keep us in prayer. Therefore though there be many causes concurring, which move men to prayer: yet the chief original of prayer is the holy Ghost, to whose motion and government in the entrance of all prayers, whosoever pray with any fruit, do beg with an holy preface. To this pertain these words of the holy Apostle: The spirit also (says he) helpeth our infirmities. For we know Rom. 8. not what to pray as we aught: but the spirit itself maketh requests for us, with sighs which cannot be expressed. But he which searcheth the hearts, knoweth what is the meaning of the spirit, for he maketh requests for the saints according to the will of God. In deed the spirit of God is said to make intercession, not that he in very deed prayeth, & groaneth, but because he stirreth up our minds to pray and to sigh, and bringeth to pass, that according to the pleasure of GOD we should make intercession or pray for the Saints, that is to say for ourselves. But let us consider with what abilities he must be furnished, which With wha● abilities ●he must b● furnished which cometh to pray unto God. cometh of purpose to pray unto God. First it is necessary that he lay aside all opinion of his own worthiness and righteousness, that he acknowledge himself to be a sinner, and to stand in need of all good things: and so let him yield himself unto the mere mercy of God, desiring of the same to be filled with all things that are good. For that great prophet of God Daniel saith: We do not present our Dan. 9 prayers before thee, in our own righteousness, but in thy manifold mercies. Also you read the like prayers offered unto God Psal. 79. For the people of the Lord cry: Help us O Lord of our salvation, for the glory of thy name, deliver us, and be merciful unto our sins, for thy name's sake. Remember not our sins of old, make haste and let thy mercy deliver us. In the new Testament the Phariseie in Luke, trusting in his own righteousness, Luke. 18. is put by, and cast off from the Lord, but the Publican freely confessing his sins, and craving mercy of God, is herded and justified. For unless we acknowledge our nakedness, weakness, and poverty, who, I pray you, will pray unto God? For not they that bestrong, but they that be sick have need of the Physician. And the Lord in the Gospel saith, Ask and you shall receive, knock and it shallbe opened unto you, seek and you shall find. He therefore that is commanded to ask that he may receive, hath not as yet that he asketh: he that knocketh, by knocking signifieth that he standeth without doors: and he which seeketh, hath lost that which yet he seeketh for. We therefore being shut out from the joys of Paradise, by prayer do seek and ask for that which we have lost and have not. Therefore where as David and Ezechias and other saints of God in prayer do allege their own righteousness, for which they seem worthily to require to be herded, truly they regard not their own worthiness, but rather the truth of God. He hath promised that he will hear them that worship him, therefore the Godly say: Behold we are thy worshippers, therefore it is meet thou shouldst not neglect us, but deliver us. In the mean while in other places they speak in such sort of their righteousness, that we cannot doubt, that in their prayers they made mention of their righteousness, with a certain measure and limitation. Enter not into judgement with thy servant (saith David) for in thy sight shall no man living be justified. etc. Furthermore, and that which is the chief of all, it is needful that Faith is 〈…〉 that 〈◊〉. they which pray, must have a true & fervent faith. Let the doctrine of faith therefore in the matter of prayer, show us light as the morning star, and with an assured hope to obtain of God the thing which is asked, let him that prayeth make his petition. Let him ask in faith, saith saint james, nothing wavering: for he that ●●mes. 1. wavereth is like a wave of the Sea, tossed of the wind, and carried with violence. Neither let that man think, that he shall receive any thing of the Lord And Paul also saith, How shall they call upon him, on whom they have not believed? I have spoken of faith in the fourth sermon of the first Decade. But to the end that faith may increase in just measure, & flourish and continued stable, we must labour in the promises and examples from every place gathered together. We will recite a few. In the book of Psalms we read, Offer unto God Psal. 50. thanksgiving, and pay thy vows unto the most highest. And, Cal upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Again, The Lord is nigh unto all that Psal. 145. call upon him, unto all such as call upon him in truth (or faithfully.) He will fulfil the desire of them that fear him: he will also hear their cry, and will save them. Again in isaiah, the Esa. 65. Lord says, And it shall come to pass that before they call, I will answer them, and while they are but yet thinking how to speak, I will hear them. In Matth. the Lord saith, Ask and it shallbe given you, seek and you shall find, knock and it shallbe opened un-you. For whosoever asketh receiveth, & whosoever seeketh finds, & to him that knocketh it shallbe opened, etc. In the same Gospel the Lord saith, And Matth. 21. all things whatsoever you shall ask in prayer, believing, you shall receive. In the 11. of Mark the same sentence is Mark. 11. thus alleged. Whatsoever, says he, you desire when you pray, believe that you shall have it, and it shallbe done unto you. Again, in the gospel according to Saint john the Lord says, Whatsoever john. 14. you shall ask in my name, that will I do. Again, Verily, verily, I say unto you, Whatsoever you shall ask john. 16. the father in my name, he will give it you. Ask and you shall receive. David frameth an argument of the example of the Fathers, and says, Our Fathers hoped in thee, they trusted in Psal. 22. thee, and thou didst deliver them, they called upon thee, and they were helped, they did put their trust in thee, and were not confounded. For thereupon he gathereth that he also shall not be forsaken of the Lord In the history of the Gospel are very many examples to be seen which exceedingly confirm & establish the faith of the Godly. But since faith is not a vain imagination, but an effectual power Let the life of him that prayeth be answerable to his faith. working by the holy Ghost all kind of good works (though they neither trust unto these, neither think in consideration of them to be herded) yet nevertheless such sinners as are faithful do not impudently and without repentance trust to their own wits, dealing only in words with the Lord, but they join a holy life with prayers. For Solomon saith, He that turneth his Prou. 2●. ear from hearing the Law, his prayer shall be abominable. And the Lord says in isaiah, Though you make many prayers, yet will I hear isaiah. 1 nothing at all, seeing your hands are full of blood. Of such impenitent people we understand that in the Gospel, God heareth not sinners. But that more is, the Saints shall obtain nothing if they continued john. 9 prayer for such. For jeremy praying earnestly for his people, otherwise being obstinately wicked, heareth, Thou shalt not not pray for this people, thou shalt neither give jere. 7. 11. thanks nor bid prayer for them, make thou no intercession for them, for, in no wise will I hear thee. Seest thou not what they do in the cities of juda? The children gather sticks, the Fathers kindle the fire, the women kneade the dough to make cakes for the queen of heaven. They power out drink offerings unto strange Gods, to provoke me unto wrath. After the same manner, sayeth the Lord in Ezechiel, If I sand a pestilence into this Land, and if No, job, and Daniel Ezech. 14. were therein, (or in the midst of it,) as truly as I live, saith the Lord God, they shall deliver neither son nor daughter, but save their own souls in their righteousness. Wherefore it followeth, that the supplications of unrepentant men, & impudently persevearing in their sins, though they cry without ceasing, Help us O God our Saviour, Deliver us O Lord, We beseech thee to hear us, are altogether fruitless. For they desire to be preserved that they might take their further pleasure, and commit wickedness. And though God give us freely those things which we ask, yet it is necessary that an affection or desire to live well do accompany so great benefits received at the hands of God. For here we aught most diligently to take heed, that we think not we shallbe herded for our virtues sake, but for the mere mercy of God in Christ jesus. Moreover whosoever desireth to Our mind● must be ●fted up ●o heavenly things. have his prayers to be acceptable unto God, let him lift up his mind from earthly things unto heavenly things Touching that thing the blessed Martyr of Christ Cyprian eloquently and holily entreating, saith: When we stand occupied in prayer, we must with our whole heart watch and be diligent in prayer. Let all worldly and fleshly thoughts depart, neither let the mind think upon any thing else, at that time, than only that which it prayeth. Let thy breast be shut against the adversary, and let it be open to God only, neither let it suffer the enemy of god to enter into it in the time of prayer. For he oftentimes stealeth upon us and entereth in, and subtilely deceiving us turneth away our prayers from God▪ that we may have one thing in our heart, & another thing in our mouth: but not the sound of the voice, but the mind and sense aught to pray unto God with an unfeigned affection. Thus far he. But that the mind of him the prayeth may be lifted up from earthly things unto heavenly things, that is chief the work of the spirit, of true faith, the steadfastness of hope, and the fervent love of god: if also we have in remembrance the dreadful majesty of God, before whose eyes we stand praying. Him all the creatures in heaven & in earth do worship & reverence: thousand thousands of Angels serve him. Let us think with ourselves how profitable and necessary things we ask of God: without which we can not be happy. Let us moreover remove from us all those things which either detain and keep us in this world, or pull us back unto earthly things, of which sort are these, slothfulness, covetousness, & surfeiting, and to be short, all other sins like unto these. And contrariwise let us apply ourselves to watchfulness, soberness, gentleness, & liberality. Surely the Scripture, almost every where, joineth unto prayer, fasting and mercy. For these virtues make us more cheerful and ready to pray through faith. Daniel saith, I turned my face unto the Lord God, and sought him D●niel. 9 by prayer & supplication, with fasting, sackcloth, and ashes. Neither unlike to this do jonas and joel teach. Yea in the Gospel and writings of the Apostles, we every where hear, Watch, be fervent in prayer, be sober. For the belly being full, either no prayers at all, or else fat and unwieldy prayers are made. Whereof we read that saint Augustine said, Will't thou have thy prayer fly up unto God, make it two wings, Fasting, and Alms deeds. For in the Acts of the Apostles the Angel of the Lord says to Cornelius the Centurion, Thyprayers, and thy alms deeds are had in remembrance in the Acts. 10 sight of God. And surely God requireth of us fervent prayer: but it can not choose Let prayer proceed from love. but be cold, which is not inflamed with charity. Therefore they that be cruel, and unwilling to forgive their brethren their trespasses, and do still retain hatred toward their brethren, cannot pray before God, who saith, And when you stand praying, forgive if you have aught against any man, that Mark. 11. your Father also which is in heaven may forgive you your trespasses. And again, If you forgive men their trespasses, Matth. 6. your heavenly father shall also forgive you. But if you forgive not men their trespasses, no more shall your Heavenly Father forgive you your trespasses. And in another place he sayeth, Matth. 5. Therefore if thou bring thy gift un-the Altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come & offer thy gift. For otherwise all thy gifts shall not be acceptable unto God. Let us therefore willingly forgive, & let us love & do good unto our neighbours, so our prayers shall pierce the heavens. agreeable unto this is that we pray We must not pray with the mouth only but with the ●a●t. not only with the mouth or voice, but with the mind and inward affection of the heart, and with the spirit and fervency. There was no voice herded of Moses, neither of Anna the mother of Samuel, when they prayed, but most earnestly in spirit they cried unto God, who also heard: and l●dd him safely with all the people of Israel through the red Sea out of the most bloody hands of the Egyptians, & her which afore was barren he made fruitful. And contrariwise, we read that the Lord in the Gospel, out of Esay alleged these words against the Phariseis. This people, draweth nigh unto me with their Matth. 15 mouth, and honoureth me with their lips, howbeit their heart is far from me, but in vain do they worship me, teaching doctrines precepts of men. Therefore aptly said Paul, I will pray with the spirit, and will pray 1. Cor. 14. with the understanding also, where he calleth the lively breath and voice of man, Spirit. By these heavenly testimonies, their prayers are condemned, who with a marvelous rolling and swiftness of the tongue, in a short space babble many words, and those maimed and curtailed, uttering words without sense. For their mind in the mean while is otherwise occupied. No other desire is there felt of them, unless happily this seem a desire, in that they pant and blow, hasting to make an end of praying. Among which kind of men Monks and priests are chief, who pray for money & for their hire: that is, cell a thing of nought for a great price unto the mad people: not that prayers are vain of themselves, but because being used after that manner, they become vain. Of these men the Lord pronounceth in the Gospel, Woe be unto you Scribes and Phariseis, Hypocrites, for you devour Matth. 23. widows houses, and that under a pretence of long prayer, therefore you shall receive the greater damnation. I know what these Sophisters do here bring forth and allege for the defence of prayers said for reward or stipend: but in few words I give them this knot to lose. These men that pray in this sort, either have faith and charity, or else they have not: if they have, they pray without reward, for charity's sake: if they have not, their prayers are of no effect, and therefore with a false show they deceive the ignorant people, paying their money for lawful prayers, whereas they requited them with unlawful: and if they were lawful, yet were they neither to be sold or bought. This is also required of him that prayeth, that he desire not things unworthy for God to grant, nor require We must require nothing that ●s unworthy for God to grant & contrary to his laws. those things that are contrary to the laws of God. For S. john the Apostle says, If we ask any thing according to his will, he heareth us: therefore when we ask things unworthy for God to grant, he heareth us not. Moreover always and in all 1. john. 53. our prayers, our will and our desires aught to be obedient to God and his wil Therefore let no man go about wickedly to tie God to certain circumstances: let no man prescribe unto God at what time, in what place, or after what manner he shall bring to pass any thing, that he will do. God who is only wise knoweth when it is time to help. He is also both faithful and omnipotent, and able in deed to do greater things, than either we can ask or understand. Which thing we also read that Paul hath said. Therefore not without cause is that most honest widow judith very angry with Osias the Priest, because he appointed judith. 8. a set number of days unto God, which being ended he should deliver, or otherwise they would give up the city. For judith says What manner of sentence is this, whereunto Osias hath consented, to deliver the City unto the Assyrians, if within five days there come not secure for us? And who are you that tempt the Lord? This is not a sentence like to obtain mercy, but rather to provoke wrath & kindle displeasure. You have set the mercy of God a time, & have appointed him a day after your own fantasy. But for as much as the Lord is patiented, let us so much the rather repent & crave pardon at his hands by pouring out of tears. Therefore David is read to have spoken most godly being in extreme danger, If I shall find favour in the eyes of the Lord, he will ●. Samu. 15 bring me again: but if he say to me, I have no lust to thee, behold here am I, let him do with me, what seemeth good in his eyes. And now also long continuance is very needful in prayers. Ask We must continued ●n prayer. says the Lord in the Gospel, and it shallbe given you: seek & you shall found: knock, & it shall be opened unto you. And by this heaping together of words, he often remembreth us of continuance in prayer. Ask, says he, earnestly & constantly, as they do which require things whereof they stand in need: Seek, as they are wont that search for things that are hidden and precious: Knock, as they are wont, who with earnest desire covet to come in to their friend. For all these sayings do not only signify a desire, but also a continual study, to obtain things required. In the Gospel according to saint Luke the Lord put forth a parable tending to this end, that we aught always to pray and never to be wearied. For Paul also says, Rejoice always, pray continually, 1. Thess. 5. in all things give thanks. Yet let no man think that by these words of the Lord, and the Apostle, the error of the heretics Psallini or Euchitae is confirmed. They did nothing else but pray. The Lord commandeth to pray always, that is to say as often as we conveniently may, at all times and in all places, to be of an upright heart toward God in all things, which should always wait for good things at God's hand, and give him thanks for benefits received: which should also continually ask favour of him. Such an endeavour is commended unto us in Anna the daughter of Phanuel, of whom Luke maketh mention: That she departed Luke. 1. not from the temple, but night and day served the Lord with fastings and prayers: not that she did nothing else, having no regard to her body, nor did at any time eat, drink, or sleep, but because that was her continual and chiefest business. For at this day, speaking after the same manner, we say that the husbandman doth labour without ceasing, and the student read night and day: when as yet all men understand, that by this kind of speech is signified a continual, and an exceeding great diligence in work and reading. The woman of Syrophoenissa in Matth. Chapter 15. showeth unto us a notable example of unwearied continuance in prayer or invocation. But if so be GOD seem to neglect us, or to defer our requests longer than is meet, let us always remember what the Prophet hath said, Yet a little while and he that Ab●c 2. Heb. 10. shall come will come and will not tarry, and the just shall live by faith; etc. Here it shallbe very easy to show the time of prayer, whereof inquiry is made, to wit, When we aught to pray. We aught therefore privately When we must pray. to pray always. For continually while we live there is diverse and manifold matter offered unto us to pray. Pray therefore as often as the spirit moveth thee, & as often as necessity itself, or matter provoketh thee to pray. Yet let nothing here be of constraint: let all things proceed from a willing & free spirit. But public prayers are restrained to time. For there are set & foreappointed hours to pray, set hours are those certain times received of the Church, wherein in the morning or evening the whole congregation assembleth together to hear the word of God, to pray, and to receive the Sacraments. That the ancient Churches which were in times past did not meet together in an holy assembly, all at one time, and the self same hours, Socrates in his History beareth witness. And in this diversity there is no danger. Let it be left to the discretion of the Churches to come together unto the service of God when it shall seem most necessary, comely, meet, and profitable unto themselves. Moreover foreappointed hours of prayer, are those which are set or forewarned for a certain time by the Church for present necessities sake. In dangerous times and in weighty affairs the holy Apostles appointed prayers and fastings. Which thing also at this day is lawful without superstition, and with just moderation. And that this is a most ancient ordinance, it appeareth out of these words of the Prophet joel. Blow, the trumpet joel. 2. in Zion, sanctify a fast, call a solemn assembly, gather the people together, etc. Doth not the Apostle command man and wife privately 1. Cor. 7. to separate themselves for a time, and to abstain from their lawful delights, that prayer in necessity may be the more fervent? And now also it will not be hard to judge of the place Of the place of prayer. of prayer. For as at all times privately, so also in all places, I have said in the beginning of this sermon, the holy men may pray. For the true prayer of holy men is not tied to any place, neither is it judged better in one place, than in another. For the goodness or worthiness of the prayer is not esteemed by the place, but by the mind of him that prayeth. For the Lord in the Gospel saith, The hour will come, and now is, when the true worshippers john. 4. shall worship the father in spirit and in truth, etc. But they are in no wise to be passed over, in To praye● in the chamber. this place, who are persuaded that the godly may pray in no other place, but at home in their chamber. To the confirmation whereof, they wrist these words of our saviour. But thou Matth. 6. when thou prayest, enter into thy chamber, and when thou haste shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. But these words have an Antithesis or contrary sentence to that which goeth afore. For there went before, And when thou prayest thou shalt not be as the Hypocrites are, for they love to stand praying in the Synagogues, and in the corners of the streets, that they may be seen of men. Against this immediately he opposeth, But thou when thou prayest enter into thy chamber. And as in reproving the abuse of prayer, he did not properly condemn the place, but rather spoke figuratively after this manner: The Phariseis with their prayers which they make in the streets do hunt after praise and commendation of the people. So on the contrary part making mention of a chamber, he meant not that the place, of itself, maketh the prayer either better or worse: but he taught by a figurative speech, that we aught to pray with an upright mind, and most free from hunting after the praise of men. For he that prayeth with a mind not troubled with affections, having regard only unto God, he prayeth in his chamber, whether he pray in the Church or in the street. For otherwise the Lord prayed with his Disciples in the temple, in the city, in the field, and wheresoever occasion was offered. Also it followeth, And the Father which seethe thee in secret, shall reward thee openly, that is to say, The Father, who alloweth the mind that is not proud, but humble and free from ambition, will reward thee openly. But public prayers are used in the Church, or assembly of Saintes: which if any man despise, saying that prayer aught not to be tied to any place, I can not think him worthy the name of a Christian, since he shamefully abuseth Christian liberty. Finally, of assemblies I have spoken before, we will peradventure speak more in the last Sermon of this Decade. Here cometh also to be handled The gesture of them that pray. the gesture of those that pray, But let all riot, all pride, all immoderate trimming of the body, be far from them that shall come into the Church of Christ to pray. He should seem filthily to have scorned the Godly magistrate, whosoever he were, that in coming to crave pardon for his fault, would lay aside his mourning weeds, and putting on white apparel, proudly appear before the assembly of grave and godly Senators. Such a one might be judged worthy, not only to be denied of his request, but also to be cast into prison. And who will deny that they more shamefully mock God, who coming into the Church to ask pardon, being oppressed with the burden of their sins, and yet in that place to be so far off from being humble, that they rather appear before the presence of God and his Saints having their bodies so attired, as they thereby both provoke the wrath of God a new against them, and do grievously offend the most godly that are in the church. Wherefore Paul at large teacheth that modesty, comely, and humble behaviour is to be used in the church. The place is to be seen in the 11. cha. of the first Epistle to the Cor. That which remains of this matter the blessed martyr of Christ Cyprian, comprehendeth in these words. Let the words & prayers of such as pray, be orderly governed, keeping modesty & shamefastness. Let us think we stand in the sight of God. God his eyes must be delighted, both in the gesture of our body, and manner of our words: for as it is the part of an impudent person to use clamorous shouts in praying, so contrariwise it beseems a shamefast person to pray with modest prayers. Some foolishly imagine the prayer is made either better or worse, by the gesture of our bodies. Therefore let them hear S. August. lib. 2. ad Simplicianum Quaest. 4. saying, It skilleth not after what sort our bodies be placed▪ so that the mind being present with God, do bring her purpose to pass. For we both pray standing, as it is written, The Publican stood a far off: and kneeling, as we read in the Acts of the Apostles: and sitting, as did David and Helias. And unless we might pray lying, it should not have been written in the Psalms, Every night wash I my bed. For when any man seeketh to pray, he placeth the members of his body after such a manner as it shall seem most meet to him for the time to stir up his devotion. But when prayer is not sought, but an appetite or desire to pray is offered, when any thing cometh on the sudden into our mind, whereby we are devoutly moved to pray with sighs that can not be uttered, after what manner soever it finds a man, doubtless prayer is not to be deferred, until we have sought in what place we may sit, or where we may stand or kneel down. Tertullian, making mention of the behaviour of the Christians of his time when they prayed, in his Apology against the Gentiles says: We Christians are all of us evermore praying for all men, looking up into heaven, with our hands spread abroad, because we are harmless: we are bore headed, because we are not ashamed: to be short, we need none to put us in remembrance, because we pray from the heart. Where notwithstanding we must chiefly have in our remembrance the doctrine of our Saviour in the Gospel saying, When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men, verily I say unto you they have their reward. For above all things we must beware that we neither pray privately nor publicly to this end, neither yet fashion the gesture of our body, to get the vain praise of the people, that we may seem to be renowned and accounted holy before men. It sufficeth that we please GOD, and be allowed by his judgement. In the discourse of prayer, no man will say, that it is the smallest thing to know what you aught to What we must ask or pray for of God. pray, what thing you should ask of God, or for whom you should pray. Here are to be considered the people and things: people are either public or private. Public people, are Bishops, Teachers, Magistrates and all set in authority. For these men, the writings of the Prophets, Evangelists, and Apostles give commandment to pray. Paul more than once requireth intercessions to be made by the Church unto the Lord for him, that he might be delivered from disordered & froward men, and that he might freely preach the Gospel as it becamme him to preach it. The same Paul commandeth us to pray for all those that Ephe. 6. 2. Thess. 3. 1. Tim. 2. be set in authority, that we may lead a quiet and peaceable life in all godliness and honesty. Private people are, our parents, wife, children, kinsfolk, allies, neighbours, citizens, friends, enemies, sick people, captives, such as are afflicted, & to be short, all that are nigh about us, whose health and safety, nature and Christian charity willeth by prayers to commend unto God, and whereof there are also testimonies and examples in the Scripture. But the things we should pray for, are those good things that are to be desired, whereof some are heavenly, spiritual, or eternal: and other earthly, corporal, or temporal. Moreover some things verily are common, othersome again are private: those things that are common pertain to the whole church & common wealth, neither belong they to a few, as do private things. And spiritual things are chief reckoned to be these, faith, hope, charity, perseverance, and that whole company of all manner virtues, the profit and safety of the Church, forgiveness of sins, and life everlasting. Among the which not unfitly are reckoned the gifts of understanding the liberal Sciences, well ordered Schools, faithful teachers, godly Magistrates, & upright laws. Corporal things are, a peaceable common wealth, strong and valiant armies for war, health, strength, and comeliness of body, abundance or sufficient wealth, the safe prosperity of wife and children, the protection & defence of friends and Citizens, peace, a good name, and otherthings which are of this kind. But no man is ignorant that we aught to have a greater care of spiritual things, than corporal things, and principally to desire heavenly things. And in corporal things, there is also a choice to be used, that the profit of the common wealth be preferred before our own private gain. For the common wealth continuing in safety, the Citizens may also be safe. And so long as schools and Universities, or places of learning, be maintained, there is hope that the common wealth shall never be destitute of wise & upright governors. There are also in temporal goods, some better than other some: those things that are best therefore, the Saints or godly men do chiefly require of the Lord, and nevertheless those which are of less value they understand to come from him, and therefore they ask them also of the Lord. They that are but meanly It is lawful to ask corporal goods of the Lord. exercised in the Scriptures, affirm that it is not lawful in prayer to ask corporal goods of the Lord But they are confuted by many examples of the Scripture. For not only the patriarchs and Prophets, but also the Apostles of Christ asked temporal goods of the Lord, as defence against their enemies, a good report, and other things necessary for the body. Which thing we shall learn anon by the form of prayer, which the lord himself hath taught us, diligently showing us what we should ask. This also cometh in question, in what tongue prayer must be made? They that affirm, that privately and In what tongue we must pray. publicly we must pray in Latin, seem in my judgement to be out of their wits, unless they speak of such as are skilful in the Latin tongue. For since we must pray, not only with mouth and voice, but also with heart & mind, how I pray you shall he pray with heart and mind, who useth a language he understandeth not? Indeed he uttereth godly words, but he knoweth not what he sayeth. For it cometh all to one reckoning, to pray never a whit or not at all, and to babble out words which are not understood. Let every nation therefore pray in that language which it understandeth best, and most familiarly. And no less madness is it in public assemblies to use a strange language: which thing also hath been the root of the greatest evils in the church. Whatsoever the priests that were ordained of God, and the Prophets which were sent from him, spoke or rehearsed to the people of old time in the church, they did not speak or recite them in the Chaldean, Indian, or Persian, but in the Hebrew tongue, that is, in their vulgar and mother tongue. They written also books in their vulgar tongue. Christ our Lord together with his Apostles used the vulgar tongue. He furnished the Apostles with the gift of tongues, that they might speak to every nation. And for so much as in that age the Greek tongue of all other was most plentiful and common, the Apostles written not in the Hebrew tongue, but in the vulgar Greek tongue. Truly it behoveth that those things that are done in the public church for the holy assemblies sake, should be understood of all men. For otherwise in vain should so many men be assembled together. Whereby it is clearer than the day light, that they that have brought in strange tongues into the church of God, have troubled all things, have quenched the ferventness of men's minds, yea, and have banished out of the church, both prayer itself, and the use of prayer, and all the fruit and profit that should come of things done in the church. And truly the Roman and Latin Prince hath brought this Latin abomination into the church of God. He crieth out that it is wickedly done, if Germany, England, France, Polande, and Hungary, do use both in prayer and all other kind of service in the church, not the Roman or Latin tongue, but Dutch or german speech, English, French, Polonish, or the Hungarian language. S. Paul once handling this controversy, says in plain words: If I pray in a strange tongue, my spirit or voice prayeth, but my understanding is without fruit. What is it 1. Cor. 14 then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. Else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he knoweth not what thou sayest? Thou verily givest thanks well, but the other is not edified. I thank my God I speak languages more than you all, yet had I rather in the church to speak five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue. And truly this very place doth justinian the Emperor cite In Novel. Const. 123. where he straightly commandeth Bishops & Ministers not secretly, but with a loud voice which might be herded of the people, to recite the holy oblation and prayers used in holy baptism, to the intent that thereby the minds of the hearers might be stirred up, with greater devotion to set forth the praises of God. Moreover it is evident that Gregory himself who is called the great, spoke to his Citizens in the City of Rome in their country language: which thing he himself witnesseth in the preface of his Commentary upon Ezechiel, to Marianus the bishop. Of the Greek bishops, no man is ignorant, that they had their whole service in their Churches, in their own native language, & have left their writings unto us in the same tongue. We might therefore worthily be judged mad & void of understanding, if we also in the administration of divine service in the church use not our own language, since so many and so excellent examples, both of most famous churches, & of most singular Bishops and governors of the church have go before us, that I speak not again of the most express and manifest doctrine of S. Paul the Apostle. This place now requireth that I speak somewhat of singing in the Of Sing●●ge in 〈◊〉 church church, and of canonical hours. But let no man think that prayers sung with man's voice are more acceptable unto God, than if they were plainly spoken or uttered. For God is neither alured with the sweetness of man's voice, neither is he offended though prayers be uttered in a hoarse or base sound. Prayer is commended for faith and godliness of mind, & not for any outward show. Those outward things are rather used as means to stir us up, albeit even they also take little effect, unless the spirit of God do inflame our hearts. Neither can any man deny but that the custom of singing is very ancient. For the holy scripture witnesseth that the Levites in the ancient church long before the coming of ●. Paral. 29 Christ did sing, yea, and that they did sing at the commandment of God. And again, I think no man can deny, that the same cunning kind of music brought into the church of God by David, was both accounted among the ceremonies, and that the same was abolished together with the temple and the ceremonies. We read not of our Lord jesus Christ, who is the true Messiah, and full perfection of the law, that he sung in any place, either in the temple or without the temple, or that any where he taught his disciples to sing, or commanded them to ordain singing in the Churches. For that which is read in Matthew and Mark, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26 Mark. 14. which may be englished, And when they had sung an Hymn or psalm, they went out into the mount of Olives,) is such a kind of saying, as doth not necessarily force us to understand that the Lord sang with his disciples. For a Hymn, which is the praise due unto God, may be humbly uttered without quavering of the voice. Truly the old translation in both places, as well in Matthew, as in Mark, constantly interpreteth it, Et hymno dicto exierunt in montem Olivarum, that is to say, When they had said an Hymn, they went out into the mount of Olives. Erasmus in Matthew hath trauslated it, Et cum hymnum cecinissent, when they had sung an Hymn: but translating Mark, he says, Et cum hymnum dixissent, when they had said an hymn: but in either place is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to praise, or to set forth one's praise, which both by singing, & also without singing hath been accustomed to be done. And albeit we neither read that the lord himself commanded singing to his Apostles, neither that they ordained singing in the Church, neither yet do read in the Acts of the Apostles that they themselves did sing in holy assemblies, yet Paul did not rebuke the church at Corinth, which began to sing either Paul rebuked not them that sounge. of her own accord, or by a certain imitation of the old Church, because he saw their manner of singing differed much from the old. He therefore suffered singing of Psalms, but in the mean time he preferred before it prophecy or the office of preaching: and he also required of them that did sing, both a measure to be kept, and also that it should be done with understanding, without which doubtless both prayer & singing is not only unprofitable, but also hurtful. I will pray with the spirit, (says the Apostle) and will pray with 1. Cor. 14. the understanding also: I will sing with the spirit, and will sing with the understanding also. Neither do I know, that in any place else the Apostle maketh mention of singing in holy assemblies, unless we list to apply that hither which Paul hath left written in the 3. to the Colossians, though that may seem to be a private institution. For that which he hath left written in his Epistle to the Ephesians in these words: Be not drunken with wine, wherein is excess, Ephe. 5. but be fulfilled with the spirit, speaking unto yourselves in psalms, and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts: Giving thanks always for all things unto God even the Father, in the name of our Lord jesus Christ, What manner of saying it is, it is easily judged by the occasion and order of the words. For he speaketh nothing of the public singing accustomed to be used in the Church, but of the private manner of singing. For he had respect unto riotous banquets, where, for the most part were used to be sung of such as were well tippled, songs which were not very honest. Be you not therefore drunk with wine, says the Apostle, jest you sing songs that are scarce honest, but rather if you list to sing, sing Psalms and spiritual songs. Whereunto this also may be added, that even in those kinds of songs he requireth rather the song of the heart, than the warbling of the voice, so far off is it that he at any time alloweth uncomely shriek, either public or private: albeit the sense and meaning shallbe more simple and plain, if we understand, In cord, which signifieth in the heart, to be spoken in that place in stead of, joyfully or from the heart. Wherefore no man can or aught to disallow moderate and godly singing of Psalms, whethere it be publicly used in holy assemblies, or at home in private houses. And truly you shall find many testimonies in the ecclesiastical history written by Eusebius and Sozomenus, The manner of the ancient singi●g in the Church. declaring that the Eastern Churches even immediately after the time of the Apostles did use to sing Psalms and Hymns unto Christ our Lord. You shall also find this, that by certain decrees of counsels it was ordained, that no other thing should either be read or sung in holy assemblies, but only the canonical Scripture. For even betimes there began neither a mean to be kept in the Church, neither the canonical scripture only to be used, for that certain men intermeddled their own songs. Yet here (dearly beloved) I thought good to put you in mind of two excellent What mā● of singing was in old time used. things concerning this matter. The first of them is, that the singing of the ancient Church was a far other kind of singing, than that which at this day is used. For Erasmus Roter. doth rightly judge, that the singing used in the ancient churches was no other than a distinct and measured pronountiation, such as at this day in some places is used in pronouncing of the psalms, the gospel, and the lords prayer. Truly Pliny the Lieutenant in Asia, by diligent search or examination of matters found out, that the christians at certain appointed times met together before day, & sung a Psalm together among themselves unto Christ their God. The place of Pliny is to be seen in the 10. book of his Epistles to Traianus the Emperor. Also Rabanus Maurus, lib. insti. Cler. 2 cap. 48. says. The primitive church did so sing, that with a little altering of the voice, it made him that sang to be herded the further, so that the singing was more like loud reading than song. These things he borrowed out of the 33. chap. of S. Austin's 10. book of confessions, who in that place plainly confesseth, that he doth sin, when he is more delighted with the sweetness of the voices, than with the sense of the words, and therefore desireth that all the melodious tunes of sweet songs, wherewith the psalter of David is replenished, might be removed from his ears, and the hearing of the Church. For it seemed to be more safe, which he remembered he had often herded concerning Athanasius Bishop of Alexandria, who with so little straining of the voice, made the Reader of the Psalm to utter it, that he rather seemed to read than to sing. The last of the things I said I would put you in mind of, is, that singing, howsoever Song was always free but not universally used. it be an ancient institution, nevertheless was never universal, & of necessiti thrust upon the churches, but it was free, neither was it always used in all churches. Whereunto may be added that which Sozomenus witnesseth, that those Churches which did sing, used not the very same kinds of prayers, or Psalms, or reading, or the very same time. Socrates also in the 5. book of his history cha. 22. says. To be short, in all Countries every where, you shall not find two churches which in all points agree together in prayer. And that it was long yer the Western Churches received melody or the custom of singing, it appeareth even by the testimony of Augustine, who in his 9 book of Confess. Chap. 7. rehearseth that Ambrose being oppressed with the snares & persecutions of justina the Arian Empress, ordained that hymns and psalms should be sung, according to the custom of the east parts, since which time the custom of singing hath been retained and also received of other parts of the world. Nevertheless before the Western churches received the order of singing, they were esteemed of all them of the East to be true Churches, neither came it into any man's brain, that therefore they were heretical and schismatical Churches, or not rightly governed, because they were destitute of song or melody. No man gathered, The Eastern Churches sing, the Western do not so: therefore they are no churches. If this uprightness and Agreement in singing in the Church. liberty had remained safe and unaltered, that is to say, If according to that ancient use of singing, nothing had been sung but canonical scriptures, if it had been still in the liberty of the churches, to sing or not to sing, truly at this day there should be no controversy in the Church, about singing in the church. For those churches which should use singing after the ancient manner practised in singing would sing the word of God, and the praises of God only, neither would they think that in this point they surpassed other Churches, neither would they condemn those Churches that sang not at all: where as also these would not despise them that used soberly and godlily to sing. For if godly men persevere in the study of godliness, and in daily prayers, though they sing not, yet remain they nevertheless the sons of God. Neither yet doth all singing, and in every place edify: neither are all Churches fit to sing. Doth not Rabanus say, in the same place that I even now cited? For fleshly minded men's sake, & not for such as are guided by the spirit, the custom of singing is instituted in the Church, that they that are not moved by words, may be alured with the sweetness of the melody, etc. But the singing about which there is controversy at this day, is not that ancient singing, but that more is, both in matter and tune, for the most part, it is clean contrary to the old. The common sort call it Gregory's singing, doubtless not of that great Gregory, who seemeth not to have been very friendly to singing, Gregory's singing. as it appeareth by his constitution, which is read in the Registre, in the fift part thereof, Cap. 44. We shall therefore seem to judge more truly, if we refer it to Gregory the fift, which is said to have been enthronized about the year of our Lord 995. and moreover to have used the help of, I know not who, one Robertus Carnotensis. Yet there are some which ascribe it to Vitalianus, some to Gelasius. It yrc●eth me to rehearse what Durandus hath patched together of this matter, in his Rat. divin. lib. 5. For I little weigh it. There are many things in this kind of singing to be discommended. what things are to ●e discommended in the use of singing in the church For first of all many things, yea the most are sung contrary to true godliness, neither are all things that are sung taken out of the holy Scriptures, but out of I know not what kind of Legends, and out of the traditions of men. And those things which are sung out of the Scriptures are, for the most part, so wrested and corrupted, that there remains no part of the heavenly sense or meaning. Creatures and dead men are called upon. Moreover, this kind of singing is commanded, and they sing not of their own accord or good will, but upon constraint: yea they sing for money, and to th'end that they may get an Ecclesiastical benefice, as they term it. Only clerk, hired for that purpose, do now a days sing: not the whole Church of Christ, as in time paste hath been accustomed. Neither is there any end or measure in their singing. They sing day and night. And to this foolish and ungodly kind of singing, as to a heavenly or meritorious work, there is more attributed than true faith doth allow. A man may well say that it is that much babbling, which the Lord in Matthew forbiddeth and condemneth as an Heathenish superstition. They sing moreover in a strange tongue, which few do understand, and therefore without any profit at all to the church. There is heard a long sound, quavered and strained to and fro, backward and forward, whereof a man can not understand one word. Often times the Singers strive among themselves for the excellency of voices, whereby it cometh to pass that the whole Church ring with an hoarse kind of yelling, and through the strife that rises about their voices, the hearers little understand what is sung. I say nothing at this present of their music which they call Figurative, and of their musical instruments, all which are contained in a manner in their Organs, as they term them. I say nothing of their Diriges, or prayers for the dead. Of which I have also entreated in an other place. But these, and such other like, so occupied the whole time of divine service in the Church, that very little or none was left for true prayers, and for the holy and heavenly preaching of the word of God. Therefore for most just causes, they that believe the Gospel, do neither use such singing, neither suffer it in the Church of God. And they seem to deal very devoutly, and in like manner most wisely, which bestow the best part of the time, or even the very whole time of ecclesiastical assemblies in fervent and quiet prayers, and in the wholesome preaching of the word of God, omitting that singing: especially since it is a hard thing, so to limit or restrain singing, which otherwise is tolerable, least at some time it exceed and go beyond the appointed bounds. Furthermore, that our ancient Of canonical house's. predecessors had certain and appointed hours, wherein they prayed both privately in their houses, and publicly in assemblies, all the holy Scripture witnesseth in many places. David more than once in his Psalms sayeth, that he will go unto the Lord in the Morning and evening. Daniel prayed unto Dan. 6. the Lord at three several hours or times of the day. Again, David says, Seven times in a day do I praise thee. But by seven times he understandeth many times. For so elsewhere we read written, I will smite you for your sins seven times. And again, levit. 26. Pro. 24. The just man falls seven times, and rises up again. And also, If thy brother sin seven times Luke. 17. in a day, and turn seven times in a day unto thee, etc. Seven times therefore in diverse places, as also in this of David, is put for many times. And Christ our Lord, hath tied the private prayers of the faithful, (as we have also told you before) neither to place, nor yet to time: he hath not taken away public prayers. For he is the Lord, not of confusion but of order. But his Disciples when they were in the land of jury, did themselves also observe the accustomed hours of praying which that nation kept, at liberty, not of necessity, and specially for the assemblies sake. For Peter & john Acts. 3. go up into the temple at the ninth hour of prayer. In the day of pentecost, all the Saints with one accord Acts. 2. were gathered together & received the holy Ghost at the third hour of the day. And it is also read that Peter privately went up into the upper part of the house, about the sixt hour. The Temple being destroyed, and the jews scattered abroad, the Churches gathered out of the Gentiles did not observe like hours of gatheringes together, or of assemblies, but at their own liberty, as to every church it seemed most meet and convenient. Of which diversity truly, the Ecclesiastical history also maketh Trip. li. 9 Cap. 39 mention, yet for the most part there were hours in the morning and evening used for assemblies. S. Jerome (in his Epitaph upon Paula) expounding not the rite or order of the universal church, what it should do in holy assemblies, but what the companies of solitary virgins are wont to do of their own accord, sayeth: In the morning, at three, six, and nine of the clock, at evening, at midnight, they did sing the Psalter by order. Only upon the Sunday they went unto the Church near unto the which they dwelled, etc. So it pertaineth to private institution, which of the same sort is read written to Laeta, touching the institution of her daughter, and to Demetriades, De custodienda virginitate. And truly the greater or more famous, & solemn Churches (which at this day they call Cathedral, to wit, of Cathedra a Chair, or of the order of Prophets teaching or professing there, as some time the Church of Antioch, Corinth, Alexandria, and such like seemed to have been) at certain hoveres, to wit, in the morning, at noon, yea, at Evening also assembled to expound or discuss the holy canonical Scriptures. The foundations of that observation seem to be laid in the Church of the Corinthians. Of which the Apostle abundantly witnesseth 1. Corint. 14. Chapter. Eusebius in the fift Book of his ecclesiastical history, and 9 Chapter, making mention of an ecclesiastical School at Alexandria, sayeth: From a long time the doctrine and exercise of the holy Scriptures flourished among them: which custom also continueth even to our time, which we have heard also to be instituted by men mighty in Eloquence, and in the study of the holy Scriptures, to wit, after the example of the Corinthian Church. Some marks of this most wholesome rite or custom, appeared sometime in the Occidental or West Church, as it is to be gathered out of the writings of Saint Ambrose and Augustine. But truly in these very times, and in the times immediately following, when all nations in a manner were together by the ears with perpetual wars, and when the Roman Empire in revengement of the blood of Christ, of his holy Apostles and Martyrs, according to the Prophecy of Daniel, and Saint john the Apostle and evangelist, was torn in pieces, & made a prey for all people: The Goths or Germans rushing upon them on this side, the Huns and other barbarous Soldiers on the other side assaulting Rome sharply, the best Schools were spoiled, goodly Libraries were burned, honest & good studies perished, whereupon were given unto the churches Doctors or teachers most unlike unto the ancient doctors and teachers, who were not furnished with that ability, that they could deal in the holy Scriptures with such dexterity and fruitfulness, as their predecessors. In this disorder & downfall, lest nothing should remain of the canonical scriptures untouched, it is evident that there rose up men not altogether negligent of the canonical doctrine, who divided the whole canonical scripture, after such a sort into parts, and for the whole course of the year, that they might once in a year read over the whole Bible, and the Psalter oftener, yea, even every seven-night. They used the psalms in steed of prayers, to which as times increased, many other prayers also were joined. And lest the very reading of the scriptures should seem to want all exposition, the readings, lectures, or homilies of the fathers were thereunto added at the length: not that the priests should read them secretly to themselves (as at this day in a manner they are wont to do:) or that they should with a post-haste reading mumble them up in steed of matins, but that they should thoroughly handle them in the open church, as an exercise before the people, to the edification of the church. That I may not now rehearse that this rite was not received of all men, so far off is it from being streictly commanded. Of which thing there remain some tokens or proofs In Distinct. 15. Sancta Rom. Furthermore, of reading the canonical Scriptures, those hours wherein they were read, seemed to be named Canonical: as also Canons are so called of studying and reading the Canonical Scriptures. But at what time this was done, and who were the doers thereof, it is not certainly known. Some do attribute some part hereof to Jerome, other some to Damasus, and some to Pelagius the second of that name, othersome also to Gelasius and Gregory. And because homilies and lectures not a few are said to be Bedaes', and other doctors of later time, finally, for that many other things are read in those hourly prayers, which savour never a whit of antiquity: truly as it is an institution patched up diversely and at sundry times, so is it far more new than the papists think or take it to be. Neither are there some wanting which affirm, that at the request of Carolus Magnus, Paulus Diaconus, or monk of Cassina, and monk Isuarde, ordained and delivered to the Church selected or choose lessons, those especially which concern the Saints, and are accustomed to be read in these hours. But howsoever the matter standeth, most certain it is, that those hours at this day commanded, and called Canonical, are the invention of man, and not of God, and ragged and rotten relics or shadows of the old Law. Whereunto, beside, that there are many fables, toys, & follies annexed, it cannot be denied. Truly at this day there appeareth such a mingle mangle or hodge-podge, that it seemeth utterly unworthy, either to be used or suffered any longer in the church of Christ, unless we had rather that care were taken for the bellies of some, than for the good state and welfare of the whole Church. Of which thus much thus far. It remains in the last place to discuss how we must pray, what How we must pray. words, or what form of prayer we must use. Truly there are many fourmes of prayer, but none better than that which our Lord, the only beloved son of God the father hath delivered. Neither is there a more certain form, as comprehending in few words all in all. In this summary he hath prescribed, what is worthy of him, what is acceptable to him, what is necessary for us, and to be short, what he is willing to grant. Whereupon S. Cyprian expounding the Lords prayer, among other things sayeth: He that made us to live, the same hath taught us also to pray even of the same his bountifulness, whereby he hath vouchsafed both to give and to bestow all other things whatsoever, that when we speak with the father in that prayer and supplicaton which the son hath taught us, we may be the more easily or readily herded, and may truly and spiritually worship him. For what prayer can be more spiritual, than that which is given unto us of Christ, from whom also the holy Ghost is sent unto us? What prayer before the father more true, than that of the son, proceeding out of his mouth, who is truth itself? So that to pray otherwise than he hath taught, is not only ignorance, but also offence: since he himself hath set down, and said: Ye cast aside the commandment of God to establish your own tradition. Therefore (dearly beloved brothers) let us pray, as God our master hath taught us. It is a friendly and familiar prayer to call upon God in such manner as he hath taught us: and when that the prayer of Christ cometh to his ears, let the father acknowledge the words of his son, when we pray. He that dwelleth within the heart, let him also be in the tongue. And since we have him our advocate with the father for our sins, when we being sinners ask pardon for our offences, let us utter the words of our Advocate. For since he sayeth, Whatsoever you shall ask the father in my name, he will give it you, how much more effectually do we obtain that, which we ask in the name of Christ, if we ask it in his prayer? Thus far he. From hence ariseth a question, Whether we be so tied to the words Whether we be tied to the words of the Lords prayer. of the Lords prayer, that we may not pray in other words at all? I answer, That the Lord would not so tie us to his words, set down and conceived, as though it were not lawful to use other words, or another form: but he set forth unto us certain universal things, unto the which we might refer all our prayers. For Augustine also to Proba De orando Deo, Of praying unto god, showeth that there is nothing in any place in the holy Scriptures prayed for, which is not comprehended in the Lord's prayer. For, sayeth he, if you runue over & through all the words of all holy prayers, you shall find nothing, which this prayer of the Lord doth not comprehend & contain. To which words he addeth immediately: So that it is free to use such and such words in praying, howbeit to say the same things: but to speak other things it is not free. Most warely therefore and wisely do they, who refer all their prayers unto the Lord's prayer, unto the which they attribute the chief and principal place, and keeping it continually in their mind, do meditate thereupon, and exercise themselves therein. There is wont also another question to be asked, What need there is What it needeth ●o express 〈◊〉 desire's ●nto God 〈◊〉 words. to express and op●n our desires in words unto God, since he already knoweth all things? We told you anon after the beginning of this Sermon, that our prayer is an humbling of ourselves before the majesty of God, where unto moreover we add this: We do not express and open our desires unto God, as though he knew them not, or that we would teach him being ignorant, or that we would entreat and get gods favour with our curious, laboursome, and eloquent prayer, but for our own sakes we use words, wherewith to stir up ourselves. And to this end all the most holy men of God are read in the Psalms and holy histories, to have declared their desires largely unto the Lord We are not, (sayeth S. Jerome) declarers, but cravers. For it is one thing to declare a thing to him that is ignorant, and another thing to crave a thing of him that knoweth. In that, it is a declaration, in this: a duty. There we faithfully declare, here we lamentably beseech. And Saint Augustine sayeth, Words are needful for us, wherewith we may be moved, and diligently consider what we should ask, not wherewith we should believe that the Lord is either taught or entreated. Wherefore when the Lord forbade much babbling or vain lipplabour in How lip-labour or much babbling is forbidden. prayer, he did not simply tie the prayer of the faithful, unto a few and short sum of words, but he forbiddeth us after the manner of Ethnics to power out many words without wit, reason, meaning and understanding, & so finally to think that we shallbe herded for our much babbling sake, and often repeating of prayers: as at this day they do falsely think, which say a certain number of prayers, which they call Rosaries of prayers. For the Lord addeth: They think they shallbe herded for their much babbling sake. S. Augustine maketh difference between babbling much, and praying much. To babble much, sayeth he, is in praying to make many superfluous words in a necessary matter. But to pray much, is, to call unto him, whom we pray unto, with a long & godly stirring up of the heart. For this business for the most part, is accomplished more with sighinges, than with speakings. And anon, It is not wicked and fruitless, when we have leisure, to pray the longer. For it is written of our Lord himself, that he spent the whole night in prayer, and prayed a long time. Wherein what did he else, but give us an example? Thus far he. And if it be a hard matter for any man to pray long and continually, he may break off his prayer: howbeit he must to it again, and oftentimes renew the same a fresh. For such short speaking in prayer, is praiseworthy. And that we may make an end of this place, let no man think, that in praying he declareth our affairs unto God, as not knowing them: Let no man think that he is herded, for his setting forth, and even for his laboursome and exact setting forth and that oftentimes repeated, and with most earne●t outcries instilled or powered into the ears of God: Let no man think that his prayer must stand upon a certain number, that is to faith, that Pater nosters must be numbered up to our God, as not having a good memory, & to a Lord ill to be trusted, upon corrals & beads, put together upon a lace, serving (as it were) to make a reckoning or account. And because I have said, which all godly men also throughout the whole world confess, that a most perfect platform of praying is delivered unto us in the lord's prayer, by our Lord jesus Christ himself, it remains that we cite word for word that most holy form of praying, orderly made with most divine words, even by the mouth of the Lord, as Matthew the Apostle hath left it recorded unto us, and then to expound the same as briefly and plainly as may be, to the intent that every one may the better understand what he prayeth, & ●éele a more effectual working inwardly. Of that most heavenly prayer, this is the form. O Our father which art in Heaven, hallowed be thy name. Thy kingdom come. Thy will be done as well in earth, as it is in heaven. Give us this day our daily bread. And forgive us our * Or, debts. trespasses, as we forgive * Or, our debtor. them that trespass against us. And lead us not into temptation, but deliver us from evil. A men. This most holy prayer of our lord jesus Christ our saviour, our doctor The lords Prayer divided. or teacher & highest priest, delivered to the catholic church to be a catholic form or rule to pray unto God, is wont to be divided into a little preface, and six petitions, some reckon seven. Some say that the three former petitions serve chiefly to the spreading abroad of God's glory, the three latter concern the care of ourselves, and ask those things that are needful for us. But they seem in manner all to contain both. The little preface is this, O our father which art in heaven. By this we call upon GOD, and dedicating ourselves unto him, we commit ourselves wholly unto his protection and mercy. And every word hath his high mysteries. For our Lord would have us rather pray with understanding than with words. These therefore do admonish us, and suffice to be thought upon: but the mind being instructed with the holy Ghost, which I told you is needful before all things, to them that pray, and being lifted up to the beholding of God, and of heavenly things, doth devoutly and ardently meditate these things. And truly the word Father putteth us in mind of many things together. Father. For first it teacheth us, that all our prayers are to be offered to none other, than to him, which is a father, that is to say, that only God is to be called upon, and not another for him, or another with him. For our God and father is one, the fullness and sufficiency of all good things, in whom only the faithful are acquieted and do rest, and without whom they seek nothing that is truly good. And verily this prayer can be offered to no creature. For to which of the Angels or the Saints canst thou say without sacrilege? O our father which art in heaven, etc. Furthermore this word Father teacheth us, through whom we should The Lord's prayer offered to the Father by Christ. call upon this father, not by the mediation or by the mouths of saints, but by jesus Christ our lord: through whom only we are made the sons of God, who were otherwise by birth, and by nature the children of wrath. Who (I pray you) dared come for the before the presence of the most high and everlasting God, and call him Father, and himself Son, unless the father, in his beloved and natural son, had adopted us the sons of grace? Therefore when we say Father, we speak from the mouth of the son, who hath taught us so to pray, and by whom we be promoted into this dignity, that it needeth nothing at all to add the name of Christ, and to say: We pray thee (O heavenly father) for Christ's sake, since in the first word Father, we comprehend the whole mystery of the son of God, and our redemption. For in somuch as he is our father, we are his sons, and that by the merit of Christ: therefore we call upon the father, and so call him through Christ: that I may not now repeat, that we pray so from the mouth of Christ. Moreover, this sweet and favourable word Father, disburtheneth us clean of all distrust of heart. For we call him Father, not somuch in consideration of his creating of all things, as for his singular and fatherly goodwill toward us. Whereupon, though he be Lord God, and in deed a great Lord, and an almighty God: yet when we pray we attribute none of these names unto him, but call him fathér, because in deed he wisheth us well, loveth us, taketh care and charge over us, and having pity upon us, is desirous, yea, of his own accord and good will toward us, to store and heap upon us all good things whatsoever. hitherto appertain the testimonies of the Prophets, especially that of David. The Lord is full of Psal. 103. compassion and mercy, slow to anger and of great kindness. He will not always chide, neither keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. As far as the East is from the west, so far hath he removed our sins from us. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made, he remembreth that we are but dust. A very excellent example of this thing is to be seen in the Gospel after S. Luke, Luke. 15. where the loving father is painted out with wonderful affections receiving into favour again that prodigal son & waster of his wealth. Hereunto is added this word Our, which Our. putteth us in mind of two things. For first it is a small matter to acknowledge God to be the God and father of all, or to be the God and father of others, unless we also believe that he is our father, unless we dedicated & yield ourselves wholly into his faith and protection, as of our father, who wisheth well unto us, loveth us, hath a care over us, at no time and place neglecteth us: for unless we do so believe, neither with faith, nor with the love of GOD is our prayer commended, and therefore not a whit acceptable unto God. But that that best and greatest God is our God, we do understand as well by his manifold benefits, as also specially by the mystery of our redemption through Christ. Of which thing we have spoken elsewhere. Furthermore since he bade us pray Our father, and not, My father, straight way upon the very beginning he requireth love of us. For his will is that we should not only have care of our own salvation, but of the salvation of all other men. For we are all the members of one body: whereupon, each several one prayeth not severally for themselves, but every one for the safety of all the members, and also the whole body. Touching that matter I spoke before, when I entreated of the manner of prayeing unto God. There is by and by added, Which art in heaven, not that God is shut up Which art in heaven. in heaven, as in a prison. Solomon the happiest and wisest king of all, confuting that error long agone, said: If the heavens of heavens are not able to contain thee, how much less this 3. Reg. ●. house? To which words, I think, that may be annexed which Stephan alleged in the Acts of the Apostles, out of isaiah, concerning the same Acts. 7. thing. He is therefore said to be in heaven, because his divine majesty, and power, and glory, shines most of all in the heavens. For in the whole course of nature, there is nothing more glorious, nothing more beautiful, than the heavens. Moreover the father exhibiteth and giveth himself unto us to be enjoyed in the heavens. Heaven is the country common to us all, where we believe that GOD and our father doth dwell, and where we worship GOD and our father: albeit we believe that he is in every place, and always present with all. For as heaven compasseth and covereth all things, and is every where distant from the earthby even spaces: so the presence of his majesty also doth fail us in no place. We have heaven every where in our sight: we are every where in the sight of God. But beside this, by mention made of heaven, we are put in mind of our duty, and our wretchedness. It is our duty, to be lifted up in our minds by praying into heaven, and to forget earthly things, and more to be delighted with that heavenly father and country, than with this earthly prison and exile. It is our wretchedness, that being banished out of that country for our sins, and wandering in this earth, we are subject to divers calamities, and therefore being constrained by necessity we never cease crying unto the father. But first of all saying, Which art in heaven, we make a difference between the father whom we call upon, saying, Our, and our earthly father, attributing almightiness unto him. He surely that is called upon and aught to hear, must know all, see all, and hear all, yea and more too, will and be able to do all. Therefore to his goodwill to us ward, which in these words, Our father, we have expressed, we do now join knowledge of all things, and power to do allthings, adding, Which art in heaven. By these words the faith of them that pray is stirred up and confirmed. Now there do follow, in order, Hallowed be thy name. six petitions. The first is, Hallowed be thy name. We have called God our father, and ourselves his sons. But it is the part of sons to honour or glorify their father, and therefore immediately upon the beginning, we desire that the name of the Lord God and our father might be sanctified or hallowed. That truly is holy and undefiled always in itself: neither is it made any whit the better or the worse by us. Whereupon we pray that that which is and remains holy in itself, should be acknowledged of us to be such, and always sanctified of us. A name, is the definition of any thing whatsoever, and names are invented to make a difference of one thing from another, whereby they might be known among themselves. But GOD is infinite and unmeasurable: The name of God. moreover, he is one, therefore he hath not a name whereby to be defined, he needeth not a name whereby to be discerned from other Gods. Therefore those names that are attributed unto him in the Scriptures, are attributed for our infirmity, to the end that by some reason and comparison, we might understand somethinges that are spoken of him that is unmeasurable and infinite. Therefore the name of GOD in very deed, is GOD himself with all his Majesty and glory. To Sanctify or hallow, otherwhiles To sanctify or hallow. signifieth to separate things from a profane unto an holy use. In this place it signifieth, to magnify, to praise, and to glorify. We desire therefore that GOD himself, who of his own nature is a good, holy, and for ever blessed, gentle, bountiful, and a merciful father, might as he is in himself, be acknowledged and magnified of all us, that all nations leaving their error and heresies, might consecrated themselves in truth, to this one only father and God: that all things which defile the name of the Lord, of which sort are wicked deceipts, or practices, ungodliness, Epicurism, an unclean life, and especially corrupt and antichristian doctrine, may be taken away, that being enlightened, we might sanctify or hallow the name of the Lord Wherefore, in this petition we desire the holy ghost, the very only author itself of all true sanctification. We pray for true faith in GOD by Christ throughout the whole world. We pray for holy thoughts, and a pure life, wherewith we might glorify the name of the Lord: which is done while every one doth his own duty, while Satan the author of all uncleanness is cast out, while corrupt doctrine is taken away, and deceit ceaseth, while the filthiness of the world is banished. This petition the most excellent king and Prophet David setteth forth in these words, GOD be merciful unto us & bless us, show us the light of his countenance, and be merciful unto us, that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God, yea let all the people praise thee. And as followeth in the threescore and seventh Psal. To this belongeth the whole prayer of our Saviour described by S. john in the 17. Chapter of his Gospel. The second petition, is, Thy Thy kingdom come. kingdom come. For the name of God and our father cannot be sanctified or hallowed, unless he reign in us. There is one kingdom of GOD, another of the devil. Furthermore, one kingdom of God is said to be of glory, and another rightly of grace. The kingdom of glory is not of this world but of another world. The kingdom of Grace is the kingdom of Christ in this world, wherein Christ reigneth by the holy spirit in his faithful one's, which of their own accord submit themselves unto him to be governed, saying and doing those things, which beautify and beseem christians. The devil also reigneth in the children of unbelief, which yield themselves unto him to be governed according to his ungodliness and wickedness, doing those things which are not only delightful to the flesh, but which turn to the reproach of God's majesty: whom after this life by the just judgement of God, the devil, the king of the ungodly catcheth unto hell, into the kingdom of death and judgement, there continually to burn. Moreover the earthly kingdom, which princes of this world govern, is called either the kingdom of God, or the kingdom of the devil even as it shall fashion & frame itself to one of the twain. All these things we do knit up in few words, because we have more plentifully entreated of them in another place. Wherefore we pray in this second petition, that Christ might reign and live in us, and we in him, that the kingdom of Christ might be spread abroad and enlarged, and prevail through the whole world: that Doctors or teachers, and ecclesiastical magistrates, finally, that princes also, yea and schools too, and whosoever may further the kingdom of Christ, being anointed and watered with his graces may flourish, overcome and triumph: furthermore, we pray that the kingdom of the devil and antichrist may be broken and vanquished, lest it hurt and annoy the Saints, that with with the kingdom of the devil, all ungodliness may be dashed and trodden under foot: to be short, that all the weapons and armour of Antichristianisme may be broken into shivers and come to nought. Lastly, we pray in this second petition, that after we have sailed out of the tempestuous gulf of this world, we might be received and gathered unto Christ, and all the Saints, into the everlasting kingdom of glory. For as we desire the kingdom of God to come unto us, and God to reign in us, so we pray to come, or to be received into his kingdom, and to live for ever with him most holily. The third petition is, Thy will Thy will be done. be done, as well in earth, as it is in heaven. God reigneth not in us, unless we be obedient unto him: therefore after his kingdom, 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 never pray for it, and though we wrestle and strive against it with all our might. For the Prophet saith, Our God is in heaven, he hath Psal. 113. done whatsoever pleased him in heaven and in earth. We ask therefore that what he will, the same he may make us both to will, and to do. For his will is always good: but our will through the corruption of sin, is evil. Therefore we pray him to be present with us with his grace, that our will may be regenerated and framed to the good will of God, that of it own accord it yield itself to the holy Ghost to be framed: that his grace will that, which he inspireth: that he finish in us that which he hath well begun, give us moreover strength and patience hereunto: that as well in prosperity as in adversity, we may acknowledge the will of God, lest we will any thing of ourselves, and swell & be puffed up in prosperity, in adversity also faint and perish: but that we may apply ourselves in all things, and through all things, to be governed by his will, to wit, after this manner to submit our will to his will. Furthermore, if we ask any thing contrary to his will, that he would not grant it, but rather pardon our foolishness, and weaken our will, which is not good for us: to instruct and teach us in his good will, to the end we may doubt nothing, that this is always to be followed, that this is always good, and that this worketh all things for our commodity and benefit. In this point, the faithful feel a very great battle in themselves, As well in earth, as it is in hea●en. Paul witnessing and saying, The flesh lusteth against the spirit, and the spirit against the flesh. And these two are at mutual enmity between themselves, that what things you would, that you can not do. Therefore we desire not any kind of framing our will to Gods will, but we add, As well in earth as it is in heaven, that is, Grant, O father, that thy will may be done in us earthly men, as it is done in thy Saints, the blessed spirits. These do not strive against thy most holy will in heaven, but being of one mind they only will that, which thou will't, yea rather, in this one thing they are blessed and happy, that they agree & acquit themselves in thy will. Truly it is not the lest part of felicity or happiness in To will that which God willeth is a good part of happiness. earth, to will that God willeth: it is the greatest unhappiness not to will that which God willeth. And this truly by infinite examples might be declared. I will allege only one and that common too. Some one is grievously sick, and feeleth pains and torments scarce tolerable: but he in the mean time acknowledgeth that he suffereth these things by the commandment and will of God, his most good, bountiful, and just father, who wisheth him well, and hath sent this grievous calamity for his salvation, and for his own glory: doth not he in the midst of his torments by submitting himself to the will of God, feel refreshing? and that which seemed most sharp and most bitter to man, by this voluntary and free submission, he maketh it delightful and most sweet? Again, another is sick, vexed not with a very great disease, but this man doth not acknowledge this sickness to be laid upon him by the good will of GOD, yea rather thinketh that God knoweth not the disease, that God doth not care for the disease, therefore he referreth it unto divers and sundry causes, and imagineth and seeketh divers means to heal it, and in these things he is wonderfully vexed and afflicted, and yet by striving so against the will of god, he feeleth no refreshing or comfort at all. What therefore doth he else, nilling that which God willeth, than, (which they are wont to do) by ill means avoiding evil, double the same. Wherefore the foundation of all happiness, is faithful obedience, whereby we fully submit ourselves and what so ever else unto us belongeth to the good will of God: and therefore in this greatest petition, we pray unto the father, that he would give us regeneration or newness of heart, true obedience, persevering patience, and a mind always and in all things agreeing with and obeying God. The fourth petition is such, Give us this day our daily bread. For the Bread. will of God can not be done in us, unless we be nourished and strengthened with the bread of God. Bread among the Hebricians, signifieth all kind of meats, and the preserving or sustenance of the substance of man. Whereupon we read it said in the prophet, I will break the staff of bread. But man consists of two substances, the soul and body. The soul is the spirit: the body is made of earth and other elements. Therefore it is preserved with two kinds of bread, spiritual and corporal. The spiritual meat of the soul, whereby it is preserved in life, is the very word of God, proceeding out of the mouth of God: the Lord out of the law repeating and saying, Man liveth not by bread only, but by every word that Matth. 4. Deut. 8. cometh out of the mouth of God. And for because this only setteth forth unto the faithful the eternal and incarnate word of God, I mean the very son of God, we rightly acknowledge him to be the meat of the soul, yea the meat of a whole faithful man. For he himself witnesseth that he is the bread that came down from heaven, of which they that eat shall not die, but have life everlasting. Corporal bread consists of elements, and is earthly, and comprehendeth meat, drink, raiment, prosperous health of body, maintenance, to be short, the safety and good estate of man's life. And this bread truly we call Ours: not that it is not the gift & benefit Ours. of God, but because it is appointed for us, & perteneth to our preservation & is necessary for us: yet in the mean season when we call it Daily, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, for the morrow, we signify daily. that it is the most excellentest of all, which only can sustain and preserve our substance, as much as is sufficient & as long as it is meet, & altogether after the same manner & order which is needful. For we said afore that it is not our part to prescribe unto God a manner of doing or giving. To this also pertain those words following, Give us this day: For it belongeth only unto Give. god to give: neither agreeth this petition to any creature. David says, All things wait upon thee, that thou mayst give them meat in due season, when thou givest them, they gather it, when thou openest thy hand, all things are filled with good. Again, The eyes of all things do look upon thee, O Lord, & thou givest them meat in due season, thou openest thy hand, & fillest with thy blessing every living creature. Now we pray, Give us, not Give me, Vs. which putteth us in mind again both of brotherly love, and unity. For we aught not only to seek our own, but also to pray for the safety and preservation of all other men. The word, This day, appointeth us a measure. This day. For this we say, Suffice thou us, O Lord, daily, and every moment, with as much as is needful and enough for us: which thou thyself only knowest best of all. For we are admonished by the way, that we should not burn with immoderate desire of transitory things, and that we should not lavish them out riotously when we have them, losing both our goods, and our souls. And therefore that wise man is read to have said: Two things have I required of thee, deny me then Pro. 30. not before I die. Remove far from me vanity and lies, give me neither poverty nor riches, only feed me with food convenient for me: lest peradventure being full I should deny thee, and say, who is the Lord? or being oppressed with poverty, fall to stealing, and forswear the name of my God. Therefore in this fourth petition, we yield ourselves wholly into the care and tuition of God the father, and commit ourselves to his providence, that he which only is able to save us, might feed, defend, and save us. For unless he pour his blessing upon us, unless he give us strength by those things that are means pertaining to our sustentation and maintenance, all things are of no force. We pray for the happy course of the word of God, for the Pastors of the Church themselves, for the maintainers of the common weal, for the safety of the Church and common weal. We crave that the bountiful father would supply all wants, and give what so ever things are necessary for the sustentation, both of the body and the soul. Furthermore, lest any should think himself unworthy of the daily And forgive us. bread, because it is due to children and not to dogs, and therefore should pray the slowlier and with a more slender courage, the Lord preventing this carefulness of the godly, addeth the fift petition, which is this, And forgive us our debts, as we forgive our debtor. In these words we ask forgiveness of our sins. And that we may obtain forgiveness of our sins, it is needful that we confess ourselves to be sinners. For unless we do this, how shall we pray that our sins should be forgiven us? Truly, all the Saints use this order of praying. Therefore all of them acknowledge themselves to be sinners. For there remain relics, yea even in the regenerate, & most holy men, which daily burst out into evil thoughts, evil sayings & doings, yea & oftentimes into heinous offences. But whatsoever faults & sins ours be, first truly we confess them humbly to god the father, & afterward pray him to forgive them. We call our sins debts, God himself so teaching, because Our debts. we are indebted for the punishment (as the price) of them unto God. And he forgiveth our debts, when he taketh not deserved punishment of us, so judging of us, as if we were nothing indebted unto him. For the allusion is made to corporal debts: which if the creditor forgive the debtor, he hath no further power to cast in prison, or to punish him which was his debtor. Therefore not only the fault is forgiven unto us, but the punishment also. Neither do we make any words of our merits unto the father, but we say, Remit or forgive us our debts. By the word remission, is meant a free forgiveness of sins. For he forgiveth us, because we are not able to pay. Whereupon we read in the Gospel, When the debtor were not able to pay, he forgave Luke. 7. them both their debts. The like are set down in the 18. chapter of Matth. Therefore by no merit of ours, by no satisfaction of ours, but by the bountifulness of God, through Christ, we pray that all our sins may be forgiven us. Neither do the Saints here doubt of the certainty of forgiveness. For the Lord saith in the gospel, Whatsoever you ask in my name, believing, you shall receive it: they therefore that pray in faith, doubt not that their sins are forgiven them for Christ's sake. For so also we confess in our creed, I believe the forgiveness of sins. We add forthwith hereunto, As As we forgive our debtor. we forgive our debtor: not that we should think through our forgiveness, that we deserve or obtain forgiveness of our sins: for otherwise the reason of remission were not certain. For he that either bringeth, or doth any thing, for which things sake sin is taken away, or he that satisfieth for sin, to him nothing is forgiven, but rather recompensed as a desert. Therefore for other causes these things seem to be added. First for so much as we be careful for forgiveness, of which many doubt, the Lords will is to comfort our infirmity, by adding this as it were a sign, whereby we might understand, that so surely our sins are forgiven us of God, as we are sure we have remitted and forgiven other their offences, wherewith they have offended us. Furthermore, his will was to drive out of us all old grudge, hatred, and malice, and to drive into us the study and desire of love and charity, and to admonish us of our duty, that if as yet there did stick in our minds any part of old enmities, we may know that it aught altogether to be laid aside, and cast out of our stomach, yea, and that even now we must call upon the Lord to move our hearts, that we may be able to do it. Surely, we do hardly lay down old injuries and offences. But it is meet that we forgive our brethren lesser faults, which have obtained pardon of very great sins of our most gracious father: unless happily we list to take trial of his fortune, who in the parable of the Gospel had himself proof of the great bountifulness and liberality of the Lord in forgiving him, he in the mean while being fierce and cruel toward his brother, in exacting of him a very small and trifling debt. The parable is very well known in the 18. chapter of S. Matth. The sixt and last petition is, And And lead● us not into, etc. lead us not into temptation, but deliver us from evil. For sin is never so forgiven, that there remains not concupiscence in the flesh, which temptations stir up, and lead into diverse kinds of sins. And these are of diverse sorts. For first God tempteth us, when he biddeth us do any thing whereby to prove us, as when he bad Abraham to offer up his son: or else when he sendeth adversity upon us, that with the fire of temptation he may both fine our faith, and cleanse away the dross of our misdeeds. These temptations of God tend to the salvation of the faithful. Wherefore we do not simply pray, not to be tempted. For the temptation of God is profitable. For that man is said to be blessed, which suffereth temptation, For when he is tried, James. 1. he shall receive the crown of life. We pray also that we be not led into temptation. For the devil likewise tempteth, we are tempted of the world, and of our flesh. There are temptations on our right-hand and on our left, tending to this end to overthrow us, to drown us in the bottomless pit of our sins, and thereby to destroy us: when that is done, we are not only tempted, but we are led into and also entrapped in temptation. Such a petition therefore we do make, If it please thee, O heavenly father, to exercise us with thy wholesome temptations, we beseech thee grant that we may be found tried: and suffer us not to be led by a devilish and wicked temptation, that leaving thee, and being made bondsiaves to our enemy, and drowned in the gulf of wickednesses, we be caught & kept of him in evil, sin, and in our own destruction. For now we add the contrary clause, which also expoundeth the former, which as other say, is the seventh petition. But deliver us from evil, But deliver us from evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say, from that evil, to wit, from sathan, who elsewhere is called a tempter. Deliver us from sathan and from all evils which he sendeth: deliver us from snares, crafty practices, deceyving, from war, famine, captivity, plague, from all those things which are evil, hurtful, and dangerous. Those things that are such, our heavenly father knoweth very well, to whom we say here, Give us healthful and good things, take away from us those things which thou knowest to be hurtful and evil, And so briefly we conclude the lords prayer, adding moreover, Amen. That confirmation and giving Amen. of assent, is read to have been common and usual of old, as it is to see in Deut. 27. Nehem. 8. 1. Cor. 14. The same in the beginning doth express our desire. For we confess that we desire those things hearty which we pray for. Besides that, it declareth the certainty of our faith. As if we should say, I believe assuredly, that these things are granted unto me of God. For Amen, is as much as if one should say, So be it. And the lord in the Gospel oftentimes, saith: * Which ●s commonly translated, Veri●y, Verily. Amen Amen, I say unto you, that is, of a certainty I tell you the truth: Or, I utter and pronounce unto you the undoubted truth. And so the faithful after they have offered prayers unto God, having their minds pacified, do now joyfully wait for the gifts of the Lord. Furthermore, some do place before the word Amen, immediately after the rehearsal of these words, But deliver us from evil (for thy is For thy is the kingdom, power, and glory for ever. the kingdom, and the power, and the glory for ever) Amen. But Erasmus Roterod, in his Annotations upon the new Testament, witnesseth, that those words are not found in any old latin copy: but are found added in all Greek copies, how be it not expounded of any of the interpreters, but of chrysostom only and his follower Theophilacte. And that therefore they seemed unto him to be added unto the lords prayer, as some have added these unto the Psalms, Glory be to the father, to the son, etc. The same Erasmus immediately adjoineth, Wherefore there is no cause why Laurentius Valla should stomach the matter, that a good part of the lords prayer was curtailed. Their rashness was rather to be reproved, who feared not to so heavenly a prayer to patch their own toys. For I may call them toys, in comparison of that which God hath taught, what so ever hath proceeded from men, especially if that which men have added and put to, be compared with Christ the author of prayer. Neither did Erasmus only doubt of this addition. For the Spanish copy, which they call Codex Complutensis, hath, That it seemeth more credible, that these words are not a part of the Lords prayer, as a member of the whole, but put in through the fault of some certain Writers, or Printers. In the same book is by and by added, And albeit S. chrysostom in his commentaries upon Matth. homil. 20. do expound these words, as if they were of the text, yet it is conjectured to be more true, that even in his time the first originals in this treatise were corrupted: whereupon none of the Latins, not not of the ancient interpreters or entreaters thereof is read to have made any mention of these words. And surely this is truly said. For the most diligent interpreters, which have taken in hand singularly word for word to expound the Lords prayer, as were S. Cyprian, Jerome, & Augustine, of this addition have not spoken so much as one word. Thus much have I spoken hitherto of the lords prayer, and of calling upon God's name, of which Solomon the wisest that ever was, most truly pronounceth, The name of the Lord is a strong Tower, ●ro. 18. the righteous runneth unto it and is exalted, that is, he standeth and is preserved in a safe, or in a high place, out of the reach of any weapon. We will say somewhat (as we have done of this) of thanks giving an other kind of prayer. And though the same also be comprehended in the lord's prayer, Of thanks giving (for it comprehendeth all things belonging to true prayer, therefore it containeth thanksgiving also:) yet after the expounding of that I also would entreat of this by itself, lest by mingling of things there rise a confusion or disorder in our minds. And truly the Lord requireth thanksgiving of us: of which thing there are extant in the holy Scriptures arguments not a few. For how many praises, rejoicings, & thanksgivings, are read in the Psalms, written and left both of David, and of other Prophets? And in the law also the Lord instituted a peculiar kind of oblation and sacrifice, which we have said is called the Eucharist or the sacrifice of thanksgiving. What thing else was the supper of the Passeover, but a thanksgiving, for the deliverance out of the Egyptian captivity? Surely, our Lord jesus Christ, both instituting a remembrance of all his benefits, and especially of the redemption purchased by his death, and knitting up all sacrifices in brevity, delivered the Eucharist or sacrament of thanksgiving to his church. As we will declare in place convenient, and have partly showed in our former sermons. Mankind in prosperity is all upon lustiness and jollity, and seldom times thinketh with himself from whence prosperity cometh: so he doth not set by those spiritual mysteries and benefits so much as otherwise he aught. But they seem to be swine and not men, which do not only not set by the benefits of God as they aught, but do moreover contemn them, and tread them under feet. The heavy judgement of God doth tarry for them. Furthermore the sacrifice of praise & thanksgiving is due to God only. We own thanks giving o●ly to God For he is the only giver and author of all good things, though in the mean while he use the means and ministery of men and other creatures. Some prince sendeth unto thee a most royal gift, and that by a courtier not of the lowest degree, but a most choose man: yet to him nevertheless though he be a noble man, thou givest not thanks, but to the prince, from whom the gift came: howbeit in the mean while thou dost honestly confess that the Courtier herein bestowed his labour for thy sake. But he had not bestowed it unless his prince had so commanded, and so the whole benefit at the Thanks are to be given to God through Christ. length redoundeth unto the prince himself, even unto him alone. And as all our invocation or calling upon God is acceptable unto GOD the father, through jesus Christ our Lord: so no thanksgiving of ours, is acceptable unto God, unless it be offered through jesus Christ. For hitherto pertaineth the mystery of the altar of incense, whereof mention is made in the ceremonies of the law. But the Apostle also saith, Give thanks Ephe. 5. always for all things unto God and the father, in the name of our Lord jesus Christ. And again he says, By Hebr. 13. him we offer sacrifice of praise always to God, that is, the fruit of lips confessing his name. But that we may be thankful The benefits of God must be acknowledged. for all the benefits of God, and offer continual thanksgiving unto God, it is needful first to acknowledge and well to weigh with ourselves the benefits of God. For these being not yet known or rightly weighed, our mind is not set on fire to give God thanks for his benefits. And these are indeed divers, yea they are infinite. For they are private & public, general and special, spiritual & corporal, temporal and eternal, ecclesiastical and political, singular and excellent. But who can reckon up all their kinds and parts? God created, beautified, garnished, and made this world fruitful for man. To the ministery of this he severally appointeth angelical spirits, whom he had created ministers for himself. He giveth us souls and bodies, which he furnisheth and storeth with infinite gifts and abilities, and that, which far passeth all other benefits, he loosed man being entangled in sin, he delivered him being a bondslave to the devil. For the son of GOD setteth us free into the liberty of the sons of God: by dying, he quickeneth: by shedding his blood, he purgeth and cleanseth: he giveth us with his spirit, whereby we may be guided and preserved in this banishment, until we be received into that our everlasting and true country. They that consider these things with a true faith, can not choose but be rapt into the praise and setting forth of Gods▪ goodness, and into a wondering at a thing doubtless to be marveled at, that the gracious and mighty God hath such a special care of men, than whom this earth hath nothing either more wretched or miserable. Here the Saints of God are destitute of words. Neither have they How the godly give thanks unto God. words meet enough for this so great a matter. David crieth, O Lord our God how wonderful is thy name in all the world, for that thou hast Psal. 8. set thy glory above the heavens, and as followeth in the eight Psal. And again the same, Who am I O Lord God? and what is the house of my father, that thou hast brought me hitherto? (or so advanced me?) And what can David say further unto 2. Sam. 7. thee? for thou Lord God knowest thy servant, and so forth as followeth in the 2. book of Samuel, cha. 7. The same David hath set down a most notable form of blessing or praising, or giving thanks unto God, in the 103 Psal. which beginneth thus, Bless the Lord O my soul, and all that is within me bless his holy name. Bless the Lord O my soul, and forget not all his benefits, who forgiveth all thy wickedness. And so forth. But what need any more words? The lords prayer may be a most perfect form of praising God, and giving thanks to God, for all his benefits, & serve in stead of many. For as the preface and all the petitions do call unto our remembrance, and absolutely set forth unto us God's greatest benefits, most liberally bestowed upon us, & also upon all other: so if we consider that it is our duty ●o give thanks to God for every one of these, and by and by begin, even at the beginning of the lords prayer, to weigh this chief with ourselves, that God the father, of his unspeakable mercy to us ward, hath adopted us miserable sinners into the number of sons, by whom he will be sanctified, and in whom he will reign and at the last also translate unto his everlasting kingdom: that I may speak nothing of other petitions, what plentiful matter, of praising God, and giving thanks unto him, shall be ministered? But these things are better and more rightly understood by good, godly, and devout exercise, than by precepts though never so diligent. And the Lord doth so much esteem this thanks giving offered unto him Thanks giving a sacrifice. with true humility of mind and also faith, that he receiveth it, and counteth it for a most acceptable sacrifice. Of this thing there is very often mention in the old Testament, as when it is said, Who so ever offereth me thanks and praise, he honoureth Psal. 50. me, I will not reprove thee, because of thy sacrifices, I will take no bullocks out of thy house, nor goats out of thy folds. Offer unto God the sacrifice of praise, and pay thy vows unto the most highest. And call upon me in the day of trouble, I will hear thee (and deliver thee) and thou shalt glorify me. Again, I will offer unto thee the sacrifice of thanksgiving, Psal. 116. and I will call upon the name of the Lord. And Oseas also saith, Take these words with you, Ose. 24. and turn you to the Lord, and say unto him, O for give us all our sins, & receive us graciously (Nim recht fur gut) and then will we offer the calves of our lips unto thee. After which manner Malachi also hath left written, I have no pleasure in you, saith the Lord of hosts, neither Mala. 1 will I receive an offering at your hand. For from the rising of the Sun unto the going down of the same, my name is great among the Gentiles: and in every place incense and a pure offering shall be offered to my name, for my name is great among the Gentiles, saith the Lord of hosts, Furthermore, this Pure offering, all the old interpreters with great consent, Irenaeus chief & Tertullian, do interpret Eucharistia, that is to say, praises and thanksgivings, and prayer proceeding from a pure heart, and a good conscience, and an unfeigned faith. Truly for no other cause have the ancient fathers called the eucharist or mystical Supper of Christ, a sacrifice, than for that in it praise and thanksgiving is offered unto God. For the Apostle Paul showeth that Christ was once offered, and that he can not be offered often or any more. For great is the worthiness, power, Of the force or virtue of prayer. and virtue, not only of praise or thanksgiving, but also of prayer wholly, I mean of invocation also itself. Whereof although I have already spoken somewhat, where I declared that our prayers are effectual, yet do I add these few words. The Saints truly had a most ardent desire of praying, because of the wonderful force of prayer. For that I may say nothing of those most ancient fathers before and anonafter the flood, did not Abraham pray when he received the promises? and as often as he changed his dwelling, did not he call upon God? At his prayer king Abimelech is delivered from death, and barrenness, which the Lord being displeased laid upon his house is cured. jacob powered forth most ardent prayers unto God, and received of him inestimable benefits. In Exodus Moses prayeth, not once, but often, and taketh away the plagues from the Egyptians, which the Lord by his just judgement had brought upon them. At the prayer of Moses the Amalechites turn their backs: and when he ceased or left off, the Israelites fled away. Again, when the fire of the Lord devoured the utmost parts of the tents of Israel, they cried unto Moses, and Moses again cried unto the lord, and soudeinly the fire that devoured them was consumed. Again, the people murmured against the Lord, and vengeance is prepared, but Moses by mild & continual prayer quencheth the wrath of God. For it is said unto him, I have let them go according to thy word. Anon after when the people began a fresh to murmur against Moses and Aaron, and that the vengeance of God had already consumed fourteen thousand & seven hundred men, Aaron at the commandment of Moses, burneth incense, and standing betwéne the dead and those that were living, howbeit near and appointed to death, he pleadeth for and obtaineth pardon by prayers. Innumerable other of this kind are read of Moses. joshua, Moses successor, by prayers, made the course of the sun and moon so long to stay, until he had revenged himself upon his enemies. Anna, without any voice herded, by prayer putteth from her the reproach of barrenness, and forthwith is made a fruitful mother of very many children. Samuel the most godly son of godly Anna, by prayer vanquisheth the Philistin●s, and soudeinely in the time of Harvest raised up a mighty tempest of thunder and rain. We do also read things not unlike of Helias. jonas in like manner prayed in the Whale's belly, and was cast on the shore safe. josaphat, and Ezechias, most religious kings, by prayers powered forth unto God by faith, do triumph over their most puissant enemies. Nehemias' asked nothing of his king, before he had first prayed to the Lord of heaven, therefore he obtained all things. The most valiant and manlike stomacht. judith, by prayer overthrew and slew Holophernes, the most proud enemy of God's people, and the terror of all nations. And as Daniel brought all his affairs to pass by prayers unto God: so Hester took a deed in hand that was necessary for God's people, and with three days fasting, and daily prayers bringeth it to an happy end. In the most blessed, and most desired birth of our Lord JESUS, companies of angels are herded singing praises together unto God. What, and did not our Lord when his life was in extreme danger betake himself to prayer, and by and by herded the voice of an angel comforting him? The Apostles together with the rest of the church pray with one accord, about the third hour of the day, and anon they receive the holy Ghost. And when the Apostles were in dangers, the church crieth suppliantly for Gods help, and presently without delay finds secure. They receive much liberty to speak & work very great signs and miracles among the people. Peter by an Angel of God, is brought out of a very strong and fenced prison. What should I speak of Paul and Silas praying and praising the Lord in prison? Is it not read that the foundations of the prison were all shaken with an earthquake, and by that occasion the keeper of the prison was turned unto God? Examples of which sort truly I could bring innumerable, but that I am persuaded that to the Godly these are sufficient. And faithful men do not attribute these forces, effects, or virtues to prayer, as to a work of ours, but as proceeding from faith, and so to God himself, which promises these things, and performeth them to the faithful. For the judgement of Paul touching these is known, in the 11. to the Hebrues, and that all glory is due to one God. Who vouchsafe so to illuminate all our minds, that our prayer may always please him. Amen. ¶ Of signs, and the manner of signs, of Sacramental signs, what a Sacrament is, of whom, for what causes, and how many Sacraments were instituted of Christ for the Christian Church. Of what things they do consist, how these are consecrated, how the sign and the thing signified in the Sacraments are either joined together or distinguished, & of the kind of speeches used in the Sacraments. ¶ The sixt Sermon. THE treatise upon the sacraments remains, which we herded is joined to the word of God and prayer. But in speaking of sacraments delivered by Christ our king and high priest, and received and lawfully used of his holy and catholic Church, I will by God's grace and assistance, observe this order, first to entreat of them generally, and than particularly, or severally. And here before hand I will determine upon the certain signification of a sign or Sacrament, wherein if I shallbe somewhat long or tedious, I crave pardon (dearly beloved) therefore, for I hope it shall not be altogether fruitless. Signum, a sign, the Latin writers call a token, a representing, a mark, and show of A sign. some thing that hath signification. So say Tully and Fabius. Fabius sayeth. Some call Signum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though some term it Indicium, other some Vestigium, a mark or token whereby a thing is understood, as slaughter by blood. S. Aurelius Augustine the famous Ecclestastical writer, Cap. 4. De magistro, saith, We generally call all those things signs which signify somewhat, where also we find words to be. Again, Lib. 2. de doctrina Christiana, cap. 1. he says, A sign is a thing beside the semblance, which it layeth before our senses, making of itself something to come into our mind or thought, as by seeing smoke, we believe there is fire. The said Aur. Division of signs out of S. Augustine. August. doth divide signs into signs natural, and signs given. Natural he calleth those, which without any will or affection to signify, beside themselves make something else to be known, as is smoke signifying fire. For smoke hath not any will in itself to signify. Signs given are those, which all living creatures do give one to an other, to declare as well as they can the affections of their mind, or any thing which they conceive, mean, or understand. And signs given he divideth again by the senses. For some belong to the eyes, as the ensigns or banners of Captains, moving of the hands, & all the members. Some again belong to the ears, as the trumpet and other instruments of music, yea & words themselves, which are chief & principal among men, when they intent to make their meaning known. Unto smelling he referreth that sweet savour of ointment mentioned in the john. 12. Gospel, whereby it pleaseth the Lord to signify somewhat. To the taste he referreth the supper of the Lord, For (says he) by the tasting of the sacrament of his body and blood, he gave Mark 14. or made a sign of his will. He addeth also an example of touching, And when the woman by touching the hem of his vesture is made whole, that is not a sign of nothing, but signifieth Matth. 9 somewhat. In this manner hath Augustine entreated of the kinds & differences of signs. Other also whose opinion doth not much differ from hi●, Signs distinguished according to their ●imes. distinguish signs according to the order of times. For of signs (say they) some are of things present; some of things past; and some of things to come. They think them signs of things present, which signify those things to be present which are signified: as the ivy garland hanging for a sign doth give us to understand that there is 〈◊〉 to be fold, where it is hanged up. The signs which our master Christ wrought; did signify that the Mess●s, and the kingdom of god promised by the prophets was come. Matth. 12. Under signs pa●t they comprise all tombs, monuments of the dead, and those stones pitched of joshua in the midst of jordane, signifying to them joshua. 4. which came after what was done in times before. The fleece did give to Gedeon, a sign of things to come, that judge 6. is to say, a sign of the victory which he should have over his enemies. But those signs being well considered Of signs, some are given of men, other some ordained of God. & not neglected, may more amply and plainly be divided into other signs whereof some are given of men, and some ordained of God himself. Signs or tokens are given of men, whereby they show and signify some thing, and by the which also they keep some thing in memory among men, or do as it were seal up that, which they would have certain & sure. After this manner is every description or Signs given of men. picture demonstrative called a sign. For in Ezechiel, cap. 4. Jerusalem Ezech. 4. which was portrayed in a tile, is called a sign. They also in ancient time termed the images of the dead, signs, because by those images they would renew a fresh the memory of them, whose signs they were called, & keep them in remembrance, as if they were alive. Yea, and the holy scripture calleth idols signs, as it appeareth in isaiah, cap. 45. and the 2. Paralip. 33. So stones being set or laid to mark out any thing, as landlord marks, and all tombs or monuments are signs. Raha● of Hiericho said to the Israelits, Give me a sign by oath, that you will show mercy to me, and they g●ue her a rope to hang out of her wi●●owe. Behold the rope was a sign 〈…〉 faith and truth, wherewith the 〈…〉 (as ye would say) seal themselves surely and without all dissimulation, to take diligent heed that Raha● should not be destroyed. We Zwicers term such signs given or received in confirmation of faith and truth, Wortzeichen, because they are added to the words, and do as it were seal them, and Warzeichen also, because by them we do as it were give witness that in good faith, and without all fraud or guile we will perform that in deed, which we promised in word. Now these kind of signs are of divers sorts. For some are mute or The diversity of signs given of man. dumb, and pertain to the sense of the eyes, of which sort are the standards used in war, crosses, banners, flaming fires, whereof mention is made Num. 2. Psal. 73. etc. Neither is any man able to reckon up all of this sort: for ever & anon new come in as pleaseth men. judas gave a sign unto his company, whomsoever (sayeth he) I shall kiss, that same is he, take Matth. 26. him. The joining of right hands, which pertaineth to the sense of feeling, is a sign of faithfulness, help, and fellowship, yea, it is a dumb sign, which sign Paul calleth the Right hand of fellowship. Hitherto Gal. 2. belong divers movings and gestures. Some of them are pertaining to the voice, which are conceived by hearing, and are uttered by man's voice, or by the sound of things which have no life. By man's voice are uttered words, whistling, & whatsoever other things are of this kind, whereunto watchwoords uttered by the voice, may be added, as Schiboleth in the 12. Chap. judg. 2. of the judges. Moreover, voices without life are they which are made by trumpets, flutes, horns, guns, drumbes, by ringing of bells and sounding instruments, which also extend very far and largely. Now signs are given of Signs given of God. God to this end, to teach & admonish us of things to come, or of things past, either that they may after a sort lay before the eyes of the beholders, & represent in a certain likeness the things themselves whereof they are signs: or else that they may (as it were) seal the promises and words of God with some visible ceremony celebrated of men by God's institution: to be short, that they might exercise our faith, and gather together those which are scattered into one assembly or company. And these are not all of one sort, but do much differ between themselves. For some have The diversirie o● Signs given by God. their beginning of natural causes, and yet nevertheless are given as signs of God, to put us in mind of things past, or to renew his promises, and to teach men things that have been done, of which kind is the rainbow, mentioned by Moses Gen. 9 For when the flood ceased, that God made a new league with Noah, and ordained the rainbow for a sign of his covenant, he made it not a new, but being made long afore, & appearing by natural causes, by a new institution he consecrated it, to the intent it might 'cause us to call to our remembrance the flood, and as it were renew the promise of God, that is to say, that it should never come to pass again, that the earth should be drowned with water. Now this sign hath not any ceremony ordained, whereby it might be celebrated among men, neither doth it gather us together into the society of any body or fellowship. But this sign is referred chief to God, saying: I will set my rainbow in the clouds, that when I see it, I may remember the everlasting covenant made between me and you. Not much unlike to this are signs & Signs & wonders. wonders, signs & say in the Sun, the moon, and the stars, which do forewarn men of destruction and calamities Luke. 21. to come, unless by repentance they amend: but neither have these any ceremony ordained, to celebrated the remembrance of them, or to gather us together, etc. Again, there be other signs altogether miraculous, not natural, Miraculous ●ignes. though there be natural things in them, of which sort Gedeons fleece is, and the shadow of the Sun going back in the dial of king Ezechias. isaiah. 38. These signs as we read them to have been once showed, so by no institution are they commanded to be followed, or for some certain end to be celebrated. To Ezechias they were given at that time, to signify & witness the victory which he should have against his enemies, and the recovery of his health. Altogether & merely marvelous are those things which in the last of Mark, by our Lord jesus Christ are called signs, gifts I mean of healing, and speaking with tongues, given unto & bestowed upon men, not by any power of man, or virtue of healing in him, but by the power and virtue of Christ only. Those signs declared unto men, that that was the true and undoubted preaching of the Gospel whereby Christ is declared to be Lord of all, Lord of life and death, of Satan, & of hell also itself. For now when through the name of Christ the dead do rise, and diseases being driven out go their way, by these very signs it is proved that that is true, which is said, that Christ is Lord of all things. So the wonders which Moses & Aaron wrought in Egypt, Exod. 4. are called in the Scripture signs. For they were witnesses both of God's lawful sending, & tokens of his mighty power to be executed against Egypt, but neither had these any ceremony, neither gathered together into any society. Now also we read that some signs are paradigmaticall, that is, used in Signs paradigmatical or for example. deed of men, but not without God's commandment, that these also may be said to be signs from God. Those be altogether free from miracles, and in deed not only fetched from natural things, but also from things mere common and usual, as were the bands, pitcher, and chains of the holy prophet jeremy, whereby, being willed of God so to do, he laid before them jere. 27. 19 28. those things in a certain evident form and figure, I mean, in a visible sign to be seen with men's eyes, which by his preaching he prophesied should fall upon them. The like we may see in Ezech. the 17. and 24. cap. These signs paradigmaticall or for example, are in some things like to those exercises of Rhetoric, called Chriae Actiuę, yea rather they are certain mixed Chriae, so termed, for that they consist partly in words and partly in deeds. Aphthonius defineth an Active Chrię, To be that which declareth & plainly showeth a thing by action, deed, or gesture. As when Pythagoras was demanded, how long man's life lasted? He for a while stood still, that they might look upon him, but anon he shrunk away and withdrew himself out of their sight, after that manner & action signifying, the man's life is but short & momentany. But in the scripture for the most part are set down Chrię, consisting of word & deed, as when Christ took a little child, and set him in the midst of his disciples, and spoke these words, Verily I say unto you, Matth. 18. except you shall turn and become as little children, you shall not enter into the kingdom of heaven. But these actions or signs have not the institution and commandment of God, charging us to renew this very action by solemn celebrating the same. Nevertheless Sacramental signs are severed from other signs with which the● have many things common. sacramental signs have some affinity with these, namely baptism and the Lords supper. For they are given unto us from above, & are taken from natural things, without any miracle, yea, they are instituted under the form of natural and sensible things, and in such things as are very common, water, bread, and wine. This they have common with other signs given of God, in that they renew things past, and shadow out things to come, and by a sign do represent things signified. They differ peculiarly from other signs, in that they have ceremonies joined with the commandment of God, which ceremonies, he hath commanded his church to solemnize. And this also is peculiar to them, that being seals of gods promises, they couple us visibly to God, and to all the saints, & they are dedicated to the most holy mysteries of God in Christ. Of these I will entreat more largely and diligently hereafter. The sacramental signs of Christ and of Christ his church, namely which Sacrament Christ our Lord hath delivered to his church, and which his church hath received of him, and do lawfully use, the same are called of Latin writers by the name of Sacraments. But the word is not found in the whole Scripture, saving that it is read to be used of Interpreters: howbeit, the word Sign is often in the scriptures, and that which helpeth for our purpose, is most signicantly set down in Gen. 17. & Rom. 4. In the mean while we do not reject the Latin word Sacramentum, a sacrament, as lightly regarding it, neither yet rejecting it do we forge or devise a new. I likewel enough of the word Sacrament, so it be used lawfully. S. August. in his. 5. epist. to Marcellinus says, It were too long to dispute of the diversity of signs, which when they pertain to holy things, are termed sacraments. From whence doubtless sprang that common definition or description, A Sacrament is a sign of an holy thing, which as it cannot be rejected, so there is none but seeth, that in it the nature of the thing is not fully comprehended or expressed, neither is it separated from those things which also are holy signs. There is another definition therefore brought forth and used, which is in deed more perfect than the other, A sacrament is a visible sign of an invible grace. But because this also doth not in all points express the nature of the thing: this definition following seemeth unto many more allowable, which is after this manner: Sacraments are ceremonies, wherewith god exerciseth his people, first to stir up, increase, and maintain their faith: then to the end to testify before men his religion. This is a true and right definition. But what if you define a What a Sacrament is. sacrament somewhat more fully and largely in this manner? Sacraments are holy actions consisting of words or promises of the Gospel, or of prescript rites or Ceremonies, given for this end to the Church of God from heaven, to be witnesses and seals of the preaching of the Gospel, to exercise & try faith, and by earthly and visible things to represent & set before our eyes the deep mysteries of God, to be short, to gather together a visible Church or congregation, and to admonish them of their duty. This definition truly is far fett, large, and many fold, a definition, I say, gathered of many parts, but we mean to go to it simply & plainly, & to lay forth the whole matter before your eyes to be seen, then will we make manifest every part thereof, and confirm the same with testimonies of scripture. Now that I may fully entreat Sacrament taken for ●●orth. of the names the are given to this thing, I find that Latin writers call Sacrament an oath or a religious bond: because it was not done (as I think) thoroughly and to the proof, without certain ceremonies. M. Varro in his second book De lingua Latina, declaring what it is to contend with an oath saith, The plaintiff & the defendant, each of them in some things gauged down at the place appointed for that purpose, five hundred pieces of silver, and also in other things a set number of ounces, so that he which recovered in judgement should have his gage again, but he which was cast should forfeit it to the treasury. Since therefore by intermeddling of holy things through partaking of the sacraments, we are bound to God and to all the saints, as it were by obligation, and that God himself also by the testimony of the sacraments, hath as it were by an oath bond himself to us, it appeareth that the name of sacrament is very aptly & properly applied to our signs. We read also in Latin writers of an oath that soldiers soldiers each. used to take. For it was not lawful for them to fight unless they were put to their oath and sworn. They took a solemn oath, having one to recite the form of the oath to them word by word, (as Vegetius saith in his book Deremilitari) that they would stoutly & readily do whatsoever their capiteine commanded them, and that they would never forsake the field in the defence of the common weal of Rome. They had a donation given unto each of them as it were a pledge or earnest, they gave up their names to be enrolled, & were marked that they might be known from other soldiers. Now because we by our sacraments, specially by baptism, are received & enrolled to be Christ's soldiers, and by receiving the sacraments do profess and witness ourselves to be under Christ our captains banner, therefore not amiss, nor without reason, are the signs of Christ & his church called sacraments. In the mean while I will not stoutly stand in contention that the word Sacrament was for the cause chief attributed of them in ancient time to these our signs. For Eras. Rot. a man very well seen in the tongues, & thoroughly tried in old and ancient writers none better, In Cathec. sua Symb. 5. says, They which speak most exquisitely call Sacramentum, an oath or bond, confirmed by the authority of god & reverence of religion. But our elders used this word to express that which the Greeks call a mystery, which a man may call a religious secret, because the common people were excluded from meddling with them. Thus far he. Therefore the old writers did call those signs sacraments in steed of mysteries. For the self-same signs are called of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries, which What a mystery is. the Latin writers for the most part interpret holy and religious secrets, holy secrets, I say, from the celebration of which secrets the profane common people were excluded & debarred. For Cęliusin Lectio. antiquis. supposeth that they are called mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it behoved them which hide them, or which ministered them to keep them close, and to show them to no common person. whereupon mysteries may be well called separated & holy secrets, known to them only which were ordained for that purpose, & to be celebrated only of saints or holy men. Yet it may seem that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Etymon thereof with the Greeks, may be of no more force than Testamentum among the Latins, which is a witness bearing of the mind. Although I am not ignorant what some also do reason in this case. Sacraments therefore are called mysteries, because in a dark speech they hide other things which are more holy. And Paul willingly useth this word in his epistles. And why this word was attributed to the holy signs of the christian church, there is a plain reason. For these things are only known to the faithful, and are hid from those that are profane and unholy. And surely the preaching of the Gospel itself is called The mystery of the kingdom of God, to teach us, Matth. 13. that the unclean being shut out, it is revealed to the only children of God. Ephe. 3 For our chief interpreter of mysteries, saith: Cast not your pearls before swine, neither give that which is Matth. 7. holy unto dogs. And Paul, If our Gospel lie hid as yet, (saith he) it is hid in them which are lost, in whom the God of this world hath blinded the minds of them that believe not, 2. Cor. 4. Furthermore many of the Greek doctors of the Church, have What a Simbol is. called our sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbola, which word is also received and used very often of the Latins. It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is to say) Confero, to confer or compare together. For by comparing one thing with another, symbols are made apparent and rightly perceived. Symbolum therefore signifieth a sign, which hath relation to some other thing, as we said of the standard, etc. And truly among the Grecians in old time the use of symbols or signs was divers, for in their sacrifices they had their symbols, signs (I say) Allegorically meaning something, as in the sacrifices of Bacchus, a sieve was their symbol or sign, & the same they carried about when they were well tippled: thereby signifying that such as be drunken are blabs, and can keep nothing in secret. What if I can prove that opinions of men containing somewhat of deep understanding by an allegory or dark speech are called symbols? For Pythagoras his symbols are well enough known. So mystical divinity began to be called symbolical because it was enwrapped in more hid and secret mysteries. So that is mystical which is darkly uttered, and in manner of a riddle, having in it a far contrary meaning than by words it seemeth to offer. Again, the gift and token of faith & truth which by mutual consent passeth between the bride and the bridegroom, whereby it is not lawful for them to shrink or go back from their word, promise, or covenant, is called a symbol. Furthermore to soldiers also serving under one and the same banner, symbols or badges were given. Unto certain confederate cities in like manner, and joined together in league of friendship, to the end that they might go safely to the bordering cities, & to those which took parts with them, symbols or mutual signs were given, that is to say, tokens, which being showed & seen, they gave each other gentle and courteous entertainment, as to their league-fellowes, companions and singular friends. The ancient writers therefore hereupon have applied this word symbol to our sacraments, because they represent and show unto us the exceeding great and deep mysteries of good: they are Allegorical & Enigmatical, hard & dark to understand, because the Lord himself by the institution of his Sacraments, hath bound himself unto us, and we again by the partaking of them, do bind ourselves to him, and to all the Saints, testifying and openly professing to fight stoutly and valiantly under the lords banner. Moreover these holy symbols or signs, do admonish and put us in mind of brotherly love and concord, and that we remember to love them most entirely & with all our heart, as God's children & our brethren, which are communicants or partakers with us of the same table, and are washed clean by the same baptism. Thus much concerning sacraments, what they are, by what names they are called, and why they are so called, let it be sufficient that we have briefly noted. Setting aside all other things, it seemeth necessary first of all to declare Only God is the author of Sacraments and show who was the author of the sacraments, and for what causes they were instituted. All men in a manner confess that God alone is the author of sacraments, and not men, nor yet the Church itself. An odd man there is among the schoolmen, which teacheth the Church this lesson, to wit, that she should remember she is no Lady or mistress over the sacraments, but a servant or minister, and that she hath no more power or authority to institute any form of a sacrament, than she hath to abrogate any law of god. Aquinas also Part. 3. quaest. 46. ariculo. 2. says, He suiteth or is the author of a thing, which giveth it force and virtue: but the virtue and power of the sacraments cometh from God alone, therefore God alone is of power to institute or make sacraments. And in deed God alone is of power to institute the true service and worship: but sacraments belong to his service and worship, therefore God alone doth institute sacraments. If any isaiah. 66. one in the old testament had offered sacrifice which God commanded not, or offered it not after that manner that God willed it to be offered, it was not only nothing available unto him, but also his offence in so doing was rewarded with most terrible and fearful punishment. Who knoweth not that the sons of Aaron, for offering strange fire, were levit. 10. horribly burned and scorched up with fire which fallen down from heaven? Such sacrifices therefore displease God, as profane or unholy, neither deserve they to be called lawful sacraments, which have not God himself for their author. Hereunto is added, that sacraments are testimonies, and as it were seals of Gods good will and favour toward us. And who I pray you can better, more uprightly, or more assuredly bear witness of God's good will to uswarde, than God himself? In no wise deserveth that to be called or counted the seal of God, whereto he neither set his hand, nor printed it with his own mark, yea, it is a counterfeit seal, because it cometh not from God, and yet in the mean time beareth a show outwardly of the name of god. In this behalf is read that saying of S. Augustine, which is in every man's mouth, The word is added to the element, and there is made a sacrament. Whereby we gather, that in the institution of sacraments, the word of God obtaineth principal place, and hath most ado. The word I say of God, not the word of men, nor yet of the Church: Whereupon it followeth, that the sign aught to have his proceeding even from God himself, and not from any manner of men, be they never so many, be they never so clearklike or learned, be they never so harmless and holy of life: of that now there can be no other author of Sacraments than God himself alone. As we do receive the word of Sacraments are to be received as it were at the hands of Christ. salvation and grace: so it is needful also that we receive the signs of grace. Although the word of God be preached unto us by men, yet we receive it not as the word of man, but as the word of God, according to that saying of the Apostle, When you had received the word of God which you heard of us, you received it not as the word of men (but as it is 1. Thess. 2. in deed) the word of God. It is behoneful for us, to have respect to the first author thereof, who when he sent abroad his disciples, said, Go into the whole world, and preach the Gospel to all creatures, Mark. 16. Matth. 28. teaching them to observe what so ever I have commanded you, and baptizing them in the name of the Father, and of the Son, and of the holy Ghost. He that heareth you, heareth me, and he which despiseth Luke. 10. you, despiseth me. And therefore albeit by the hands of men the Sacraments are ministered, yet are they not received of the godly and religious, as proceeding from men, but as it were from the hand of GOD himself, the first and principal author of the same. To this belongeth the question, which Christ our Lord asked in the Gospel, saying: The Baptism of john, was it from heaven, or of men? Matth. 21. Truly john, who did baptize, was a man: but in that he baptized, he baptized according to God's institution and ordinance: and therefore the baptism of john was from heaven, though the water (wherewith he baptized) flowed out of the bottomless depth into the river jordan, and john himself conversant on the earth. To this also notably agreeth that which Paul saith, That 1. Cor. 11. which I delivered unto you, I received of the Lord. Therefore although saint Paul were a man, yea, and a sinner too, yet that which he delivered to the Church, he did not deliver it as from himself, or as any invention of man, but as Christ had delivered the same, so that it is not his, or man's, but Christ's tradition, a divine and heavenly tradition. Besides this, our high Priest and everlasting bishop worketh, even at this day, in his Church, whose ministery they execute, that is, at whose commandment they baptize, and according to whose institution, they which are the stewards or disposers of the mysteries of GOD, minister the holy Sacraments of the lords Supper. The institution therefore of the Sacraments must be acknowledged of us, to be the very work of God. And thus far touching the author of Sacraments. Peter Lombard in his sentences Why Sacraments were instituted unto us in visible things reckoneth up three causes why Sacraments were instituted, that is to say, why spiritual and heavenly things were delivered and committed unto us under visible signs, fourmes and ceremonies: the first of which is so cold and weak, that I am loath to move it to memory. He placeth merit in that that by God's government and direction (as he affirmeth) man seeketh salvation in things base and inferior to himself. Unto the which he addeth this afterward, Although not in them, yet in GOD through them he seeketh salvation: which also unadvisedly enough he hath uttered, and not sufficiently considered. The other two causes, to wit, that Sacraments were invented and ordained under visible signs for our instruction and exercise, seem not altogether absurd or disagréeing from reason. The truest and most proper cause why Sacraments be instituted under visible signs, seemeth partly to be God's goodness, and partly also man's weakness. For very hardly do we reach unto the knowledge of heavenly things, if without any visible form, as they be in their own nature pure and excellent, they be laid before our eyes: but they are better and more easily understood, if they be represented unto us under the figure of earthly things, that is to say, under signs familiarly known unto us. As therefore our bountiful and gracious Lord did covertly and darkly, nay rather evidently and notably, set before us to view the kingdom of GOD in parables or dark speeches: even so by signs it pleased him to lay before our eyes after a sort, the very same thing, and to point out the same unto us as it were painted in a table, to renew it a fresh, and by lively representation to maintain the remembrance of the same among us. This cause doth john chrysostom allow as a chief and proper cause, who in his eighty and three Homily upon Matthew, sayeth: The Lord hath Chrysostom touching the cause of sacraments. delivered unto us nothing that is sensible. The things in deed are sensible, howbeit they have altogether a spiritual understanding or meaning. So Baptism is ministered under a sensible element, namely water, but that which is wrought thereby, that is to say, regeneration and john. 3. the new birth, doth spiritually enter into the mind. For if thou wert a bodiless creature, he would have delivered unto thee all these gifts, bore, naked, and bodiless, according to thy nature: but since thou hast a reasonable soul coupled and joined to thy body, therefore hath he delivered unto thee in sensible signs & substances, those things which are perceived with a spiritual understanding. Which I do not allege to this end, as if I would take the testimony of man for my stay, but because I see S. john chrysostom his speech according to the manner observed and used in the Scripture. For who knoweth not that the Scripture is full of parables, similitudes, allegories, and figurative speeches, which the holy Ghost useth, not for his own, but for our sakes? The talk which Christ had in the Gospel with Nicodemus, touching heavenly regeneration, is very well known, where he by hidden and covert kind of speeches, of air, wind, and water, etc. reasoneth, saying: If I have told you john. 3. of earthly things, and you believe not, how will you believe if I shall tell you of heavenly things. He calleth Earthly things, that his doctrine of heavenvly regeneration or new birth, figured to us under earthly signs of water & the spirit, or of air & the wind. And by heavenly things, he means that self same doctrine of heavenly regeneration, nakedly delivered to Nicodemus, without any imagination, without similitude, or sensible signs. The Lord therefore signifieth hereby, that men do more easily conceive and understand the doctrine of heavenly things, when it is shadowed out under some dark and covert sign of earthly things, then when it is nakedly, & spiritually indeed delivered: that by comparing together of things not much unlike, it may appear, that the sacraments were for none other cause found out or instituted than for demonstration sake, to wit, that the heavenly things might become more familiar and plain unto us. In which thing we have to mark the Analogy, which is a certain aptness, proportion, or (as Cicero termeth it) a convenience or fit agreement of things, I say, known by their signs, that if they be slightly passed over without this analogy, the reason of a sacrament can not be fully and perfectly understood: but this analogy being diligently discussed, and observed to the full, offereth to the beholder without any labour at all the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the hidden and secret meaning of a sacrament. We will when we come to entreat of these things, do what we can to make them manifest by examples. Whosoever therefore shall thoroughly The lord is to be praised for instituting sacraments. weigh the institution of sacraments he can not choose but extol with praises the exceeding great goodness of the Lord, who doth not only open unto us miserable men the mysteries of his kingdom, but hath a singular care of man's infirmity, whereby he framing himself to our capacity, doth after a sort stutte and stammar with us, whilst he having respect to our dullness & the weakness of our wit, doth as it were cloth and cover heavenvly mysteries with earthly symbols or signs, thereby most plainly and pithily opening them unto us, and laying them before our eyes evidently to be beheld. In this same institution The wisdom of God shines in th●●nstitution of the Sacraments. of the sacraments, we have cause to extol and praise the wisdom of God: if so be we take in hand to compare great and small things together. For this custom is received as a law throughout the world, that all the wisest men, when they had occasion to speak of high mysteries of wisdom, they did not by words only, but by signs and words together commend them to their hearers, to the end that the two most noble senses in man, to wit, Hearing, and Seeing, might be both at once vehemently moved, and forcibly provoked to the consideration of the same. The volumes of heathenish philosophers are full of examples. What say you to the jews, God's old & ancient people, did not God himself show among them very many such kind of examples? Again as in making leagues, or in confirming promises in earnest The manner of making leagues or covenants. and weighty matters, men use signs or tokens of truth to win credit to their words and promises: even so the Lord doing after the manner of men, hath added signs of his faithfulness and truth to his everlasting covenant and promises of life, the sacraments I mean, wherewith he sealeth his promises, and the very doctrine of his Gospel. Neither is this rare or strange unto him. Men swear even by the Lord himself, when they would make other believe certainly, and in no case to mistrust the truth of their promises: yea, it is read in the holy Scriptures, that the Lord himself took an oath & swore by his own self, when he meant Most abundantly to show to the heirs of the promises (as the Apostle saith) the stableness of his counsel. Moreover, it was the accustomed manner among them of old, as they were making their league or covenant, to take a beast and to divide him in pieces, and each of them to pass through and between the pieces so divided, testifying by that ceremony, that they would yield themselves so to be divided, and cut in pieces, if they did not steadfastly stand to that which they promised in their league or covenant. After the same manner the Lord making, or renewing a league Gene. 15. with Abraham, which Moses describeth at large in the 15. of Genesis, he commandeth him to take an heifer, a she goat, and a ram, each of them three years old, and to divide them in the midst, and to lay every piece one over against an other, which when Abraham had done, the Lord himself in the likeness of a smoking furnace or firebrand went between the said pieces, that thereby Abraham might know, that the land of Chanaan should of a certainty be given to him, and to his seed to possess, and that all things which he had promised in that league should be brought to pass. Since therefore the good and true lord is always like unto himself, & frameth himself after the same manner, now to his Church, as we said he did then: what wonder or strange thing is it (I pray you) that he hath left unto us also at this day under visible things, signs and seals of his grace, and mysteries of the kingdom of God? And hitherto have we entreated of the chief causes of Sacraments for the which they were instituted. Touching the kind & number The number of sacraments. of Sacraments, which hath the next place to that which went before, there are divers opinions among the writers, specially of later time. For amoung the old and ancient this question as an undoubted and well known perfect principle, drew quickly to an end. But he which shall diligently search the Scriptures, shall find that they of the old Testament had Sacraments after one kind, and they of the new Testament Sacraments after an other kind. The Sacraments of the people under the old Testament, were circumcision and the Paschal lamb, to which were added sacrifices, whereof I have abundantly spoken in the third Decade and the sixt Sermon. In like manner the Sacraments of the people under the new Testament, that is to say, of Christians, by the writings of the Apostles, are two in number, Baptism, & The Supper of the Lord. But Peter Lombard reckoneth 7. Baptism, Penance, the supper of the Lord, Confirmation, Extreme unction, Orders & Matrimony. Him followeth the whole rabblement of interpreters, and rout of schoolmen. But all the ancient doctors of the Church for the most part do reckon up two principal sacraments, among whom Tertullian in his first & fourth book Contra Marcionem: and in his book De corona militis, very plainly maketh mention but of two only, that is to say, Baptism and the Eucharist or supper of the Lord. And Augustine also Lib. 3. de doctr. Christiana. cap. 9 saith, The Lord hath not ouerburthened us with signs, but the Lord himself and the doctrine of the Apostles have left unto us certain few things in stead of many, and those most easy to be done, most reverend to be understood, most pure to be observed, as is baptism, and the celebration of the body and blood of the Lord And again to januarius Epist. 118. he saith: He hath knit and tied together the fellowship of a new people, with sacraments in number very few, in observing very easy, in signification very excellent: as is baptism consecrated in the name of the Trinity, and the partaking of Christ's body and blood, and whatsoever thing else is commended unto us in the canonical scriptures, except those things wherewith the servitude of the old people was burdened, according to the agreeablnes of their hearts, and the time of the prophets. Which are read in the five books of Moses. Where, by the way, is to be marked that he saith not, And whatsoever things else are commended unto us in the canonical scriptures: but, And what so ever thing else, etc. which plainly proveth that he speaketh not of Sacraments, but of certain observations both used and received of the Church, as the words of Augustine which follow do declare. Howbeit I confess without dissimulation that the same Augustine elsewhere maketh mention of the Sacrament of Orders: where nevertheless this seemeth unto me to be also considered, that the self same author giveth the name of Sacraments to Anointing, and to Prophecy, and to Prayer, and to certain other of this sort, as well as he doth to Orders: and now and then among them he reckoneth up the Sacraments of the Scripture, so that we may easily see that in his works the word Sacrament is now used one way and sometimes an other. For he calleth these Sacraments, because being holy, they came from the holy Ghost, and because they be holy institutions of God observed of all that be holy: but yet so, that these differ from those Sacraments which are holy actions consisting of words and ceremonies, and which gather together into one fellowship the partakers thereof. But Rabanus Maurus also bishop of Mentze a diligent reader of Augustins' works, Lib. 1. de Instit. cleric. cap. 24. saith: Baptism and unction, and the body and blood are Sacraments, which for this reason are called Sacraments, because under a covert of corporal things, the power of GOD worketh more secretly our salvation signified by those Sacraments: whereupon also for their secret and holy virtues, they are called Sacraments. This Rabanus Maurus was famous about the year of the Lord eight hundredth and thirty, so that even by this we may gather that the ancient apostolic Church had no more than two Sacraments. I make no mention here of Ambrose, although he in his books of sacraments, numbereth not so many as the company of schoolmen do, because some of those works set forth in his name are not received of all learned men, as of his own doing: so I little force the authority of the works of Dionysius, which of what price and estimation they be among learned and good men, it is not needful to declare. But how so ever the case standeth, the holy Scripture the only and infallible rule of life, and of all things which are to be done in the Church, commends baptism and the lords Supper unto us, as solemn institutions and Sacraments of Christ. Those two are therefore sufficient for us, so that we need not be moved what so ever at any time the subtle invention of man's busy brain bring against, or beside these twain. For why? GOD never gave power to any to institute Sacraments. In the means while, wholesome ●●tes of the church are ●ot con●emned. we do not contemn the wholesome rites and healthful institutions of GOD, nor yet the religious observations of the Church of Christ. We have declared elsewhere touching Penance, and Ecclesiastical Order. Of the residue, which latter writers do authorize for Sacra▪ mentes, we will speak in their convenient place. So have we also elsewhere, so far forth as we thought requisite, entreated of the likeness and difference of Sacraments of the people of the old and new testament. Now let us see in what things Sacraments consist. By the testimony of the Scripture, and of all the godly men, they consist in two things, to wit, in the sign, and the thing signified, in the word and the rite, in the promise of the Gospel and in the ceremony, in the outward thing and the inward, in the earthly thing (I say) and the heavenly. And (as Irenaeus the Martyr of Christ witnesseth) in the visible thing and invisible, in the sensible thing and the intelligible. In his book against 〈◊〉. For hereunto belongeth that which Saint john chrysostom upon Matthew saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: CHRIST delivereth nothing unto us that is sensible, but under visible things, the outward things are sensible, but yet all spiritual. But he calleth those things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible, which are perceived by the outward senses, as by seeing, hearing, tasting and touching, but those things he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligible or mental, which are perceived by the mind, the understanding, consideration, discourse or reasoning of the mind, not of the flesh, but of faith. By the testimony of the Scriptures, this thing shall be made manifest .. Sacraments consist of the sign and the thing signified. The Lord sayeth to his disciples in the Gospel, Go into the whole world and preach the Gospel to all creatures, and he which shall believe and be baptized, shall be saved. Ye shall baptize in Mark. 1. the name of the Father, and of the Son, and of the holy Ghost. The same sayeth of john baptist, john baptized in the wilderness, preaching the baptism of repentance for the remission of sins. So also Saint Luke witnesseth, that saint Peter said to the Israelites: Repent ye and be baptized every one of you in the name Acts. 2. of JESUS CHRIST for the remission of sins, and ye shall receive the gift of the holy Ghost. Therefore in baptism, water, or sprinkling of water in the name of the Father, and of the Son, and of the holy Ghost, and all that which is done of the church is a sign, rite, ceremony, & outward thing, earthly & sensible, lying open, & made plain to the senses: but remission of sins, partaking of (everlasting) life, fellowship with Christ and his members, and gifts of the holy ghost, which are given unto us by the grace of God through faith in Christ jesus, is the thing signified, the inward and heavenly thing, and that intelligible thing, which is not perceived but by a faithful mind. After the same manner the Scripture bearing witness also of the Supper of the Lord, which is the other sacrament of the Church, saith: The Lord jesus when he had taken bread, he Matth. 26 Luke. 22. gave thanks and broke it, and gave it to his disciples, and said, take you, eat you, this is my body which is given for you. Likewise he took the cup and gave it to them, saying, drink you all of this, for this is my blood of the new Testament which is shed for many for the remission of sins, do this in remembrance of me. Now therefore all that action which is done of the Church after the example of Christ our high Priest, I mean, breaking of bread, the distribution thereof, yea, and the banquet or receiving of bread and wine, is the sign, rite, ceremony, and the outward or earthly thing, and also that self same sensible thing which lieth open before the senses: but the intelligible thing & thing signified, the inward and heavenly thing is the very body of Christ given for us, and his blood shed for the remission of sins, and our redemption and fellowship which we have with Christ and all the Saints, yea, which he chief hath with us. By these things it shall be easy to determine certainly of the names Signs external and in ward things. or terms now given to the sacraments. For they are called external or outward signs, because they are corporal or bodily, entering outwardly into those senses, whereby they be perceived. Contrariwise we call the thing signified, inward things, not that the things lie hid included in the signs, but because they are perceived by the inward faculties, or motions of the mind, wrought in men by the spirit of God. So also those Signs earthly & visible, things heavenly & invisible. signs are termed both earthly and visible, because they consist of things taken from the earth, that is to wit, of water, bread, and wine: and because they are manifestly seen in these likenesses. To be short, the things signified are called heavenly, and invisible, because the fruit of them is heavenly, & because they are discerned with the eyes of the mind, or of faith, not of the body. For otherwise the same body and blood of our Lord jesus Christ which in the supper are represented to the faithful by the form of bread and wine, are not of their own proper nature heavenly, or invisible. For the body of our Lord, touching his substance and nature, is consubstantial, or of the same substance that our bodies are of? Now the same is called heavenly, for his deliverance from corruption and infirmity, or else because it is clarified, not by reason of the bringing to naught or laying aside of his own nature. The same body of his own nature, is visible, not invisible, resident in heaven: howbeit it is seen of the godly celebrating the supper, not with the eyes of the body, but with the eyes of the mind or soul, therefore in respect of us it is called invisible, which of itself is not invisible. Now the word in the sacraments is The word and rite. called, and is indeed, a witnessing of Gods will, and a remembrance and renewing of the benefits and promises of God, yea and it is the institution and commandment of God, which showeth the author of the sacrament, with the manner & end of the same. For the word in baptism, is the very same that even now we have recited. Go you into all the world etc. In the supper of the Lord this is the word of God, jesus took bread etc. And the rite, custom, and manner, how to celebrated the supper, is to be sought out of the example of the lord, going before in the holy action, wherein we comprehend both prayers and those things which are recited out of the word of Christ. For as he broke bread and divided it, and in like manner the cup, so likewise with holy imitation, and sacramental rite, we follow the same in this holy action. As he gave thanks, so also we do give thanks: we by certain prayers in baptism do request the assistance and grace of the Lord, we recite certain places out of the gospel, which we know to be requisite in the administration of baptism, and we are wont to do the same also in the celebration of the lords supper. But it is not my intent at this present, to speak largely and exactly of the rites of the Sacrament, which notwithstanding we hold to be best, that are taken out of the holy scripture, and do not exceed, of which shall be spoken in their place. Some in stead of the word, do put Promise' & ceremony promise', and in stead of rite, ceremony. And truly in the word ceremony, I see no danger at all, if by ceremony be understood the outward comeliness and rite, which the Lord himself hath commended to us by his example, and left to be used in the celebration. And in very deed Sacramental signs are not simple or bore signs, but ceremonies or religious actions: so also there seemeth to be no danger in the word promise: so that by promise, we understand the preaching of the gospel, & the commemoration or remembrance of God's promises which we often use in the preaching of the gospel and celebration of the sacraments, that is to say, that God doth receive us into his fellowship, for Christ his sake, through faith, doth wash away our sins, endeweth us with diverse graces, that Christ was given for our sins, shed his blood to take away the sins of all faithful. For in celebrating of Baptism, we use these words of the Lord, Suffer little children to come unto me, for unto such belongeth the kingdom of heaven etc. In the celebration of the banquet of God's holy children, we use these holy words of our Lord: And after supper jesus too bread, and after he had given thanks he broke it & gave it to them saying, take you, eat you: this is my body which is given for you. This is my blood which is shed for you for the remission of sins, this do in the remembrance of me etc. For those remembrances and rehersalls, are promises of the Gospel, promising forgiveness of sins to the believers, showing that the Lords body is given for them, and his blood shed for them, which faith verily, is the only and undoubted mean to obtain life and salvation, Christ is the strength and substance of the Sacraments, by whom only they are effectual, and without whom they are of no power, virtue or effect. But if any man by promise do understand covenant, whereby the Lord doth singularly bind or as you would say tie himself to the signs, in which, or with which he would be present bodily, essentially, and really, therein he says more than he can show or prove by the Scriptures. For in no place hath Christ promised to be present corporally, that is, with his true body, in the signs or with the signs: other wise I am not ignorant how God appeared sometimes to our fathers under a bodily figure, that is, in some visible form or shape, as when he showed himself to jacob which was named Israel leaning on a ladder, and to Moses in the hole of a rock as it were in a glass. But these do not properly pertain to this purpose where we entreat of the corporal presence of Christ, and of the sacramental signs. But because many wrist these words of the Lord, This is my body, This is my blood, to prove a corporal presence of the lords body in the Supper, I answer that those words of the Lord are not roughly to be expounded according to the letter, as though bread and wine were the body and blood of Christ substantially and corporally, but mystically and sacramentally: so that the body and blood of Christ, do abide in their substance & nature, & in their place, I mean, in some certain place of Heaven, but the bread and wine are a sign or sacrament, a witness or sealing, and a lively memory of his body given, and his blood shed for us, but of this thing in place convenient, we will entreat more at large. By these things which we have spoken of, it appeareth sufficiently, how Sacraments consist of two things, the sign and the thing signified, of the word of God and the rite or holy Ceremony. There are some notwithstanding, which think there is such force graffed of God into the words, that if they be pronounced over the signs, they sanctify, change, and in a manner bring with them, or make present the things signified, and plant or include them within the signs, or at the least join them with the signs. For hereuppon are these kind of speeches heard, That the water of Baptism by the virtue of the words doth regenerate, and that by the efficacy of the words, the bread itself and the wine in the Supper are made the natural flesh and blood of the Lord. But the Sacraments of Christ and his Church do consist of the What is understood by the word i● the sacraments. word and the sign. But it seemeth that we must diligently search out what must be understoods by The word. I said even now that▪ The word in the Sacraments was a witness-bearing of Gods will and the commandment of God itself, or institution of God, which declareth unto us the author, manner, and end of a Sacrament. By this word (I say) and Commandment of GOD, by this will and institution of God, the Sacraments are sanctified, not that the words are so pronounced of the ministers, as they are read afore to be recited of the Lord himself, or delivered by his Apostles▪ but because God so would, so did, and commanded his Apostles to do. For whatsoever GOD doth or commandeth to do, is sanctified by the very commandment or deed of God. For all things which he hath done are exceeding good, therefore these things which he commandeth to do, cannot choose but be holy, because he is holy, and the only sanctifier. Wherefore by the nature, will, deed, and commandment of God, and not by the pronunciation of any words are the Sacraments sanctified. To which will of GOD, that it may be applied unto man and do him good, the faithful obedience of men is necessarily required, which altogether should make us put our trust and confidence in the mercy and power of God, who in no wise should despise or cast behind us the institution of God, although it seem in outward appearance base and contemptible. This will appear ●. Reg. 5. more plainly in the example of Naaman, the captain of the King of Syria his band▪ He herded of the Prophet undoubtedly at the Lord's commandment, that he should wash himself seven times in jordane. For so it should come to pass that he should be cleansed from his leprosy. Here thou dost hear the word, the will, (I say) and commandment of God, but thou dost not hear that any words were rehearsed either over jordane or over Naaman, or that any words were prescribed of the prophet to Naaman that he should repeat, whereby (forsooth) there might be any force of purifying or cleansing given to the water. Naaman by faith obeyeth the commandment of God, and is cleansed from his leprosy, not by his own merit, or by the benefit of the water of jordane, but by the power of GOD and faithful obedience. Lepres also in the Gospel, and that not a few, are cleansed by the power 〈…〉. and will of Christ, and through faith, and not by pronouncing or speaking of words. The Lord indeed said, I will, be thou clean: but if any man at this day should have recited the same words a hundred times over any Lepre, he should have prevailed nothing. Whereby it is manifest, that to words there is no force given of working health, if they be pronounced The Apostles indeed said to the sick, feeble, and lame, In the name of In the name of the lord jesus Christ the feeble are healed. Acts. 4. the Lord jesus, arise and walk, and they rose up and were healed, but they were not healed by the benefit of the words, but by the name, by the power (I mean) and virtue of Christ. For Peter which said unto the lame man in Jerusalem, In the name of jesus Christ of Nazareth, arise Acts. 4. and walk, said in the mids of the counsel of Jerusalem, If we this day be examined of the deed done to the sick-man, by what means he is made whole: be it known unto you all, that in the name of jesus Christ of Nazareth, this man standeth here whole. And to the same people he sayeth, And his name, through faith in his name, hath made this man sound, whom ye see and know, and the faith which is by him hath given to this man health. Beside these, we read in the Acts of the Apostles, Acts. 19 that the sons of one Scaeva a priest, being exorcists or conjurers, did call on the name of the Lord jesus over them that had evil spirits, but these were so far off from giving place to their exorcisms and conjurings, that they ran on them and overcame them, so that they had much a do to escape alive. Where it is most apparent, that those Exorcists used the same form almost in their inchantmentes, which the Apostle used (for in the name of the Lord jesus they proved to cast out the foul spirit.) But sith these were not able so to do, who cannot sèe and perceive, that the words pronounced do prevail nothing at all. Neither is that any let or hindrance at all, that those Exorcists were without faith. For this is a thing very well known and received of all men, that Sacraments are no less effectual when they are ministered by wicked ministers, than when they are ministered by the best ministers. But here is objected against us this saying of the Apostle, Christ The place of Paul in the. 5. to the Ephe. is expounded. gave himself for the church to sanctify it, cleansing it in the fountain of water by the word, or in the word. Behold (say they) men are cleansed by the water of Baptism, which by the word hath the force of sanctifying put into it: therefore it must needs be, that words have force to sanctify. But I will confute them by an evident demonstration, that the Apostle did not so mean as they suppose. The Apostle prescribeth unto married Christians their duty: to the more plain and pithyer setting forth whereof, he useth the example of Christ and his Church, commending that exceeding love which Christ beareth toward his Church, wherewith being inflamed he gave himself for it, to this end to make it to himself a pure and glorious spouse, where, by the way, he setteth down the manner of purgeing. For the Lord jesus himself sayeth, he hath cleansed it. For it is only Christ's office to purge and cleanse. Now the manner of purging followeth: In the fountain of water by the word▪ which because it is briefly spoken, hath in it some obscurity. He maketh mention of two things which the Lord useth to cleanse those that be his, The fountain of water, And, The word. The fountain of water, is Baptism, which is the outward action and witness-bearing of the inward purifying or cleansing, wrought by the grace and spirit of GOD, as the Apostle sayeth: According to his mercy Tit. 3. he saved us by the fountain of regeneration, and renewing of the holy Ghost, which he shed upon us richly through jesus Christ our Saviour. For he addeth, in way of interpretation, And renewing of the holy Ghost, whereof the fountain of water is a sign. Moreover, the word is the very preaching of the Gospel, testifying that by the grace and mercy of (God) the Father, his only Son was given unto us, who being given for our sins, maketh them that believe in him heyers of eternal life: so that now these words of Paul to the Ephesians the 5. Chapter, do very well agree with this Commandment of the Lord mentioned in Saint Mark, Go into all the whole world and preach the Gospel to all creatures, he which shall believe and be baptized shall be saved. etc. For by these words also the Lord shadoweth out unto us the manner and means of our salvation, that it is he only which purgeth us by faith: yet in the mean while he willeth the believers to be signed with Baptism, and that it should be preached openly in the world, that it is he which pardoneth sins, yea and which freely giveth everlasting life. But, what do all these things (I pray you) make for their purpose, who will prove by those words of Paul, that there is force and virtue in the words to sanctify baptism? These words of the lord spoken to his Apostles, do yet make our matter more manifest. Now are you clean, says he, through the word john. 15. which I have spoken unto you. Shall we say here that through the words which Christ rehearsed, the disciples of Christ were made clean? what then needed he the next day to have been crucified & to have died? What, to the end that he might purchase power unto the words? Therefore all boasting in the force of words shall be clean taken away. Doth not faith and godlunesse tell us, By the word of the Lord, we should rather understand this, which is declared by the preaching of the Lord, that is, the death and redemption of Christ, whereby, because they believed it they are cleansed. For in an other place he says, purifying their hearts by faith. Wherefore they err in that, because they do not rightly judge of the word or speech. For the Lord speaketh of the word preached and believed, and they understand him of the word pronounced, as though being pronounced, it had force from the Lord to sanctify. S. Augustine also maketh for us, who in his 80. treatise upon john, says, From whence cometh so great virtue and power unto the water, that it should touch the body and wash the heart, but through the working of the word, not because it is spoken or pronounced, but because it is believed? For in the word itself, the sound passing away is one thing and the virtue which remains is an other thing. This is the word of faith which we preach, saith the Apostle, because if thou shalt confess with thy mouth, that jesus is the lord, and believe with thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart, man Rom. 10. believeth unto righteousness, and with the mouth confession is made unto salvation. Whereupon we read in the Acts of the Apostles, purifying Acts. 15. (or cleasing) their heats by faith. And S. Peter in his Epistle says: So also Baptism saveth us, not the putting away of the filth of the flesh, but in that a good conscience maketh request to God. This is the word of faith which we preach, wherewith undoubtedly baptism is also consecrated, that it may have power to cleanse. For Christ with us the Vine, with his father the Husbandman, hath loved his church, and gave himself for it. Read the Apostle, and mark what he addeth, saying: That he might sanctify it, cleansing it by the fountain of water in the word. In vain therefore should cleansing be attributed to a frail and vading element, unless this were added. In the word. And so forth. For thus far I have recited S. Augustine's words: not that I stay myself upon man's testimony, or that I would have any man to urge the same, or that I am content to be ruled by the witness of man, but because in these words he hath gathered together some testimonies out of the scripture, bearing witness of the word. Whereby we may understand, that the word of faith preached, and not the word spoken or pronounced aught to be received. This word I say doth truly cleanse, that is to say, the grace of Christ only doth purify, to the which both the word & faith are directed, & for that cause he said expressly, Not because it is spoken, but because it is believed. Anon after he says, The word of faith which we preach. Furthermore he says, by the word of faith baptism is consecrated that it might have pow●r to cleanse. Which what is it else than if ●e had said, the very substance of faith maketh baptism effectual. For it followeth, For cleansing in vain should be attributed to the vading & corruptible element, unless were added, In the word. Now if a mā●o consider the mysteries of the saints or The ●ordes spoken do ●ot form 〈◊〉 make sacraments ●ff●ctuall. holy men in old time, he shall not find in ●he celebration of Circumcision, the feast of the Passeover, & sacrifices, any words to have been spoken or pronounced, whereby they were form & as it were created sacraments, & were made effectual. To which belongeth this, that john Baptist did not only baptize the common people without respect of person, but the Lord jesus himself also in the water of jordane: no words in the mean while being pronounced, whereby he called & drawn down the heavenly grace over or upon the water of baptism. Again, while Christ our high bishop, did institute his supper in the gospel, he commanded nothing to be spoken or pronounced, by virtue of which speech or pronunciation, the elements might either be changed, or the things signified being drawn down from heaven should be present with, or joined to the signs: but what the lord hath simply done, & what his will was we should do, after what manner, & to what end he instituted his supper, the Evangelists have declared. We read in no place that the Lord said, As often as you speak or pronounce these my words, This is my body, this is my blood, it shall come to pass by the virtue of my words, that the substance of the sign shallbe made voided, & that in the same prick of time wherein the words are spoken, it sh●l begin to be the true body and the true blood of the lord, under the forms or likenesses of bread & wine, or that the forms or likenesses & the truth of the sign remaining, it shall begin at once with the bread and wine to be the very body and blood of Christ. Wherefore in the pronouncing or speaking of that words of the lord in the supper, there is no power or virtue, either to call down the things signified or to change that things present. These imaginations do rather seem more to maintain superstition than religion. As though the words pronounced according to the form conceived, had power to call down out of heaven, to bring from one place to another, to restore health, to draw to, to put from or to transform or change. S. Au. reconeth up among superstitions vanities, those things which for remedies of diseases are tied or fastened about the body, which also physic maketh no account of, whether it be in charmings or in certain signs called characters, or in hanging certain things about some part of the body. The place is to be seen Cap. 20. Li. De doct. Christ. 2. And Chrysost. being very angry with them that hung the written gospel about their neck, hath these words upon Mat. 23. cha. Wherein consists the force or power of the gospel? in the form and figure of the letters, or in the understanding of the meaning and sense of the same? If in the form of letters, thou dost well to hung it about thy neck: but if in the understanding of the meaning, it is better they were laid up in thy heart. Thus says he. But there is the same reason of the figures, and of the pronunciation of the letters, or words of the gospel. For as the figure of the letters is of power to do nothing: even so is there no force or virtue either in the pronunciation or sound of words. Pliny an heathenish writer allegeth many heathenish examples, wherein he declareth that words are effectual: but yet among other things which he bringeth he hath this. It is a quellio (〈◊〉 he) whether words or enchanting speeches are of any force: but every one that is wise is so far from believing it, that even man by man they utterly deny it. The place is to be seen Lib. 28. Cap. 2. But most worthily is the true word of God itself preferred before all these, the which by Moses. Deu 18. with great severity forbiddeth and condemneth all kind of superstitions and enchantments. I know what the adversaries will here object unto me, namely that Whether by blessing the nature of things are changed. it is a blessing or consecration, and not a superstition which they use. Besides this, they bring many examples out of the scripture, set down in their Canonical decrees, whereby very foolishly & most unaptly doubtless they go about to prove that by blessing or consecration (as they say) the natures of the things are changed, whereupon they also gather that the bread by the words of blessing or consecrating, is turned into flesh. Their examples are these and of Num. 20. Exod. 7. john. 2. Exod. 15. Exod. 7. this sort, The water flowing out of the rock, after it was smitten with Aaron's rod, the river Nilus turned into blood, the water at the marriage in Cana of Galilee turned into wine, the bitter waters of Marath changed into sweet water, & Moses his rod turned into a serpent. But (I beseech you) what make these to the lord's supper, wherewith they have no manner of similitude or likeness, so that this must needs be a very unapt comparison & a doltish which they make. The river Nilus was turned into blood, therefore the bread is turned into flesh: the water at the marriage in Cana was changed into wine, therefore the wine in the lords supper is changed into the blood of Christ. For while that the water gushed out of the rock when it was smitten, while the river Nilus was turned into blood, while that water at the marriage was chaged into wine, while the bitter waters of Marath became sweet, while Moses rod was turned into a serpent: the water truly, the blood, the wine, the sweet water & the serpent so turned & changed, were not under the form or likeness of 〈◊〉 things which they were before, 〈◊〉 were they at once that which they were before, & that which they were then made: but the water of Nilus was very blood, not water & blood together, neither was there invisible blood under the visible form of water. And so stands the case also in the other examples, therefore they do nothing agree with the sacramental signs, but are so far from being like them, that they are altogether unlike them. Moreover, who can well tell by what pronunciation of words Moses made water burst out of the hard rock? turned the river Nilus into blood? changed the bitter waters into sweet? Who knoweth what form also of words the lord used, when he changed water into wine? Therefore very unfitly do they apply these examples to their blessing or consecration, changing the natures of things, since it cannot be showed what manner blessings the saints or holy men used. Likewise we read not that Moses & joshua pronounced any words of blessing whereby they divided the channel of the Erithean sea, & the river jordan. Eliseus is read to have uttered no 4. Reg. 6. words of blessing when he made that are to swim, & reached it out of the water by the helve. In all these things the power The omnipotency of God. of God did work. But we must not imagine what we list to proceed from it. For it is weakness and not power which is repugnant to justice, & taketh things in hand which are contrary to god's truth. But the mighty works of god are of such sort, that any man may understand and manifestly see, that they are such as they are said to be. The Lord said, Let there be light and there was light. Such a kind of Gen 1. light I mean which was both called light and according to the nature of light, gave light: it was not called, or made light, which was light in deed and yet gave not light: as the Bread is called the body of Christ which yet hath not so much as one jot of the body of Christ. Furthermore this word blessing in no place in the scriptures is so used, as Of the word Blessing. they woldmake us believe. To bless in the Scriptures, is to thank, to praise, to salute, to bid farewell, to speak well of any, to wish well, to rejoice, highly to extol, to give thanks for a good turn, to increase, to enrich, to multiply, or to make fruitful. I could if need were, bring examples to prove each of them. But a man shall nowhere read, that to bless, is as much as to turn the natures of things by the words of God, or otherwise by good words and prayers, after a set manner pronounced. We read (say they) in the gospel, that the Lord took bread and blessed. Yea and Paul also calleth the Bread and cup by that name, to wit, The bread and Cup of blessing, the bread and cup undoubtedly of consecration, ●. Co●. 10. by which consecration the substance of the signs is miraculously changed. I answer, That the words both of the Gospel and of the Apostle, are wrongfully wrested to that sense, which never came into the mind of the Lord or his apostles. For to declare the meaning of that place in the Gospel: To bless, is not with the gesture of the hand to make the sign of the cross, or to lay one's mouth unto the bread and cup, and in a low voice to whisper out the set syllables of the words of consecration: but to sing praises to God, or to give him thanks for his benefits bestowed on us. That which I have said I will confirm by the authority of the Evangelists and Apostles. For the Apostles and Evangelists use the Thanksgiving & blessing. word of blessing or thanksgiving, indifferently. For where Mark hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is to say) Blessing, Matthew, Luke and Paul have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is to say) Giving thanks, which word Mark also using a little after writeth, And when he had took the cup, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, When he had given thanks he gave to them. To bless therefore is as the Apostles themselves do interpret it, to give thanks, since that they put the one for the other. The diligent Reader may see the same also in that place of Paul which is 1. Cor. 10, chap. which place we will fully and wholly entreat of in that which followeth. Our adversaries therefore have not as yet proved out of the Scriptures, that to bless is as much as to change the things, or that by words, pronunciation, or reciting of words, the things themselves signified are brought to, or made present. The ancient writers truly made mention of a mystical blessing, but in a far other sense than these consecrators. Of true consecration we will speak anon, and will confute also in another place whatsoever things they have brought concerning blessing or consecrating of Baptism: now we will make an end of that which we began. Words of themselves were instituted of god to this end, to signify, and by signifying to bear witness, and to admonish, neither have they beside any hiden force to change the natures of things, or to cause the things themselves to be corporally present, neither do we read that holy men ever used them after this manner: therefore they sin and deceive men which otherwise use them than they were instituted. Aurel. August. acknowledged the very same thing, who in his Encheiridion For what ●●pose ●ords are 〈…〉 of what 〈◊〉 they 〈◊〉. ad Laurent, Capit. 22. says, And verily words to this purpose are instituted, not that men should deceive one another by them, but by the which one might make another to know his meaning: therefore to use words unto deceit, and not to that end, whereunto they were ordained, is sin. The same Aurelius Augustinus gathering a sum of his whole book entitled De Magistro, asketh this question: But now I would have thee tell me what thy opinion is of all this that I have spoken unto thee, which by and by he answereth: I have learned being admonished by thy words, that a man is taught no other thing by words, than to learn, and that it is a very small matter, that by speech or talk we know partly what he thinketh that speaketh: but whether the words which he spoke were true, that teacheth he only who admonished that he dwelled in the heart when the other spoke with the tongue. Thus much he, in the last Chapter of his book De Magistro. To this purpose pertain the words of Solomon the wise in the Book of the Preacher, saying, The words of the wise are like pricks and nails Eccle. 12. Authors of gathe●inges, he ●●leth wise men bicase they gather the sayings of the wi●er ●orte of men in their books. that go through of the authors of gatheringes, which are given of one shepherd. Where we willingly acknowledge, that there is great force in eloquence and prayers of the just, as the Grecians signified by that Hercules of Gallia, also Cicero very plentifully hath declared the same Lib. 1. De Oratore. But that which they do forge and imagine of Pitho, or Suada, or Suadela the Lady and mistress of eloquence, that verily do we attribute to the holy ghost, which doth both give grace to the speaker, and prepareth and stirreth up the minds of the hearers. By these things it is manifest unto all men, I think, that it is a new forgery of man, and not a doctrine of Oracle, to say, that in the celebration of the sacraments, there is such force graffed in the words recited, that they turn and change the things, or make the things signified to be present, and either put on, or join them with the signs. But we will show hereafter that the signs are not changed or mingled with the things signified, but that both of them do remain still in their own nature and property. It shallbe sufficient if we attribute that to the words which the scripture doth attribute, to wit, the office of signifying & admonishing, of moving and stirring up, which they have from God. For they do defile and blemish the words of God, which deck them with strange and falsified titles. We acknowledge in deed that all the How the power of almighty God is attributed to the word power of almighty God is attributed to the word of God: but who seeth not that that is spoken & meant of the ever lasting son of God, wherein that scripture is called the word of God? Who is such a dorhead, that cannot rightly distinguish between the everlasting word of God, which is the son of God the second person in the reverend Trinity: & the word rehearsed spoken, or pronounced by man? The everlasting word of god remains in his own substance & nature a creator, & not a creature: it is not mingled: it is not graffed or incorporated into man's voice. The word which proceedeth from man, is a creature, not a creator, and remains still a creature. For it is a sound which passeth away. Nevertheless it is a virtue which (still) remains, if it be sincere and not adulterate, and received by faith. For so it preserveth, yet not of his own proper virtue, or power, or because it is pronounced by man: but through his power or virtue which revealed the word, who is true, and therefore preserveth those things which by his word he promises to preserve, so that now in deed God himself doth preserve, who said that by his word he would preserve those that believe. The word therefore which God hath revealed unto us by his servants the Prophets, and by his choose Apostles, is not, neither is called the word of God, as if the sound of syllables, words, and voices, are of their own nature the word of God, that very same I mean, which of his substance is the son of God: But because the revelation of the word was made from God in the holy ghost through the word or wisdom of god. Wherefore although the original be of God, and not of man, yet the words which the prophets and Apostles uttered are man's words, neither can they do any thing else but give signification, with the which notwithstanding I would not have that due force of the external word of God to be lifted up above that which is meet & comely, & those things imputed to the literal word, which is proper to God. I acknowledge all those things which with a sound understanding or judgement are attributed to the word of God. But of this thing I have elsewhere discoursed more at large. But now some will say, If by reciting the Of true anctificaion or consecration. words of God, sacraments are not sanctified or consecrated, from whence then have they this, that they be, and are called sacraments or holy signs? Is the consecration vain & of no force? Surely vain & of no force is that consecration which the papists have feigned. But of consecration or true santification I have spoken in the beginning of this chapped. which now I will set forth a little plainer & more abundantly. The holy scriptures when they make mention of holy things, they use very often this Hebrew word ** which the Greek interpreters commonly have translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latins by Sanctifico Consecro and Initio. The use of this word reacheth very far. For it signifieth to sanctify, to offer unto god, to purify or cleanse, and to justify, also to sever or to put apart and to separate, to separate (I mean) from profane use & to dedicated them to holy things, to call a thing by some name, to apply & to appoint. Therefore we say that to consecrated in this place, is no other thing but to sanctify, to dedicated to god, & after a fashion to separate, or of a thing profane to make an holy thing. But who doth this? or he which doth it, by what means or instrument (I pray you) doth he it? who I beseech you consecrateth, or holieth? is it God? or is it man? Verily God & not man. For God instituting any thing, & testifying & declaring by his word, what he hath instituted & to what end, of his own holy just and good will, by his own only institution (I say) without any other mean, he consecrateth the thing which he himself hath already instituted. For as he is holy, just, and good: so whatsoever he commandeth is holy just & good. And man understanding by the word of God, that God hath instituted any thing to a holy just & good use, accepteth, receiveth, and useth that institution for holy good & just. Therefore man doth not by uttering certain words consecrated & make holy the institution. And because he believeth that all the institutions of God are holy & good, therefore he also celebrateth this institution of God, even as God hath ordained, & giveth God thanks, depending altogether upon God and the rule of his word. Of this manner of sanctification the Apostle speaking in another certain place saith. Now the spirit speaketh evidently ●. Tim. 4 that in the latter times there shall rise deceivers forbidding to marry & commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe & know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of god & prayer. Lo he says meat is sanctified by the word of God & prayer. But the word of God is in this place (as Paul the Apostle expoundeth it) a testimony of the scripture, & will of God, whereby we are taught that all things which God hath made are exceeding good, & that they are clean & not unclean which God hath created for to be eaten, & for our use. In the Acts S. Peter heareth, Arise Peter, slay, and eat, (for he saw in a Acts. 10. vision before him all living creatures of the earth and the Air) Peter answered, Not so Lord. For I have never eaten any thing that is common or unclean. Therefore he herded again What God hath cleansed that call thou not common. But where (I pray you did he make them clean? When he made and gave them for the use of man. To the word is annexed prayer, not a charming or an enchantment, but a faithful thanks giving. For the Apostle more than once or twice, maketh mention of thanks giving, that by the general word, that is to say, prayer, no other thing might be understood than the special word, I mean thanks giving. For prayer is (as a man would say) to invocation and giving of thanks, as the root to the branches. Therefore says he, the meat is holy, because GOD who is good hath made and appointed the same for the use of man, and also because it is received of man with faith and thanksgiving. For meat is not holy and good to many men, not through any fault in that meat which is always the good creature of God, but in them is the fault which acknowledge not by faith the benefits of God, or which abuse them, & glut themselves contrary to the word of them Lord Even so standeth the case with the matter of sanctification, which we must also apply to the sacraments. God of his own good will, and for the How our Sacraments are confecrated. commodity of men ordained sacraments. He chose unto himself out of his good creatures, water, bread, and wine, and appointing them to some certain end, he laid a plaltform and commanded us to use and celebrated them: now therefore by the commandment and choice of God, the water bread and wine are consecrated, and he signeth them with his word, and declareth that he will have them counted for sacraments, and showeth the manner how he will have them celebrated. So that the consecration of Sacraments is made through the will, institution, choice, or commandment of God, and seal of his word. Wherefore, water, bread, & wine, used after a common manner, or not so as they are choose and instituted of God, the word of God is as it were slandered, and they are altogether common & profane: but being only used according to the choice or commandment of God holily, and the word or sign being added, they begin to be Sacraments which they were not afore. The same substance remains in them still which they had before. But they are instituted to another end and use, for they are sealed with the word and commandment of God, and therefore are hallowed, whereunto may also be added their holy use, by a true faith setting forth the benefit of our redemption, and giving of thanks by faithful prayers to our bountiful redeemer. To this purpose we may fetch examples of civil government, wherein some things for certain new causes adjoined, having their substance remaining still, are now made that which before they were not. For silver or gold being not yet coined with the Magistrates mark is nothing else but silver and gold. But if by the commandment of the Magistrate a new form be added by a print, it is made money, which it was not before, although it be the very same substance which it was before. Wax, before it be sealed, is common and usual wax: but when by the kings will and commandment that which is engraven in the kings seal, is printed in the wax, and is set to evidences and letters patentes, by and by it is so esteemed, that who so shall deface the sealed evidence is attached as guilty of treason. Whereby I trust you see plainly, that the true sanctification or consecration of Sacraments doth consist in the will and institution of God, in a certain end and holy use of the same, which are declared unto us in the word. Of the which peradventure I have spoken more at large than some may think needful. But the godly Reader will pardon me, this my tediousness, since my desire is to open all things faithfully, diligently, and at large. Now that I have defended the lawful use of the word, and declared the virtue of it, and opened unto you as occasion served, the true sanctification or consecration of Sacraments, I will return to that where I left: and because I taught that sacraments consist of two parts, the sign and thing signified, it remains to show that those two parts retain their natures distinguished, not communicating properties, by declaration whereof, both to those things which go before, and to those which follow, yea and to the whole substance of the sacrament, a wondered light without doubt shall appear. But of communicating of the names or terms I will speak in their convenient place. That each part retaineth The sign and the thing signified do●reteine there several natures in the sacraments. their natures distinguished, without communicating or mingling of properties, it is to be séne hereby, that many be partakers of the sign, and yet are barred from the thing signified. But if the natures of the parts were united or naturally knit together, it must needs be then, that those which be partakers of the signs must be partakers also of the thing signified. Examples of Scripture, as they are ready, so are they evident. For Simon Magus in the Acts of the Apostles received the sign and was baptized: but of the thing signified he had not, neither received so much as one jot. And judas Iscariot a cruel and faythelesse traitor of his master, did likewise Eat the bread of the Lord, but he did not eat bread the Lord Otherwise he had lived happy, just, & blessed for The wicked are not partakers of the thing signified in the sacraments. ever. For he which eateth me (saith the Lord himself) shall never die: But judas died everlastingly, therefore he did not eat that food of life. To these evident testimonies of scripture, I will now add also certain of Saint Augustine's pertaining to that purpose, who in his treatise upon john 26. says. We receive this day visible meat: but the Sacrament is one thing, and the virtue of the sacrament is another. How many do receive of the things upon the altar, and when they have received it do die? Whereupon the Apostle saith, He eateth and drinketh his own damnation. Was not the morsel poison which the Lord gave unto judas? and yet he received it, & after he had received it, the enemy entered into him: not because that was evil which he received, but because he being evil, did receive that good thing unworthily. And immediately after he says, The sacrament of the thing, that is, of the knitting together of the body and blood of Christ, is received at the Lords table, of some unto life, of other some to destruction: but the thing itself whereof it is a Sacrament, is reteived of all men unto life, of none to destruction, whosoever shallbe partakers thereof. And again he saith, He which dwelleth not in Christ, nor Christ in him, without doubt he neither eateth his flesh, nor drinketh his blood spiritually, although earnally and visibly he chaw with his teeth the Sacrament of the body & blood of Christ, but he doth rather eat and drink the Sacrament of so great a thing to his own damnation. And so forth. He hath the like words in his book De Civit. Dei. 21. cap. 25. And in his book De Doctri. Christ. 3. ca 9 he showeth that In the Conjunction of natures there had need to be a distinction, jest we should stick too much upon the outward sign. Now we come to the proofs of the scripture. The Apostle witnesseth in the Cor. 10. chap. that all our fathers were baptized, and did all eat of one spiritual meat, and did all drink of one manner of spiritual drink, but the Lord● in many of them had no delight. Whereas if they had eaten that spiritual meat, and drank that spiritual drink spiritually by faith, undoubtedly the Lord had delighted in them. For without faith, as he himself saith, it is impossible to please God: therefore with them that have faith, GOD is well pleased. Wherefore our fathers truly were partakers of visible sacraments, but they were destitut of invisible grace, whereby it followeth that the sign and the thing signified do retain their natures not confounded or mingled, but distinguished and separated. Besides this, the words of the gospel The affinity of the word of God & sacraments. have some affinity, or at the leasfe some likeness with Sacramental signs. Otherwise the words are preferred far before the signs, the Apostle saying, that he was sent to preach, and not to baptize. But many hear with their outward ears the word of the Lord, who for all that, because they are void of faith, are also without the inward fruit of the word, Paul saying yet again, For to us was the gospel preached, as well as unto them, but the word which they Heb. 4. herded did not profit them, because it was not coupled with faith. For so it cometh to pass that many receive the visible sacraments, and yet are not partakers of the invisible grace, which by faith only is received. Whereupon yet again it followeth that the sign is not confounded with the thing signified: but both of them do retain their substance and nature distinguished. What, & doth not the scripture expressly & pithily make a difference between the outward ministery of man, and God the inward worker and giver of spiritual gifts? For john baptist says, I baptize you with water, But he (Christ) shall Matth. 3. baptize you with the holy Ghost. Wherewith agreeth that saying of Peter, Baptism saveth us, not the putting Pet. 3. away of the filth of the flesh, but in that a good conscience maketh request to God. To this now pertcineth that evident testimony of saint The scripture maketh difference between th● ministery of man & the operation of the spirit. Augustine which is read 3. Quest. lib. in levit. Quest. 83. In these words: We must diligently consider as often as he says, I the Lord which sanctify him, that he speaketh of the priest: when he also spoke this to Moses, & thou shalt sanctify him. How therefore doth both Moses and God also sanctify? for Moses doth not sanctify for the Lord: but Moses doth sanctify in the visible sacraments by his ministery: and the Lord by invisible grace by his holy spirit, where the whole fruit of visible sacraments also is. For without this sanctification of invisible grace, what profit have we by visible sacraments? Thus far August. As john Baptist made distinction between his own ministery in Baptism, and the power of Christ: even so maketh he distinction between the ministery of preaching, & the drawing of the spiritual teacher, I am (says he) the voice of a crier in the wilderness, make straight john. 3. the way of the Lord And again, He that cometh from on high, is above all, he that is of the earth is earthly, & speaketh of the earth, he that cometh from heaven is above all, and what he hath seen and herded that he testifieth, etc. Saint Paul also agreeing thereunto 1. Cor. 3. saith, Who is Paul? What is Apollo's? but ministers by whom you believed, even as the Lord gave to every man. I have planted, Apollo's watered but god gave the increase. So that neither is he that planteth any thing neither he that watereth, but God that giveth the increase. Albeit the comparison of ministers with the signs agree not altogether and in every part (which I told you before▪) because ministers are fellow labourers with Christ, according to their office, but the signs which are without life are not so, unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we translate unto them that which is the ministers, yet by other proofs I suppose it to be made plain that the sign & thing signified do retain their natures distinguished in the sacraments. These things do specially disprove and convince those who The opinion of the Papists touching transubstantiation is confuted are persuaded of that papistical transubstantiation of bread and wine into the substance of the body & blood of Christ. For these men utterly deny that the bread and wine being consecrated in the mysteries, do remain in their own substances. For they contend that these substances (of bread & wine) are annihilated & turned into the very body and blood of the Lord, so that after the consecration, the accidents of bread and wine do remain, and no part of the substance thereof at all. For they say that the Lord in express words pronounced over the bread & wine, This is my body, This is my blood, & that the Lord can easily bring to pass, by his own omnipotency, that that which he said may be as he said. For proof whereof, they allege these & such like places, that the Lord for sooth fashioned man out of the clay of the earth, & by & by of the rib of man made woman, & also turned Lot's wife into a pillar of salt, & therefore that he, by the self same his power can make of bread his body, & of wine his blood. And these truly are their bulwark. But we in another place have plentifully disputed of the meaning of the Lords words, This is my body. So that it is superfluous to make long repetition of them. I have also told you that of the omnipotency of God, we must not gather & determine whatsoever cometh into our brain: & also that God's power doth nothing against truth, neither against itself, and that no Godly man aught to take that in hand under pretence of the power of God, which is repugnant to the plain Scriptures, and the articles of the catholic faith. Now it is evident, and plain, that after consecration there remains That bread an● wine remain in their substances after consecration. in the sacrament, the substance of bread & wine. And herein we need no other witnesses than our very senses, which perceive, see, taste, and feel, no other thing than bread and wine: but while clay was turned into a man's body, the rib into a woman, & Lot's wife into a pillar of salt, they were not, as the sacrament of the supper, that which they were before, neither did there appear unto the senses any jot of the clay, of the rib, of Lot's wife. Very foolishly therefore and unaptly are these examples applied to the mystery of the lords supper, wherewith they nothing agree: which thing also we touched before. The Gospel very diligently describing the most holy institution of the lords supper, and the manner thereof, maketh no mention of miraculous transubstantion: but calleth the bread and wine which the Lord took and distributed to his disciples, and which they also received, by the names of bread & wine, as well after the words of consecration (as they term it) were spoken, as also before consecration. Doth not the Lord in the 26. cha. of Mat. call the wine being consecrated not wine only, but the fruit of the vine, after a more vehement and significative kind of speech, jest any should be ignorant that the wine was wine in deed, and so remained? In Mark we read this of the Cup: And he took the Cup, and when he had given thanks he gave to them, And they drank of it, and he said unto them. This is my blood of the new Testament, etc. Lo they drank all (saith he) of the Cup, before the words of consecration (as they term it) were spoken: therefore they drank wine. Now if so be they answer that this place of the Evangelist is to be expounded by the figure Hystero●protero, that is when any thing is declared out of order preposterously, them admit they tropes & figures in the celebration of the supper, which notwithstanding they have contended aught simply to be understood without the help of tropes or figures. But Paul also the Apostle in the 1. Cor. cap. 10. calleth the bread of the Lord being now in the very holy use, and (that I may so say) consecrated, by the name of bread. And in the 1. Cor. 11. chap. the third time he calleth it bread. To this appertaineth that the Acts of the Apostles do testify, how that the Church of the Apostles do call the whole mystical action The breaking of bread, not The breaking of his body, or distribution of his blood. It is manifest therefore that the substance of bread and wine in the Sacrament of the lords supper do remain in their own nature, and that transubstantiation is a sophistical imagination. This also is a sophistical and a notable papistical forgery, in that they Whether the bread and wine for their former substance are so called after consecration. say that the bread and wine consecrated in the Supper is therefore called of the Apostles bread and wine, because they were bread and wine before. For that is now done which is read in Erod. to have been done in times past, where Araons' rod is said to devour the Enchanters rods, which nevertheless then were not rods, but Serpents: but now they are named rods, because they were rods before they were so changed which now are serpents and not rods. But again, who doth not see this example hath no similitude or likeness with the bread and wine of the Lord? For the rod truly was called a rod. But in the mean while it was, and seemed plainly to be, not now a rod, but a serpént: but the bread is called bread, neither doth it appear to be any thing else but bread: here is no form of flesh seen, as was seen there the form of a serpent. Beside this the rod is said to be turned into a serpent, & is showed for a wonder or miracle: but you shall read in no place that the bread was turned into flesh, by any miracle: but a sacrament is instituted, which in deed loseth the name & nature of a sacrament when the substance of the sign being annihilated & made void nothing remains there, but the thing signified: for the which they triflingly say of accidents miraculously subsisting without their subject, & remaining in stead of the sign, is to no purpose. If we should go about to boast of our dreams for miracles, there will be nothing so absurd, & foolish which we shall not colour with our fancies, & lies. What if this word transubstantiation doth manifestly prove that this whole trifling toy, is not fetched from the simple & plain doctrine of the Apostles, but from the subtle school of quarreling sophisters? But the Apostle Paul giveth us in charge to beware both of Philosophy Coloss. 2. 1. Tim. 6. and strangeness of words, though at this present we do not only entreat of new words, but also of new matter and new doctrine contrary in all points to the Apostles. For this doctrine of transubstantiation is clean contrary both to the doctrine of the Apostles & Evangelists touching the true incarnation of our Lord, and the true nature and property of his human body, and also the true raising up again of our bodies. For they are constrained to forge many things altogether miraculous, as of the invisible body of Christ, & of the subtle body of Christ piercing by his subtlety through the gate, & the stone, I mean that which covered his sepulchre, or the Lords very body being altogether and at one time in many places, and filling all things, and other innumerable which are of this stamp absurd and wicked. Now also joan. Scotus a subtle doctor in his work Sentent. Distinct. 11. Lib. 4. quaest. 3. says, That the article of Transubstantiation is neither expressed in the creed of the Apostles, neither in those creeds of the ancient fathers: but that it was brought in and invented of the Church (so saith he, meaning the romish Church) under Innocentius the third in the Counsel of Lateran. Whereby we gather that the doctrine of Transubstantiation is The counsel of La●eran was in the year of of the lord. 1215. of late time, and newly start up, the history whereof we have elsewhere more largely compiled. But by this that I have said, I think it plainly and effectually enough declared, that the signs are not mingled with the things signified or changed into them, but that each of them remain in their several natures. But albeit either of the parts without mixture do retain their own nature, yet those two agree in one sacrament, and being joined together and not divided, do make one perfect and lawful Sacrament. For water alone both privately and ordinarily sprinkled is no sacrament, unless it be applied and used according to the institution of Christ. Purifying also or washing away of sins, and the engraffing or receiving into the league and fellowship of God and all Saints, of itself is no Sacrament, unless there be also a sprinkling of water, in the name of the blessed Trinity. In like manner it is no Sacrament, if we eat bread in a common assembly, and drink wine of the self same cup after the common manner: neither is it a Sacrament if through a faithful remembrance thou consider that the lords body was betrayed for thee, and his blood shed for thee, for the which also thou givest thanks: but so far f●●rth as they are all mysteries of God and our salvation, they are generally termed sacraments, that is, secret and spiritual mysteries of GOD and our salvation. For in a perfect and lawful Sacrament, there must needs go together both the holy action corporal or sensible, and the spiritual celebration thereof, for the which this sacramental action was invented and put in practice. But here some move many and divers questions touching the sacramental Of the sacramental union. union, whether it be personal, real, or rational. I, because I see nothing of this matter doubtfully delivered of the Apostles, and that the thing being plain of itself by such manner of sophistications is made dark, doubtful, difficult, and obscure: simply and plainly say, that the sign and the thing signified are joined together in the Sacraments by God's institution: by faithful contemplation and use: to be short, in signification and likeness of the things: but I utterly deny that those two are naturally united together, so that the sign in the Sacrament beginneth to be that, which the thing signified is in his own substance and nature: I deny that the thing signified is joined corporally with the sign, so that the sign remaineth still in his own substance and nature, and yet nevertheless in the mean time hath the thing signified corporally joined unto it, that thereby who so ever is partaker of the sign, should be also by the sign or with the sign partaker of the thing itself. The reason why I do so constantly deny that, appeareth I think sufficiently by those examples which I have hitherto declared, and which hereafter shall be declared. Furthermore, It is declared how in Sacraments the signs and the things signified are joined together. I say that the sign and the thing signified, are coupled together by God's institution, because he which instituted the Sacrament of baptism and the Supper, instituted it not to this end, that with water we might wash away the filth of the body, as the custom is to do by daily use of baths, neither that we should take our fill of the bread and wine, but that under visible signs he might commend unto us the mysteries of our redemption and his grace, and to be short of our salvation by representing them to renew them, and by sealing them to confirm them. My saying is, that they are coupled together in a faithful contemplation, because they which partake the Sacraments religiously, do not fasten their eyes on sensible things only, but rather on things insensible, signified, and heavenly, so that the faithful have in themselves both twain coupled together, which otherwise in the sign or with the sign are knit together with no bond. For corporally & sensibly they receive the signs, but spiritually they possess, comprehend, renew, and exercise the things signified. In signification and likeness of the things, I say, they are coupled together, because the sign is a token of the thing signified: And unless signs have likeness with those things whereof they are signs, than could they be no signs. They have therefore most apt and very near affinity between themselves. For as water washeth away the filth of the body: as bread and wine satisfieth and maketh merry the heart of man: even so by the grace of God, the people of God are purified: even so the body and blood of the Lord which was given for us, being apprehended by faith, doth both satisfy and make merry the whole man, that he may yield himself wholly unto thanksgiving, and obedient to Godward. I would speak here more largely of the Analogy or of the sign and thing signified, but that I see I may do the same hereafter in place more convenient. But I think I shall not need any more places out of the scripture to open these things more evidently, since they follow of their own accord upon that which we have hitherto by testimonies of scriptures confirmed, and will hereafter more at large confirm. Moreover, in respect of the likeness Signs borrow the names of things signified. of the sign and the thing signified, the name of the one is given to the other, as I will prove by most evident testimonies of Scripture. In Genesis 17. the Lord saith thus to Abraham, Thou shalt keep my covenant therefore, both thou and thy seed after thee in their generations. This is my covenant which you shall keep between me and you. Every man-child among you shall be circumcised. You shall circumcise the flesh of your foreskin, and it shall be a token of the covenant between Circumcision. me and you. The mouth of the Lord hath spoken this. Who will gainsay the word of GOD? The word of GOD calleth Circumcision a covenant, therefore the name of the thing signified, is given to the sign. For in very deed Circumcision is not the covenant itself. For the covenant is the bargain and agreement between GOD and men, which hath certain conditions and articles. Wherefore afterward by interpretation, the same Circumcision is called A token of the covenant. And who will find fault with this interpretation of GOD? The signs therefóre, yea, GOD being the interpreter, take the names of the things signified. So you may read in the twelfth chapter of Exodus. Ye shall eat The paschallamb. the lamb in haste, for it is the Lords Passeover. Again, And the blood shall be unto you a sign in the houses wherein you are, etc. And again, This day shall be unto you a remembrance, etc. What can be spoken more plainly, than that the Lamb is called the Passeover? But what is the proper meaning of the Passeover? Let us give ear to the Lord, here again expounding himself, and saying: I will paste through the land of Egypt this same night, and will smite all the first born of Egypt, from man to beast, and when I shall see the blood (of the Lamb) I will pass over you, and the plague shall not be upon you to destroy you. Behold, the Passeover, GOD himself so interpreting it, is that passing over, whereby the Angel of GOD passing over the houses of the Israelites which were marked with the blood of the Lamb, spared their firstborn, & slew the first born of the Egyptians. If thou art ignorant what, and what manner of Lamb it was, listen again to the Lord instructing thee, and saying: In the tenth day of this month every man take unto him a Lamb according to the household, and let your Lamb be without blemish, a male of a year old, which ye shall take out from among the sheep, and from among the goats. And here the Lamb is plainly called the Passeover. And who doth not see that the Lamb is not the Passeover? yet because it is a sign or remembrance of the passover, as the mouth of the Lord saith, surely it taketh the name of the Passeover or passing by. Again you read in the nintenth of Num. Thus spoke the Lord unto Moses: Speak unto the children Sacrifices. of Israel, that they bring thee a read cow without blemish, And you shall give her unto Eleazar the Priest, that he may bring her without the host, and 'cause her to be slain before his face, and to be burned whole, And a man that is clean shall gather up the ashes of the cow, and lay them without the host in a clean place, And it shall be kept for the multitude of the children of Israel, for a water of separation (or sprinkling.) For it is sin. Mark again the manner of the speaking of the Scripture. A heifer or cow is sin, that is, a sacrifice for sin, as Christ is said to be made sin for us, that for (or by) Rom. 8. sin, he might condemn sin, which is, that by the one oblation of his body, he might cleanse and purge us from sin. Hitherto also belongeth that which the Apostle speaking of sacrifices unto the Hebrues, saith: But in these sacrifices there is mention Hebr. 10. made of sins every year, for it is not possible that the blood of bulls and goats should take away sins. As often therefore as sacrifices, as Heifers, Goats, Bulls, and Lambs, are called sanctifications, cleansings, or sins, the signs take the names of the things signified. For these were certain types and figures of the Zacha. 3 Priest which was to come, and of Christ, upon whom all our sins are laid. For, He, truly, is the Lamb Isai. 33. of GOD which taketh away the sins of the world. Now we are come also to the sacraments of the new Testament, john. 1. whose signs also bear the names of the things signified. For Peter saith, Acts 2. Let every one of you 1. Pet. 1. be baptized in the name of jesus Christ for the remission of sins. And Paul also in the Acts of the Baptism. Acts. 22. Apostles heareth, Arise and be baptized, and wash away thy sins by calling on the name of the Lord, Therefore truly baptism is called a cleansing, or washing away of sins. And Peter also elsewhere saiths, Baptism saveth you, not that thereby the filth of the flesh is put away, but in that a good conscience maketh request unto God. And Paul also says, You are washed, you are sanctified 1. Cor. 6. you are justified, in the name of the Lord jesus, and by the spirit of our God. Therefore the due and right comparing of these places between themselves doth manifestly prove, that to the sign of baptism, whithe is water, is given the name of the thing signified. After the same manner is it to be seen in the institution of the lords Supper or eucharist. The broad The supper of the lord is called the body of Christ, and the wine the blood of Christ. But since the right faith believeth, that the true body of Christ ascended out of this world, liveth, and is now in heaven, and that the Lord returns no more into this world until he come in the clouds of heaven to judge the quick and dead, every man understandeth, that to the sign, to wit, bread and wine, the names of the things themselves, to wit, the body and blood of Christ are given through the communicating of names. Many other speeches used in the Scripture and in our daily talk Sacrames●cal and figuratine speeches. are not much unlike to the speeches used in the Sacrament. We read that Christ is, and is called a Lion, a Lamb, a Shepherd, a Vine, a door, a way, a Ladder, the Day, the Light, the Sun, the Water, the bread, a Spring, and a Rock, which if at this day any should roughly urge, contending that Christ is a Lamb in deed, a door in substance, a natural vine or such like: who, I pray you, could abide him so reasoning? We would hiss and drive out from among us such a one as a mad man, and a perverter of GOD'S oracles. We read in deed, And that rock was Christ: In the mean time it is to be considered, what should follow. For if that rock really and in v●rye deed had been Christ, none of them that drank of that rock had been reprobates. For they are acceptable unto GOD which are partakers of Christ: But in many of them that drank of the rock, the Lord had no delight. For they were stain in the wilderness: therefore they which drank of the rock which was Christ, were not made partakers of Christ. Therefore the rock was not Christ really and in very deed. We also seeing The manner of speech which we daily use. the standards of kings, princes, and cities, we call the signs by the names of the kings, princes, and cities: for we say, This is the king of France, This is the prince of Germany, this is Tigure, this is Berne. So if we see the marriage ring, or the image of any prince, we call it the faith and troth of wedlock, or man and wife, yea, and we say by the Image, This is the prince. For matrons showing their wedding ring, say, this is my husband. When we show to any man the picture or image of the duke of Saxony, we say, This is the duke of Saxony. If any should go on obstinately to affirm, that the sign in very deed is the thing signified, because it beareth the name thereof, would not all men cry out that such a one were without with or reason, and that he were to be abhorred by all means as an obstinate brawler? Those therefore that are skilful in the things, understand that that is & hath been Catholic, received of all men, and also sound, which we showed even now at large, to wit, that the signs do borrow the names of the things, and not turn into the things (which they signify). And therefore the ancient fathers moved no strife nor The ancient fathers moved no contentions about the sacraments. contentions about the Sacraments as are at this day among us. For as they did beautify the signs with the names of the things (signified) so did they acknowledge the kind of speech: neither did they roughly urge the words, as though the very signs were really & corporally that self same thing which they signified. Therefore this canon or rule is so often repeated and beaten upon by Aulerius August. That the signs do take or borrow the names of things signified. By the same canon or rule he maketh plain certain dark places: of which thing we will now set down some testimonies. In this Epist. 23. ad Bonifacium de paruulorum baptismate. he saith: If sacraments had not some likeness with those things whereof they are sacraments, no doubt they were no sacraments, for of this likeness for the most part they take the names of the things themselves. As also the Apostle speaking of baptism, saith, We are buried with Christ by baptism into his death. He doth not say, We signify the burial, but he doth flatly say, We are buried. Therefore he called the sacrament of so great a thing, no otherwise but by the name of the self same thing. And in Tract. super joan. 63. When the unclean person is go, all which remain are clean. Such a like thing shall there be, when the world being overcome of Christ shall pass away, and there shall no unclean person remain among the people of God, when the tars being separated from the wheat, the just shall shine like the sun in the kingdom of their father. The Lord foreseeing this would come to pass, and now witnessing that it was signified when judas fallen away, as tars separated, the holy apostles remaining as wheat, he saith, Now is the son of man glorified, as if he had said, Behold what shall be, when I am glorified, where there shall be no wicked person, and where no good man shall perish. For he says not thus, Now is the glorifying of the son of man signified: but he saith, Now is the son of man glorified: As it It is not said, the rock signifieth Christ but the rock is Christ is not said, The rock signified Christ: but, The rock was Christ: neither is it said, the good seed signifieth the children of the kingdom, but he says, the good séde these are the children of the kingdom: and the tars, the children of the wicked. As the scripture therefore is wont to speak, calling the things which signify, as the things that are signified: even so spoke the Lord, saying, Now is the Son of man glorified, after that wicked (judas) was separated, and his holy Apostles remaining with him, his glorification was signified, when the wicked being divided, he shall remain eternally with the saints. The same Aurelius Agust, in his Epistle to Euodius 102. saith, The sound of the voice, and the bodily shape of a dove, & cloven tongues like unto fire, which came upon every one of them, as those things in mount Sina, which were done after a most fearful manner: and as that pillar of the cloud by day, and that pillar of fire by night, were ordained and set for some operation which they signified. Herein we must specially take heed of this, that none be persuaded or believe, that the nature and substance of the Father, or of the Son, or of the holy Ghost is changeable, or may be turned. Neither let any man be moved, for that sometime the thing which signifieth, taketh the name of that thing which it signifieth. The holy Ghost is said to descend and remain upon him in the bodily shape of a dove. For so also is the rock Christ, because it signifieth Christ. By these examples alleged out of the Scripture, it is plain, that Their error which will not have sacramental speeches expounded sacramentally. the signs do borrow the names of the things, and not their natures and substances. Whereupon it is undoubtedly true that they err as far as heaven is wide, which are persuaded that the sacramental speeches are not to be expounded as figurative, and borrowed, but most properly and literally, so that by that means the water, bread, and wine, are not now signs and tokens only of regeneration, and of the body of Christ given, and of his blood shed for us: but regeneration itself, and the very substantial body and blood of our Lord jesus. For being of this opinion they are offensive unto the common manner, both of speaking and interpreting used in all ages: they are also repugnant to true faith, yea & to common sense. Whereby it cometh to pass, that by their confounding of the sign with the thing signified, they bring in a servile weakness, & (that I may use S. Aug. words) A carnal bondage. For he Li. 3. de. doct. Ch. ca 9 entreating of the Sacraments of Christians, saith: The Lord himself and the Apostles in their doctrine have left us few things in stead of many, and those most easy to be done, most reverend in understanding, and most pure in observing, as is baptism, and the celebration of the body and blood of the Lord. Which Sacraments every man when he receiveth, being instructed, acknowledgeth whereunto they are referred, that we should not worship them with carnal servitude or bondage, but rather with spiritual freedom or liberty. And as to follow the Carnal bondage and servile weakness. letter and to take the signs in stead of the things which are signified by them, is a point of servile weakness: so to expound the signs unprofitably, is a point of evil wandering error. And yet he speaketh more plainly chapter. 5. First of all you must beware le●t you take a figurative speech according to the letter. For to this agreeth that which the Apostle says: The letter killeth, but the spirit giveth life. For when that which is figuratively spoken, is taken as though it were spoken properly, it is carnally understanded. Neither is there any thing that may more agreeably be termed the death of the soul, then when that wherein we excel beasts, which is understanding or knowledge, is made subject to the flesh by following the letter. For he that followeth the letter understandeth words translated or borrowed as proper or natural, neither doth he refer that which is signified by a proper word to another signification: but if (for an example) he shall here mention of the Sabbaoth, he understandeth it no otherwise but as one day of the seven, which by continual course come & go. And when he heareth mention made of sacrifice, it will not out of his head but that this is meant of that which was wont to be done about offering of beasts and fruits of the earth. To be short, this is the miserable bondage of the soul, to take the signs for the things themselves, and not to be able to lift up the eyes of the mind above the bodily creature, for the obtaining of everlasting light. Thus far August. By these words of Augustine we do gather, that they reverence the sacraments by spiritual liberty, which neither stick to the letter, neither worship and reverence the visible things and elements, as, water, bread, and wine, in stead of the things signified: but being rather admonished and stirred up by the signs, they are lifted up in their minds to behold the things signified. How a figurative speech is to be received and acknowledged. The same Augustine in the same book chapter 15. teaching when, and after what manner a trope or figure is to be received or acknowledged, saith: In figurative speeches this manner of rule shall be kept, that so long you view with diligent consideration what is read, until the interpretation come unto the rule of charity. For if it be not repugnant to charity, think not that it is a figurative speech. And yet more plainly he addeth in the 16. chapter following. If it be an imperative speech, either forbidding any heinous offence or wicked deed, or commanding any profitable or good deed, it is no figurative speech. But if it command any wicked deed, or forbidden any deed of charity, than it is figurative. Except you eat the flesh of the son of man, and drink his blood, you have no life in you. He seemeth to command some horrible offence or wicked deed: therefore it is a figurative speech commanding us to communicate with the passion of Christ, and comfortably and profitably to lay up in our remembrance that his flesh was crucified and wounded for us. The Scripture saith, If thy enemy hunger, feed him: here no man doubteth but he commandeth well doing, but that which followeth: For in so doing thou shalt heap coals of fire upon his head, A man would think that a wicked and evil deed were commanded: therefore doubt not but that it is figuratively spoken. And so forth. All these things do convince their error which interpret sacramental speeches, as proper, and reject all figures and tropes, especially in the institution of the supper. Nevertheless I am not ignorant, what they set against this last testimony The words of our saviour in the 6. of john do make much for the in terpretation of the words of the supper of S. Augustin, that the words of our saviour in the sixte of john do make nothing to the interpretation of the ministration of the sacrament, and therefore that the place of S. Augustine doth nothing agree to our purpose. But it is manifest that in the same book S. Augustine disputeth of signs and of the sacramental speeches. And that is manifest also by many other places out of S Augustine, that he often allegeth these words of our saviour out of the sixte of john, to expound the celebration of the supper. But why do they nothing pertain to the celebration of the Supper? Doth he speak of one body in the Supper, and of an other in the 6. chap. of john? shall we believe that the Lord had and hath two bodies? Our Lord jesus hath but one body, the which as it profiteth nothing being eaten corporally, according to S. john 6. chapter: even so that body being corporally eaten, doth nothing avail, according to S Mat. 26. chapter. But this matter we have elsewhere handled. And of as little force is this unsavoury objection of there's, which is, that the consequence is false when we argue thus: Circumcision To argue from the sacraments of the old testament to ours of the new. is the covenant: the lamb is the Passoever: Sacrifices are sins, and sanctifications or cleansings are sacramental speeches mystical and figurative: therefore this also, This is my body, is a mystical and figurative speech. For since in Sacraments there is the like reason, why may we not frame arguments from the one to the other? And that sacraments have the like reason, it is received of all them which acknowledge the truth aright, and it shall be proved hereafter to the full. But if it be not lawful to reason from the sacraments of the old testament, and by them after a certain comparison to interpret ours, and by ours to make them plain: truly then the Apostle did not well, who by a false consequent by comparison we read to have argued from their sacraments unto ours, in the 1. Cor. 10. and to the Coloss. 2. chap. But now we return to our purpose. That we may yet at length make an end of this place, We may use sacramental speeches. they are sacramental and figurative speeches, when we read and hear that the bread is the body of Christ, and the wine the blood of Christ, and that they do eat and drink the body and blood of Christ, which eat and drink the Sacrament of the body and blood of the Lord, also that they are purged from their sins and regenerated into a new life which are baptized in the name of Christ, and that baptism is the washing away of all our sins. And after this manner speaketh the scripture, and this form of speech kept the old doctors of the Church, whom for so doing none that is wise doth dispraise, neither can one discommend any man which speaketh after this manner, so that he also abide in the same sincerity wherein it is manifest that those holy men of god did walk. For as they did willingly and simply use those speeches, so did they not roughly & rigorously strain the letter and speeches: they did interpret them in such sort, that none was so unskilful, but that he might understand that the signs were not that thing itself which they signified, but that the signs do take the names of the things, therefore they used words significatively, sacramentally, mystically, and figuratively. Now whereas some will not have Sacramental speeches are to be expounded. the Sacramental speeches to be expounded, as though being not expounded they were of more authority, majesty and worthiness, this draweth after it a soar danger, and giveth a most grievous offence, and is repugnant to the rule of the Apostles, to sound reason, and to the custom of them of old. For when these kind of speeches are set forth and uttered to the simple sort being not expounded, to wit, The bread is the body of Christ. When thou drinckest the wine of the Lord thou drinckest the very blood of the Lord Baptism saveth us, etc. what other thing ☞ I pray you, is set forth, than a snare of carnal bondage, and a most dangerous offence of idolatry? Many words need not in this matter, since experience doth abundantly enough set forth in this place, what hath been done, and what at this day is done. The rule of the Apostles commands the divine oracles to be expounded in the Church, and to lay forth all the mysteries of the scripture, that they may be sound understanded, as we may see, 1. Corinth. 14. And reason itself teacheth us, that the mind of man is little or nothing moved if the things themselves be not understood. What fruit therefore shall the simple sort receive by the Sacraments, unto whom the meaning of the sacraments hath not been opened. Better therefore did the ancient fathers, not only in expounding all the mysteries of the kingdom of God, and especially the sacraments: but in teaching also that they aught to be expounded. Which although it be made plain enough by those things which go before, yet will I add two examples out of S. Augustine touching this matter. He, cap. 6. de chatechisandis rudibus, sayeth: Let the new Christian man be taught concerning the sacraments, that they be visible signs of heavenly things, and that invisible things are to be honoured in them, neither that the sign after it is blessed and sanctified, is so to be taken as it is daily used. It must also be told him what that speech signifies which he heareth: and what thing is given in the sign, whereof it is a representation. Moreover upon this occasion he must be taught that if he hear any thing even in the Scriptures that soundeth carnally, although he understand it not, yet to believe that some spiritual thing is signified thereby, which belongeth to holy manners, and to the life to come. And as followeth. The same Augustine, Lib. 4. de doctr. Chr. cap. 8. doth utterly forbidden the doctors & teachers of the church, not to think that they aught therefore to speak obscurely of the mysteries of the scripture, because they see that these things are delivered somewhat intricately and darckely in the scripture: but he rather requireth light & plainness in them. If any man desire to hear his words, they are these: If we fetch examples of the manner of speaking out of the writings of our canonical authors and doctors which are easily understood, yet we aught not to think that we should follow them also in those speeches wherein they have used a profitable and wholesome obscurity, to exercise, and as it were to quicken the reader's minds, and to take away loathsomeness, and to stir up the studies of the willing learners, and also to make the minds of the wicked zealous, that they may either be turned to godliness, or else excluded from the mysteries. For so they spoke that those which came after them and could understand and rightly expound them, might reveal a second grace unlike to the former, but yet ensuing in the church of God. Therefore they which expound them aught not so to speak as if they by the like authority would offer themselves to be expounded: but in all their kind of speeches, first let them labour chief and first of all to be understanded, with as plain kind of speaking as they can, that he be very dull and slow-witted, which doth not understand, or at the lest let not the fault of the hardness and subtlety of the things which we go about to open and declare, be in our own speech, whereby that which we speak should be somewhat longer in understanding. Thus far Augustine. And let this that I have hitherto said of sacramental speeches be sufficient. The Lord be praised. Amen. ¶ That we must reason reverently of Sacraments, that they do not give grace, neither have grace included in them. Again, what the virtue and lawful end and use of Sacraments is. That they profit not without faith, that they are not superfluous to the faithful, & that they do not depend upon the worthiness or unworthiness of the minister. ¶ The seventh Sermon. YEsterday (dearly beloved) I told A brief rehearsal of such points as he entreated upon in his former sermon. you what a sacrament was, who was the author of them, and for what causes sacraments were instituted, of what things they consist, that is to say, of the sign, and the thing signified. I told you also what a sign is, & what the thing signified, and by what names they are termed, how they are consecrated, that the sign is not mingled with the thing signified, but that both of them remain in their own nature and property of nature: that the sign is not taken away or miraculously turned, neither that the thing signified is so joined with the sign, that whosoever is partaker of the one, is partaker also of the other. To be short I declared how and after what manner the sign and the thing signified, are coupled together to make a full perfect and lawful sacrament, where also I entreated of sacramental speeches. Now therefore it remains that I also consequently speak of the nature, virtue, and efficacy of sacraments, & of those things which are joined and of affinity with them: for so the order which I used in my division requireth. Touching the virtue and nature of sacraments, that is to say, what they work in man, writers have disputed diversly & plentifully. It seemeth unto me that reverence must be used in this disputation, and that heed must be taken that I do not incline either to the We must● use reverence in disputing of sacraments. right hand or to the left, that is, that I do not attribute to much unto them to the derogating from the doctrine of the Evangelists & Apostles, neither that I should diminish or take from them to mine own damnation that which the scripture, the word of God, doth attribute unto them. But we shall plentifully give great praise and glory to the ordinances of God, if we shall say that of them which the spirit of God hath set down in the holy scriptures: to be willing to attribute more unto them, is not only an error in man, but a great fault, which bringeth death and horrible destruction. This is declared unto us in the holy scripture The ark of the co●●nant. by examples most worthy of remembrance. The ark of the covenant given by Moses to the people of Israel, was a witness of God's presence among the people, and of the league & friendship between God & man. For in these words God made a league with the people, I will make my dwelling place among them, & walk among them, and I will be their God & they shallbe my people. Of that ordinance & agreement, the ark itself was called, The Lord God of hosts sitting between the Cherubims, as we may see 2. Sam. 6. and in the book of the Chronicles. It was also called, The ark of the covenant of the Lord For when the prophets of God did attribute these things to the sacrament of God, they both thought and spoke plentifully & reverently enough of the sacrament of God: but when the ignorant & malicious priests and the people corrupted by them did attribute far greater things to the ark or Sacrament of God, what (I pray you) came to pass? Give ear first what they attributed to the ark, The elders of Israel said, To attribute too ●uch to sacraments. wherefore hath the Lord cast us down this day before the Philistines? Let us fetch the ark of the covenant of the Lord out of Silo unto us, that when it cometh among us, it may save us out of the hands of our enemies. You have herded what they attributed to the ark. Now give ear what they did. So the people sent into Silo, & brought It is a great sin not to attribute so much unto the sacraments as the scripture doth attribute. from thence the ark of the covenant of the Lord of hosts which sitteth between the Cherubims. And it came to pass, that when the ark of the covenant of the Lord came into the host, all Israel shouted out a mighty shout, so that the earth rang again. And when the Philistines heard the noise of the shout, they said, what means the sound of this mighty shout? And they understood that the ark of the Lord was come into the host. And the Philistines cried, woe be unto us, God is come into the host. Who shall deliver us out of the hands of those mighty Gods that smote the Egyptians? But hearken now what happened, & how God did declare that the ark was not God, as it was called & counted of the unskilful in holy things, & how he punished the sins of his people, because they attributed too much to the sacrament. It followeth therefore: And the Philistines fought, and Israel was smitten down, and fled every man into his tent, and there was an exceeding great slaughter, for there were overthrown of Israel thirty thousand footmen. Beside that also, the ark of God was taken, & the two sons of Helie were slain. All these things are read in the 1. book of Sam. 4. ca Again, when the sacrament of God was unreverently handled of the swinish Philistines, they were smitten with a loathsome & deadly plague. They did boast that their Gods, and the religion of the Philistines had overcome the God and the religion of the Israelits, but the gods of the Philistines fell down & are broken in pieces, & their heathenish religion is confounded. What, and did not the Israelites perish with a more grievous plague, than before, when they lightly handled, and contrary to the Law of God, Num. 4. looked into the Sacrament brought back by the Philistines into Bethsames? For the Lord smote fifty thousand threescore & ten men. 1. Sam. 6. When Moses did negligently defer the circumcising of his children, he fallen into great danger. The Sichimites for receiving circumcision rashly are destroyed. And Simeon and Levi, For profaning the sacrament are cursed of their father. Genesis 49. To this that agreeth which the Apostle saith of them which celebrated the supper unworthily. For this cause many are weak & sick among you & many sleep. hitherto also belongeth the example of Oza, a man not altogether evil, which touched this same sacrament that was not lawful for him to do. Wherefore the Lord struck him with a sudden death, and that not privately in the tabernacle, but in the fight of all the people. Of the which deed of God, David also speaking in the congregation & church of the Israelites, says to the levites: The Lord hath choose the Levites to bear the ark of the Lord (and not that kine shall draw it in a new cart) therefore see that you be holy that ye may bring in the ark of the Lord God of Israel unto the place which I have prepared for it. For because you did not this at the first, our lord God hath made a rent among us, for that we sought, him not as the fashion aught to be. And it followeth immediately, The priests and Levites sanctified themselves to fetch the ark of the Lord God of Israel. And the children of the Num. 4. Levites bore the ark of God upon their shoulders with staves as Moses commanded according to the word of the Lord All these things are to be seen in the first of the Chronicles, Cap. 15. Whereby we gather that the Lord will none of our good meanings or intentes, & pompous celebrations in celebrating the Sacraments: but that he only requireth that we should so judge and speak of the Sacraments, as he judgeth and speaketh by his word, and that we should so use and celebrated them, as he himself hath instituted and celebrated them. Therefore he sufficiently setteth forth the dignity of sacraments, who attributeth that unto them, which GOD himself in the holy Scriptures vouchsafeth to give them. Let us therefore first of all search out, of what dignity Sacraments have been for the most part in our time, that thereby we may the better understand what is to be attributed, and what is not to be attributed unto them. The common sort of priests It is taught that sacraments give grace and monks have taught, that the sacraments of the new law are not only signs of Grace, but together also causes of grace, that is, which have power to give grace. For they say that they are as instruments, pipes, & certain conduits of Christ's passion, by which the grace of Christ is conveyed and powered into us: but that the signs of the old testament given to the fathers were signs only, and not causes of grace also which have force to signify, but not to give grace. They seem truly to have sucked Augustin● taught not that sacraments give grace that error out of Saint Augustine's words wrongfully understood: for he writeth upon the 73. Psalm thus: The sacraments of the new law are more wholesome & happy, than they of the old law, because they promise', these give. But S. Augustinement to say no other thing, than that which in another place he speaketh after this manner: The sacrament of the old law did foreshow that Christ should come, but ours do show that he is come. For also against Faustus, Lib. 19 cap. 14. he calleth the Sacraments of the old law, Promises of things to be performed, but our sacraments tokens of things that are already performed. Wherefore upon the 73. Psalm he sayeth: The sacraments of the old law are given to signify the very thing, but ours do witness that it is given, and signify that it is present. I confess that he says more than once, that our sacraments are more comfortable and effectual: but he said that by no other reason, than for that the Messiah being already revealed and given unto us in the new testament, our sacraments are more perfect, more lightsome, and more beautiful: for Christ hath brought all signs to an end, wherefore ours have a more full signification, and after a sort are the more lively. But if Augustine had been altogether of that opinion which these men do favour and follow, would not godliness itself persuade us to forsake the authority of men, and clean to the word of truth? Let us see therefore what may be gathered out of the word of truth, Of the likeness & difference of the sacraments of the old and new Testament that is, out of the canonical scriptures, touching the likeness and difference of the sacraments of the old and new testament. This we hold for a certainty out of the scriptures, that there is but one everlasting and unchangeable God and Lord of either Church, that there is but one faith in him through Christ of either Church, that there is but one way laid down in either Church to attain to the promises of salvation: to be short, that there is but one Church of the only living God, gathered together out of either people both of the jews & Gentiles. I think there needeth no large confirmation of these things out of the scripture: because in the 8. Decade and third Sermon, I have handled them at the full. Now that I have fortified and confirmed these things before, by the writings of the Apostles, thus I conclude, not of mine own brain, but by the authority of God: They which always have one everlasting, and unchangeable God: one way of salvation set forth for all in Christ from the beginning: one faith: one church: one baptism: the same spiritual meat and drink: they cannot choose but have the self same sacraments as touching their substance. But the jews and Christians have one God, one faith, one way of salvation (which is) by Christ, to be short one church: therefore have they also the self same sacraments, saving that ours are given under other signs, and for that through the revelation ot the Sun of righteousness (I mean) Christ, are made more lightsome and manifest. I say further that the scripture witnesseth, that the sacraments of the old testament and ours, are of the same force, in so much that Paul calleth them circumcised which are baptized, and them baptized which are circumcised. And he also teacheth, That our fathers did eat that spiritual meat which we eat, & drank of that spiritual drink, that is, the rock. But anon he addeth, And that rock was Christ. The words of the Apostle are well known, and are read in the 1. Cor. 10. The same Apostle in the second chapter to the Coloss. says, In Christ you are complete (or made perfect) in whom also you are circumcised with circumcision made without hands, by putting off the body of the flesh, subject to sin by the circumcision of Christ, buried with him in baptism, etc. What, I pray you, can be spoken more plainly? Circumcision made without hands, is the circumcision of Christians, which is baptism. But in the former place of Paul to the Corinthians we must mark (as elsewhere I put you in mind) that to be baptized into Moses, is not the same, that it is to be baptized into Christ. For to be baptized into Moses is all one, as if he had said, to be baptized by Moses or through the ministery of Moses. For it is manifest that Moses brought the people to GOD which were only committed to his charge. In many places in Aurel. August. you shall read the like, howsoever our Augustine teac●eth that the Sacraments of the jews and ours are all one. adversaries do father upon Augustine, this difference between the sacraments of the old law and ours, of their own bringing in. For he Lib. 2. cont. literas Petil. cap. 27. sayeth, The sacraments of the jews were in out ward tokens divers from ours, but in the things signified they were equal and all one. Also Tract. in joan. 26. upon this place, He is the bread which came down from heaven, he says, Manna did signify this bread: the altar of God signified this bread. Those were sacraments. In signs they are divers, but in the thing signified equal. The like words thou mayest read Lib. 19 contra Faustum Manichęum, cap. 13. 16. 17. And again, Tract. in joan 45. Before the coming of our Lord jesus Christ, when he came basely in the flesh, there were just and righteous men, who did so believe in him than that was to come, as we do believe in him now that is come. The times were changed, but so was not faith. And so forth. And anon, In divers signs is all one faith: so in divers signs as in divers words, because words change their sounds by times, and truly words are nothing bu● signs. For in that they signify they are words, take a way the signification from the word, and it is a vain noise. Therefore all words are significations. Did not these that ministered those signs in the old law, believe those things which we no we believe were prophesied before hand by them? Not doubt they did believe them: but they believed they should come: and we, that they are come. Also upon the 77. Psalm. The same meat and drink, (sayeth he) had they in their Sacraments which we have in ours, but in signification the same, not in likeness. For the self same Christ was figured to them in the rock, but manifested to us in the flesh. But with them all God was not well pleased. All verily did eat one spiritual meat, and drank one spiritual drink, that is, which signified some spiritual thing: but in all of them God had no delight. And whereas the sacraments were common to all, yet grace was not common to all, which is the pith of the sacraments. As even now at this day faith is revealed, which then was hide, the fountain of regeneration is common to all which are baptized in the name of the father, and of the son, and of the holy Ghost, but the inward grace whereof they are sacraments, whereby the members of Christ with their head are born a new, is not common to all. Thus far Augustine, who teacheth that their signs or sacraments are not unequal or bulike, which have the same faith and religion, but that all the difference that is, rests in the diversity of the time, otherwise they differ not. Now that I have made an end of the similitude and difference of the Sacraments of the old and new testament, and that by occasion of a received opinion, that the sacraments of the new law do confer or give grace of themselves: let us also consider what manner of thing the same is. And first touching the word Grace, I will give you these few things to note. Grace is the favour and good Grace ●hat it is. will of GOD, wherewith God the father embraceth us for Christ's sake, purifieth, justifieth, and endueth us with his good gifts, and saveth us. For the writings of the Apostles do plainly call that (Grace) whereby we are saved, and justified, or made righteous by faith in jesus Christ. Of this Grace it is written, I make not the Grace of God of no effect. For if righteousness come by the Law, than Christ died in vain. Of this Grace it is written, Christ unto us is become unprofitable, as many as are justified by the law are fallen from Grace. Of this Grace it is written, If it come of grace, then is it not of works, for else grace now is no more grace. What, is not the son of GOD himself called The Grace and gift of GOD? john 4. Titus 2. Cap. Now to confer Grace, what is it else, than to give, or franckely and freely to bestow some thing on a man which he had not before. Therefore, if the Sacraments do give Grace to the receivers of them, then truly they give those things which they signify, to them which had them not, I mean Christ with all his gifts, that is to say, they make them pleasant and acceptable unto GOD, they justify and save, yea, and that of themselves, insomuch as they are said to have received virtue to sanctify from the passion of Christ, and not to signify only or to help, to commend or to further. Yea, and they also attribute the receiving of Grace to our work, whereby Sacraments do not confer or give grace we receive the Sacrament. But how contrary this doctrine is to the truth of the holy Prophets and Apostles, I will now declare. It was an old error among the jews, that Sacraments did justify. Hereof cometh it that the holy Prophets of GOD reasoning and rebuking the people of God committed to their charge, yet savouring of false opinions, cried, That their labour which they bestowed upon their Ceremonies and sacrifices was in vain: And that GOD is delighted with faithful obedience, with faith I say, charity, innocency, and also with true godliness. Among whom jeremy sayeth, jeremy. 7 Thus sayeth the Lord of hosts, the GOD of Israel, Heap up your burnt offerings with your sacrifices, and eat the flesh: For when I brought your fathers out of Egypt, I spoke no word unto them of burned offerings and sacrifices: but this I commanded them, saying: Hearken and obey my voice, and I will be your GOD, and ye shall be my people, so that ye walk in all the ways which I have commanded you, that you may prospero. The like place is in isaiah the first Chapter. The Lord hath not despised, neither isaiah. 1. have his holy Prophets contemned all sacrifices in general, since he himself instituted them by Moses: but they sought to suppress & beat down that false opinion, and vain confidence which they had in sacrifices. It is a vain confidence and a false opinion, (to believe and think) that sacrifices of themselves and for our works sake, do make us acceptable unto God. For faith maketh us acceptable unto God by the Messiah. And the Lord did not institute sacraments or sacrifices, that being offered they might give grace, or justify us, but to be witnesses of the grace of God, & that by them his people might be kept & drawn in due order, from idols, and heathenish worshippings, and led to Christ the high priest and only sacrifice (or oblation) for the whole world. For they were certain scholinges or exercises, as Paul proveth, saying: The law was our schoolmaster unto Christ, that we should Galath. 3. be justified through faith: but after that faith is come, we are no longer under a schoolmaster. Therefore the sacrifices of the old law did not give grace to them that sacrificed, neither wrought they their justification, but were tokens and testimonies that God doth sanctify and justify, by and through the sacrifice appointed before all worlds, the Messiah, I mean●, to faith in whom they did, as it were a certain schoolmaster by guiding us, bring us. And truly, when the Apostles preached the pure and sound doctrine of the The error in the apostolic church. Gospel, that By the only grace of God in Christ the faithful are saved, this ancient error of their elders had taken such deep root in the minds of the jews, that even they which had received Christ, stood nevertheless in contention, that Christ was not able fully to sanctify & justify, without the help of the jewish sacrifices. Against whom the Apostles disputing with great gravity and inumcible power of the spirit, did plainly prove, that a Christian without any observations of the ceremonial law, or help of any works, even by the only mere, and free grace and mercy of God in Christ, is sanctified, purified, justified and saved. Which undoubtedly is the helm (as commonly is said) and stern of the Evangelists and Apostles doctrine, which who so denieth, he hath no part doubtless in the inheritance of Christ and his Gospel. Neither is it obscure or doubtful which even now I have set forth in these few words. For who is ignorant of that memorable dissension between Acts. 15. the chief Apostles of Christ Paul and Barnabas, kindled against those which taught, Except the Christians were circumcised after the manner of Moses, they could in no wise be saved? Against whom Peter maketh this conclusion, That our hearts are purified by faith, & that we which believe shallbe saved by the grace of our Lord jesus Christ. True it is that the adversaries That grace is given freely and received by faith. would bring back again that which the Apostles abrogated and took away: but in the mean while, this is also undoubtedly true, that the Apostles with no other forcible engine more strongly battered (as it were) and beat down flat to ground, their adversaries bulwark, in defence of sacraments that purify than with this, That we which believe, shallbe saved by the grace of our Lord jesus Christ. And whereas in every place almost they add, Not by the law, not by ceremonies, or other ritual obseruationes, do we think that they will admit Sacraments to the partaking of such power and virtue, seeing they be comprehended under rites and ceremonies, and so accounted? Christian faith doth attribute the grace of GOD, remission of sins, sanctification, and justification, fully and wholly to the free mercy of God, & to the merit of Christ's passion, yea, in such sort doth Christian faith attribute these spiritual benefits unto it, that beside it nothing at all is admitted to take part with it. Therefore whereas Lombard saith, That sacraments have received power to confer or give grace by the merit of the passion of Christ, it is of his own foarging. For as Christ giveth not his glory to any, either saint, or mortal man, much less to a creature without life: even so he that believeth to be fully justified by the death and resurrection of the Lord, seeketh no further grace and righteousness in any other thing, than in Christ only, upon whom he stayeth, whom also by faith he feeleth in his heart or mind already to exercise his force by the holy Ghost. For hereunto pertain those sayings in the Gospel, Go in peace thy faith Luke. 7. hath saved thee. And also, He which john. 4. drinketh of this water shall thirst again, but whosoever shall drink of that water which I shall give him shall never thirst, etc. To this pertaineth the saying of Paul also, Therefore Rom. 5. being justified by faith, we are at peace with God through our Lord jesus Christ. By whom also we had an entrance by faith unto this grace wherein we stand and rejoice in hope of the glory of God. I am not ignorant of the crafty Their santasy which feign a general and special taith is here confuted. sleights of some, who imagine there is a certain general & also a special faith. The general faith they call that whereby we believe that we are truly justified by the death and resurrection of Christ: but that they call a special faith, whereby we believe that by the sacraments and by our own work the gifts of GOD are applied particularly to every one of us one by one. But to what purpose was it, being in a land where they might be fed with Manna, to look back to the pottage pots, and (unsavoury) leeks of Egypt? What (I pray you) have Christians to do with the distinctions of subtle sophisters? or how will they prove this distinction of there's unto us? Verily there is but one faith, and the same is no other in the use of the Sacraments than it is without the use of them. Without the use of them we believe that we are sanctified by the death and resurrection of Christ. In baptism and the lords supper we practise no other faith than whereby we believe, that we are purged from our sins by the grace and mercy of Christ, and that by his body given for us, and his blood shed for us, we are redeemed from death, and become heirs of eternal life. Not the Sacraments, but faith through the holy Ghost applieth these things unto us: which thing all the writings of the Apostles do witness, but such feigned gloss do obscure and darken. To be short, there is one GOD and Saviour of all, one Salvation, one Redemption, and purging, one faith, whereby we receive Salvation offered unto us of GOD in Christ through the holy Ghost. The same is declared, or preached unto us in the word by the minister, and is represented, and sealed by the Sacraments. And now, who knoweth not that Paul the Apostle in all his writings only laboureth to prove, that those that believe are justified by faith, in the Lord jesus, and not by any works? Again, who is ignorant that the receiving, and celebration of sacraments, are also counted among our works? Whereunto I will add this, that Sacraments give not that which they have not themselves: but they have not grace, and righteousness, and heavenly gifts: therefore they do not give them. But Whether the grace of God be contained ●n the Sacraments. hence springeth up another disputation for us to handle: whether the grace of GOD, and a certain heavenly power, be put in, or included in the Sacraments, and as it were contained in them, so that from them it might be conveyed into the receivers. The whole rabble of Priests and monks, as well in word as in deed have bewrayed themselves that they think, That in the bore signs there is heavenly grace included, yea, and that God himself is comprehended in them. For from no other fountain sprung their careful disputations concerning That the mouse eateth, when it eateth the Sacrament of the body of Christ. Pope Innocent Libro quarto, De Sacramento altaris Capite unde cimo, saith, Miraculously doth the substance of bread return again, not that bread which was turned into flesh: But it cometh to pass, that in stead of it, other bread is miraculously created, which bread is eaten, etc. Behold here is a certain witty & miraculous kind of divinity. I pass over of purpose many other which are of this kind. And hereunto, that by crossings, and certain secret words, gestures, and breathings, they consecrated the water of baptism, all which things they beautify with the name of blessing. And among other things These are sung in the Easter holy days at their consecration of baptism. they sing thus: God by the secret mixture of his light make fruitful this water prepared to regenerate men withal, that being sanctified, and born again of the immaculate womb of the heavenly fountain, it may come forth a new creature. Let this holy & innocent creature be free from all the assaults of the adversary. Let him not entrap it in his snare. Let it become a living fountain, a regenerating water, a purifying river, that all that are dipped in this wholesome laver, the holy ghost working in them, may attain to the excellency of perfect purification. Wherefore o thou creature of water, I bless (or conjure) thee, by the living God, by the true God, by the holy god, by the god which in the beginning feparated thee by his word from the dry land, etc. Again breathing thrice on the water he forthwith uttereth these words. Thou O Lord bless with thy word these waters which make request unto thee, that beside their natural cleanness which in washing they may give to our bodies, they may also be effectual to purify our souls. Then the priest taketh a burning wax candle, and putteth it thrice in the water consecrated to baptism, saying: Let the power of the holy Ghost come down into this plentiful fountain. He addeth, And let it make the whole substance of this water fruitful with the fruit of regeneration. And so forth. All these things they understand and expound to be spoken simply, and without tropes or figures: which evidently enough declareth what these men attribute to holy or consecrated water, and how they think that in the signs the holy things themselves are contained. About this matter Bonaventura hath wonderfully busied himself, who in his writing In 4. Magistri Distinct. 1. Quest. 3. among other things at the length saith, We must not say, by Bonaventura saith that grace is not contained in the Sacraments. any means, that grace is contained substantially in the Sacraments, as water in a vessel, or as a medicine in a box: yea, to understand it so, it is erroneous. But they are said to contain grace, in that they signify grace, and because, unless there be a want on the part of the receiver, grace is always given in them, so that you must understand, that grace is in the soul, and not in the visible signs. For this cause they are called also vessels of grace. They may be also called vessels after another manner. Because as that which is in a vessel, is no part of it, neither cometh of it, and yet nevertheless is drawn out of it: so grace cometh neither of, nor by the Sacraments, but springeth from the eternal fountain, and is drawn out from thence by the soul in the sacraments. And as a man when he would have liquor, goeth straight to the vessel: so he that seeketh after the liquor of grace, and hath it not, must have recourse to the sacraments. Thus far Bonaventura, who rightly referred grace unto GOD, the fountain of all good things. I would he had also more purely and simply set down the rest. He also said truly, that the soul of man was the seat, and receptacle of grace, and of the gifts of GOD, and not things without The seat of the grace of God. sense. For the holy Scripture teacheth every where, that the mind of man, not any Element, or whatsoever is forged by man's devise, is the mansion place of the grace of god, and that it is not to be sought for, or worshipped, as included in any insensible thing. If the heaven of heavens (saith Solomon) be not able to contain 3. Reg. 8. thee, how should then this house do it that I have builded? Whereunto the most constant martyr of Christ Stephan alluding, saith, He that is highest of all dwelleth Acts. 7. not in Temples made with hands, as sayeth the prophet: Heaven is my seat, and earth is my footstool. What house will you build for me sayeth the Lord, or which is the place of my rest? Hath not my hand made all these things? Which, that great Apostle of Christ Paul following, saith, God that made thee Acts. 17. world, and all that are in it, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed of any thing, seeing he himself giveth to all life and breath, and all things, etc. Whereupon Christ himself in the Gospel speaketh more expressly, The hour cometh, when ye shall john. 4. neither in this mountain, neither at Jerusalem worship the Father: But the hour cometh and now is, when the true worshippers shall worship the father in spirit and truth. The faithful therefore do lift up the eyes of their mind from earthly and visible things unto heavenly, whereupon our godly forefathers, when they celebrated the Lords supper herded that saying repeated or sung unto them most agreeable to such holy mysterics, Lift up your hands, all the people answering together, We lift them up unto the Lord. Doth not the very gross absurdity of the thing plainly prove, that grace is not contained in the signs? For if by grace you understand the favour and good will of God, if pardon and forgiveness of sin, cleansing I say and justifying of the believers, if finally the gifts and graces of the spirit, what I pray you can be imagined more absurd, and senseless, than that such excellent things should be kept enclosed in water, bread, and wine? The signs truly have no need of grace, nor any pardon and forgiveness of sins. To what purpose then should grace be contained within Sacraments? What profit, I pray you, will redound unto men? Or who knoweth not that all the institutions GOD were ordained for the commodity of man? Or shall we say that grace is therefore kept included within the Sacraments, that from thence it might be conveyed unto us by channels? But the scripture speaketh not after that manner. For grace, as hath been often now repeated, is the favour and good will of GOD: whereby he himself, not by sensible matters, but of his own accord, and through his power and might is brought unto us. These things are spiritual, and therefore are brought to pass by the gift and mediation of the holy Ghost. GOD is joined unto us by his spirit, and we are coupled to him by faith, through the gift of the holy Ghost, which thing in the writings of the Evangelists and Apostles is every where to be seen. Moreover the words of the Canon of the counsel of Nice, are not to be understood after such a gross The canon of the Nicene counsel touching baptism. and rude manner: Our baptism is not to be considered with the bodily eyes, but with the eyes of the mind. Thou seest water, weigh the heavenly force which lieth hid in the water, etc. For it is a Sacramental speech, which truly every body at that time understood: as also at this day to us it is no new nor hard kind of speaking, to say, that in the seal there is faith and truth, in a marriage ring the faith and love of wedlock, in a Sceptre and crown the kings authority. For no man is so foolish that by reason of the kind of speeches he will affirm that the things themselves are contained and enclosed in the signs: every man knoweth this kind and manner of speech. To this matter also appertaineth The Apostles baptized in water not consecrated. that john the Baptist baptized in the river jordane, & that the Apostles also themselves baptized with water neither consecrated nor prepared with any inchauntmentes, breathinges, or crossings, that it might receive the grace of God into it, and make them that are baptized partakers thereof. The Aethiopian in the Acts of the Apostles Acts. 8. see a fountain not mingled with Dyle, neither consecrated with any holy charms, neither moreover prepared with any breathinges, nor putting in of wax candles, nor pictures of crosses, yet nevertheless he said to Philip the Apostle, See, here is water, what doth let me to be baptized? But Philip required faith of him in the Lord jesus, and upon his confession, he forthwith baptized him, no consecration of the fountain first provided for, by the which forsooth he might call down the grace of the holy Ghost, and the power of regeneration into the water, and forthwith might apply it to the purifying of the Aethiopian. And if so be we proceed to include the grace of GOD within the To include grace in the sacraments causeth idolatry. Elements, and the things themselves within the signs by the which they are represented, who seeth not with how great danger we shall do the same, especially among the simple sort? For unto those we shall give occasion of idolatry, and to cleave unto the visible signs: of whom also they will require and ask that, which aught to be asked of God the author of all goodness, with minds lifted up into heaven. For where as it is objected that by a certain heavenly covenant it is so appointed by GOD, that sacraments should have grace in themselves, and should from themselves as by pipes convey abroad the water of grace, unto those that are thirsty, that is alleged without warrant of the Scripture, and is repugnant unto true religion. As by those things which have hitherto been handled and disputed of, doth, as we think, sufficiently appear, whereunto also we add this. The holy and elect people of God are not then first of all partakers The god●y are first justified & received into favour before the● be made partakers of the sacraments. of the first grace of God, and Heavenly gifts, when they receive the Sacraments. For they enjoy the things before they be partakers of the signs. For it is plainly declared unto us, that Abraham our father was justified before he was circumcised. And who gathereth thereby that justification was not exhibited and given unto him by the sacrament of circumcision: but rather that that righteousness which he by faith before possessed, was by the Sacrament sealed and confirmed unto him? And moreover who will not thereof gather that we which are the sons of Abraham, are after no other manner justified, than it appeareth that our father was justified, and that our sacraments work no further in us than they did in him? especially since the nature of the sacraments of the people of the old Testament, and ours is all one. Whereof I will speak a little afterward more at large, when I expound the place of the Apostle in the fourth to the Romans. The Eunuch of whom I spoke even now out of the Acts, as he journeyed and saw water, he said to Philip, See, here is water, what letteth Acts. 2. me to be baptized? Philip said unto him: If thou believest with all thy heart thou mayst, And he answered and said, I believe that jesus Christ is the son of God. Afterwards immediately it followeth, And they went down both into the water, & he baptized him. The Eunuch (sayeth the Evangelist) believed with all his heart that is to to say, truly, & without dissimulation. Now let us see what the Scripture says, concerning such a faith. S. john the Apostle & Evangelist says, Who so ever believeth 1. john. ●. that jesus is Christ, is born of God. He again says, Whosoever confesseth 1. john. 4. that jesus is the son of God, in him dwelleth God, and he in GOD, Also Paul that elect vessel and doctor of the Gentiles saith, If thou shalt knowledge with thy mouth the Rom. 10. Lord jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. And again, Saint john saith in his Epistle, He that believeth on the son 1. john. 5. of God hath the witness in himself. And this is the record, how that God hath given unto us eternal life, and this life is in his Son, He that hath the Son hath life, and he that hath not the Son, hath not life. Briefly of all these things this we gather. The Eunuch believed before he received baptism: therefore before he received baptism, he was born of God, in whom he dwelled, and God in him, he was just and acceptable in the sight of God, and moreover he had also life in himself, and therefore the baptism which followed did not give that to the Eunuch which he had before: but it become unto him a testimony of the truth, & a seal of the righteousness which came by faith, and there withal to assure unto him the continuance and increase of God his gifts. After the same manner we read of Cornelius the Centurion Acts. 10. in the same Acts of the Apostles, that he believing the preaching of the Apostle Peter received the holy Ghost also in a visible shape, as the Apostles did at Jerusalem in the day of Pentecoste. And that Peter when he knew that thing, said, Can any man forbidden water that these should not be baptized which have received the holy Ghost as well as we? For asmuch therefore as Cornelius with his household received the holy Ghost before they were baptized, it is manifest that he did not obtain the holy Ghost as given first by baptism, or with baptism. Again, we read in the Acts of the Acts, 2. Apostles, They that gladly received the word of Peter were baptized. Therefore before they were baptized of Peter, they had obtained the grace of God through faith. For why I pray you do we baptize our Infants? Is it because they believe with their heart, and confess with their mouth? I think not. Do we not therefore baptize them, because God hath commanded them to be brought unto him? because he hath promised that he will be our GOD, and the GOD of our seed after us? To be short, because we believe that GOD of his mere grace, and mercy, in the blood of jesus Christ, hath cleansed, and adopted them, and appointed them to be heirs of eternal life? We therefore baptizing Infants for these causes, do abundantly testify that there is not first given unto them in baptism, but that there is sealed and confirmed, which they had before. Let us also join unto these things, a testimony of the Supper of the Lord The Apostle teaching how the Godly should prepare themselves to come to the lords Table, saith, Let a man prove himself, and so 1 Cor. 11. let him eat of this bread, and drink of this Cup. But to examine or prove signifieth to search, as much as lieth in man, the heart, or mind, and through diligent inquisition to sift one's conscience. And GOD is said, ●o prove our nartes. And the same Apostle willeth us, To prove what is the good & acceptable will of God. But this proof cannot be Rom. 12. without knowledge & judgement: & the knowledge & judgement of Christians is faith: therefore whosoever proveth himself before he come to the Supper, hath faith. If he have faith, than he wanteth not those things that are coupled with faith: and therefore in the Supper, those heavenly benefits are not first received, but thanks are given for those that are received. I have hereby showed and proved, I suppose, that Sacraments do not confer grace. They object, I know well enough To evacuate the sacraments and convince God of a lie. against these things, (who are persuaded that sacraments give grace, and contain included within them the things signified) that we do evacuate and make of none effect the Sacraments, and that we teach that the faithful receive in them, or by them nothing, but bore water, and bore bread, and wine: and that by that means GOD by us is accused of falsehood, and lying. We briefly answer, If they set void, or empty things (as I may so say,) against full things, so as they be void, or empty, which have not the things themselves included in them: truly I had rather confess them to be void, than full. But if they call them void or empty, and mean profane, or unholy things, that is to say, which differ nothing from profane signs: if by bore they understand things of no force, we openly profess that we have sacraments which are holy, and not profane: effectual, and not without force: garnished from above not naked: & therefore full, not voided or empty. For they are holy things and not profane, because they are instituted of GOD, and for godly men, not for profane people. They are effectual and not without force: for in the Church with the godly, and faithful, they work the same effect and end whereunto they were ordained of God. Whereof more hereafter. They are also worthily said to be beautified, and adorned by God, and not bore things: which have the word GOD itself, wherewith they are most beautifully adorned. And therefore also they are full, and not empty sacraments, because they have those things which make a perfect Sacrament. We will repeat here the parables, or similitudes, (which above also entreating of consecration, for Sacraments are holy and not profane things. the most part we did allege) to the intent to give more clear light unto this treatise. All the while that wax for confirmation and witness sake is not hanged on letters patents or other public instruments it is common, void, and bore wax, that is to say, nothing else but wax, but when it is sealed and fastened to those public instruments, it is now neither void nor bore wax. For it is called the testimony of the truth. The arms of a prince or of any common wealth, if it be painted in a window, or on a brickwall, it is a bore sign: but if the same be fastened to writings, or set to letters, there is great difference between this and the other. For now it declareth and witnesseth the will of the prince, or common wealth: therefore it hath this estimation among all men, that who ●o de●aceth it, or contrary to the will of the Prince and common weal, doth set it to any other charter is reputed guilty of counterfeiting, & of high treason. A stone when as yet it is not set for a mark, or bond of fields, it is a bore and void, that is to say a common stone, which to tread under foot or to remove out of his place, is no offence: but being set to part the bounds of fields, it is no more a void or bore stone, but a witness of lawful division and just possession, which to move out of his place is committed an heinous offence. And therefore water, bread, and wine, without the institution and use of the Sacrament, are nothing else but water bread and wine: but being used in the celebration of the sacrament, they differ very far from that they were before, & are sacraments signed of Christ by his word, and ordained for the salvation of the faithful. Therefore they that are partakers of the sacraments do not recetue nothing, as these say, unless the institution of god be to be esteemed as nothing. He instituted sacraments to be testimonies of his grace, and seals of the truth of his promises. Which thing I will anon declare more at large. Therefore as God is true, and cannot lie: so the seals of his promises are most true. He hath promised that he willbe ours, and that in Christ he will communicate himself unto us with all his gifts: He therefore of a certainty showeth himself such an one, and doth communicate himself unto us: Although he do it not now first of all when we receive the Saramentes, as it he should power out of himself into us by them as it were by conduit pipes, & were included in them as in vessels, for immediately upon the beginning of the world he promised his grace unto us, as soon as we first believed he begun to show himself such an one unto us, & doth show himself more and more through the whole course of our life: we receive him, and comprehend him spiritually and by faith. Therefore when we are partakers of the Sacraments, he proceedeth to communicate himself unto us after a special manner, that is to say, proper unto sacraments, and so we, which before were made partakers of Christ, do continued and strengthen that communion or fellowship spiritually and by faith, in the celebration of the Sacraments, outwardly sealing the same unto ourselves by the signs Now, who will hereafter say, that they which think thus of the Sacraments, and are by this faith partakers of them, have nothing but empty shows, and receive nothing in them: Albeit we neither include grace in the signs, neither derive it from them? But if any man have any other opinion of God and his ordinances, that shall no more be falsehood in GOD, or accuse him of untruth, than if any one should charge a just man with a lie, because he performeth not that which he looked for: when in the mean time, this man promised not the thing which he looked for: but he through his corrupt, and false opinion, hath dreamt that it was promised unto him. And thus far by occasion I have showed what agreement and difference there is between the Sacraments of the old and new Testament, and that our Sacraments do neither confer nor contain grace. Now we return to that which we began, I mean to the principal ground of this disputation, that forasmuch as we have taught what they do not work, so now at length we may set down what they work in very deed, that is to say, expounding what is the power, end, and lawful use of the Sacrament, whereunto they are ordained of God. We handled indeed the place of the causes, why they were instituted in the beginning almost of the 6. Sermon. But now I will add other things which pertain to this purpose, and entreat of each thing by itself, more fully and at large. The chief end of sacraments is this, that they are testimonies to confirm Sacraments are witnesses of: the truth. the truth, by which the Lord in his Church, even visibly doth testify that the things now uttered by preaching of the Gospel, & by the promises assured to the faithful from the beginning of the world, are in every point so brought to pass, and are so certainly true, as they are declared and promised in the word of truth. Even so Baptism is the heavenly and public witness in the Church of Christ, whereby the Lord testifieth that it is he which receiveth men freely into favour, and which cleanseth from all blemishes, and to be short, maketh us partakers and heirs of all his goodness. For after the same manner Circumcision in times past, was a public and heavenly testimony, that it is God that purgeth and adopteth us. For therefore Moses says Deu 30. The Lord thy God will circumcise thy heart, & the heart of thy seed, that thou mayest love the Lord thy GOD with all thy heart etc. After the self same manner, the Lord himself instituting the holy supper in his Church, by the present signs doth openly bear witness, that his body was certainly given for us, and his blood truly shed for the remission of our sins: that he also is that living food that feedeth us to eternal life. Wherefore we read in Chrysost. his 83. Homily upon Matthew in these words. As in the old law, so in the same manner hath he here left with us a memory of the mysteries, stopping & bridling hereby the mouths of heretics. For when they say: Whereby appeareth it that Christ was offered, and many other mysteries? Then we alleging these things, do thereby stop their mouths. For if jesus be not dead, whose representation or sign is this sacrifice. Thus far he. You perceive, I suppose, how this writer doth bring against heretics the Sacrament of the supper for the testimony of truth, that is to say, of the lords true death. Wherefore as the Gospel is called The gospel is a witness. a witness, and the Preachers of the Gospel witnesses, even so we call sacraments witnesses of the same truth, which though they be dumb, yet nevertheless are visible, after which name S. August. calleth them Visible words. For the preaching of the Gospel, consisting of words herded with the ears, is a speaking witness: but sacraments which consist of signs, and are seen with the eyes, are speechless witnesses, and as it were remnauntes and remembrances of the preaching of the gospel Yea, sacraments were instituted by God, to that end that they might Sacraments do visibly confirm the good will of god to us ward. visibly confirm unto us the ready goodwill of GOD toward us, and also the preaching of the Gospel and all the promises of life and salvation, and that they should be as it were seals, set and fixed to the Gospel and promises made by God, which might testify and confirm, that faith in Christ is true righteousness. That which I have said, I will confirm by the writings of the Apostles. But I taught a little before that there is alone ground of the sacraments of the old Testament and of the new, a few things only excepted, so that now by very good right by the comparing of both together, we may estimate and utter what the force and use of our Sacraments is. Paul therefore to the Rom. 4. chap. says, We say that faith was imputed Rom. 4. to Abraham for righteousness, how was it then imputed? When he was circumcised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised, after he received the sign of circumcision, as the seal of the righteousness of the faith which he had when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might de imputed unto them also, and the father of circumcision, not unto them only which are of the circumcised, but unto them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised. All these are Paul's words. Among which first of all some words are meet to be expounded: then we must seek after the sense and meaning of the Apostles words: and last of all we must apply them to our purpose touching the sacrament. The Apostle here useth two words, Sacraments are seals, and where unto seals do serve. that is to say, The Sign & The seal. Signum the word sign is more general & stretcheth very far, but a seal is a word that properly belongeth unto sacraments which are seals and confirmations. For all signs seal not. For some by fignification only do accomplish their duty. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is to seal for assurance and confirmation sake of faith or credit, wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a seal which is set to, to keep & confirm our faith and promise, and to be without all danger of deceit. And here, as else where very often, the Lord doth imitate the manner of men. For we men are wont by setting to our seals, to confirm our writings, covenants, and faithful promises, which we before had made by word. And that this hath always been the cause of the instituting & use of seals, appeareth plainly by these testimonies of the Scriptures. When the children of Israel under Ezra made a covenant with the Lord, by and by they set down their covenant in writing, and seal the writing to be a testimony of the truth, as in Nehem. the 9 chap. and Nehe. 9 Hag. the 2. chapter thou mayst read. I will take thee to my servant Zorobabel, Hag 2. thou son of Salathiel (saith the Lord) and will make thee as a sign or sealing ring, for I have choose thee. As if he had said, All men shall certainly learn, that in the son of Salathiel the continuance of the posterity of the Messiah doth consist and remain. ●ere. 22. Thus writeth jeremy chap. 22. As truly as I live says the Lord, if Chonenias the son of johoakim king of juda wear the signet or seal on my right hand, yet will I pluck thee thence, which is as much as if he had said, Though thou were he in whom I will keep my promises, yet shalt thou be led captive into Babylon. To this agreeth that of Matth written of the jews. So they went and made the Sepulchre sure, and sealed the stone, without doubt, Matth. 27. against deceitful practices they appointed a watch. It appeareth therefore by these testimonies, where to the use of seals serveth. These things being thus declared, let us now diligently search The place of Paul Rom. 4. is expounded, and he received a sign of the circumcision. etc. out the counsel and meaning of the Apostles words. Paul showeth that justification happeneth unto men, by the power and virtue of no works, of no ceremonies or sacraments, but by the only merit of Christ through faith. To prove this he bringeth the example of Abraham of whom the Scripture hath pronounced, Abraham believed God, & it was imputed unto him for righteousness. Thence he gathereth that Abraham was justified by faith: yea, that that was imputed unto him for righteousness. Where both by the word or force of imputation, and by the whole sentence of Moses he doth most strongly reason, showing that through grace, righteousness is imputed by faith. whereunto he joineth also a testimony out of David touching righteousness by imputation. I handled that place in the first Sermon of the fourth Decade. Then he returns again to the example of Abraham, and applieth to his purpose that place alleged out of Genesis, weighing the circumstances of the manner and time of his justification, and sayeth, How was it then imputed? When he was circumcised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised. Which things verily are plainer than that they require any exposition. But because the jew might object, Why then the institution and use of circumcision was of no force, but void, unprofitable, and vain: For if Abraham were justified before he was circumcised, what could circumcision profit him further? And if it brought nothing, surely it was superfluous and unprofitable. Paul preventing that objection, maketh answer, And he received (says he) the sign of circumcision as the seal of the righteousness of faith. etc. Circumcision (says he) was neither void nor unprofitable. For albeit it justify not, neither cleanse, nor apply the gifts of GOD, yet it followeth not therefore that there is no further use of it. For it hath an other end. For he received the sign of circumcision for a certain seal of the righteousness of faith, that is to say, God instituted circumcision that it should be a seal to ratify and confirm, yea and also visibly to testify, that faith is righteousness, and that men are justified through faith, I say in such sort, as faith is also imputed unto them for righteousness, as it was imputed unto Abraham. For it followeth: That he might be the Father of all that believe, though they be not circumcised, that righteousness might be imputed unto them also. And so forth. And although these things be more, clear than the daylight, yet I will endeavour further to open the same by a parable. For suppose that a King The matter is made ●laine by 1 Parable. of his favour and mere liberality, would entertain some servant into his court, yea and make him partaker of all his goods, and moreover would extend this benefit unto the Children and posterity also of him whom he had adopted, and would immediately command that that covenant, privilege, and favour granted by lively words, should also be put in writing, which he might confirm by setting to his seal: to the end that might be to his posterity a sure testimony against all gainsayers, that the same favour and adoption doth pertain to them also, and that the Prince would continued his good and favourable kindness unto the posterity of him whom he had adopted, if they also continued faithful unto their Prince. For even after the same manner almighty God, the king of Kings, and most bountiful of all Princes, freely and not by any merit of ours going before, chooseth Abraham upon whom he bestoweth innumerable benefits, and unto whom he offereth a covenant and participation of all goodness, and not unto him only, but to all his posterity also, saying, I the almighty God will be thy God, and the GOD of thy seed after thee, I will bless thee and thy seed, and in thy seed shall all the nations of the earth be blessed. He sanctified also this privilege, confirming it with an oath, and by and by commandeth to deliver the same unto their children, as it were from hand to hand in stead of writing, and afterward willeth his servants the prophets to set it down in writing, and last of all he himself (by instituting Circumcision) now as it were setting to his seal to the letters patents or Charter, would have it confirmed & ratified to them that should come after, to the end they might certainly know, that that also pertained unto them. Where notwithstanding it seemeth Sacraments have a more effectual force than any sealed chancers. this must not be dissembled of us, that Sacraments have a greater and more effectual force than any sealed Charters can have. For privileges which princes give, are written in parchment, and their seals are set to parchment written: but God imprinteth his seal into the very bodies of those that are his. For he caused Circumcision to be on the privy member of man, whereby issue is raised, increased, and continued, that as a mark printed in the very bodies, it might more than seal and witness, that the blessing and partaking of all good things pertaineth to the circumcised, if they abide faithful to the Lord God entered into league with men. And therefore very significantly is Circumcision called of Paul, not, The seal of righteousness, but, The seal of righteousness of faith, that is, a ratifying and assurance that faith is righteousness, that it is faith whereby we are justified, that righteousness is due to them that believe, that God assuredly will bless the faithful, and impute faith unto them for righteousness, as he also imputed unto Abraham. Now since Sacraments have the like reason, we may apply these things How baptism sealeth. to our Sacraments. Christ therefore the anointed of the Lord, after he had by his guiltless and undeserved death redeemed the world from the power of Satan, and being now ready to ascend into heaven to the father, he called his Disciples about him, and said, Go into the Mark. 16. whole world, and preach the Gospel to all creatures, he that shall believe and be baptized, etc. The preaching of the Gospel doth lay open and abroad, the great, the precious, the healthful, the lively, the bountiful, the royal, and divine privilege, that of the children of the devil, we are made the children of God, the heirs (I say) of GOD, and jointe-heires with Christ, who by the shedding of his blond hath purchased for us this inestimable salvation. From this grace of God none is excluded: but he which through disobedience, by his own corruption and fault, doth exclude himself. For touching the children and infants of the believers, the Lord in the gospel pronounceth, saying, Suffer the young Mark. 10 children to come unto me, and forbidden them not, for of such is the kingdom of God. And again, Verily, Matth. 18. I say unto you, except ye turn and become as little children, you shall not enter into the kingdom of Heaven. Who so shall receive such a little child in my name, receiveth me. Take heed that you despise not one of these little one's for I say unto you that in Heaven, their angels do always behold the face of my Father which is in Heaven. etc. Neither is it likely, now Christ is come, that God is more unmerciful than he was before he came into the world. But then he said, I will be thy God and the GOD of thy seed after thee. That therefore is now of more force, since the Lord is come to seek and save that which was lost: and to be short, to power fóorthe most liberally his grace and good gifts upon all flesh. Wherefore that royal, ample, and divine privilege, is first by the very preaching of our Lord Christ, and then by the doctrine of his Apostles revealed unto the world, and afterward, the Lord so commanding, the same privilege was setdowne of the Apostles and Evangelists in writing. Now the Lord himself added this sacrament as a sign and seal unto his preaching, and to the Scripture, ordaining Baptism in the place of Circumcision, the which, because it was a bloody thing, and to conclude, a sign of the blessed seed, which was to come, which then was revealed, aught to be abrogated. And Baptism itself also succeeding circumcision, is also a seal of the righteousness of faith, an evidence and sealed charter, that God doth assuredly cleanse us, and make us heirs of eternal life, and that the whole grace of Baptism pertaineth to them that are baptized, if they stand steadfast in true faith. But (thou wilt say) the Infants of Christians which are to be baptized believe not. I grant. No Infants which believe not ●re baptized. more did the Infants of the jews believe, which nevertheless were circumcised, and were in league with God, and made partakers of all good gifts: so that true godliness biddeth us attribute the same to our Infants. When the offspring of the jews waxed in age, and did wickedly transgress: they fallen from the covenant of God. So likewise the infants of the Christians, when they come to age, and commit wickedness, do fall from the grace of the Gospel: yet are they received again by faithful repentance into the same grace from whence they fel. But to our purpose. Baptism the seal of the righteousness of faith, is not set to parchment, or to the writing of the Gospel: but it is applied to the very bodies of the Children of God, and is as it were marked, and imprinted in them. For we are who●●e dipped with our bodies, or wholly sprinkled with the water of Baptism, which truly is a visible sealing, confirming that the true God is our God which sanctifieth and purifieth, and that purification, and every good gift of God, is due unto us as the heirs of God. And to the setting forth of this matter pertaineth that evident place of Paul, which in the Epistle to the Galathians is thus read. For ye are all the children of God by faith in Christ jesus. For all you that are baptized have put on Christ. And so forth. The supper of the Lord hath the How the lords supper is a seal of the righteousness of faith. like reason, which also is a seal of the righteousness of faith. For the son of God died, he by his death redeemed the believers, also his body and blood is our meat and drink unto eternal life. And truly this singular and excellent privilege given unto the faithful, is declared and set down in writing by the Apostles▪ but it is consecrated and sealed of the Lord himself by the Sacrament of his body and blood, whereby he sealeth us an assurance that we are justified by faith in the death of Christ, and that all the good gifts of Christ are communicated unto us, and that we are fed and strengthened by Christ. Moreover, that the sealing might be the more lively, he setteth not the seal to written parchment, but it is brought and also given to be eaten of our bodies, that we might have a witness within ourselves, that Christ with all his gifts is wholly ours, if we persevere in faith. For the Lord himself in the Gospel, says, He that eateth me shall live, by joh. 6. the means of me. But he eateth which believeth. For in the same place the Lord saith, I am the bread of life, He that cometh to me shall not hunger, and he that believeth in me shall never thirst. Hereby we gather the sum of the whole matter, that the Sacraments do seal up the promises of God and the gospel, and that therefore so often mention is made in the Church of evidences or letters patents, or charters, and seals of the preaching of the gospel, and the promises of God, & that the whole mystery of our salvation is renewed and continued as often as those actions instituted of God (I mean Sacraments) are celebrated in the Church. hitherto I think doth that belong, which the faithful minister of Christ Zuinglius upon the Sacraments hath delivered in these words. Zuinglius of the Sacraments which certify and bear witness. Sacraments bear witness of a thing that hath been done. For all laws, customs, and ordinances, do show their authors and beginnings. Therefore Baptism since it setteth forth in signification the death and resurrection of Christ, it must needs be that those things were done indeed. These words are to be found In Expositione sidei ad regem Christianun. The same Zuinglius, Ad principes Germaniae contra Eggium, says, When that noble man taking his journey in to a far country, distributing bread and wine, did far more lively and peculiarly give himself unto us, when he said, This is my body, than if he had said, This is a token or sign of my bodide, although he took away his natural body and carried it into Heaven: Yet nevertheless by these words, in that appertaineth to faith and grace, he giveth himself wholly, as if he had said: Now I go to dye for you, and after a while will wholly depart from hence. But I will not have you doubt of my love and care to you ward. How much soever I am, I am altogether yours. In witness whereof I commend unto you a sign of this my betraying and testament, to the intent you might maintain the memory of me, and of my benefits: that when you see this bread and this cup ministered unto you, in the supper of my remembrance, you may be no otherwise mindful of me, that is, that I delivered up myself, for you, than if you should see me with your eyes face to face, as you now see me both to eat with you, and by and by shall see me to be led from you to dye for you. hitherto I have recited Zuinglius his words, and anon I will rehearse other words of his again, not that I stay myself upon them, or upon any testimonies of man, but that it may be made manifest that this man did not (as some have falsely thought) contemn the sacraments In the mean while we acknowledge these testimonies of the holy The holy ghost doth properly s●ale. Scripture. And God it is which stablisheth us with you in christ, & hath anointed us: which hath also sealed us, and hath given the earnest of the spirit in our hearts. 2. Cor. 1. And also, After you believed you were sealed with the holy spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession unto the praise of his glory. Ephesi. 1. verse. 13. And again, Grieve not the holy spirit of GOD, by whom you are sealed unto the day of redemption. Ephe. 4. We acknowledge the truth of God to be sufficiently sound, true, and certain of itself, neither can we from elsewhere have a better confirmation than out of it. For if our mind be not confirmed, one every side it wavereth. God therefore frameth himself according to our weakness, and by his Sacraments, as much as may be, doth as it were uphold us, yet so, that we refer all the benefit of our confirmation to the spirit itself, and to his operation, rather than to the element. Wherefore, as we attribute Confirmation to doctrine and to teachers, even so do we Sealing to the Sacraments. We read in the Acts of the Apostles, Chapter 14, and 18. The Apostles returned and strengthened the Disciples souls again, and exhorted them to continued in the faith. Again in the first to the Thes●a. 3. We have sent (says Paul) Timotheus our Brother and minister of GOD, to confirm or establish you, and to comfort you concerning your faith. Nevertheless, unless the inward force of the spirit do draw and quicken the hearts of the hearers, the outward persuasion of the teacher, though it be never so forcible & vehemment shall nothing avail: but if the holy spirit do show forth his might, and work with the word of the Preacher, the souls of the hearers are most mightily strengthened. And so it standeth with the mystery of the Sacrament. For if the inward anuoynting and feeling of the holy Ghost be wanting, the outward action will be counted but a toy to the unbelievers, neither worketh the sealing of the Sacraments any thing at all: but when faith, the gift of the holy Ghost, goeth before, the sealing of the Sacraments is very strong and sure. Some also have said very well, I four minds be destitute of the holy Ghost, the Sacraments do no more profit us, than it doth a blind man to look upon the bright beams of the Sun. But if our eyes be opened through the illumination of the spirit, they are wonderfully delighted with the heavenly sight of the Sacraments. And Zwinglius in Libello ad principes Germanil saith, It doth not offend us, though all those things which the holy Ghost worketh, be referred to the external Sacrament, as long as we understand them to be spoken figuratively, as the fathers spoke. Thus says he. And although Sacraments seal The sacraments seal nothing to the unbelievers. not the promises to the unbelievers because they mistrust them; yet nevertheless the Sacraments were instituted of God, that they might seal. The wicked and ungodly person receiveth not the doctrine of the Gospel, yet no man therefore doth gather that this doctrine was not instituted of God to teach. Some one there is that will not give credit to a sealed Charter, yet doth it not therefore follow, that the sealed charter serveth not to assure or confirm one's faith. Therefore since the doctrine of the Gospel worketh nothing in him that is obstinate and rebellious, since the sacraments do nothing move him that is profane and unholy, neither profit the wicked by any manner means, that cometh not to pass through him that did institute them, or through the word and sacraments, but through the default of the unbeliever. In the mean time of themselves they are instituted to profit and to seal, and to have their holy use & end in the holy. And thus much have I said of that principal virtue of sacraments, that they be testimonies of gods truth, and of his good will toward us, and are seals of all that promises of the gospel, sealing and assuring us that faith is righteousness, and that all the good gifts of Christ pertain to them that believe. There Sacraments represente● things. is also another end and use of sacramental signs, that is to say, that they signify, & in signifying do represent, which were superfluous to prove by many testimonies, since it is most manifest to all men, at lest by that which we spoke before. Now to signify, is to show, and by signs and tokens to declare and point out any thing. But to represent, doth not signify (as some dream) to bring, to give, or make that now again corporally present, which sometime was taken away, but to resemble it in likeness, and by a certain imitation, and to call it back again to mind, and to set it as it were before our eyes. For we say that a son doth represent or resemble his father, when after a sort he expresseth his father in favour and likeness of manners, so that he which seeth him may verily think that he seethe his father as it were present. And after this manner do sacraments Sacraments do stir up and help faith. stir up & help our faith, while we see outwardly before our eyes, that which stirreth up the mind, worketh in us, and warneth us of our duty: yea, that very thing which we a while before comprehended in our mind, is now after a sort visibly offered to our senses, in a similitude, parable, type or figure, to be viewed and weighed in our mind, that mutually they might help one another. The similitude therefore or Analogy of the sign to the thing signified, is here by the way to be considered. I told you before that Analogia is an aptness, proportion and a certain Of the analogy in baptism. convenience of the sign to the thing signified, so that this may be seen in that as in a loking-glasse. The matter shall be made manifest by examples. The bountiful and gracious Lord of his mere mercy receiveth mankind into the partaking of all his good gifts and graces, and adopteth the faithful that now they be not only joined in league with God, but also the children of God, which thing by the holy action of baptism, being in steed of the sign, or the very sign itself, is most evidently by representation laid before the eyes of all men. For the minister of GOD standeth at the holy font to whom the infant is offered to be baptized, whom he receiveth and baptizeth into the name, or in the name of the father, and of the son, and of the holy Ghost. For we may find both Into the name, and In the name. So that to be baptized Into the name of the Lord, is to be sealed into his virtue and power (for the name of the Lord signifieth power) into the favour, mercy, and protection of God, yea to be graffed, and as it were to be fastened, to be dedicated, and to be incorporated into God. To be baptized In the name of the Lord is by the commandment or authority of God to be baptized, I mean by the commission or appointment of God the father, the son, and the holy Ghost, to be received into the company of the children of God, & to be counted of God's household, that they which are baptized, are, & be called Christians, and be named with the name of God, being called the children of God the father, etc. His speech therefore doth somewhat resemble that which we read elsewhere that The name of God was called upon, over some one, which is in a manner as if we should say, that one is called by the name of God, that is, to be called The servant & son of God. They therefore which before by grace invisibly are received of God into the society of God: those self same are visibly now by baptism admitted into the self same household of God by the minister of God, and therefore at that time also receive their name, that To give and take names in baptism. they may always remember, that in baptism they gave up their names to Christ, and in like manner also received a name. After this manner by a most apt Analogy, the very sign resembleth the thing signified. To be short, baptism is done by water. And water in men's matters hath a double use. For it cleanseth filth, & as it were renueth man: also it quencheth thirst and cooleth him that is in a heat. So also it representeth the grace of God, when it cleanseth his faithful one's from their sins, regenerateth, and refresheth us with his spirit. Beside this the minister of Christ sprinkleth or rather poureth in water, or being dipped taketh them out of the water: whereby is signified that God very bountifully bestoweth his gifts upon his faithful one's: it signifieth also that we are buried with Christ into his death, and are raised again with him into newness of life. Pharaoh was drowned in the gulf of the red sea, but the people of God passed through it safe. For our old Adam must be drowned and extinguished: but our new Adam day by day must be quickened and rise up again (out of the water.) Therefore is the mortification, and vivification of Christians, very excellently represented by baptism. Now in the Lord's supper, bread and wine represent the very body and Of the analogy in the supper. blood of Christ. The reason hereof is this. As bread nourisheth and strengtheneth man, and giveth him ability to labour: so the body of Christ eaten by faith, feedeth and satisfieth the soul of man, and furnisheth the whole man to all duties of Godliness. As wine is drink to the thirsty, and maketh merry the hearts of men: so the blood of our Lord jesus drunken by faith, doth quench the thirst of the burning conscience, and filleth the hearts of the faithful with unspeakable joy. But in the action of the supper the bread of the Lord is broken: the wine is powered out. For the body of our Saviour was broken, that is, by all means afflicted, and his blood gushed and flowed plentifully out of his gaping wounds. And we ourselves truly do break with our own hands the bread of the Lord For we ourselves are in fault, that he was torn & tormented. Our sins wounded him & we ourselves crucified him: that is to say, he was crucified for us, that by his death he might deliver us from death. Furthermore, we take the bread into our hands, we likewise take the cup into our hands: because he said, Take you, eat you, take you and divide it among you: neither do we lay them aside, or hide them, neither do we give them forthwith to others: but when we have received them, we eat and drink them, swallowing them down into our bodies: then afterward we do communicate and offer them to other. For they which lawfully celebrated the Lords Supper, do not only believe that Christ suffered, or that he suffered for other, and not for them: but they believe that Christ suffered for themselves, they believe that Christ doth, and as it were hath already communicated all his gifts most liberally unto them. Therefore as the sustenance of bread and wine passing into the bowels, is changed into the substance of man's body: even so Christ being eaten of the godly by faith, is united unto them by his spirit: so that they are one with Christ, and he one with them. And as meat plentifully prepared, daintily dressed, and only seen upon the table, doth not assuage hunger: so if thou hear Christ reverently preached unto thee, and dost not believe that Christ with all his good gifts is thy, neither the word though reverently preached, nor yet the board though abundantly stoared, do profit thee any thing. And it maketh much to the reconciling, renewing, and maintaining of friendship, that we are all partakers of one bread, that we offer bread to our brethren, and that we drink of the cup which we receive at our brethren's hand. For upon no other cause the ancient fathers seem to call the Supper Synaxis, A communion. But of that we will speak somewhat Synaxis a communion. elsewhere. And thus much have I brought for example sake touching the Analogy of the sign and thing signified, and would say more, but that I trust to them that be diligent this is sufficient. For I have ministered occasion to think upon, and to find out more and greater things. By this short treatise touching the How the Sacraments do stir up faith. Analogy, I think it is plain, that sacraments stir up and help the faith of the Godly. For while our mind comprehendeth and considereth the benefits of God, Christ his blessing, our redemption, and other his good gifts, while it enjoyeth them with great pleasure of the spirit, while in them it is glad & rejoiceth, Sacraments are now also outwardly given, which do visibly represent those things to our eyes, and as it were make them to enter into all our senses, which the mind inwardly comprehendeth, considereth, and meditateth upon. For because the whole action which consists of the words, & the rite or ceremony, is counted with the sign, our eyes see the signs, and all things which are done in the whole action of the signs, all which do as it were speak. Our ears hear the words and institutions of Christ. Yea our very touching and tasting, they also do feel and perceive how sweet and good the Lord is: so that now the whole man, as it were both body and soul caught up into heaven, doth feel and perceive, that his faith is stirred up and helped, and to be short that the fruit of faith in Christ, is passing sweet & comfortable. All these things have place in them that believe. In them that believe not, the signs remain as they are without life: therefore these things are brought to pass by the virtue or power of faith, and of the spirit working in the lawful use of the sacraments: without faith & the holy Ghost they are not felt or perceived. There is not unlike efficacy or The efficacy or force in the preaching of God's word. force also in the preaching of the word of God. For when this word by parables, by examples & by description is set forth to the hearers, if the spirit and faith shine in their mind, by these they seem not only to hear things expounded, but to see them with their eyes. In consideration whereof I think Paul said, O foolish Galathians, who hath bewitched you, that you should not believe the truth, to whom jesus Christ was described before your eyes, & among you crucified? for it is certain that christ was nowhere either described or crucified among the Galatians: he speaketh therefore of his plainness of preaching the word, whereby things in deed are showed, but yet with such force and efficacy, as if they were in a manner laid before their eyes. There is the same reason also in sacraments, which for that cause were called of them of old, visible words. Of these things in this manner, entreateth Zuinglius in his book Ad principes Germaniae contra Eggium, saying: Zuinglius of the Sacraments upholding faith. Doth not a faithful man desire, when he feeleth his faith like to fall, to be upholden and restored to his place? and where in the whole world shall he hope to find that more conveniently, than in the very actions of the Sacraments, so much as belongeth to all sensible things? For let it be that all creatures allure & provoke us to the contemplation or beholding of God's majesty, yet all that their allurement or provoking is dum: but in the Sacraments there is a lively provoking & speaking allurement. For the Lord speaketh, and the elements also speak, and they speak & persuade that to our senses, which the word & spirit speaketh to our mind. howbeit, hitherto all these visible things are nothing, unless the sanctification of the spirit go before. These things he handleth more at large, first in his annotations upon the 27. cap. of jeremy, and afterward In Expositione Fidei ad regem Christianum. Furthermore, we read that Saint Augustine disputing against the Manichees, Lib. 19 contra. Faustum cap. 11. said: Men cannot be gathered together into any name of Religion, either true or false, unless they be knit together in some fellowship of visible signs or Sacraments, etc. We acknowledging this opinion of S. Augustine fetched from the Scriptures, do teach touching the Sacraments, that we by them are gathered and knit together into the unity of the body of Christ, & are separated from all other religions, fellowships, & assemblies: & more too, we are bond by them as by an oath, to the true worship of one God, and unto one sincere religion, to the which we openly profess that we agree and give our consent with all them that are partakers of the sacraments. Where this chief is to be marked, that the gathering or knitting together into the unity of the body of Christ, hath a double respect: A conjunction with Christ and with the Church. for either we are joined with Christ, that he is in us, and we live in him: or else we are coupled with all the members of Christ, to wit, with Christ's faithful servants, I mean with the Catholic Church itself. Furthermore we are knit together with Christ in spirit and faith. But we are joined to the Church or to the members of Christ by the unity of faith and of the spirit, and by the bond of charity. All which verily are the inward gifts of the spirit, which freely are bestowed on us by the Lord only, not by any creatures, not by any elements. Sacraments therefore do visibly graff us into the fellowship of Christ, & his saints, who were invisibly graffed by his grace before we were partakers of the Sacraments: but by receiving of the sacraments, we do now open and make manifest, of whose body we would be, and are members, the Lord with his signs or marks by his minister also visibly marking us for his own household, and for his own people. Which thing by the Scriptures, we will more fully open By sacraments we are visibly gathered together into one religion, and distinguished from others. and make manifest. They who in time past, by the force of the covenant, by the grace, mercy, and promise' of God were the people of God, were by Circuncision visibly gathered together into one Church, & knit together into one body. For the Apostle S. Paul sayeth unto the Ephesians, Wherefore remember that you being in time passed Gentiles in the flesh, Ephe. 2. called uncircumcision of them which are called circumcision in the flesh made with hands: that at that time (I say) you were without Christ, and were aliantes from the common wealth of Israel, and strangers from the covenant of promise, etc. Whereby it is also easily understood, how the jews by circumcision were distinguished from other religions and fellowships, and that circumcision in another place, for this cause, is put for them that are circumcised, and why the name of uncircumcised was reproachful. For those that were uncircumcised were counted for ungodly and unclean people, that had no fellowship, nor part or inheritance with God and his Saints. Of baptism which was ordained in the steed of circumcision, some thing Phil. 3. Rom. 15. is spoken in my former Sermons. And also the apostle setteth it out most plainly: As the body (sayeth he) is one and hath many members, and all 1. Cor. 12. the members of the body, which is one, though they be many, yet are but one body: even so is Christ. For by one spirit are we all baptized into one body, whether we be jews or Gentiles, whether we be bond or free, and have been all made to drink into one spirit. We are therefore knit together by the Sacrament of baptism into the unity of the body of Christ, so that to have broken this bond, and to yield ourselves into another fellowship of religion and brotherhood, may worthily be called sacrilege and treason. Hereunto the Apostle seemed to have respect when he asked the Corinthians: Are you not baptized into the name of Christ? declaring thereby that they which are baptized into the name of Christ, have openly sworn, and bond their faith before the church of Christ, so that now they neither can nor aught to rejoice in any other name than in the name of Christ, into whose household they are received by baptism. So, I say, we are separated by baptism from all other religions, and are only consecrated to Christian religion. He hath the like The place of Paul. 1. Cor 18. The bread which we break etc is expounded. place in all points touching the supper of the Lord, 1. Corinth. cap. 10. For when the Apostle would declare to the Corinthians, that it is a thing far from all godliness, unseemly, yea and sacrilegious, that Christians should eat in the idols temples, things offered to idols, and be partakers of the Gentiles sacrifices, reasoning from the manner and nature of the Sacrament of the Lords supper, he sayeth: Fly from idolatry, I speak as unto them that have understanding, judge you what I say: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we that are many are one bread and one body, because we all are partakers of one bread? Behold Israel which is after the flesh: are not they which eat of the sacrifices partakers of the altar? What say I then? that the idol is any thing? or that that which is sacrificed unto idols is any thing? Nay but rather this I say, that those things which the Gentiles sacrifice, they sacrifice to devils & not to God. And I would not that ye should have fellowship with the devils. You cannot drink the cup of the Lord, and the cup of the devils. You cannot be partakers of the Lords table, and of the table of devils, etc. For all this is Paul's saying, which since it serveth notably to our purpose, and is very plain, I will but briefly run over it. First he layeth down the state and scope of the matter, whereunto he immediately directeth his whole discourse. Fly (says he) idolatry. And he means by the word Idolatry, whatsoever pertaineth to idolatry, especially the eating of meat offered to idols. But if you know not what Idolothytum is, (which word he there useth) understand that it is a Greek word which Paul useth in this case, and it signifieth a thing sacrificed to an idol, or a thing publicly in sacrifice consecrated to an idol. And it was the manner of the Corinthians to sacrifice at the altars of their Gods in idol-houses, that is to say, in their idol temples, and to call Christians unto those their sacrifices: and they when they came, sit and eat of that which was offered unto idols, eating without difference with the idolaters, thinking they might have done that without any fault at all: because by the bright shining of the Gospel it appeared, that neither the idol, neither that God whom the idol represented, and therefore also the things themselves that were offered to idols were nothing else, but vain names, and things of no price or estimation. But Paul disputing against these from the 8. Cap. unto the 11. teacheth that it is far wide from Christianity, to be partakers of the Gentiles sacrifices, and says: I will speak unto you as unto them that have discretion, that after I have shadowed out unto you which way to walk, you by the sharpness of your wit, may understand what is true, & what is false and to be short which way you must incline. And then he scattereth certain grounds of arguments, which they afterward discussing, might by their diligence polished and make perfect. They (sayeth he) that are partakers of the supper of the Lord (in which the bread of the Lord is broken, and the cup of the Lord is drunken) are of the same communion, fellowship, or body with the Lord For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word Paul useth here, and which interpreters have translated Communion or partaking (though fellowship is better than partaking: as in the Dutch translation Gmeind is better than Gmeind chaff) is not taken actively (as I may so say) for the distributing, giving or reaching out Christ's body by the minister: but passively, for the fellowship and society, for the body, I say, of the Church: as when the church is called a communion, that is, an assembly a gathering together and society of saints or godly Christians. Furthermore, the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a communion of the body and blood of Christ, because it is redeemed by the body and blood of Christ, & being partaker of Christ, liveth by him. For he liveth in the godly Christians, communicating unto them all his good gifts of life. And that the partakers of the supper of that Lord are the body or communion of Christ, he declareth by a reason which followeth saying, Because we that are many, are one bread and one body. Whereunto by & by he addeth another more evident reason, for interpretations sake, saying, For we are all partakers of one bread. In that we are partakers of one bread, saith he, we do openly testify that we are partakers of the same body with Christ and all his Saints. In which words he hath a notable respect to the Analogy. For as by uniting together of many grains, (as Cyprian says) is made one bread or one loaf: as of many clusters of grapes one wine is pressed out: so out of many members groweth up and is made the body of the Church, which is the body of Christ. Now in the words of Paul these things offer themselves unto us to be marked. First, for that now he calleth that a multitude or many, by a word expressing his mind better, which before he named a communion. A communion therefore is nothing else, but a multitude or congregation. For he said, The bread is the partaking of the body of Christ: but now he says, We being many are one bread, one body. We being many, sayeth he, that is, all we which are a multitude and a congregation or Church, redeemed by the body of Christ (which was) given, and by his blood (which was) shed for us. Afterwards he says, We being many are one body, he doth not say, are made one body. For we are not first graffed into the body of Christ (as we have often repeated already) by partaking of the sacraments: but we which were before engraffed by grace invisibly, are now also visibly consecrated. Again, by the like reason of Sacraments, or by an example of the scripture taken from the Sacraments of the people of the old Testament, he showeth that the partakers of the sacraments are one body, both with him to whom they offer, and with them with whom they offer, or with whom they eat of things offered to idols. Behold (says he) the Israelites which offer sacrifices after the flesh. Are not they that eat the sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, communicants, fellows or partakers of the things of the temple, or of the altar. For under the word of the things of the temple or of the altar, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his word) he comprehendeth whatsoever doth belong to the worship and religion of the God of the jews: so that the sense or meaning may be this. Are not all they one body, one communion, one people, both with the God of Israel and with his people, which eat of the sacrifices offered to the God of Israel, by the Israelitish people? As if he had said: There is none that is ignorant of it, or that can deny it, since it is confessed and manifest among all men. By these things he leaveth to the Corinthians, of their own accord, thus much to be gathered: Therefore they that are partakers of the sacraments of the Gentiles are one body and one fellowship with the Gods of the Gentiles, and the Gentiles which do sacrifice. Now by the figure Occupatio (which is when in aunswearing we prevent an objection that may be made) he placeth these words between: What say I then? That the idol is any thing? Or, that that which is offered in sacrifice to idols is any thing? Whereunto by and by he addeth, But this I say, that the They are the members of the devil that are partakers of unlawful Sacraments. things which the Gentiles offer in sacrifice, they offer to devils and not to God. Hereupon he might lawfully have inferred, Therefore if you continued to be partakers of things offered to idols, you shall verily be one body and one fellowship, both with the devil himself and all his members. But because this might have been taken of many, to have been bitterly spoken, he addeth another saying somewhat more mild and gentle, and sayeth: And I would not that ye should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, communicants, or partakers, & have fellowship with devils. After which words by comparing the contrary parts, he bringeth in the sum of the whole matter, to which he directed all his reasons and sayeth, Ye cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lords table, and of the table of devils. And so forth. The Sacraments therefore do separate us from all other worshippings and religions, and do bind and consecrated, yea, and also as it were make us of the same body with one true GOD, and sincere Christian Religion: because we being partakers of them, do openly profess, that we be the members of jesus Christ, which no man that is well in his wits, will take, and make them the members of fornication, and of idols. Zuinglius of binding Sacraments etc. That which Zuinglius (that learned man) hath, In expositione fidei Christianę ad regem Christianum, is not impertinent to this purpose. Sacraments (sayeth he) are in steed of an oath. For Sacramentum with the Latins is used also for an oath. For, they that use one and the self-same Sacraments, are one peculiar nation, & an holy sworn congregation, they are knit together into one body and into one people: whom, whoso betrayeth, shall perish. Therefore the people of Christ, since by eating his body sacramentally, they are knit into one body: Now he that is faithless, and yet dare be so bold as to make himself one of this society or fellowship, betrayeth the body of Christ, as well in the head as in the members, etc. Thus far he. By this it is easy to understand that sacraments put us in mind of our Sacraments ●ut the faithful in mind of their duty. duty: especially if we mark in the writings of the Apostle, how, considering the manner of sacraments the Apostles frame their exhortations. Where again the Analogy being considered it hath very much light and force in it. Trees are pruned, and all that which is dry, barren, and superfluous in them is cut away. And so by circumcision they that were circumcised were put in mind to cut away with the knife of the spirit, whatsoever grew up in the flesh against the law of God. Hereunto had Moses respect when he said in Dent: Circumcise therefore the foreskin of your Deut. 10. heart: and be no more stiff-necked. Whom jeremy following in the 4. Cap. sayeth, Be you circumcised in the jere. 4. Lord, and cut away the foreskin of your hearts, etc. Those things which the Apostle hath taught touching the celebration of the Passeover, are more plain than that they need here to be rehearsed. And I have already entreated of them at large in the sixte Sermon of my third Decade. The very same Apostle in his Epistle to the Romans, says, Know Rom. 6. you not, that all we which have been baptized into jesus Christ, have been baptized into his death. Wear buried then with him by baptism into his death, that likewise as Christ was raised up from the dead, by the glory of the father: even so we should walk in newness of life, etc. So we are put in mind by that mystery of baptism to renounce & forsake Satan and the world, to mortify and subdue the flesh, and to bury the old Adam, that the new man may rise up again in us through Christ. Furthermore, the supper of the Lord doth admonish us of brotherly love & charity, & of the unity that we have with all the members of Christ: it warneth us also of purity and sincerity in faith: that because we have openly professed that we are united to Christ, and to all his members, we should have a special care and regard, that we be not found faithless and untrue to our lord Christ and his church, that we should not defile ourselves with foreign and strange sacrifices. We are also admonished of thanckefulnesse, to magnify the grace of God, who hath redeemed us, according to that saying, As often as you shall eat of this bread, and drink of this cup, you 1. Cor. 11. shall show forth the Lords death until he come. Thus far have I entreated of the force, the end, and the effect of sacraments, unto the which I have (as I think) attributed no more nor no less than I aught, that is, as much as may be proved out of the scripture to be due unto them. They are the institutions of Christ, therefore they care not for counterfeit and strange praises. They have praise sufficient, if they have those praises, which he that instituted them, namely GOD and Christ jesus the high priest of the Catholic Church, vouchsafed to attribute unto them. Now, because there is mention made very oft of faith, in this That the sacraments profit nothing without faith. whole book, I will further show also that without faith sacraments profit nothing, and again, that to those which receive them by faith, they are not superfluous or vain. For this seemeth as yet to belong to the ●ull exposition and consideration of Sacraments. That Sacraments without faith profit not, it is easily proved. For it is said that Sacraments are seals of the preaching of the Gospel, and things appertaining to the same. For if the preaching of the Gospel be heard without faith, it doth not only profit nothing unto life, but it turneth rather unto judgement, (to him that heareth:) the lord himself bearing witness, and saying: If any man hear my words & john. 12. believe not, I judge him not; for I came not to judge the world but to save the world: the word that I have spoken, the same shall judge him in the last day. To that saying of the Lord agreeth this of the Apostle. For unto us was the Gospel preached Hebr. 4. as well as unto the fathers: but the word which they heard did not profit them, because it was not coupled with faith to them that herded. Who now is such a dorhead which can not gather that sacraments without faith are unprofitable, especially since the same Apostle saith: Whosoever shall eat this bread, & drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord? But all our worthiness before God doth consist in faith, the same Apostle yet again witnessing out of the prophet, 1. Cor. 11. The just shall live by faith, Rom. 1. And, By faith the elders (or fathers) obtained a good report. Whereunto Hebr. 11. also belongeth that which is read in the Gospel, They which were bidden Matt 22. were not worthy: Whereupon it followeth, that worthiness consists in faithful obedience. Hereunto also may be referred (I think) tho●e examples whereof mention hath been made more than once already before: All our fathers were baptized, and did 1. Cor. 10. all eat of one spiritual meat: but in many of them God had no delight. And Paul again saith, Without faith it is impossible to please God: Heb. 11. therefore without faith Sacraments profit nothing. The examples of Simon Magus and judas the traitor are very well known, of which one was baptized, the other admitted to the Supper, and yet had no fruit of the Sacraments, because they wanted true faith. To these pithy and divine testimonies of God, we will now add Augustine doth teach that sacrament●● received without faith are unprofitable to the receivers. some places of S. Augustine out of his ninetenth book against Faustus, and twelfth chap. Peter saith, Baptism saveth us: and lest they should think the visible Sacrament were sufficient, by which they had the form of godliness, and through their evil manners, by living lewdly and desperately should deny the power thereof, by & by he addeth, Not the putting away of the filth of the flesh, but in that a good conscience maketh request to god. Again, Lib. 2. contra literas Petiliani, cap. 7. he says. They are not therefore to be thought to be in the body of Christ which is the Church or congreagation, because they are corporally partakers of his Sacraments. For they in such are also holy, but to them that use and receive them unworthily, they shall be forcible to their greater judgement. For they are not in that society of Christ's Church, which in the members of Christ by being knit together, and touching one an other, do grow into the fullness of God. For that Church is builded on a rock as saith the Lord, Upon this rock will I build my Church, but they build on the sand: as the Lord also saith, He that heareth my words and doth them not, I will liken him to a foolish man. And again in his treatise upon john 13. The syllables of Christ's name and his Sacraments profit nothing, where the faith of Christ is resisted. For faith in Christ and his Sacraments is to believe in him which justifieth the ungodly, to believe in the mediator, without whose intercession we are not reconciled unto God. Thus far Augustine. An objection is made, If Sacraments do nothing profit without Sacraments depend not on our worthiness or unworthiness. our faith, than they depend on our worthiness or unworthiness, so that they are not perfect. I answer, That among the wicked and unbelievers, sacraments verily of themselves are sufficiently ratified and confirmed by the institution of God, neither dependeth their perfectness upon the condition and state of the partakers, that they are either better among the good, or worse among the bad. For that remains perfect and sound, which the Lord hath instituted, and retaineth his institution always good: howsoever men vary and are faithless. For the Apostle saith, Shall their unbelief make the faith of God without Rom. 3. effect? God forbidden. Yea, let GOD be true, and every man a liar. But I have touched this matter also somewhat before. Yet, because it is one thing to offer, and an other thing to receive, GOD verily offereth of his goodness his bountiful gifts unto men to this end to profit & to save them, and to make them whole, as the physician doth by ministering physic to his patient: but because that foolish & mad man doth not acknowledge the benefit, as the sick patient which refuseth physic being ministered, the benefit which is offered doth no more profit the one, than physic not received doth good to the other, not through the default of him the offereth the benefit, or of him which ministereth physic, but through the folly of him which refuseth & will none of it. After this manner disputed s. Aug. also of this matter. For Li. 3. de Baptismo cont. Donat, ca 14. he saith. It skilleth not, when the perfectness & holiness of the sacrament is in handling, what he believeth, & what manner of faith he hath that receiveth the sacrament. Verily it availeth very much to the way of salvation, but for the question of the sacrament it maketh no matter. Also contra literas Petiliani lib. 2. cap. 47. he says, Remember that the lewd life & corrupt manners of evil men do nothing hinder the sacraments of God, to make them not holy at all, or less holy: but that to the ungodly they are a testimony of their damnation, & not a furtherance of their salvation. He also Tract. in joan. 26. says, If thou receive the sacrament carnally, it ceaseth not to be spiritual, but to thee it is not so. As easily is that objection Of baptism of infants. confuted, that baptism profiteth not infants, if we still say that sacraments without faith profit not: for infants have no faith: thus they babble. We answer first that the baptism of infants is grounded upon the free mercy and grace of God, who says, I will be thy God, and the God of thy seed. And again, Suffer children to come unto me, for of such is the kingdom of God, etc. Infant's therefore are numbered and counted of the Lord him self among the faithful, so that baptism is due unto them as far forth as it is due unto the faithful. For by the imputation of God infants are faithful: whereunto pertaineth this saying of our Saviour: He that shall offend one of these little one's that believe in me, etc. For he manifestly calleth Little one's believing: for imputations sake doubtless, not for confession, which by no means as yet is in little one's. To this also may be added, that the father of the infant doth therefore desire to have his child signed with the mark of the people of God, to wit, baptism, because he believeth the promises of God, that is, that his infant is of the household of God: therefore there is faith in the baptism of infants. But the father doth not believe: Be it so: Yet that is no hindrance to the infant. For in the faith of the Church he is brought to be baptized. The Church verily believeth that infants ought to be brought to the Lord: the Church believeth that they are of the household and people of God: therefore she commandeth them to be partakers of the mysteries: so that again in the baptism of infants a man may find faith. Hereunto doth S. Aug. add this saying, Lib. 1. de peccatorum meritis & remissione, cap. 19 Wherefore infants are rightly called faithful, because they after a sort do confess their faith by the words of them that bear them. He reasoneth more touching this matter in his Epistle to Boniface, which is in order the three and twentieth, where, he that desireth may find more. But all these things (say they) prove not that infants have faith of their own. For the faith of their parents, of their bearers, or the faith of the Church is an others faith, and not there's. Be it so. Yet most certain is that saying, that the Lord counteth infants among his, that is, among the faithful: so that now they are not only baptized in an others faith, but in their own, that is to say, which it pleaseth the Lord to impute unto them. Furthermore, that is not an others, which is common to the self same body: But infants are in the very same body of the Church, whereby that which is the Churches, is their own and not an others. Neither can any man easily tell, what motions of the holy spirit infants have beside, etc. For in so much as they are of God, they have the spirit of God, And who so have not, they are not of God. Rom. 8. Rom. 8. As they decline too much to the That Sacraments or not superfluous or void to them that have faith. left hand, which are persuaded that Sacraments, yea, without faith do profit the receivers: so they go too far wide on the right hand, who think that the Sacraments are superfluous to them that have faith. Faith (say they) doth fully acquit us, so that after we have faith, Sacraments can increase nothing in us, therefore it must needs be that they are unprofitable. Such in times past are the Heretics Messaliani read to have been, who were both called Euchitae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Divine men, forsooth, and inspired of God. For they did contend that the faithful, after they had received the holy Ghost, had need of no Sacraments. But these men are very injurious even to God himself, who instituted not his sacraments for the faithful without great cause, neither unprofitably. And, Verily Abraham believed God and it was reckoned unto him for righteousness, and he was counted the friend of God, just and holy, not being void doubtless of the holy Ghost: but he also Received circumcision the seal of the righteousness of faith which was before he was circumcised. It is said to the same Abraham, Gen. 17. Every man-child whose foreskin shall not be circumcised, shall be cut off from my people, because he hath broken my covenant. Truly the angel of the Lord is ready to kill Moses, because he delayed circumcision Exod. 4. in his children longer than was lawful, either by his own negligence, or through the fault of his Madianitish wife. What, shall there be found any more righteous and holy than the son of God, as he which having received the fullness of the spirit, poureth plentifully of the same into his members? he himself being the head, yet he came to john Baptist and requireth to be baptized of him in jordan. And when he refused and said, I have need to be baptized of thee, and comest Matt. 3. thou to me? he heareth, Suffer it to be so now: For thus it becometh us to fulfil all righteousness. certainly righteousness giveth to every man that which is his own. Faith therefore which is the righteousness of Christians, giveth glory to God, and believeth that he being wonderful wise doth will well unto men, and therefore that he hath instituted nothing unprofitably, but all things for the salvation of his faithful one's: a faithful man therefore useth all the institutions of God without any reasoning or gainsaying. Neither is there any here, I think, that will say that this dode of Christ parteyneth nothing to him, whereby undoubtedly he laid before us an example to follow. Yea that which he himself did, he willed other also to do, when he sent his disciples forth and said: Go into the whole world and preach the Gospel to all creatures, baptizing them in the name of the father, etc. He which shall believe and be baptized shall be saved, where truly he joineth together both faith and baptism, which to abide upon he would not have done, if Sacraments were superfluous there where faith is. Whereby it manifestly appeareth, that they are wrong as far as heaven is wide, which think that Sacraments are indifferent, Sacraments are indifferent that is to say, a thing put to our own will and choice, either to use or not to use. For as we have herded already a flat commandment concerning baptism: so the Lord instituting and celebrating the supper saith: Do this in the remembrance of me. He therefore that despiseth these commandments of God, I see not how he can have faith, whereby he should be invisibly sanctified. Hitherto belongeth now, that which the faithful prince of Acthiopia confesseth that he believed with all his heart in the Lord jesus, yet nevertheless as soon as he saw water, he said, Behold, here is water, what letteth me to be baptized? He doth not say, I believe with all my heart, & I feel that I am instified and cleansed, why then should I be washed with water, having no filth remaining? Therefore wheresoever true faith is, there Sacraments are not contenined or refused, but more desired. For Cornelius, the Centurion also, after he had received the holy Ghost, doth not gainsay Peter, who said: Can any man forbidden water that these should not be baptized which have received the holy Ghost as well as we? Peter was a faithful preacher of the Gospel, a skilful teacher of the truth, therefore he dereiveth no man, and he teacheth us by his own deed, that faith doth then specially provoke us to be partakers of the Sacraments, when it is true in the faithful. To whom Paul his fellowe-minister agreeth saying: Let every one prove himself, and then let him eat of this bread, and drink of this cup: but that proving is made by faith: therefore not faith, but unthankfulness doth contemptuously reject the Sacraments. Truly I am not ignorant that Many are sanctified without visible sacraments. very many without the use of visible Sacraments have been sanctified, and at this day also are sanctified: but none of those despised or contemned them. They were not partakers of the Sacraments being thereunto driven by necessity, as there be at this day some, that are held captives under the tyranny of Antichrist and the Turk, and for the time believe with their whole heart in the Lord jesus. Therefore the examples of these or such like, are no defence for them, which may receive the Sacraments, if they regarded the ordinances of God, and set so much by them as of duty they should do. I will note here for the singular benefit of the readers, S. Augustine's dispufation, because it maketh notably for our purpose. He, Quaest. lib. in levit. 3. cap. 84. saith, It is demanded not without cause, whether invisible sanctitication do profit nothing without visible Sacraments, wherewith a man is visibly sanctified? which without doubt is absurd. For more tolerably it may be said, that this sanctification ●s not without them, than that it doth not profit, if it be without them, since in sanctification all their profit conūteeth. But we must also weigh this how it is rightly said, that without the Sacraments sanctification can not be. For visible baptism did nothing profit Simon Mag●s, to whom invisible sanctification was wanting: but by cause this invisible sanctification profited them that had it, in like manner, they which were baptized received also the visible sacraments. And yet neither is it showed where Moses himself was sanctified with visible sacrifices or oil, who notwithstanding did visibly sanctify the priests: but who dare deny that he was invisibly sanctified, whose grace was so great, surpassing, and excellent? This also may be said of john baptist. For he was first a baptiser, before he was seen to be baptized, whereupon we can deny by no means that he was sanctified, yet we do not found that that was visibly wrought in him before he came to the ministery of baptizing. This also may be verified of the thief crucified with Christ, to whom the Lord said as he hung with him on the cross, To day shalt thou be with me in Paradise. For he could not have been partaker of so great felicity, unless he had been invisibly sanctified. Whereby wegather, that invisible sanctification hath been present with some, and profited them without the visible sacraments: and that visible sanctification which is wrought by visible Sacraments, may be present without this invisible sanctification, but yet may not profit us. Yet nevertheless the visible Sacrament is not therefore to be contemned. For the contemner thereof ●an by no means be invisibly sanctified. Hereof it is that Cornelius and they that were with him, whon they did now appear to be invisibly sanctified by the holy Ghost poured into them, yet notwithstanding they are baptized: neither is visible sanctification which had invisible sanctification going before it, counted superfluous. Thus far he. With this disputation an other Cyptians error touching the Sacrament of baptism. question also hath some affinity or likeness, which is, Whether Sacraments depend upon the worthiness of the ministers, and whether they be hindered in their force by the unworthiness of the ministers? Cyprian more than in one place doth contend, That they can not baptize which want the holy Ghost: which error springeth hereupon, for that he attributeth too much to the ministery of baptism. He doth think that men are purified or cleansed by baptism: so that thereby he doth gather, that an unclean person can not purify or cleanse, and therefore not baptize, and that the baptism of an unclean person is not baptism: from whence he deriveth Anabaptism, or rebaptising. But if that holy man had rightly and religiously distinguished between power and ministery, between the sign and the thing signified, between the outward and inward sanctification, he had undoubtedly understood that we are invisibly sanctified by the mere grace of God, and that this inward sanctification is outwardly by the ministery represented and sealed: there he might have understood that sealed evidences may be published as well by an evil minister as by a good. God's sacraments are to be referred to God the author of them, who is faithful and true in all his ordinances, how false and faithless so ever men be. Although judas were a thief, yet he preached and, baptized, whose doctrine and baptism, was as well the doctrine and baptism of Christ, as was Peter's and Andrew's, james and john's. And touching the perfectness & pureness both of the doctrine and baptism done by the ministery of judas, no man ever doubted, as though they were never taught or baptized whom he taught and baptized, who in the mean while is called of the Lord himself, not a devilish man, john. 6. but a very devil. For he baptized not in his own name, but in the name of Christ: he preached not his own, but the doctrine of Christ. To conclude, the Lord of his goodness for his truths sake, and not for judas sake, wrought in the faithful: which working of his an others ungraciousness & maliciousness could not hinder, as at this day verily it hindereth not a whit. Truly we must do what we can to have holy and unblamable ministers, so far forth as by our care and diligence we are able to procure and bring to pass: yea, let us deprive and disgrade them, whom we shall find to behave themselves unworthy of their function: but in the mean time, let us not doubt at all of the pureness of the Sacraments, which they while they were in their office ministered unto us, that is to say, after the same manner and form as the Lord instituted. And verily as the faithful do not fasten their minds on the elements: so neither do they on the ministers. They in allthings look only up to God the author of all goodness, and to the end of those things which the Lord ordained. Saint Augustine hath handled this matter very diligently, excellently well applying to these things very effectual arguments, whose words I will set down, Lib. 3. contra Donatist. de baptismo 3. cap. 10. The water is not unholy (saith he) or defiled, over which the name of the Lord is called on, though it be called on of unholy and unclean people: because neither the creature itself, nor yet the name is unclean. And the baptism of Christ consecrated with the words of the Gospel, is holy both by them that are unclean, and in them that are unclean, though they be defiled and unclean: because his holiness can not be polluted, and in his sacraments a divine power is present, either to the salvation of them that use them well, or to the condemnation of them that use them ill. Doth the light of the Sun or of a candle when it shines through a filthy sink, gather no uncleanness from thence: and can the baptism of Christ be polluted with any man's wickedness? For if we apply our minds unto the very visible things under which sacraments are delivered, who knoweth not that they are corruptible? But if we ascend unto that which is figured by them, who seethe not that they be incorruptible? though men by whom it is ministered according to their deservings are either rewarded or punished. And so forth. I could allege many examples of this kind, if I thought them necessary. For I think that by them it is largely and plainly enough declared, that the perfectness and pureness of the Sacraments are not to be esteemed by the worthiness or unworthiness of the ministers, but by the truth of God who did institute them. To him be glory, power, & dominion, for ever & ever. Amen. Of holy Baptism, what it is, by whom, and when it was instituted, and that there is but one baptism of water. Of the baptism of fire. Of the rite or ceremony of Baptism, how, of whom, and to whom it must be ministered. Of Baptism by Midwives, and of infants dying without Baptism. Of the Baptism of Infants, against Anabaptism or Rebaptising, and of the power or efficacy of Baptism. The eighth Sermon. Now I have to entreat particularly of holy Baptism, and of the holy supper of the Lord, which may be done somuch the more briefly, as we have largely spoken already of Sacraments in general. Christ our Lord open your minds, and guide my tongue unto the glory and praise of his blessed name for ever. Baptism is a word fetched from Baptism. the Eréekes, who use both these words Baptismus and Baptisma (both which signify baptism) as the Latins also do. And Baptism is a dipping, which word Tertullian willingly useth. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to dip, or dip in, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to plunge or put far in: whereupon also to baptize is used for to plunge in, to wash away, or to cleanse: and baptizing in the Scriptures are put for washings and purifying, as it appeareth in S. Mark the seventh chapter. and in Paul to the Hebrues the 9 chap. To be baptized with the same baptism is proverbially spoken of him that is partaker of the self same danger or misfortune. And to be baptized with blood, is to be imbrued with blood. They define Baptism, for the What baptism is. most part, to be a token or recognisance of our cleansing, yea, of our enrolling, whereby we are received into the Church, to be of the number of God's children. But we describing the nature of baptism more at large do say, That it is an holy action instituted of GOD, and consisting of the word of God and the holy rite or ceremony, whereby the people of God are dipped in the water in the name of the Lord: to be short, whereby the Lord himself doth represent and seal unto us our purifying or cleansing, gathereth us into one body, and putteth the baptized in mind of their duty. In this description of Baptism, these things seem chief to be considered. Who did institute Baptism. Of what things it consists, Whether it be simple, but one, and the self same, or drawn into many parts. What rite or ceremony of baptizing is delivered (to the Church.) What the end, and force of Baptism is. It was no man that did institute the Sacrament of baptism, Who instituted baptism. but God himself, though by man it took the name, that is to say, by john (it was ministered) who of it was called the Baptist. That we might understand this, the Evangelists in many places have confirmed that the calling of john was from heaven. For thereby we may gather, that his ministery was from heaven. Doth not he say himself in express words? He which sent me to baptize with water, john. 1. the same said unto me, upon whom so ever thou shalt see the holy ghost, etc. Also our Lord in the Gospel arguing that the baptism of john was not from men, but from God, he demandeth of the Phariseis, The baptism Matth. 22. of john, whence was it, from heaven, or of men? Wherefore the godly, yea even at this day do receive baptism, as it were at the hands of God himself, though they be baptized through the ministery of men. For the Lord establishing his institutions by his spirit, worketh salvation in the elect. So that it must needs follow, that the virtue or efficacy of Baptism is not hindered by an evil minister. Whereof hath been already elsewhere and hereafter shall be spoken. At that time truly baptism When baptism was instituted. was instituted and began at S. john the Apostle, when he began to preach openly that the time was fulfilled, and that Christ was exhibited and given to the world. But the signs of things to come or of things which should be revealed, the thing itself being present, do no more remain, but aught to be changed into other signs. And Circumcision was a sign of the blessed seed which was to come, I mean, of the Messiah himself, which by the shedding of his blood should bestow his blessing upon the whole world. Therefore when he was come, and should forthwith shed-forth his blood, it was needful that Circumcision should be changed into Baptism. Whereof shall be spoken hereafter. Now Baptism consists of the sign and of the thing signified, of the Of What things baptism consists word or promise of God, and of the holy rite or ceremony. The sign is the outward action, that is, the sprinkling of water, in the name of the Father, and of the son, and of the holy Ghost, with the calling upon of the name of God. The promise or word of God is baptizing them. He that shall believe and be baptized, shall be saved. And so forth. Whereof we have spoken abundantly enough in the sixte Sermon. Many in the old time have distinguished between the baptism of john, and the baptism One only baptism. of Christ and his Apostles. For some of them deny that forgiveness of sins was comprehended in the baptism of john: but if we diligently view & weigh the doctrine of the holy Scripture, we shall find that the baptism of john, and Christ, and his Apostles, is one and the self same. Certainly the doctrine of john, of Christ, and his Apostles, is one and the self same every where. For they all with one mouth do preach the gospel, and by it repentance and remission of sins, in the name of Christ. Let him that will confer those things which john the Evangelist writeth of the doctrine of john Baptist in the first and third chapter: and that which Luke writes in the ●ourand twentieth chapter of his gospel, and in the Acts of the Apostles of the doctrine of Christ and his Apostles, and he will say that all their doctrine is one and the self same. But to their doctrine is baptism set to, as a seal to an evidence. Who therefore believeth that there are diverse seals of their doctrine, or divers baptisms? S. john baptized with water: the Lord commended no other element to his disciples than water: neither baptized they any other wise than with water. They themselves The baptism of john, of Christ, and of the Apostles is one and the self same. baptized into Christ, into repentance and remission of sins. But Saint Mark writeth of john Baptist, john baptized in the wilderness, preaching the baptism of repentance for the remission of sins. And S. Paul speaking of the doctrine & baptism of john, says: john baptized with the Acts. 19 baptism of repentance, saying unto the people that they should believe on him which should come after him, that is, on jesus Christ. By these testimonies who can not gather that the baptism of john and of Christ is altogether the very same? unless this peradventure seem to any man to bring some difference, that john baptized in him that was to come and should be revealed: but the Apostles into him that was already revealed. But I see not how so little space of time can bring any difference, especially since john spoke so much from the beginning of his preaching of him which should be revealed: for immediately he did both point him out present with his finger, and he bore witness that he was present and revealed, & that he should come no more or be revealed. Hereunto is added, that Christ was baptized with no other than with the baptism of john. For if john's baptism were an other baptism beside the baptism of the church of Christ, it would follow that neither Christ was baptized with our Baptism, neither we in the Baptism of Christ. But Christ did sanctify with his body the baptism of john, and did vouchsafe to be baptized with us into the same fellowship, so that we at this day are also baptized, not with that baptism of john, but of Christ, who by john instituted baptism, and he himself consecrated the same. Wherefore Christ in Matthew 28. Chapter, and in Mark the 16. Chapter, doth not abrogate the baptism which john began, he doth not institute a new but commandeth to continued and to minister the same to them that believe, In the name of the Father, and of the son, and of the holy Ghostc. Now where as john saith himself, Of the baptism of Christ which is also the baptism of fire. I baptize with water, but he shall baptize you with the holy Ghost, he maketh not difference between his own baptism of water, and Christ's baptism, but he attributeth somewhat more unto Christ, wherein no man or minister Acts. 1. (for they did err which in time past baptized with fire) had part with him, but he olone giveth the baptism of fire, that is, the singular gifts of the holy Ghost, but first of all the use of tongues under the form of fire. For so this matter is expounded in the Acts, first by the Lord Christ himself, then by experience in the Church. For the Lord saith, Depart not from Jerusalem, but wait for the promise of Acts. 1. the father, whereof says he you have herded of me: for john truly baptized with water, but ye shall be baptized with the holy Ghost after these few days. And consequently upon the day of pentecost they were baptized with the baptism of Christ, not with water again, but were all filled with the holy Ghost, cloven tongues, as it were fiery, sitting upon each one of their heads, and they began to speak with other tongues. In the Acts, the Citizens of Samaria Acts. 8. are baptized of Philipp, with the baptism of Christ in water lawfully and fully: But the very same afterward are baptized with the peculiar baptism of Christ, while by the laying on of hands by Peter and john, they receive the holy Ghost. Not that hitherto they were altogether void of the gift of the holy Ghost (for how could they believe without the holy ghost?) but for that they were baptized with the visible Baptism of fire beside, and received the gift of tongues, and other excellent graces. As it is also read of Cornelius, who verily Acts. 10. being first baptized with fire, I mean with the peculiar baptism of Christ, spoke with tongues, and afterward was baptized with water. Contrariwise, those twelve disciples at Ephesus were first fully baptized with the Baptism of john, and with the baptism of the water of the christian church or congregation, and afterward Paul the Apostle laying his hands on them, they are baptized, not with water again, but with fire, Luke bearing witness and saying: The holy Ghost came upon them, and they spoke with tongues and prophesied. But this baptism of fire, and the visible ministration of the gifts ceased together with miracles, neither at this day is it usual or common in the Church: but the baptism of water remains, which is one and the self same, whether it be ministered by the hands of john, or of the Apostles, or by diverse hands of the ministers of the Church. For diverse hands make not diverse baptisms. Wherefore, we rightly believe that there is but one only and simple Baptism of the faithful in all ages. For Paul in express words saith, There is one Lord, one faith, one baptism, and one god and Ephes. 4. father of all. whereunto also tendeth this saying of the same Apostle, I thank God that I baptized none of 1. Cor. 1. you, but Crispus and Gaius, lest any should say that I had baptized in mine own name. Upon this apostolic truth, the reverend fathers of the Counsel of Constantionople are read to have made this confession in their creed. I believe one Baptism for the remission of sins. For there is but one Church only, one body, one head, and one king, prince, and high Priest of the Catholic Church. Now I am come to expound the rite or ceremony of Baptism. It Of the rit● ceremonies of baptism. was simple and but one from the beginning, and not charegable or burdenous to the Church, through immoderate ceremonies. john baptized in Aenon beside Salem, because much water was there, and he baptized in the name of Christ. So did the ●hon. 3. Apostles likewise. Whereby it remains for an undoubted truth, that the very best form of baptizing is that which is done by water, in the name of the Father, and of the son, and of the holy Ghost. For so the Lord commanded in the 28. of Matthew. Do you ask how it cometh to pass, that Luke in the Acts maketh mention that Peter and Paul baptized in the name of the Lord, and expresseth not that they baptized in the name of the Father, and of the son, and of the holy Ghost? I answer, That under the name of the Lord, the mystery of the trinity is comprehended. For when the Lord said, I and the Father are one, he which is baptized into the Lord, is also baptized into the father, and so in like manner into the holy Ghost, which is not divided from them. For verily they have one and the self same spirit. For truly Luke saith, that they were baptized of the Apostles in the name of the Lord, whom the Apostles baptized according to the Lords institution. Some say Christ is the accomplishment or fulfilling, and the proper object of Baptism: wherefore it is no marvel that the Apostles baptized into the name of the Lord, who nevertheless were commanded to baptize in the name of the father and of the Son, and of the holy Ghost. For all the mysteries of Baptism are laid forth unto us in the only Son of God. Truly we say both, To baptize into the name of the Lord, and to baptize in the name of the Lord. The use of speaking after the first manner, is read in the 28. of Matthew, and in Luke Acts the 19 For both have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In nomen, into the name. And so also Tertullian interpreteth it contra Praxean. saying: He commanded that we should be baptized into the father, & the son. etc. The latter manner doth the same Luke use in the Acts 10. and 2. saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, In the name. What it is to baptize in the name of the Lord. Moreover, what it is to baptize into the name, or in the name of the Lord I told you in the last Sermon next before this, that it is to be enrolled into God's household, that he which is baptized may now receive the name of GOD, and be called the son of God, yea and be as it were registered into the roll of the children of God, Citizens of the kingdom of Heaven. Whereupon we have also nammes given us in baptism, that as often as we hear ourselves named, we may remember our Baptism and the mysteries thereof. Neither is it a new thing or strange from the Scriptures, that names are given us in baptism. For so it was used also in Circumcision, which is to be seen in Luke. 2. Chapter. Furthermore, the question is asked, Whether we ought to baptize with these bore words, I baptize thee in the name of the father, and of the son, and of the holy ghost: Or whether it be lawful to add or join some thing else? I think we aught to answer, That it is the servants duty to add nothing to his lords institution, but diligently to keep that which he hath delivered, yea, & advisedly to mark what in baptism the Lord himself and his Apostles did, & holily to imitate the same, that in the church of God, (as Paul hath commanded) all 1. Cor. 14. things may be done decently and in good order. But after that most holy form of baptizing set down and delivered, we see two things in holy Baptism and in the use thereof to be observed. For first the Apostles and they that were with the Apostles did teach very significantly of the promises of GOD and faith in Christ, which is apparent in the Acts of the Apostles. It is lawful therefore in the action or ministration of Baptism, to recite the promises of God, to rehearse the belief, and require faith, either of them that are to be baptized, being of perfect age: or else of them which bring the Infants to be baptized. Moreover, when the Lord was baptized of john baptist in jordan, he prayed. Which thing Luke in his Gospel reporteth of him in the history of the Luke. ●. Gospel. It is lawful therefore in the use of Baptism to pray, and solemnly to call upon the name of the Lord. At the first, these Prayers were moderate and short, not of a great length & tedious: In process of time there was no measure kept, not only in tedious blessings, but also in diverse ceremonies, which they that came after added thereunto. Of the which it shall not seem altogether unprofitable to rehearse somewhat out of the old Doctors. Tertullian in his book De Corona militis, says, When we go to the font, Ceremonies added in times passed to baptism there, and also a little before in the church, the bishop laying his hand on us, we do confess that we forsake the devil, his pomps, and all his angels. Then are we thrice dipped in the water, not (some leave out not:) answering any thing more than the Lord hath set down in the Gospel. When we be taken out of the font we taste of milk and honey mingled together, and from that time we abstain from daily washing, by the space of a whole week. We hear in this an utter denying or renouncing, a third dipping, a tasting of milk and honey, and after baptism an abstinence from bathing by a weeks spaces. In his first book against Mart. hemaketh mention also of oil. Truly milk is meet for children, unto whom also they that be of perfect age being baptized are likened. Beside this, in the old testament there is often mention made of the land of promise flowing with Milk and Honey. Those things were first offered to be tasted of them that are baptized, to give them to understand, that Christ jesus being their captain, and having passed over jordan, they might by an infallible hope have an inheritance in the land of promise. S. Jerome witnesseth that wine was mingled with milk, & says Com. lib. 15. ad Isaiam: The Lord provoketh us not only to buy wine, but milk also: which signifieth the innocency of infants, which type and custom is even unto this day kept in the west churches, to give to them that are born anew in Christ, wine and milk. At this day neither of them both is given to infants, not not of them which will seem to be zealous maintainers of the old ceremonies. They believe in the mean while that their omitting of these ceremonies is without sin, and needeth no satisfaction. Now also we may gather out of the sixte book of Augustine de Bap. contra Donat. cap. 24. that they used divers and what prayers they thought good about baptism. The same August. contra Pelag. & Celest. lib. 2. cap. 40. says: In baptizing of children, they first conjure and blow away all contrary power. Which also the infants by the words of them that bear them, do answer that they renounce. This ceremony he mentioneth also Libro primo de Nupt. & Concup. ad Valer. cap. 20. & libro 2. cap. 18. It is said in the ecclesiastical Decrees, that the holy church throughout the whole world used that ceremony. Again, August. In Epistola ad Bonifa. 43. says that the godfathers do answer for the faith of the children, and confess their faith. We ask them (says he) which offer the infants, and say: Believeth he in God? (who being of that age, knoweth not whether there be á God (or no:) They answer, He believeth: and so they answer unto every question which is asked. The same Augustine in his book de Trinitate. 15. capi 26. maketh mention also of Oil, wherewith they that were baptized were anointed. Rabanus Maurus Bishop of Mentz, a long time following after Augustine, reckoneth up many more ceremonies of baptism. For he Libro de Institutione Cleri. 1. cap. 27. says. They are marked in the forehead and heart with the cross in baptism, that the devil seeing that mark, may know that that sheep is not of his fold. Also consecrated salt is put into the child's mouth, that being seasoned with the salt of wisdom, he may be free from the stinch of wickedness, and rot no more with the worms of sin. His ears and nosthrilles are touched with spittle, saying the word Ephatha used of our Saviour being thereunto added, that by the virtue of Christ the high Priest, his ears may be opened to receive the knowledge of God, and to hear the will and commandments of God. Then the child is blessed, and his breast anointed with holy oil, that no relics of the enemy may lurk and remain in him. After this, in the name of the holy Trinity he is baptized being dipped thrice in the water. And in his 28. Chapter: And being baptized he immediately is signed in the forehead with the Chrism, with a prayer together following, that he may be made an inheritor of the kingdom of Christ, and of Christ may be called a Christian. And in the 29. Chapter: After Baptism there is delivered to the Christian a white garment, signifying pureness and innnocencie. Also for this cause were the baptized clothed with white garments, that they might now remember that they were set free, and of servants and bonde-slaves of the Devil, made the freemen of CHRIST JESUS. Moreover, white colour in times paste was consecrated to victories and triumphs. Whereby it may seem that the white garment was therefore given to them that were baptized, that they might be mindful that while they live here on earth, they must continually fight and overcome in Christ. For the life of man is a warfare upon earth. And certainly whereas offerings also began to be given to the baptized by the Godfathers, that seemeth to have been borrowed from warfare. For by the offering or earnest (which we Switsers call, Die yn bindeten) he that is baptized is warned of his faith given in baptism, always to be mindful what a captain he forsook, and into what garrison he was entertained, wherein he must keep his faith given to the new captain Christ. Many other things of this kind which I find● among writers of this latter age, I willingly pass over: least I should seem to abuse your patience and gentleness. And who perceiveth not, yea that at this day, other of this kind innumerable new devices are added to baptism. Therefore the safest and surest way is to build upon the first foundations of the blessed Apostles. For if antiquity seem to bolster up these last invented ceremonies, who dare deny, that the authority of the Apostles doth excel it many ways? For the Apostles were before them all, which have lastly invented, and delivered those manifold ceremonies to be used in Baptism. This also cometh in question, Whether we aught to baptize with water not consecrated. Whether we aught to baptize with bore fair water, or with consecrated water, and why the Lord commanded to baptize with water. S. Cyprian Epist. lib. 1. Epist. 12. saith, The water aught to be cleansed and sanctified before of the priest, to wash away the sins of the man that is baptized. But the examples and testimonies of the holy Scripture do more prevail with me, than the authority of Cyprian or any other man, whatsoever it be. This good man of God was also deceived in another place, about the mystery of Baptism, so that we must read his writings with judgement. The Scripture telleth us that john Baptist, and the Apostles and faithful disciples of Christ baptized with water, not consecrated. For what can be spoken or read more plain, than, that john baptized in jordane? Yea, that Christ himself and his Apostles also baptized in the River jordane? Where, or how did the Apostles consecrated the water of baptism in the Acts of the Apostles? Philip when the Eunuch showed him water as they journeyed, he baptized him out of that pure and clear fountain. Beside this, I have declared in the Sermon next going before, how little pureness is in common form of baptism, whereby the font is consecrated. But if any man think that we ought to baptize with consecrated or holy water, and by consecrated, do neither understand anointed, or prepared with crosses, or sanctified with charms, but choose to holy uses, I would stand in contention with him never a whit. For the water of Baptism in very deed is holy, not in respect of the words rehearsed, or by crosses and other signs made: but because God hath instituted it, and in respect of the holy use and prayers of the godly. Of which matter I spoke not long ago, when I entreated of the sanctification or consecration of the Sacraments. And Christ commanded his Why the 〈◊〉 commanded ●o baptize ●ith w●●er. disciples to baptize with water, for diverse causes. For types or figures went before Baptism in water, as the ●loud, as the red sea, through which the people of Israel passed, as diverse cleansinges and set washings mentioned in the law. Neither do the Apostles of Christ dissemble those things. For Peter saith that No was saved in the water of ●. Pet. 3. the flood, but the wicked drowned in the water. Paul affirmeth that all our fathers were baptized by Moses in the Cloud and in the Sea. Therefore mortification and vivification is prefigured. ●. Cor. 10. And truly the principal badge of the new testament is Baptism, witnessing that full remission of sins is brought unto us by Christ. And the holy Prophets of God, by the mouth of the Lord foreshewinge and promising this, have willingly shadowed out this inestimable benefit by water: therefore Baptism must be ministered in water. This also served notably to represent the mystery. Of which matter I have spoken in my last sermon, when I entreated of the analogy or likeness of signs. And for these causes chief, baptism aught to be ministered in this, and not in any other element. There is contention also about Whether once or thrice the infant aught to be dipped in the water. this, Whether once or thrice he that is baptized ought to be dipped or sprinkled with water. Truly the Apostles have not curiously commanded any thing in this behalf. So that it is free either to sprinkle or to dip. Sprincklinge seemeth to have been used of the old Fathers: For honesty and shamefastness forbiddeth to uncover the body. And also the (weak) state of infants for the most part cannot away with dipping: since sprinkling also doth as much as dipping. And it standeth in the choice of him that minstreth baptism, to sprinkle him either once or thrice, after the custom of the Church whereof he is minister. Tertullian contra Praxeam, sayeth: The Lord commanded to baptize into the father, and into the son, and into the holy Ghost. Not into one: For we are baptized not once, but thrice, at each name into each person. And Gregory answering Leonarde the bishop, says: A diverse custom hindereth nothing the holy church, so that it be done in one faith. We by thrice dipping do signify the mystery of Christ's lying in the grave three days. Again, the reverend fathers in the fourth counsel held at Toledo, do allow but one dipping in baptism, and then add immediately this reason. And jest any should doubt of the mystery of this Sacrament, why we allow but one dipping, he may see therein our death, and resurrection. For the dipping into the water, is as it were the going down into the grave: and the coming up again out of the water, is the rising again out of the grave. Also he may perceive that therein is showed the unity of the Godhead, and the trinity of the people. The unity is figured, when we dipp once, the trinity, when we baptize in the name of the father, and of the son, and of the holy Ghost. This I do not allege to stay myself upon man's testimonies, but by man's testimony to show, that it is free to follow that which serveth most to the edifying of the Church. Also there is a question moved touching the place of baptism: Whether it be not lawful to baptize in any Of the place of baptism. other place than in the Church? I say that the Church is consecrated to ministries, and to the worship of God, and therefore that comeliness itself requireth to baptize openly in the Church. But if necessity will not permit this, the baptism of Christ is tied to no place. For we hear that Philipp baptized out of the fountain in the broad field. Yet let us take heed that we make not necessity a pretence for our lewd affections: But let all things in the Church be clean which pertain unto Baptism: let all superfluity be laid aside, let all filth and uncleanness be banished, let all things (as says the Apostle) be done honestly and in order. Touching the time there is no law prescribed of the Lord: that is The time of Baptism. left free to the judgement of the godly. They that believed the preaching of S. Peter at Jerusalem in the day of pentecost, the Eunuch also whom Philip baptized, & Cornelius the Centurion likewise: finally Paul the Apostle at Damascus, yea and Lydia the purple-seller, a religious or devout woman, and the keeper of the prison, they of Philippos also and other faithful men and women, as soon as they had tasted of the gifts and graces of Christ, and believed his word, forthwith they dersired to be baptized: they did not foade it off till another next time. Wherefore they do very well, which neither in themselves, neither in their families do linger in receiving baptism. The delaying of circumcision in his children fell not out well unto Moses. As therefore we grant that the time of baptism is free, so it aught to be our duty, to take heed that we abuse not our liberty: being always mindful of these words spoken by God: The uncircumcised man-child in whose flesh the foreskin is not circumcised, that soul shallbe cut Gen. 17. off from his people, because he hath broken my covenant. But we are not ignorant that baptism came into the place of circumcision. Therefore the omitting of baptism is not free. There were some in the time of Cyprian, which held opinion, that baptism aught to be received on the eighth day, after the manner of circumcision. But Cyprian, and the 66. Bishops and Elders that were with him in the Counsel, ordained the contrary, to wit, that every one without any delay, should receive baptism, and procure the same speedily in their family. That place is extant, Epist. li. 3. Epist. 8. Furthermore, Socrates the historiographer. Lib. 5. Ca 22. says: I know also another custom in Thessaly, according to the which they baptize only on the days of Easter. Whereby it cometh to pass, that saving a very small number, they die unbaptised. But after a certain time, there was a law made that the Infants of the faithful should not be baptized, but at the feasts of Easter and Whitsuntide. They excepted the time of necessity. We may read this in Decret. Syricij Pont. in Isidore: & in the Epistles of Pope Leo unto the Bishop of Campania, and Sicylia, which in order are reckoned to be 57 and 62. But the things that moved them hereunto, are such as may be easily disproved and overthrown. Truly from the beginning the time of baptism was not so limited. Nevertheless, that Law of baptizing the faithful at the feast of Easter & Pentecoste, was renewed by Pipine, Charles, Lodovick & Lothar, French kings, and was spread far, as their dominions reached far. Many things are sung in the service of the papists, at the time of Easter and Whitsuntide, which are not understood but by this law and custom. At the length it grew out of use, and the faithful were baptized as occasion and opportunity first served. This is also in controversy, Who aught to baptize, & what the baptiser worketh? Of the last I will What the baptiser worketh. speak first. The baptiser giveth visibly the sacrament of regeneration, and a testimony of the remission of sins: but the Lord by his spirit doth invisibly regenerate, and forgiveth sins, and sealeth the regeneration. john and the Apostles baptize with water: Christ baptizeth with the holy Ghost: not only with the visible sign of fire, and the gift of tongues, but even he only giveth all spiritual gifts. Which thing the ancient fathers that they might expressly declare, did diligently distinguish between power and ministery. For August. tract. in joh. 5. saith, It is one thing to baptize in way of ministery: another thing to baptize by power. Our Lord jesus Christ could if he had would have given power to any one servant, to give his baptism, as in his steed, & could translate or remove from himself power to baptize and place it in one of his servants, and give as great force to baptism being translated or removed into his servant, as it should have being given by the lord. He would not do so for this purpose, that the hope of them which were baptized should hung on him of whom they acknowledge themselves to be baptized. He would not therefore that a servant should settle his hope in a servant. And therefore cried the Apostle when he saw men willing to put their hope and trust in him: Was Paul crucified for you? Or were ye baptized in the name of Paul? Paul therefore baptized as a minister, not as the power itself, but the Lord baptized as the power. And again, john Baptist learned by the dove, Upon whomsoever thou shalt see the spirit descending like unto a john. 1. dove, and tariestil upon him, the same is he which baptizeth with the holy ghost. Therefore, O dove, let not deceivers seduce thee, which say, We baptize. O dove, acknowledge what the dove taught. The same is he which baptizeth with the holy Ghost. By the dove it is known that it is he, & dost thou think that thou art baptized by his power, by whose ministery thou art baptized? If thou be of that mind thou art not yet in the body of the dove: and if thou be not in the body of the dove, it is no marvel, because thou hast not simplicity. For simplicity especially is figured by the dove. john learned by the simplicity of the dove, that this is he which baptizeth with the holy ghost. Thus far he. Furthermore the minister of the Church, being lawfully ordained aught to baptize. The Donatists contend that none can baptize, but he which is pure & holy. They boldly avouched that the baptism was fruitless and void of effect, which a lewd living minister or defiled with wicked vices did administer. Against these Augustine gravely disputed and convinced them by the truth of the scripture. He in his 166. Epistle says: See how perversely and wickedly that is spoken, which you are wont to say. Because if he be a good man, he sanctifieth him whom he baptizeth: but if he be an evil man, and he not know so much which is baptized, than God sanctifieth him. If this be true, than men aught rather to wish to be baptized of ministers unknown to be evil, then of them which are known to be good, that they may rather be sanctified of God than of man. But far from us be this madness. Why then do we not speak truth, and are rightly wise? Because that grace belongeth always to GOD, and the Sacrament is his, and the ministery only committed unto man, who if he be good, he cleaveth to God, and worketh with God: but if he be evil GOD worketh by him the visible form of the sacrament, but he himself giveth the invisible grace. Herein let us all be wise, and let there be no schisms or divisions among us. The same Augustine in his third book Contra literas Petiliani. ca 49. doth plentifully set forth the same matter. And because we have also handled the same thing in the end of our former sermon next before this, it is peerless to speak one thing twice. Here is a question objected unto us touching the baptism of Middewives: Whether midwives may baptize. Whether women Midwives upon the point of necessity, that is, when the infant is in jeopardy to die, before he come to be baptized at the hands of the Ecclesiastical minister, aught and may babtise? We answer that baptism is a sacrament of the Church, & that women are forbidden to minister in the Church: therefore that they neither can nor aught to baptize, as they are by no means permitted to teach. The laws of the Apostle are well known, But I suffer not a woman, says Paul, to teach, neither to usurp 1. Tim. 2. authority over the man, but to be in silence. The same law is repeated of the same Apostle 1 Cor. 14. & is confirmed by God's law. Man's testimonies agree with gods. For Tertulliin his book De Velandis Virginibus, sayeth: It is not permitted unto a woman to speak in the Church, much less to teach, or to babtise, nor to offer, neither to take to herself the execution of any man's office, much less the priests. This also is read repeated in the fourth counsel of Carthage, where also Aurelius Augustine is said to have been present. Epiphanius Bishop of Salome in Cypress disputing against diverse heresies, and confuting Martion says, He also giveth women leave & licence to baptize. He says as much of the Quintilian and Peputian heretics. He also reasoning against the heretics Collyridiani, sayeth: If women were commanded to sacrifice unto God, or to execute any regular thing in the church, than Marie aught rather to do sacrifice in the new Testament, which was made worthy to carry in her own arms, the king of all kings, the heavenly God, the son of God, whose womb was made a temple and dwelling for the dispensation of the Lord in the flesh, being prepared for that purpose, through the bountifulness and marvelous mystery of God. But it did not so please God. But neither was it committed, or granted unto her to baptize. Otherwise her son might have been rather baptized of her than of john. 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 reverence sake of womenkind, or for the hour of bathing, or visiting, or for affection and travel. Whereas they object the example of Sephora the Madianite, Sep●ora circumciseth. wife of Moses, which circumcised her son in the time of necessity: that doth establish no common law: as the particular example of Delbora, maketh not all women judges. For there are many peculiar things done in the scripture, out of which if any man shall go about to draw general things & common laws, he shall bring in absurdities innumerable. What if Moses in the same place doth only describe the deed of his wife, moved there unto by anger and displeasure, & not for religions sake, to perform the ministery unto God? For she grudging against her husband yea, & against God, took the foreskin of her son, which was cut away, & cast it at his Father her husbands feet, not without reproach saying: A bloody husband art thou unto me. As if you should say, Ich habb will ein Exod. 4. 25 bluotigmann an dirr. And though the Angel was appeased with Moses, because he seemed to allow the deed of the woman as well pleasing God, yet that is more to be imputed to the mercy of god, rather than to the righteousness of the woman's deed. It did grievously displease God that David had stain Urias, & moreover had taken Béersabe 2. Sam. 12 to himself to wife: yet of his goodness and singular mercy, he vouchsafed to call Solomon, who was born of Beersabe, by this name jedidia, because the Lord loved him: so the gracious Lord is also reconciled with Moses, who either by his own negligence, or through the fault of his Madianitish wife, lingered circumcision in the body ●f their son against the law, longer than was meet, & is content with, & taketh in good part the circumcision which the woman performed rather of indignation than for religion: yet he will not that after her, as a perfect example, other women should circumcise. But (you say) by baptism of salvation of infant●●●eparting without baptism ministered by a woman, the peril of death or eternal damnation was to be prevented, into which the infant falls, if he departed this world without baptism. My answer is: When th● infant being newly delivered out of his mother's womb, departeth with too too speedy death, so that the Parents can not, though they would never so feign, bring him to be baptized of the minister of the Church: this pinch of necessity truly is not to the damnation or death of the infant: because he being received into the covenant by the grace of God, is delivered from death through the blood of the son of god. We are not destitute of testimonies of scripture duly serving in this behalf. In the law it was not lawful to circumcise an infant before the eighth day: but it is certain that very many departed out of this world before the eighth day: yet in the mean while, if any man-child had departed the third or fourth day after his birth, no condemnation was imputed unto him. For otherwise David a very sound man in religion, and one that loved his children dearly, and one very desirous of the salvation of his household, when his child was dead, which was begotten and born unto him of Beersabe, could not have showed himself so cheerful to his courtiers, to whom among other things, he said that he should go unto the dead child, to wit, into the land of the living. If it were no danger unto women children to die uncircumcised, (for they without circumcision were saved,) neither verily shall it be damnable for men children being not baptized, to die at the point of necessity. For we have otentimes said the holy baptism entered & took the place of circumcision. Hitherto pertain the testimonies out of the law & the prophets. In the law the Lord protesteth more than once, that he hath a most certain care & regard of infants. In jonas he expressly professeth, that he hath a consideration, and a respect of those that are not yet come to the years of discretion. For the Lord spared the most famous city of Ninive partly for their sakes. Thou sayst, These testimonies of the old testament pertain nothing to us, which live under the new testament. I answer, That God after the coming of Christ in the flesh, is not more rigorous unto us, than he was before Christ's coming. For if it were so, what should we say else, but that Christ came not to fulfil, but to weaken and abolish the promises of GOD? since that in times passed among them of old, the grace and the promise were effectual in necessity without the sign: but now among us being without the sign, they begin to be void, & of no force. Wherefore I trusting to God's mercy and his true and undoubted promise, believe that infants departing out of this world, by too t●● timely death, before they can be ba●●●sed, are saved by the mere mercy of God in the power of his truth and promise through Christ, who saith in the Gospel, Suffer little one's to come Mark. 10. unto me, for of such is the kingdom of God. Again, It is not the will of Matt. 18. my father which is in Heaven, that one of these little one's should perish. For verily GOD, who cannot lie, hath said, I am thy God, and the God Gen 17. of thy seed after thee. Whereupon saint Paul also affirmeth, that they are born holy which are begotten of holy parents: not that of flesh and blood any holy thing is born. For that which is born of the flesh, 1. Cor. 7. is flesh, but because that holiness, and separation from the common seed of men, is of promise and by the right of the covenant. For we are all by nature and natural birth, born the sons of wrath, death and damnation. But Paul attributeth a special privilege to the children of the faithful, wherewith by the grace of God, they which by nature were unclean, are purified. So the same Apostle in an other place doth gather holy branches of an holy root. And again elsewhere sayeth. If by the sin of one many be dead, much more the grace of God, and the gift of Grace which is by one man jesus Christ, hath abounded unto many. And therefore Augustine doubted not to say. As all which die, die no otherwise but in Adam: even so all that are made alive, are not made alive but in Christ. And upon this, whosoever shall say unto us, that any in the resurrection of the dead, can be made alive otherwise than in christ, he is to be abhorred & detested as a common plague of Christian faith: Ad Hiero. epi. 28. They object, By this means the use of baptism is made voided & quite taken away. Yea Pelagianisme is sprung up again, which with so great travel, S. Aug. with many other learned and holy men beat down & kept under. He falsely spoke that said, The soul whose foreskin is not circumcised, shallbe cut off from Gen. 17. his people, because he hath broken my covenant: He falsely spoke that said, Verily, verily, I say unto you, Except john. 3. a man be born of water, and of the spirit he cannot enter into the kingdom of God. For if these sayings be true, & children not baptized, truly the sequel is, that they dying without baptism are not saved. I answer, that I weaken holy baptism by no means, much less take it quite away: when I defend that infants upon the pinch of necessity not being guilty of the contempt of God, or wicked negligence, are not damned, though they die unbaptised. For so salvation should be tied to the sign; and the promise of god should be made void, as though that alone without the sign upon the point of necessity were vain, & could work nothing: and as if the hand of God were shortened, & bound as it were to the sign. For otherwise I teach by all means that infants are to be baptized, and the baptism is not to be delayed negligently, or to be put off maliciously: but in the mean time, if by too too speedy death they depart unbaptised, I exhort & charge that a good hope & confidence be had in the truth & mercy of the Lord, who promises in the law and the gospel, that he is the God of young infants, and that his will is that not so much as one of his little one's should perish. With Pelagius and Pelagians we have nothing to The Pelagians deny the baptism of infants, and why?. do: neither are we ignorant, what S. Augustine hath written unto Jerome, epist. 28. in this behalf: Who so ever shall say (saith he) that infants which leave this life, not having been partakers of Christ his sacrament of baptism, are quickened and made alive in him, this man doubtless doth set himself both against the preaching of the Apostles, & condemneth the whole Church: where for this cause they make haste, and run with their children to have them baptized, for that without doubt they believe, that by no means otherwise they could be made alive in Christ. And against the Pelagians, epistle. 106. The Apostolical seat dealing against Pelagius, accurseth them which said, that Infants unbaptised have life everlasting. The same Aug. Lib. 1. de an●. etc. ca 9 to Renatus, disputeth against Vincentius Victor, who granted that infants are enthralled to original sin, & yet nevertheless are saved though they be not baptized: against whom he bringeth forth this saying of our saviour, Except a man be born of water, & of the spirit, he can not enter into the kingdom of God. But we which condemn both Pelagius & Pelagians, do affirm both those things which they deny, to wit, that infants are born in original sin, & therefore that the sanctification of Christ is necessary unto them, without which they are not saved. Again, we defend and maintain, that the same infants aught to be baptized if it be possible, though by the right of the covenant they belong to the body of Christ, & are sanctified by the blood of Christ. Pelagius taught, that infants aught not to be baptized, for that he held opinion they are without all fault, or any sin, blame & offence. That wicked & ungodly man therefore, did not acknowledge, either our own corruption, or the benefit which God hath performed by, in, & through Christ. Yet canst thou found neither of these in our assertion & doctrine, wherefore we take no part with the Pelagians. S. Aug. in that self same epistle unto S. Jerome, expressly says, Thou art none of them which say that there is no guilt drawn from Adam, from which the infant should be washed by baptism. And against julian also Li. 1. ca 2. he proveth by the sentences of the holy fathers, that infants have original sin, & thereupon gathereth that therefore infants aught to be baptized, because they have sin. For the Pelagians gathered clean contrary. They have no sin, therefore they are not to be baptized. For the counsel of Carthage writeth thus to Innocent. The Pelagians deny that infants are to be baptized. For these, say they, perished not, neither is there any thing to be● saved: because there is nothing in them that is corrupt or wicked, etc. But we in so much as we believe that infants are born in sin, yea and that they are both born the children of wrath, and are corrupt and wicked: moreover, because we believe that the son of God was born without sin of a pure virgin, to fulfil, and confirm God's promises, which do not shut out infants from salvation, but let them in as joincte-parteners in the league: therefore we hold & defend that they are to be baptized. And therefore this reason gathered of Augustine, we cannot simply allow, Lib. 3. Depec●. me●. & remiss. Cap. Out of the fellowship of Christ, no man cometh unto life: But by baptism we are joined as members into the body of Christ, & have fellowship with him: therefore infants which are not to be baptized, are without the fellowship of Christ, and therefore are condemned. For as we deny not that we are graffed into the body of Christ, by partaking of the sacraments, (as we declared in our last sermon of Sacraments, next and immediately going before this) so we have elsewhere showed, and that too oftentimes already very largely, that the first beginning of our uniting or fellowship with Christ, is not wought by the sacraments: but that the same uniting or fellowship which was founded and grounded upon the promise, and by the grace of God through the holy Ghost was communicated unto us and ours, yea before the use of the sacraments, is continued and sealed unto us by the participation, or receiving of the sacraments. Although therefore an infant die without baptism, and being shut out by necessity from having fellowship with Christ, so that he be neither partaker, nor yet sealed by the visible sign of the covenant, yet he is not altogether an alien or stranger from Christ, to whom he is fastened with the spiritual knot of the covenant, by the virtue whereof he is saved. The The exposition of the place, The soul● of the uncircumcised shall be cut off. place of Gen. 17. alleged of cutting off the uncircumcised from the people of God, in consideration of the time, it fitly agreeth to those that are of perfect age & well grown in years, & not to babes or infants, which thing is seen in Moses, whom the angel of the lord, for neglecting circumcision, or for delaying it longer than was lawful, would have slain, as he testifieth of himself: neither am I ignorant that certain old interpetours refer y● not to Moses, but to Eleazar the son of Moses. But the very course of the history, & the circumstances of the same, do sufficiently prove that the danger lay on the fathers, & not on the sons neck. What if a reason be added in the words of the law, which by no means agreeth to infants? Therefore shall the uncircumcised perish (says he) because he hath broken my covenant. So that if we consider that circumcision in the very same place was commanded, not only to infants, but to such as were of perfect age, as to Abraham, Ishmael, and others desiring visibly to be joined into the fellowship of god, we are not to marvel, the destruction is threatened to the disobedient. For if any man at this day understand & know the Lords ordinance comprehended in these his words, He which shall believe and be baptized shallbe saved, will yet nevertheless not be baptized, but boasteth the faith is sufficient for him unto salvation, that baptism is superfluous, he hath despised the ordinance of God, & is condemned for a rebel and an enemy to God. Furthermore that place of john. 3. The exposition of the place, Except a man be born of water. etc. john. 3 is not to be understood of the ourward sign of holy baptism, but simply of the inward & most spiritual regeneration of the holy spirit, which when Nicodemus understood not perfectly, the Lord figured and made the same manifest unto him, by parables of water & of the spirit, that is to say, of the wind or the air, by elements very base and familiar. For by and by he addeth, That which is born of the flesh is flesh, etc. Again, The wind bloweth where it lusteth, etc. which must needs be meant of the air. For the other part of the comparison followeth, So is every one that is born of the spirit. Furthermore he addeth, If I tell you of earthly things and you believe not, how will you believe if I tell you of heavenvly things? But the argument which he put forth was not altogether earthly. For this is the argument of his whole disputation: Except a man be born from above, he cannot see the kingdom of God: That is to say, unless a man be renewed, & as it were born again by the spirit of God, which is given from above, that is to say, powered into him from heaven, he cannot be saved. The doctrine is altogether heavenly: but the means whereby he delivered, declared & set forth this heavenly doctrine, is earthly. For by things taken from the earth, he shadowed out to man, being gross of understanding & earthly; a spiritual and heavenly thing, & laid it open as it were even ●● the view of his eyes. As by water & air oftentimes the qualities of bodies are changed, and as the effect and working of water, and the air in bodies is marvelous: in like manner is the working of the holy Ghost in the soul of man, which it changes, purifieth, and quickeneth, etc. For so the Lord himself afterward (which I told you even now) expoundeth an other parable of the spirit. And because all old writers, for the most part, by water have understood sacramental water, that is to say, holy baptism, we also receive this interpretation. For we willingly grant that baptism is necessary to salvation, as well in such as are of perfect age, as also in babes or infants: so that necessity constrain not the contrary. For otherwise, if we go forward stubbornly, with S. August. to condemn infants by this place, truly we shallbe compelled also to condemn even those that are baptized, if they depart this life without partaking of the body and blood of Christ. For S. Augustine being infected with the De peccatorum meritis & remissione lib. 1. ca 20. like error, defendeth that the sacrament of the lords supper aught to be put into the infant's mouth, or else they are in danger of death and damnation, because it is written: Except you eat the flesh of the son john. 6. of man, & drink his blood, ye have no life in you. Therefore after this same order he placeth these two sentences: Except a man be born of water and of the spirit, he cannot see the kingdom of God. And, Except you eat the flesh of the son of man, etc. So that if thou persist obstinately in S. Augustine's sentence, verily thou will't condemn the whole Church at this day, which denieth the partaking of the lords supper unto Infants. But if in this thing there be admitted a convenient interpretation, why are you so rigorous & obstinate in another, & the like place & cause not disagreeable? What will you say, if in this opinion Augustine doth not satisfy no not himself in all and every point? To a Lay-man he thinketh it venial sin, if he baptize in time of necessity. He cannot tell whether it be godlily spoken, the baptism ministered by a lay-man aught to be iterated, or done again. But how much better and safer had it been, letting the necessity of baptism pas, which hath no lawful causes, to hold opinion the infants if they be not prevented by death aught to be baptized of the minister of the church, in the church, their parents procuring it as opportunity first serveth: & that too too speedy & sudden death, (which we call the pinch of necessity,) is no let or hindrance to salvation, to them which are not yet brought to be baptized. The same Augustine trembleth and is afraid to determine of the punishment of damned infants, for not being baptized: neither knoweth truly what he might certainly say. In his first book De anim, etc. ca 9 he says, Let no man promise' to infants unbaptised, as it were a middle place of rest or felicity whatsoever it be, or wheresoever it be, between hell and the kingdom of heaven. But that sentence is for the most part received of all men▪ whereupon also the infants are buried in the churchyard in a certain middle place, between the profane & holy ground. And again the same Aug. contra julianum Pelagianum, lib. 5. ca 8. writeth, That those infants of all other shall come in the easiest damnation. And immediately be addeth: Which of what manner, & how great it shallbe, although I cannot describe, yet I dare not say, that it were better for them to be as no body, than to be there. And again, in his Epistle to saint Jerome 28. he saith: When I come to determine of the punishments of little infants, believe me, I am driven into narrow straits, neither find I any thing at all to answer. Here also may that be added which he disputeth upon, Lib. 4. contra Donatist. cap. 22. & 23. touching the thief which was crucified with Christ, among other things saying, That then baptism is fulfilled invisibly, when not the contempt of religion, but the point of necessity excludeth and shutteth out from visible baptism. Why then should we not believe also that in infant's departing by to to timely death, baptism is invisibly performed, since that not contempt of religion, but the extremity of necessity which can not be avoided, excludeth and debarreth them from visible baptism. And since very many at this day do grant that any man of perfect age without baptism in the point of necessity may be saved, so that he have a desire of baptism: why then may not the godly desires of the parents, acquit the infants now newly born from guiltiness. But thus much hitherto. Touching this also, who are to be Who are to be baptized. baptized, both in time past & our age there hath been bitter jarring. Pelagius in time passed denied that infants aught to be baptized, which we herded even now. Before Pelagius time, Auxentius Arianus with his sectaries denied that they are to be baptized. Some in the time of S. Barnard denied the same, as we may gather out of his writings. The Anabaptistes at this day, a kind of men raised up of sathan to destroy the Gospel, deny it likewise. But the Catholic truth which is delivered unto us in the holy scriptures, doth simply pronounce, that all they are to be baptized, whom God acknowledgeth for his people, & giveth sentence that they are partakers of purification or sanctification or remission of sins. For in all this treatise concerning the sacraments, I have already, & do now show, that baptism is a badge or cognizance of the people of God, & an assured token of our purification by Christ. Therefore since the young babes and infants of the faithful are in the number or reckoning of God's people, & partakers of the promise touching the purification through Christ: it followeth of necessity that they are as well to be baptized, as they that be of perfect age which profess the Christian faith. But there is a busy disputation begonn, Who be the people of God. Who be the people of God, and partakers of remission of sins by Christ? So that the disputation is touching the secret election of God, and other hard questions depending on this thing. But briefly and simply, we can rid our hands of this. We say that the people of God are acknowledged, either by men's confession of the Christian faith, or else by the bountiful promise of God. By men's confession: for we acknowledge them to be the children of GOD, who being now grown to perfect age, do openly confess the true God, that God is their ●●d, and that jesus Christ is their saviour. But that confession is either unfeignedly, or hypocritically made. Unfeignedly, as when S. Peter says, Thou art Christ the son of the living God: when the Eunuch says, I believe that jesus Christ is the son of God: but hypocritically, as when Simon Magus in the Acts of the Apostles saith, That he believeth in jesus Christ. But whether a man believe unfeignedly or hypocritically, when he maketh open confession of his faith in Christ, (the secrets of the heart God only seeth: for he only is rightly believed to be the searcher of men's hearts) it belongeth not to us if he make a right confession to separate, or cast him away from the people of God. For Philip did not cast off or put back Simon Magus: but upon his confession received him for a faithful man, and baptized him as a faithful man: though he in very deed, and before GOD, were an hypocrite. In the first Sermon of this Decade we declared that hypocrites also are reckoned in the church, till time they be revealed. But concerning remission of sins, those only among them that be of perfect age, do obtain it, which unfeignedly believe. Which in an other place is often showed. S. Peter said to Simon Mag●s, though he we were baptized, Acts. 8. Thou hast neither partenor fellowship in this business, because thy heart is not right in the sight of god. Furthermore, by the free and bountiful promise of God, not only by the confession of men, we esteem, and acknowledge the people of God. For to whom so ever the lord promises that he will be their God, and whom so ever he receiveth, and acknowledgeth for his, those no man without an horrible offence may exclude from th● number of the faithful. And God promises, that he will not only be the god of them that confess him, but of infants also: he promises to them his grace & remission of sins. Who therefore gainsaying the Lord of all things, will yet deny that infants belong to God, are his, and that they are made partakers of purification through Christ? And that GOD acknowledgeth infants for his, and sanctifieth them, by the very sum of the covenant it is manifest. I will make my covenant Gen. 17. between me and thee, says the Lord unto Abraham, and thy seed after thee in their generations, by an everlasting covenant, that I may be God unto thee and to thy seed after thee. There is added circumcision, a sign of sanctification, whereof I spoke abundantly, when according to order I entreated of circumcision. Neither is there any cause why any man should fear, that with circumcision and the ceremonies of the law, the promise is abrogated, and that by the coming of Christ the covenant is broken and annihilated. For we said even now, the Christ came to fulfil the promises of God, & not to break them. And therefore the Lord in the gospel speaketh of infants, that is to say, which have not as yet confessed the faith, and says, Suffer little children to come unto me, & forbidden them not, for of such is the kingdom of God. And though it be said Of such, and not Of those, yet no man is so ignorant, but understandeth there is a likeness between those things which are compared between themselves. Therefore if the kingdom of God belongeth unto them that are of perfect age, because they are become like little children, surely it followeth of necessity, that the inheritance of the kingdom of heaven belongeth also to infants or little children. For it followeth in the gospel. Whosoever shall not receive the kingdom of God, as a little child, he shall in no wise enter therein. Therefore it behoveth the heirs of the kingdom of God to be first infants or little children. And who knoweth not, that no man, unless he be sanctified & purified, shall enter into the kingdom of heaven? Children enter into the kingdom of GOD: therefore they are purified, to wit, by the grace of God. For by their nature and birth they are unclean, and sinners, but for Christ's sake they are purified: who said, That he came to seek and save that which was lost. Paul also expressly testifieth, That by the sin of one Adam, sin came on all men unto condemnation: and that by the righteousness of one Rom. 5. Christ good came upon all men to the righteousness of life. Therefore it is certain that infants are partakers of purification and remission of sins through Christ, albeit they do not confess remission of sins. What, doth not the Lord say in the gospel? It is not the will of your father which is in heaven that one of these little one's should perish: Again, He that shall receive such a young child in my name, receiveth me: but he that shall offend one of these little one's, that believe in me, it were better that a millstone were hanged about his neck, etc. See therefore and take heed, that you despise not one of these little one's. For I say unto you, that their angels in heaven do always behold the face of my father which is in heaven. Behold, what could be more manifestly spoken? It is not the will of my heavenly father, that infants should perish. Therefore he receiveth them freely into grace and favour, though they have not yet confessed. Moreover, he that receiveth such a little one, to wit, as he himself set in the midst of them, for Christ's sake, he is said to receive Christ himself. Lo, he attributeth to the receivers of infants that which he promised to the receivers of the Prophets. He addeth, But he which shall offend one of these little one's, that believe in me. He manifestly calleth Infants confessing or believing. the little one's, not yet able to confess, believers, because he reputeth them of his grace, for believers. Neither is this any wonder or strange thing, since god, yea, to them that are of perfect age, imputeth faith for righteousness. For in all points righteousness, acceptation, or sanctification is free, and imputative, that the glory of his grace might be praised. Furthermore, his will is, that little one's should not be despised, much less to be cast out among the number of the Saints. Yea, he doth affirm that Angels are given unto them to be their keepers, who though they be ministers of God's majesty, yet the self same are given and granted to little children to be their guard: so that hereby we may judge what great store the Lord setteth by infants, and learn not to wipe them out of the skoare of God's people, to whom the inheritance of life is due. We attribute nothing here to the birth, which is after the flesh, but all things to the grace and promise' of God. Now it is evident by all these testimonies, that as well the infants of the faithful are to be baptized, as also those that are of perfect age, confessing the faith. Now on the contrary part the Anabaptistes do contend, that none By what argument: t●e anabaptists. ●each that infants. aught not to be baptized. is to be baptized, but he alone, which both is able to be taught, and to believe, yea, and to make confession of his faith also. And for confirmation of this thing, they bring these sayings of our Saviour. Out of Saint Matthew, Go ye therefore and teach all nations, baptizing them in the name of the Father, etc. Out of Mark, Go● ye into the whole world, and preach the Gospel to all creatures, he which shall believe and be baptized, shall be saved, etc. Behold, say they, teaching goeth before baptism. Therefore, they that are notable to be taught, aught not to be baptized. Furthermore, to believe goeth before, and to baptize followeth after. Infants do not believe, therefore they are not to be baptized. Upon all these, they heap up out of the Acts of the Apostles, examples which prove that the faithful, that is to say, they that confess the faith, were baptized of the Apostles. They reckon up also the newly instructed Christians of the old time, to whom say they, there had been no place given, if they had baptized infants. I answer, If the order of the words make anything in this matter, we also have in a readiness to serve our turn. For in Mark thus we read, john baptized in the desert preaching the baptism of repentance, in which place we see, that to baptize goeth before, to preach followeth after. Yea, I will show also that that place which they allege out of Matthew for themselves, maketh also for us. For Matthewes words be these, All power is given unto me both in heaven Matt. 28. and in earth, saith the Lord, Go therefore & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, discipulate (that I may so speak) that is, make you me disciples or gather together all nations: yea, he teacheth them also the way & means how to gather disciples unto him out of all nations, or all nations, by baptizing & teaching them. By baptizing and preaching ●e shall gather me together a church. And he setteth out both of them severally one after an other, sweetly and shortly, saying: baptizing them in the name of the father, and of the son, and of the holy Ghost: Teaching them to observe all things which I have commanded you. Now therefore baptism goeth before teaching. But we do not thereby gather, that those nations which never herded any thing before of God, and the Son of God, and the holy Ghost, are to be baptized, neither would the Apostles have born that: but we allege these things to declare upon how fickle a foundation the Anabaptists do build. And we simply say, that it is not true which these men imagine, that the Lord commanded his apostles to baptize them only whom they taught. Neither doth he here point out who are to be baptized in the whole world, but he speaketh of them that are of perfect age, and of laying the first foundations of faith and of the Church among the Gentiles, being rude as yet, and ignorant altogether in religion. They that are of perfect age, are able to bear preaching or teaching: Infants are not so. They that are of perfect age, are able to believe and confess: Infants are not so. Therefore he speaketh nothing here of infants. Yet therefore they are not debarred from baptism. It is a general law, He which doth not labour, let him not eat: but who is so cruel and unnatural, to think that therefore infants are to be famished to death? The Lord when true religion began to be spread abroad, sent his Apostles into all nations, unto them which both were ignorant of God, and strangers from the Testaments of God: Truly it behoved them not first to baptize, and afterward to teach, but first to teach, and then to baptize. If at this day we should go to 〈◊〉 or turn the Turks to the saith of Christ, first truly we should ●eache them, afterward baptize the servants of Christ, and those that would yield themselves into his subjection. So the Lord himself in times passed also, first renewed his covenant with Abraham himself, and instituted Circumcision for a seal of the Covenant, and after that Abraham was circumcised. But he himself, when he understood that infants also were partakers in the covenant, and that circumcision was the seal of the covenant: he afterward did not only circumcise Ishmael being thirteen years of age, and all that were born in his own house, but infants also, among whom we reckon Isaac also. Even so the faithful which were turned by the preaching of the Gospel from gentilism, and confessing were baptized: when they understood that their infants were counted among the people of God, and that baptism was the badge of God's people, they caused also their infants to be baptized. As therefore it is written of Abraham, He circumcised all the menchildren in his house: so we oftentimes read in the Acts and writings of the Apostles, that after the master of the house is turned, the whole family is baptized. But as concerning the newly instructed Christians, they came in the old time from the Gentiles daily unto the Church, whom these did instruct in the principles of faith, being ignorant therein, and afterward baptized them. But the ancient fathers themselves, nevertheless baptized also the infants of the faithful: which anon we will declare. Neither do they lawfully gather, when they conclude in this sort, He which shall believe and be baptized shall be shwed: Infants do not believe: therefore they are not to be baptized. For again, it is certain that it is spoken of them that be of perfect age, as in Matth. And because he requireth faith, and confession of faith, of those that are of perfect age: it doth not follow thereupon, that he requireth the same of infants. For he accounteth these as his own, of his mere grace and free promise without their confession. So that of the contrary part we do thus reason. They that believe are to be baptized: (which the very adversaries also do confess:) Infants do believe. (For God reckoneth them in the number of the faithful, which I have afore manifestly proved: Therefore infants are to be baptized. They object Infants understand not the mystery of baptism. that infants understand not the mystery of baptism: and therefore that it is not only repugnant to religion, but to common sense and reason to baptize infants. For to baptize an infant is to baptize a log, since neither of them hath the use of reason: but these filthy knaves let their tongues run at random against the very majesty of God. God commanded to circumcise the infants: and circumcision containeth high mysteries, which infants understand not. But hath God ordained any thing against reason & commonsense? Go you falseknaves go with your blasphemies to the place which you deserve. It is a most filthy deed, yea, and more than barbarous, in that you compare infants to logs. For what great store God setteth by infants, we taught you already before out of the Gospel. But men which now begin to have the use of sound reason, are diligently and earnestly to be taught and admonished, to remember they are baptized, and to endeavour by calling on the name of the Lord, in all points to be answerable in life and conversation to their promise and profession. For so Abraham instructed his son Isaac, and all the holy fathers their children. But letting pass these brainsick, frantic, and foul-mouthed That the baptism of infants is of God, and that the Apostles baptized infants railers, who as (we have herded) never want words to wrangle, though we have had never so much, never so often, and never so earnest conference with them. Let us proceed to declare in a sew but yet manifest arguments that infants are to be baptized, and that the Apostles of Christ our Lord have baptized infants. The Lord commanded to baptize all nations, and therefore infants. For they are comprehended under the word of All nations. Again, whom so ever God reckoneth among the faithful, are faithful. For Peter in a vision heareth, That which God hath cleansed call Acts. 10 not thou common, or unclean. God reckoneth infants among the faithful: therefore they are faithful: except we had rather resist God, and seem to be stronger than he. And now we count it out of all controversy, that the Apostles of Christ baptized them, whom Christ commanded to baptize: but he commanded to baptize the faithful: therefore the Apostles baptized infants. The Gospel is greater than baptism: for Paul saith, The Lord sent me to preach the Gospel, and 1. Cor.. 1. not to baptize, not that he did absolutely deny, that he was not sent to baptize: but because he preferred doctrine. For the Lord commended them both to his Apostles. Furthermore in the gospel children are received of God, and not refused: who then, unless he be willingly obstinate, can debar them from the less? In sacraments the thing signified and the sign are considered. The thing signified, is the excellenter: from the infants are not debarred. Who then will deny them the sign? Truly the holy sacraments of God are more esteemed by the word, than the sign. By the word we gather, that women are not excluded from the Supper of the Lord. Although therefore we read not, that they were in the first institution, and set at the first table of the Lord, neither that there is any express law, which commandeth us to admit them to the Supper, yet nevertheless without fear or doubt by a perfect argument we admit them. S. Peter could not deny them the baptism of water, to whom he saw the holy Ghost to be given, which is an assured token of God's people: for he says in the Acts of the Apostles: Can any man forbidden water that these should not be baptized, which have received the holy Ghost as well as we? Wherefore the holy Apostle Peter denied not baptism to infants. For he knew assuredly, even by the doctrine of his Lord and master (that I may speak nothing now of the everlasting covenant of God) that the kingdom of heaven is of infants. No man is received into the kingdom of heaven, unless he be the friend of God. And these are not destitute of the spirit of God. For he which hath not the spirit of Christ, Rom. 8. the same is none of his: children are Gods, therefore they have the spirit of God. Therefore if they have received the holy Ghost, as well as we: if they be accounted among the people of God, as well as we that be grown in age: who (I pray you) can forbidden these to be baptized with water in the name of the Lord? At the first the apostles murmured, being then not sufficiently instructed, against them that brought infants unto the Lord. But the Lord rebuked them and said, Suffer little children to come unto me. Why then do not the rebellious Anabaptistes obey the commandment of the Lord? For what other thing do they at this day, which bring children unto baptism, than that which they in times past did, which brought infants unto the Lord? And the Lord received them, laid his hands on them, and blessed them: and to be short, by words and gestures, he notably signified, that children are the people of God, and most acceptable to God. But why then by the same means, say they, did not he baptize them? Because it is written that jesus himself did not baptize, but his disciples. john. 4. Now since of the thing itself, it is so plainly determined, why as yet do we contend about the sign? Hitherto good men are satisfied: but contentious people go on to busy themselves with questions. Beside this, circumcision among the old people of God was given to infants: therefore baptism aught to be given to infants, among the new people. For baptism succéeded in the place of circumcision. For S. Paul saith: By Christ you are circumcised, Col. 2. with circumcision made without hands, by putting off the body of the flesh subject to sin, by the circumcision of Christ: buried with him in baptism. Lo, Paul calleth baptism the circumcision of Christians, made without hands, not that water is not ministered by hands, but in that no men henceforth is circumcised with hands, the mystery of circumcision remaining nevertheless in the faithful. Neither shalt thou read any of the old interpreters of the church, which have not confessed, the baptism came in stead of circumcision. Yea, the likeness and similitude of both of them do show a manifest succession. To that which I have said, I join this. The servants of God have always been careful, to give the signs to them, for whom they were ordained. For that I may pass josua. 5. over all other, did not josua diligently provide that the people should be circumcised, afore they entered into the land of promise? And since the Apostles, the preachers to the whole world, have been the faithful servants of jesus Christ, who hereafter may doubt, that they baptized infants, since baptism came into the place of circumcision? Undoubtedly the apostles of Christ framed all their doings unto the types and figures of the old Testament, therefore it is certain that they framed baptism also, and therefore that they baptized infants, because they were in the figure of baptism. For the people of Israel, went through both the read sea, and the river jordan with their children. And although they be not always expressed, as neither women are in the holy Scriptures: yet they are comprehended, and understood by them. To this appertaineth that which is clearly set down in the Scriptures, that the Apostles baptized whole houses or families. In house's ●irst of all children are comprehended, as the 〈◊〉 and most beautiful part of the house. So then the Apostles baptized children or little one's, and not only them that are of perfect age. And that a house especially comprehendeth infants or little one's, it may be declared very easily. And first out of the place of Genesis 17. which even very now I alleged. next, in that joseph sent for jacob his father with his whole house, out of the land of Canaan into the land of Egypt, least his house should have perished with hunger. There are many places of this kind in the law, and the Prophets, and in the whole Scripture. But be it that there were no infants in those houses (which thing these janglers object) which the Apostles baptized, yet nevertheless they do pertain unto the house and are counted of it, so that if they had been in the house, without doubt they had baptized them. Whereas therefore they contend, that they were not baptized, in those families or houses, truly, I say, that the fault was neither in the children, as though they had been unworthy of baptism, neither in the apostles, as though they were not wont to baptize infants: but in that, because they were not present. For if they had been present, they had been baptized. For why? the apostles baptized whole houses, unto which children belong. Now, I can show by the writings The baptism of in fants hath lasted from the time of the Apostles. of the old doctors, that baptism of infants hath continued from the apostles time even unto us, neither was it ordained by any counsels, or by the decrees of any Pope, or other men: but instituted and delivered of the apostles out of the scriptures. Origen lib. Einarrat. in epist. Pauli ad Rom. 5 expounding the 6. cha. says, That the Church of Christ, received of the Apostles themselves, baptizing of infants. S. Jerome maketh mention of the baptizing of infants, Lib. 3. contra Pelagianos, and in his Epistle to Laeta. S. Augustine citeth the place of chrysostom, nay being cited of julian he expoundeth it, Lib 1. contra julian. cap. 2. He also unto S. Jerome Epist. 28. says, S. Cyprian making no new decree, but most steadfastly keeping the faith of the Church, was of this opinion with certain of his fellowe-byshops, that the new born child might rightly be baptized. The place of Cyprian is to be seen in Epi. ad Fidum, as also I declared before, when I spoke of the time of baptism. The same Aug. against the Donatists Lib. 4. cap. 23. & 24. boldly affirmeth, That baptizing of children was not fetched from the authority of men, or of counsels, but from the tradition or doctrine of the Apostles. cyril Lib. in levit. 8. both approveth the baptizing of children, and condemneth the iterating of baptism. Which thing I do not allege to this end, to build the baptizing of children upon man's witness, but to teach that man's testimonies agree with the testimonies of God, and that the truth of antiquity is on our part: lies & new forgeries on the shameless Anabaptistes ●ide, who feign that baptizing of children was commanded by the Pope. Now I think it not labour lost to speak somewhat of Anabaptism. The history of Anabaptism. In the time that Decius & Gallus Caesar were Emperors, there arose a question in the parts of Africa, of rebaptising Heretics. And Saint Cyprian and the rest of the bishops being assembled together in the counsel of Carthage, liked well of Anabaptism. But Cornelius bishop of Rome, in very deed an holy and learned man, and a martyr also, together with the other bishops of Italy misliked the same. For they would that heretics, after they had renounced their wicked opinions, & made their confession touching the right opinion, should be cleansed by the only laying on of hands. You may read this in Eusebius Ecclesiastical history, Lib. 7. There is also extant a treatise of that matter in the Ecclesiastical decrees, Cap. 52. But we must understand that S. Cyprian affirmed nothing obstinately in this cause. For in the end of his epistle to jubaianus, he writeth. These things have I briefly sent unto you in writing, after our mean capacity (most dear brother,) commanding no man to follow them, neither preventing any man's opinion, but that every bishop, having liberty of his own judgement, may do what he thinketh best. After that time both the Arians & Donatists did rebaptise. Touching the Arians, historiographers writ, and especially Sozomenus Lib. 6. Ecclesiastical writers do touch the same thing also elsewhere in their works. Against the Donatists S. Augustine with other learned men disputed. There is also an Imperial law made by Honorius and Theodosius, that holy baptism should not be iterated. justin. Caes. hath published the same In Cod. Lib. 1. tit. 6. in these words. If any minister of the Catholic Church be detected to have rebaptized any, let both him which committed the unappeasable offence (if at lest Imperial law against the Anabaptistes. by age he be punishable) and be also that is won and persuaded thereunto, suffer punishment of death. Moreover, Valentin. Valens, and Gratianus give in charge to Florianus superintendant of Asia in these words: That same minister which by unlawful usage, shall 〈◊〉 holy baptism, we accounted him unworthy of an Ecclesiastical function. For we condemn their error, which tread under foot the precepts of the Apostles, and having obtained the sacraments in Christ's name, they purify not again by a second baptism, but defile and deflower them under the name of cleansing. Thus far they. And verily they which rebaptise, and are rebaptized, they both defile the name of God, which was called on over the baptized in the former baptism, and cast from them the institution of God as vain and vicious. Christ is read to be baptized but once. The Apostles were not baptized twice. All the saints of god are baptized only but once. Yea those which judas baptized once, are not read to be baptized again of a worthier minister. For in my last Sermon I showed, that the pureness of the Sacraments dependeth not upon the worthiness or unworthiness of the minister. Neither can you read that any in the old time were twice circumcised, not not they which were manifestly known to be circumcised of idolatrous priests, before the reign of Ezechias and josias: but they were not baptized into idolatry, but into the covenant of the Lord God. Whereof I have admonished you elsewhere. Therefore it is an horrible offence to iterate the Ceremony of baptism, & it is without example. Neither in this matter is there any necessity: for to what end is it to baptize again, when as baptism once given is sufficient for the whole course of a man's life? Beside this, since Anabaptism is nothing else but a confederacy, conspiracy, and a certain linking together by one mark into a new and seditious, or at the lest superstitious company, into a new and schismatical Church, and into a new and strange kind of doctrine, and as contrary as can be to the doctrine of Christ and his Apostles: truly it is no marvel that the obstinate Anabaptists are kept under and punished by common laws. For otherwise these things are damnable and not to be dissembled or suffered of a Christian magistrate. But the Anabaptists presently object unto us these two places. The first out of the fift Chapter of josua, where we read in these words: Make thee sharp knives (of Ios. 5. stone) and go to again, and circumcise the children of Israel the second time. Behold, the second time they could not be circumcised, say they, unless The places alleged to prove Anabaptism are confuted. they had been also circumcised before. I answer, To circumcise the second time, or to do a thing once again, doth not signify to do that which was done before. For when the foreskin was once cut off, how could it be cut off again. Therefore that which was left undone for a certain space, is now again renewed, and is said to be done the second time. So that the second time is not applied to them that should be circumcised, but unto the very time wherein they that were uncircumcised should be circumcised. For they were first solemnly circumcised in Egypt, before they did eat the Passeover. Now entering into the land of Chanaan, they are the second time solemnly circumcised, which hitherto by reason of the wilderness and journeying were not circumcised. And so it followeth immediately in the same Chapter, that all the males that came out of Egypt died in the wilderness, and that their sons were uncircumcised, so that now it was expedient that they should be circumcised, as their fathers were before them. Therefore the Anabaptistes in this testimony of the law, have no defence at all. The latter testimony to maintain Anabaptism or rebaptising, they The twelve men of Ephesus not rebaptized. bring out of the 19 Chap. of the Acts, where they say that those twelve men of Ephesus, were once baptized by Apollo's, with the baptism of water, and with that of john's likewise: but the very same afterward are rebaptized of Paul in the name of Christ. I answer, That those twelve men were not baptized again of Paul with water. They were once baptized with water, which was sufficient for them. But neither could Paul minister another baptism of water, than that of john's. For I taught and evidently proved anon after the beginning of this Sermon, that the baptism of water ministered by john, Christ, and his Apostles, is one and the self same. There I declared that the baptism of fire, or of the spirit, is peculiar and proper to Christ. Those Acts. ●. men therefore of Ephesus were baptized with the baptism of water, as the Samaritans were by Philip: but they were not as yet fully instructed of the baptism of fire, neither were they baptized with fire: yea they confess they know not whether there be any such baptism, that is, whether there be an holy Ghost, which in the visible form of fire should come down upon men. For they could not be altogether ignorant, that there was a holy Ghost, without whom undoubtedly they had not believed, yea, in whom they had believed, if they had rightly believed. Therefore they were only ignorant of that baptism of fire. As therefore Peter and john laid their hands on the Samaritans, and they forthwith received the holy Ghost: So Paul layeth hands on the men of Ephesus, and they receive the holy Ghost. For Luke sayeth, When they herded these things, they Acts. 19 were baptized in the name of the Lord jesus. And lest any man should understand this of the baptism of water, by and by he addeth the manner thereof, and a plain exposition, saying: And when Paul had laid his hands on them, the holy Ghost came upon them. This, I say, he called baptizing in the name of the Lord jesus. For it followeth, And they spoke with tongues and prophesied. And this always hath been the fruit and effect of the baptism of fire, in the Primitive Church, as I declared anon after the beginning of this Sermon. Wherefore the Anabaptists have no testimony out of the scriptures, for their Anabaptism or rebaptising. So that all that will gather their wits about them, do plainly see, that they are to be forsaken and shunned of all good men. But we have sufficiently disputed against them as it seemeth. Now we go forward to expound those things that remain to be opened touching baptism, which are not the last and of lest account. Now that we are come to entreat of the virtue & efficacy of baptism, Of the ●orce of Baptism. we will follow that order, which we shadowed out in the description of baptism, knitting up at lest the particulars, because in the general consideration of Sacraments we have spoken largely of them. Yet nevertheless it is good first of all to know, what the adversaries of the Church have sometime thought, touching the force of baptism. The Manicheis baptized none of their sect. For they taught that Baptism did avail the receivers nothing to salvation. The Seleucians' who are called also Hermiani, did likewise set baptism at naught. The Messalians, which be called Euchetes, or prayer-makers, (as I have showed in the end of my former Sermon,) and the Enthusiastes, inspired (I say) by some heavenly power, nay rather by some hellish fury, are persuaded that baptism neither profiteth nor hindereth any man. For so they did attribute all means of salvation to the inward working of the spirit, yea, to man's prayers, in somuch that they loathed and abhorred all outward helps, yea and doctrine also as unprofitable and without force. Which Theodoret in his Ecclesiastical history, Libro 4. cap. 11. rehearseth of them. But the holy Scripture teacheth that we are washed clean from our sins by baptism. For baptism is a sign, a testimony, and sealing of our cleansing. For GOD verily hath promised sanctification to his Church, and he for his truths sake purifieth his Church from all sins by his Grace, through the blood of his son, and regenerateth and cleanseth it by his spirit, which cleansing is sealed in us by baptism which we receive, and thereof is it called in the Scriptures, cleansing, and remission of sins, purifying, new birth, regeneration, and the laver or fountain of regeneration: as circumcision is called the covenant: and sacrifices, sins and sanctifications. we are baptized into the remission of sins. For we read in the Gospel according to Saint Mark: john baptized in the desert, preaching the baptism of repentance, for the remission Mark. 1. of sins. The same also is mentioned in Luke. Luke. 3. In the Gospel of john the third chapter john. 2. baptism is called Purifying. In the Acts of the Apostles, Peter says Acts. 2. to the people which demanded what they should do, Repent you, and let every one of you be baptized in the name of jesus Christ for the remission of sins. Ananias also saith to Paul, Arise and be baptized, & wash away Acts. 22. thy sins, in calling on the name of the Lord And now Paul himself says, Christ loved the church & gave Ephes 5. himself for it, to sanctify it, when he had cleansed it, in the fountain of water in the word. Wherefore the promise, yea, the truth of sanctification, and free remission of sins, is written and engraven in our bodies when we are baptized. For God by his spirit, through the blood of his son, hath newly regenerated and purged again our souls, and even now doth regenerate and purge them. And baptism is sufficient Baptism is effectual for man's whole life and effectual for the whole life of man, yea, and reacheth and is referred to all the sins of all them that are baptized. For the promise of God is true. The seal of the promise is true, not deceivable. The power of Christ is ever effectual thoroughly to cleanse, and wash away all the sins of them that be his. How often therefore soever we have sinned in our life time, let us call into our remembrance the mystery of holy baptism, wherewith for the whole course of our life we are washed: that we might know, & not doubt, that our sins are forgiven us of the same God and our Lord, yea, and by the blood of Christ, into whom by baptism once we are graffed, that he might always work salvation in us, even till we be received out of misery into glory. Neither is there any doubt that Abraham in his whole life had continually in his mind the mystery of circumcision, and rested in God and the seed promised unto him: Yet I think that that aught diligently to be marked, which S. Augustine pithily & plainly hath often cited: That our sins are forgiven, or purged in baptism: not that they are no more in us, (for as long as we live concupiscence beareth sway, & always breeds and bringeth forth in us, somewhat like itself:) but that they should not be imputed unto us: neither that we may not ●inne, but that it should not be hurtful for us to have or had sinned, that our sins may be remitted when they are committed, & not suffered to be continued. De Fide & operib. cap. 20. And also many more of this kind, Gratian reciteth Distinct. 4. de Consecrat. Beside that, by baptism we are gathered together into the fellowship By baptism we are gathered together to be the people of God. of the people of God. Whereupon of some it is called the first sign or entry into Christianity, by the which an entrance into the church lieth open unto us. Not that before we did not belong to the church: For whosoever is of Christ, partaker of the promises of God, and of his eternal covenant, belongeth unto the Church. Baptism therefore is a visible sign, and testimony of our engraffing into the body of Christ. And it is rightly called a planting, incorporating, or engraffing into the body of Christ. For I said in the general discourse of Sacraments, that we first by baptism were joined with Christ, and afterward with all the members of Christ, our brethren. For Paul says: All you that are baptized, have put on Christ. But to put on Christ, is, to be Gal. 3. made one with him, & as as it were to be joined and incorporated in him, that he may live in us, and we in him. For he only by his spirit regenerateth and renueth us and most liberally enricheth us with all manner good gifts, which the same Apostle in another place expresseth in these words. God saved us, by the fountain of the regeneration, & renewing of the holy Tit. 3. Ghost, which he shed on us richly through jesus Christ our saviour. Yea, and therefore Christ our Lord is baptized in our baptism, to declare Luke. 3. that he is our brother, and we jointe-heires with him. Very well therefore said S. August. That baptism is thus far forcible, that we being baptized, are incorporated into Christ and counted his members. The same Aug. calleth Baptism the sacrament of Christian fellowship. For we are gathered again visibly by baptism, into the unity of one body with all the faithful, as many as have been, are, and shallbe. For Paul also says, By one spirit we are all baptized into 1. Cor. 12. one body. And it followeth hereby Baptism serveth for our confession. that baptism serveth for our confession, and is rightly called the token of Christian religion. For it is a badge or cognizance, whereby we witness and profess that we consent and are linked into Christian religion. We confess that we by nature are sinners and unclean, but sanctified by the grace of God through Christ. For if we were clean by nature, what needed we then any cleansing? But now since we are cleansed, who doubteth of the truth of God? Therefore when we receive baptism, we truly and freely confess, both our sin wherein we were born, and also free forgiveness of sins. Lastly, the remembrance and consideration of the mystery of baptism putteth us in mind of the duties of Christianity and Godliness, that is to say, all our life long to weigh diligently with ourselves, of whose body we be made members, to deny ourselves and this world, to mortify our flesh with that concupiscences of the same, and to be buried with Christ into his death, that we may rise again in newness of life, and live innocently, to love our brethren as our members, with whom by baptism we are knit together into one body, to remain in the bond of concord, & in the unity of the church, not to follow strange religions, being mindful that we are baptized into Christ, to whom alone we are consecrated, and far separated and divided from all other Gods, worships, or religions, and to be short from all heresies. Let us think also that we must constantly and valiantly fight against Satan, and the whole kingdom of Satan. As often therefore as we remember we are baptized with Christ's baptism, so often are these things put into our minds, and we admonished of our duty. But the Apostle handleth this matter more at large, in the sixt Chapter of his epistle to the Romans, where he expressly maketh mention, that we by baptism are made the grafts of Christ, that is to say, that we might grow out of him, as branches out of the vine, and feel in our minds and bodies, both the death and resurrection of Christ. For since we are endued with the spirit of Christ, which worketh in us our body verily dieth daily, but our spirit liveth, and rejoiceth in Christ. To whom be glory for ever and ever. Amen. ¶ Of the Lords holy Supper, what it is, by whom, when, and for whom it was instituted, after what sort, when, and how often it is to be celebrated, and of the ends thereof. Of the true meaning of the words of the Supper: This is my body. Of the presence of Christ in the Supper. Of the true eating of Christ's body. Of the worthy & unworthy eaters thereof: and how every man aught to prepare himself unto the Lord's Supper. ¶ The ninth Sermon. Unto the holy baptism of our Lord Christ, is coupled the Sacrament of the body & blood of our lord, which we call the Lords Supper. For those whom the Lord hath regenerated with the laver of regeneration, those doth he also feed with his spiritual food, and nourisheth them unto eternal life: wherefore it followeth necessarily, that we entreat next of the holy Supper of the Lord This hath many names, even as Sundry names of lords supper. hath the feast of Passeover, and is instituted in the place thereof, in old time it was called, The Passing over, or the Lords Passeover, which was in deed a memorial of the Passeover, also a Remembrance, Sign, Solemnity, a festival or holy day, a meeting together, or an holy assembly, an observation of worshipping, a ceremony and sacrifice of Passeover, a sacrifice or offering, of which we have spoken in place convenient. This is called by S. Paul the Apostle, The Lord's supper, because this Ceremony was instituted by the Lord in his last supper, and because therein is offered unto us the spiritual banquet. The The Lord's table. same Paul termeth it and that doubtless for none other causes. By the same Paul it is also called the Communion, not so much for Communion. that we have communion or fellowship with Christ, and he with us, as that we being many are one bread & one body, which do partake of the same bread. Luke calleth it Breaking of bread, naming the whole by a part. Breaking of bread. And it is evident, that our forefathers of old gave not unto the receivers of the Lords supper a morsel, but that they broke the bread amongst themselves. In time past, firm leagues A memorial of the Lords passion. were performed by breaking of bread. It is called also a memorial and remembrance of the Lords passion. For the Lord said, Do this in the A thanks giving. remembrance of me. It is named a thanksgiving, because when we celebrated the Lords supper, we thank him for all his benefits, and especially for his death, by the which we are redeemed. It is called also a Token, A Sacrament. and a mystery, and a sacrament of the body and blood of the Lord Our forefathers did term it by this word Synaxis. Synaxis. Synaxis is a joining together, a knitting, a closing, or an agreement. For the Church is joined and united unto Christ in the holy Supper by a most straight league: and to conclude, the members themselves are therewith joined very fast together. Furthermore, it is called an assembly of Saints, an holy company, and An assembly. a gathering together. For in the old time it was never customably celebrated, but in the common assembly of the Church. Which is plainly to be proved by the words of the Apostle 1. Corinth. 2. To conclude, we shall offend nothing at all, if we call the supper A Testament. of our Lord, The Testament and will of God, and of our Lord For herein shalt thou find all things belonging to a full and perfect Testament. For Christ is the testator, All faithful Christians are appointed heirs. The Legacy is the forgiveness of sins, and life everlasting, obtained by the body of Christ (which was) given, & his blood (which was) shed. The letters or table of this testament or will, be the words of the Lords supper, wittnessing as it were by a public writing, that Christ is the food and life of the faithful. The order and doing thereof, is as it were the seal. Wherefore, even as we do call that a testament which hath letters sealed, containing a testament both by writing and sealing: so the Lord himself did call his supper a testament. For, This cup, said he, is the new testament in my blood. For otherwise the new testament is not the remission of sins. Which thing jeremy the prophet doth plainly testify in the 31. Chapter, and Paul to the hebrews in the eighth Chapter. This holy mystery hath diverse other names, but these for the most part are chiefest and most commonly used. Of the other names we will speak elsewhere. They do define (for the most part) What the Lords supper is. the lords supper to be a spiritual banquet, wherewith the Lord doth both keep his death in remembrance, and also feedeth his people unto life (everlasting.) But let me set down a more large description thereof unto you. The supper of the Lord is an holy action instituted unto the Church from God, wherein the Lord by the setting of bread and wine before us at the banquet, doth certify unto us his promise and communion, and showeth unto us his gifts, and layeth them before our senses, gathereth them together into one body visibly, and to be short, will have his death kept of the faithful in remembrance, and admonisheth us of our duty, and especially of praise and thankesgining. First we say, that the supper of the The supper of the Lord is an holy action. Lord is an action or deed. For the Lord when he made his supper did give thanks unto God, he broke bread and gave the cup, and said, Do this in the remembrance of me. Again, it cannot be every action. For at the table where we eat meat, we also give thanks unto God, we break bread, and give the cup: but it is an holy action, because it is from God and instituted unto the Church. Wherefore, it far differeth from our ordinary meat suppers, as well for that it is specially instituted by the son of God unto the Church, as also because it hath the word of God, and the peculiar example of Christ. Therefore S. Paul making a difference between this and common eating, sayeth: If any man hunger let him eat at home, lest that ye come together to your condemnation. And again, Have you not houses to eat & drink in? As though he might say, This supper is mystical. Again, what manner of action it is, it doth forthwith appear by that which felloweth: where the Lord by the setting of bread and wine before us at the banquet, doth assure us of his promise and communion, etc. This supper therefore hath his peculiar limits, of the which although I spoke when I entreated generally of the virtue of the Sacraments, yet will I repeat certain of them that make most for this purpose, when I shall draw toward an end of this Sermon. But concerning the description of this supper, these things are chief Who is the author of the supper. to be consider and declared: First who did institute it, & who is the true author and maker of the Lords supper, not any man, but the very son of God himself, the wisdom of the father, very God and man. So that we come not to the table of men, although a man being the minister be the chiefest there, neither do we receive holy signs at the hands of the minister only, but also at the hand of our Lord himself, whose guests we are if we be faithful. He hath consecrated the supper for us, and doth yet consecrated it by his holy word, his will, and his power: of which matter we spoke before. And because the faithful understand and know these things, they sit down to the holy and heavenly banquet with Christ, being wholly occupied in heavenly things both in mind and soul. He instituted the supper the same night that he was betrayed, and the When the supper was instituted. next night by his death and bloudsheding he confirmed the new testament. For so soon as he had eaten the figurative Lamb with his disciples, and had plainly told them that from that time forwards that ceremony should not be used, the supper was established in the place of that which was abolished. That like as the bloody Lamb did signify that Christ should suffer, even so the bread which is with out blood, witnesseth that Christ who is the bread of life, is already baked upon the cross and hath suffered, and made the food for all believers. Wherefore that night was worthy to be observed and celebrated, and that last supper is full of mysteries. For we commonly most of all account of the words & deeds of our dearest friends which they use a little before their death. Wherefore as all Christ's doings are beloved and precious unto us, so aught this his last supper to be most dearly beloved and precious in our sight. The supper consists of the word and manner, promise and ceremony. Whereof i● consists The word is this, that Christ is preached to have been given up to death for our sins, and that he shed his blood for the remission of our sins. Promise is made unto all that believe, that their offences shall be forgiven. The same thing is also expressed by the manner. The manner is diligently set down in writing by S. Matthew, Mark, and Luke, whom S. Paul following, hath nothing at all varied from them. The words therefore (dearly beloved) as they be gathered out of these four into one text, I will recite unto you. The same the words of the supper. night in the Evening wherein he was betrayed, the Lord came with the twelve, and when it was time he sat down, & the twelve with him. And while they were eating, jesus took bread, & when he had given thanks, he broke it, and gave it unto his disciples, saying: Take and eat, this is my body which is given for you (or broken.) Do this in the remembrance of me. Likewise taking the cup (after he had supped) he gave than●kes, & delivered it unto them, saying: Take you this & divide it among you, drink you all thereof. And they drank all thereof. And he said unto them, this is my blood, which is of the new Testament, which is shed for many, for the remission of their sins. This cup is the new testament in my blood, (which is shed for you.) This do as oft as you shall drink it, in the remembrance of me. Verily I say unto you, that I will not drink henceforth of the fruit of the vine, until that day come that I drink it new with you in my father's kingdom. These are word for word the solemn & most holy words of the Lord spoken at his last supper. The high bishop of the catholic church Christ our Lord, celebrated his supper After what manner the supper was celebrated and instituted. with his disciples in like sort, as we have now seen & herded, without all pomp, simply, plainly, & sparingly. He took away the overbusy ceremony of the law, appointing an other very easy to be got and no thing sumptuous. Most things appertaining to the law were troublesome, and all belonging to the gospel easy & nothing sumptuous. The Lord sitteth down with his twelve disciples. Whereby we learue, that first of all there must a company be gathered together, which must celebrated the supper. In his assembly these things doth the Lord First of all he preacheth most diligently unto his disciples, of those things especially which concern the mystery of his passion and of our redemption. But wheresoever is the preaching & hearing of the word of God or of the gospel of Christ, there are also groanings & vows or prayers of the faithful: wherefore they that intend to celebrated the supper of the Lord, before althing, according to the example & institution of the high bishop Christ our Lord, they do most diligently hear the preaching of the Gospel, & also pray most earnestly. Afterwards he too bread, & the lord blessed it and broke it, moreover he gave unto his disciples & bade them eat. Anon he parted the Cup among them, commanding them all to drink thereof. And thereupon he plainly and expressly commanded saying: Do this: to wit, as you have seen me do. Wherefore the disciples did eat the bread, and drank all of the cup. Therefore they the celebrated the lord's supper lawfully, do one unto an other break, distribute, and eat the Lords bread which they receive at the hands of Christ's ministers: & likewise distribute and drink all of the Lords cup, which they receive at the hands of Christ's ministers. And like as the high bishop Christ bade them do it in remembrance of him, so they the celebrated the Lords supper, remember the death of Christ, & all his benefits. Moreover as the Lord hath go before us in his example in giving thanks to God the Father: so likewise do the faithful make an end with this holy mystery with giving of thanks, praising his goodness and mercy, because he is good, and his mercy endureth for ever. This is the most simple & best manner of the Lords supper, which the Apostles receiving of Christ, delivered to be observed of all nations. Wherefore, when this question is asked, Whether it be lawful to sup Weather it be lawful to add aniething to the rite. etc. after an other rite or manner, Whether it be lawful to add or diminish any thing from the manner left & delivered, or to change any thing therein, Whether the supper of the lord aught only to be celebrated, after the manner already delivered, & not after any other? there is no small folly & rastnesse, yea rather great ungodliness, therein bewrayed. For to what end serveth the most simple, most plain, best, and perfectest form of the supper delivered of the Lord himself, & received of his apostles, if we devise another? who I pray you shall deliver a better than the son of God himself, the high priest of the Catholic Church hath already delivered? Or who (I beseech you) that is well in his wits shall either add or diminish any thing to the ordinances of God? Who dare be so ●old as to change that which is delivered by the everlasting wisdom of God? All the sayings and doings of Christ are most perfect: Therefore the form also of the Lords supper, is a most perfect form of a right singular and excellent ordinance or institution. The rites or ceremonies of celebrating the sacraments of the old testament were most perfect, so delivered from the first institution of them, that nothing was added to them nor taken from them, by such as were religious, not not many years after. For Ezechias the king celebrated the passover, so likewise did josias celebrated the same, but not after any levit. 1●. levit. 10. 2. Sam. 9 Num. 4. other rite or manner than was delivered from Moses. The father's circumcised their infants, but not after any other manner, nor any other rite than was first instituted. In times past who so had not sacrificed in the same place & according to the same manner which God commanded by Moses, was by the law accused of murder. Nadab & Abihu are smitten with lightning from heaven, for bringing strange fire into the Tabernacle. Oza is smitten with sudden death, for that the Ark of the Lord of hosts was not handled in such sort as was by the law commanded. And therefore the manner of celebrating the lords supper, as it was by the Lord instituted & delivered to the Church by the Apostles, is to be observed with great religion: unless we will believe that the institutions & manners of celebrating our sacraments are more unperfect than there's of old time: & that God the father doth now a days less regard the profanation, or the religious observation of his sons institutions, than these of Moses and the forefathers in old time. But Paul the vessel of election, knowing Christ's institution to be most perfect, & that the same aught to be kept still in the Church simply and without any addition, saith to the Corin. I received that of the Lord, 1. Cor. 11. which I have also delivered unto you For he thought it an heinous offence to deliver any other thing to the church than that which he had received of the lord. Let us therefore with great religion hold that fast which is delivered unto us by the Lord and the Apostles. But the Apostle delivered none other thing to the Corinthians, yea many years after the Lord's ascension into heaven, than that which was faithfully set down unto us in writing by the holy Apostles & Euaungelistes, S. Matthew, How in old time it hath been celebrated in the Church. Mark, & Luke. Certainly it is well known, how that certain hundred years after the death of the Apostles, this simple manner of celebrating the lords supper was held in the church. For the pastor or minister of the church, after that he had preached the Gospel, & given public thanks unto God in open prayer, than came he forth into the mids of the holy assembly. Before the face of the people stood a table furnished with bread & wine, behind the which the minister standing blessed the people saying: The Lord be with you. The people answered: And with thy spirit. Then replied the minister, Lift up your hearts admonishing the congregation, that the holy mysteries shallbe celebrated, & therefore that they must lift up their minds from visible things unto invisible. The people answered: We lift them up unto the lord. Afterwards exhorting the whole company to give thanks, he cried aloud: Let us give thanks unto the Lord our God. The Congregation answered: It is meet and right so to do. Then proceeded the minister saying: It is very meet and right our bound duty, and behoful for us, (turning himself then to the Lord) that we give thanks always, and in all places unto thee, Lord holy father, almighty and everlasting god, through Christ our lord: who the day before that he suffered his passion, took bread, gave thanks, broke it, & gave it to his discipls: with the residue as followeth in the gospel. These things being repeated out of the gospel, the minister proceeded further, saying: Let us pray, being admonished by wholesome precepts, & instructed by divine institution, we are emboldened to say: Our father which art in heaven, etc. After the rehearsal of the lords prayer, the people received the holy mysteries, and did communicate together, & after they had given thanks and praised God they were dismissed. And of this form there remain certain footsteps in the writings of the ancient fathers to be seen, to wit, in S. Cyprian, S. Augustine, & others. But consequently in later times, the The four●e of the lords supper changed. prayers, blessings, & the ceremonies grew to be very great. Moreover Christ's institution was changed, & turned into a strange use, & in fine the Mass was patched together, in which appeareth but small antiquity. But touching these matters I have in treted very largely in another place, & you yourselves are very well seen in this point: we which defend & hold that the institution of our Lord Christ which is delivered unto us by the Apostles is most pure & perfect, do nothing regard, neither what any man, nor at what time any bishop hath added this or that to the holy rite, or else hath taken away or changed: but rather what he, who is before & above all, did first himself, and commanded to be done. If the authority of him that did institute, if learning & holiness, if antiquity may be of force, then the victory is ours, who have Christ on our side with the best choose company of the apostles, for from these we have what we celebrated, & the which we hold, that all godly men aught to celebrated. But why the Lord instituted this mystery Why it was insti●●ted in th● form 〈◊〉 bread an wine. under the form of bread & wine, it is evident. For bread comforteth, & wine maketh glad the heart of man, which I also touched where I entreated of the proportion & agreement of the sacraments. Moreover our fathers in the figure of Manna, did eat bread which reigned down from heaven. Also in their sacrifices gratulatory & of thanksgiving, & in their drink offerings they used bread and wine. But there hath sprung a great contention Whether the bread aught to be leavened or unleavened concerning the substance of the lords supper, some holding opinion that it aught to be celebrated with unleavened bread, & others with such as is leavened. But among our forefathers of old, there was about these no such contention: for the church used both indifferently as then pleased. It may seem that at the first supper the lord used unleavened bread at the table, according to the ancient manner of celebrating the Passetover. Whereupon many churches used unleavened bread, who notwithstanding condemned not them of heresy which used leavened bread. The Pope & his adherents, conceiving no small displeasure here at, hath deeply accursed the gréek church for so trifling a matter. But the Artotyrites were upon some just cause condemned by the ancient fathers, of whom Epiphanius maketh mention between the Pepuzianes, & the Priscillianes, setting bread and cheese upon the table in their celebrating contrary to Christ's institution. It is furthermore disputed upon, Whether water is to be mingled with the wine. whether unmingled wine or delayed with water, is by the faithful to be used at the supper. Cyprian the martyr holdeth opinion, that in this mystery the wine aught not to be unmingled but delayed with water & so to be offered, that is to say, drunken by the faithful. For thus he hath written, Because Christ hath born us all, who also bore our sins, we may perceive that in the water the people is to be understood: in the wine the blood of Christ to be understood. For when water is mingled with the wine in the cup, the people is united unto Christ, and the multitude of the believers is coupled and joined unto him in whom they believed. And thus in blessing the Lords cup, only water may not be offered, neither in like sort may wine only. For if any man offer only wine, the blood of Christ beginneth to be without us: but if it be water only, then doth the multitude begin to be without Christ. But when they are both mingled together and are joined with a confused mixture betwixt them, then is there an heavenly & spiritual sacrament wrought. By these words truly doth S. Cyprian show unto us a good mystery: but why do we seek to be wiser than Christ, and to mingle together more mysteries than we have received of him? The holy scripture maketh mention of no water, but rather reporteth that the Lord used naught else but mere wine. For the Lord saith: Verily I say unto you, that henceforth I will drink no more of the fruit of the vine. For he plainly said not the wine, but the fruit of the vine, that herein we should make no manner of mingling. But what if that the holy martyr of God himself Saint Cyprian, hath laboured by all the means he might, to show that the only is to be followed of the faithful in celebrating of the lords supper, which they have received of our Lord Christ himself? And forasmuch as that testimony doth make much to all this our treatise, concerning Christ's supper to be celebrated according to the words of the gospel, I will recite it word for word out of the second epistle of the 3. book of his epistles. We must not In celebrating the supper nothing to be followed but that which we have received of Christ. (saith he) departed in any respect from the doctrine of the Gospel, and those things that our master taught & did himself, the scholars also aught to observe and do. The blessed Apostle in another place speaketh more constantly and stoutly, saying, I marvel that you are so soon changed from him that called you to grace, unto another gospel: which is nothing else, but there bosom that trouble you & go about to overthrow the Gospel of Christ. Howbeit if we ourselves or an angel from heaven, do preach unto you any other thing than that we have taught, let him be accursed. As I have said before, so say I now again, if any man preach any other thing unto you than that which you have received, let him be accursed. Since therefore, neither the Apostle himself, neither an angel from heaven can preach or teach otherwise than Christ himself once hath taught, and his Apostles have preached, I much marvel from whence this custom hath grown, that contrary to the doctrine of the Gospel and the Apostles, in some places water is offered in the Lord's Cup, which being taken alone cannot express the Lord's blood. And again, there is no cause, dearly beloved brother, that any man should think that the custom of certain men is to be followed, if there be any that heretofore have supposed that water alone is to be offered in the lords ●up. For it must be demanded of them whom they have followed herein? For if in the sacrifice which is christ, none is to be followed but Christ, doubtless then aught we to harken unto, & to do after that which Christ hath done and commanded to be done, since he himself sayeth in his Gospel: If you do that which I command you to do, I will call you no longer servants, but friends. And the Christ alone should be herded, the Father himself also witnesseth from heaven, saying: This is my well-beloved son, in wh●●e I have delight: hear him. Wherefore, if only Christ is to be herded, we aught not to regard what any other before us hath thought meet for us to do, but what Christ did first who is before all other. Neither aught we in any case to follow the custom of men, but the truth of God, considering what the Lord speaketh by the prophet isaiah, saying: They worship me in vain, teaching the commandments & doctrine of men. And again, the Lord repeating the self same words in the gospel, saith: You set Gods commandements aside to establish your own traditions. And in another place he saith: He that shall break any one of the lest of these commandments, and shall on this sort teach men, shall be accounted lest in the kingdom of heaven. But if it be not lawful to break the lest of the commandments of God, how much more heinous is it, to break things so great, so weighty, and so much belonging to the lords passion, & the sacrament of our redemption, or else to change it into any other order by man's traditions, than is instituted by God? And so forth as followeth. There is no man can deny, but that these things are of authority even against the author himself. For neither by the scriptures, nor by the example of Christ can it be proved, that water was mingled with the wine at the supper. As for the authorities and testimonies which the author allegeth, every man may perceive how little they make to the purpose, yea that they be wrested from their natural meaning. The gospel plainly pronounceth that the Lord drank of the fruit of the vine unto his disciples. And as often as Paul maketh mention of the cup, yet teacheth he in no place that water was mingled with the wine, or that it aught to be mingled with it. Wherefore, these watermen, that is to say, they that use water only, in celebrating the Lords supper, are justly condemned: such as the Martionites and T●●tianes were. Howbeit it is an indifferent matter, whether you use r●d wine or white in the supper. Again, why did not the Lord deliver the Sacrament of the Supper Of both kinds to be given and received in the ●upper. unto us under one form of bread, or wine only, but rather under both kinds? the doctors of the church by one consent suppose this to be the cause, for that he would signify, or rather testify unto us that he took both soul & flesh upon him, and gave the same for us, and also hath delivered our souls & flesh from everlasting 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 judgement to be allowed of, who of their own private, or rather sacrilegious authority, do corrupt the institution of Christ, offering to the Lay people which do communicate, the one kind only of bread, & granting to priests both kinds, & so challenging both kinds to themselves only. But Paul the Apostle received the authority from the lord himself, to admit all the faithful people of Christ unto the Lord's cup: and therefore let these bold fellows consider from whom they have received commandment to put back the laity, and to forbidden them the cup, which by the Lord our God is granted unto them. For Christ in plain words, and as it were by the spirit of prophecy, foreseeing what should come to pass in the Church, said not of the bread, Eat ye all of this: But when he took the cup he added, Drink ye all of this. Saint Mark also adjoineth hereunto not without deep judgement, And they drank all thereof. Hereunto also appertaineth that which the Lord speaketh in S. Luke: Take this and divide it among you. S. Paul the Apostle having a special regard unto this excellent & plain institution of Christ, three or four times joineth the cup to the bread: saying, As often as you shall eat of this bread, and drink of this cup, you shall express the Lords death. Again, Whosoever eateth of this bread, or drinketh of the Lords cup unworthily, he shall be guilty of the body and blood of the Lord And again he says: Let a man examine himself, and then let him eat of the bread, and drink of the cup Again, Who so eateth and drinketh unworthily, etc. These testimonies are manifold, and worthy absolutely to be believed, & unto which all traditions of all men whatsoever, should give place. The Lord hath instituted the cup of the supper unto all the faithful: wherefore the Apostles exhibited the same unto all the faithful. For if the sacrament of the blood of Christ were given to the Apostles only, surely then the thing itself, to wit, the remission of sins which is obtained through Christ's blood, belongeth only unto the Apostles. Howbeit the Lord says plainly, This is the blood of the new Testament, which is shed for many, for the remission of sins. It is also in other places of the scripture manifestly set down, the Christ's blood was shed for the remission of the sins of all the faithful. Wherefore, if the laity be capable of the thing, how much more of the sign? Now if our adversaries proceed further and say, that the Apostles only sat at the supper, (who represented the figure of the priests) and that the use of the cup was granted unto them only, and not to be granted unto other, but to such only as were present at the first supper: then do we demand of them by what authority they give the lords bread to the laity, or by what right they do admit simple women unto the lords supper? since it is manifest that neither the one, nor the other (according unto their speaking in this matter) sat at the Lords table, And in this point they being taken tarde, can go no further. But they object the danger of the cup, which if it be given unto all without exception, it would come to pass through the folly & negligence of men, there might some great offence be committed in letting it fall, or pouring it on the floor. As who should say, the eternal providence hath not foreséen so great an offence, which these wisemen do well perceive now at length in the end of the world, and do amend that, wherein the Son of God did amiss. For they cry out, that one kind is enough for the lay people, for as much as by a necessary coherence it followeth, that where the body of Christ is, there is his blood also: and thus must it then follow, that the one kind is instituted in vain. But the lord distinctly first offered the bread, and afterward the cup: & the Lord instituted nothing in vain: therefore both kinds, since the Lord hath so commanded, aught to be parted among all the faithful: which as many as have read the writings of the ancient fathers, will report was observed ever before even almost unto the time of the counsel of Constance. Of whom many have not been afraid to say, that the dividing of this sacrament after this manner, could not be done without sacrilege. The matter & substance of the supper being declared, there is lightly some Of the cōs●eratiō of the bread and wine. question moved concerning the form or of the consecration of the bread and wine. But for as much as I have entreated hereof in the general consideration of the sacraments, there is no cause why I should, with loathsomeness to the bearers, repeat the self same thing again. We do not acknowledge any transubstantiation to be made by force of words or characters: but we affirm that the bread and wine remain as they are in their own substances, but that there is added unto them the institution, will, and word of Christ, and so become a sacrament, and so differ much from common bread and wine, as we have said in place convenient. Consequently ensueth the question Whether there must be one chief dealer in the action of the supper touching this point, Who should administer the Supper: that is to say Whether any one of the congregation aught to be chief in the celebrating of the supper: then, Who the same should be? Surely the thing itself requireth, and nature also commandeth, that every thing be done decently and in good order: and religion requireth that all things appertaining to the supper be done according to Christ's example. But he was the chief dealer in the supper: And he likewise hath appointed ministers of the Church, by whom he will have the sacraments to be administered. Wherefore, like as every man doth not baptize, but the lawful minister of the church: so appertaineth it not unto every man to prepare & minister the holy supper, but to the minister which is ordained by God. Herein now we disprove the Papistical doctrine which alloweth of private Masses, & teacheth that the priest offereth up the body and blood of our Lord for the standers by, and that by the Mass he applteth the merit of redemption unto them that with devotion come to that sacristce. For as there is no one word of the Lord extent that commandeth the priests to sacrifice, or privately to apply the supper for others, or that promises any thing unto them that stand by and look on it, for he saith, Do this, eat ye and drink you all in the remembrance of me: he sayeth not, Look upon the priests only while they be eating and drinking for you: so Christ is not bodily present in the bread and wine: he is joined unto our hearts and minds by his spirit, For it were to none effect that he remained in the bread. And if he were present there in deed, yet could he not be sacrificed, both for that he hath offered up himself once upon the cross, neither can the most worthy and only begotten son of God be offered up again to God the father by a sinful man: as also for that there is no need for him to offer again. For S. Paul says, Christ being one only sacrifice offered up Hebr. 10. for sin, sitteth for ever at the right hand of God, looking for that which is yet to come, until his enemies be made his footstool. For by one oblation he hath made them for ever perfect, that are sanctified. And again he sayeth: Whereas is full remission of sins, there is no more oblation for sin. But we have full remission of sin by the death which Christ once suffered. Therefore there is no sacrifice in the church for sin. In deed the Church doth celebrated the memorial of the sacrifice which was once perfectly finished upon the cross, but the Church doth not offer up sacrifice any more, either with blood or without blood. Praise & thanksgiving are a most acceptable sacrifice to the Lord: the same the minister offereth not for others, but with others. Here now therefore we ascribe none other thing to the minister but the ministry, that he be the precedent or chief dealer to recite the prayers in the celebration of the supper, and after the holy prelection, and the pronouncing of the solemn words, let him, after the example of Christ, begin to break the lords bread, and distribute his cup, and let him receive also the sacrament for himself, as the other faithful people do, as companion of the faith, and when the communion is done, let him end the holy action with thanksgiving, and some holy exhortation. Concerning the place where the supper is to be celebrated, Of the place where the supper is to be celebrated. I find no contention hath been amongst the most ancient ministers of the church. It is read how that our Lord jesus used the hall of a certain private man's house. And also the Apostle Paul both preached Acts. 20. & broke bread at Troas, in a certain dining place. The ancient Church which ensued immediately after the death of the Apostles, almost unto the time of Constantine the great, had none or very few large & public churches. For it was scarce lawful or safe in so troublesome a time, for the Christians to creep abroad. In the mean time they used very honest places, in the which they met together in holy assemblies, having places of prayer. At this present there seemeth no place to be more worthy or more commodious to celebrated the holy supper in, than that which is appointed for doctrine and prayer. For so have we learned of Saint Paul. Cor. cha. 11. howbeit, if tyrannical power will not suffer us to have a church, what shall let us but that we may reveritly celebrated the supper in honest private houses? Touching the holy instruments Of the lords altar or table. belonging to the Supper, the matter also requireth to speak something in this place. In the time that the Apostles lived, they iupped at tables set forth and furnished for that purpose: they known no fixed altars builded of stone, which are more fit to make fire upon, & to burn beasts on for a sacrifice. A removing table agreeth better with the example of Christ. Notwithstanding we condemn not standing altars, so that they serve only to the lawful use of the supper. S. Paul in the 1. to the Corinthians calleth the altars of Ethnics, tables, so that we need not to marvel, that the ancient fathers termed our tables, altars. For it is an easy matter to fall from the one to the other: and it should seem that they alluded unto the only altar of the Tabernacle of God. In old time the tables were covered with some fair cloth, with some linen tablecloth or towel. From whence perhaps were borrowed those things which are called corporals. As for that outward bravery & worldly trimming, it was not then used on the altars of christians. We read how it is forbidden by the law, that there must no altar be builded of hewn stone: by which proviso, all cost and branerie in Religion is forbidden. Thus it is manifest, that in the ancient times there were no precious Of vessels belonging to the Lords supper. nor costly vessels used at the supper. For like as Christ and the Apostles taught that frugality should be used in all places, condemning superfluity, and beating into us the contempt of gold and silver: so in those holy mysteries they have not overthrown that doctrine of there's, or given occasion of excess: After long persecution, when peace was restored to the Church, than began the custom to celebrated in the church with vessels of golds & silver▪ But th● also there were some that brought the same again to his old frugality and simplicity. chrysostom cried out (as I have also declared in another place) that in receiving the Lords supper, we aught to have golden minds, not golden vessels. And Saint. Ambrose sayeth, The Sacraments require not gold, neither are those things pleasant in gold, which are not bought with gold. The ornament of the Sacraments is the redemption of captives. S. Hier. commends S. Exuperius bishop of Toledo, who carried the Lords body in a basket of wicker, and the blood in a glass, & had expelled covetousness out of the Church. And truly that canon of the Triburean counsel which is yet extant in the Pope's decrees, for bidding that no Priest should minister this holy mystery in wooden vessels, doth prove sufficiently that certain Churches more than eight hundred years since Christ's passion, used to drink the blood of Christ in wooden vessels: wherefore wooden cups in the supper be of all most ancient. Bonifacius the archbishop (which example although I have alleged elsewhere, yet am I enforced to repeat it here again, for that it agreeth so fitly with this present matter) being asked long since, Whether it were lawful to minister the sacraments in vessels of wood? answered: In old times (saith he) golden priests used wooden cups: but now contrariwise, wooden priests use golden cups. But if any man bring vessels made of any other stuff without excess and superstition, I would not greatly strive with him, so that he will also acknowledge that they do not offend which use the wooden. For as touching the form and matter of the cups, all are free and lawful for the faithful Church toouse. Moreover, it is evident that the What garment is to be worn at the supper. Lord in the first supper, yea and the Apostles also in celebrating the same supper, used their own usual and decent apparel. And therefore it is not disagreeable from the first institution if the minister come unto the Lord's table covered with his own garment, so that it be comely and honest. Surely the communicants do wear on them their own usual apparel. We must take heed then that there creep in no superstition. Our forefathers as it seemed, did wear a cloak cast over their common garments: which they did not after the example of Christ or the Apostles, but according to man's tradition. At the length that stuff which is used at this day was taken up according to the imitation of the priests garment of the old law, and appointed to be worn by the ministers that would celebrated the supper. Neither doth Innocentius the 3. of that name, disseble this matter in the 4. Chap. and 4. book of his work, De Sac. altar. mysterio. As for us, we have learned of late, that all Levitical matters are not only put away, but not to be brought again in to the Church by any. For as much therefore as we remain in the light of the gospel, and not in the shadow of the law, we do upon good cause reject that levitical Massing apparel. I have also declared in another place, that it hath been the manner in What tongue is to be used. old time, that every nation hath used their own native & vulgar tongue in ministering the sacraments. Of the gestures which the ministers do use What gestures. in celebrating the Lords supper, we can say none other thing out of the gospel, than what we have learned, The Lord took the bread, blessed it, broke it, distributed it. etc. If the minister do follow these things he need not to be careful of other gestures. Those which at this day are by the invention of men received into the celebration of the mass, are so far off from giving any majesty to the mysteries, that they bring them rather the more into contempt. I will say nothing elso that may seem more grievous. The matter is indifferent whether Of taking it in the hands. the Church take the supper sitting down or going to the table: whether a man take the holy mysteries in his own hand, or receive it into his mouth at the hands of him that ministereth. It is most agreeable with the first simplicity and institution of the supper, to sit and to receive the sacraments in a man's own hands of him that ministereth, and afterwards to break it, eat it, and to dinide it unto others. For as the Lord sat at table with his disciples, so he reached forth that mysteries, saying: Take and divide it among you. Moreover, as there is more quietness and less stur in sitting at the supper, while the ministers carry the holy mysteries about the congregation: so is it well known by histories of antiquity, that the sacrament hath been delivered into the hands of the communicantes. It is mere superstition, & repugnant to the doctrine of the Apostles, to scrape the hands of that lay people that have touched the holy sacrament of the supper. Why do they not also by the same law scrape the lips, tongue, & jaws of the communicants? Of these things before handled springeth an other question, What is to be The remnantes of the supper. thought of the remnants & leavings of the Lord's supper, & whether there aught any part of it to be reserved, and whether that which is reserved or shut up aught to be adored? This question seemeth to have no godliness at all in it, but to be altogether superstitions and very hurtful. For who knoweth not that bread & wine out of the holy and lawful use appointed, are not a sacrament? Shall we pracéede to demand with these Sophisters, what that is which the mouse gnaweth, when he gnaweth the Lord's bread? These questions are most unworthy to be demanded and to be raked up in holy oblivion. Touching the shutting up of the sacrament, the Whether to be shut up and adored. lord teacheth us not one word in the gospel, much less of worshipping it. Take (says he) eat, and divide it among you. He says not, Lay it up, & worship it. For the true worshippers worship the father in spirit and truth. Moreover we read how the Lord hath plainly said in the gospel, If they say unto you, behold where he is in the desert, go not forth: behold where he is in the innermost parts of the house, do not believe. He setteth down the cause of this his commandment, For like as the lightning goeth forth of the East, & appeareth in the West, so shall the coming of the son of man be. The coming again of the son of man says he shall be glorious and not obscure, neither shall he come again but to judge both the quick and the dead And therefore S. Paul Coloss. 3. the Apostle teaching us true religion, willeth us to worship Christ, not upon the earth, but with our minds lifted unto Heaven, where he sitteth at the right hand of his father. And who will he so frantic, I beseech you, to worship the holy sign for the holy thing itself? it appeareth by the decrees made of late, that these things were invented by man's devise. For it is certain, that the feast of Christ's body, commonly called Corpus Christi, was instituted but of late years under Pope Urban, in the year of our Lord 1264. as it may appear in Clement the 3, book, title 16. the Chapter beginning. Si Dominum. It remains, that we discuss the question concerning the time of celebrating what time to be celebrated. the lords Supper, and what season is meetest for the same, the morning or evening? whether we aught to sup together, whether we must receive it fasting or when we have dined? also how often we must celebrated the supper, once, or often, or seldom? It is evidently enough known, that Christ sat down at the table with his disciples in the evening, but it followeth not hereof, that the supper cannot be rightly celebrated at any other time but at evening. The Lord upon occasion of the feast of the Passeover, and because he should be betrayed that night, did both eat the supper that evening with his disciples, and instituted also the supper for us. Notwithstanding he le●te the liberty to remove this mystery unto the morning: for that when we be sober, then are we most meet to deal in all matters, specially in religion, for which we be then fit, then when our bellies be full of good cheer. Wherefore this banquet requireth fasting and empty guests: but yet not so fasting, that a man may not taste of somewhat a-fore-hand for his healths sake. For S. Paul sayeth, If any man be hungry let him eat at home. The same Apostle also will not have any other feast to be recevied together with the Lords mystical Supper. And therefore we say, that we aught not to receive that with other meat. Tertullian writeth that Christians have used oftentimes to eat other meat with it: which kind of Supper, as he writeth, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, mutual love or charity, borrowing the name from love: for that there the poor were refreshed with the feasting of the richer sort. Howbeit provision of meat, drink, and other necessaries, might well enough be made for them without the Church. Paul will not permit that in one place, both public feasts should be made, and also the mystical supper of the Lord celebrated. Furthermore, how many times in a year the faithful aught to receive How often to be celbrated. this Sacrament of the Lords supper, the apostles have given forth no commandment, but have left it indifferent unto every Church's discretion. For what is more plain than that which S. Paul hath said? As often as you shall eat of this bread and drink of this cup, you shall declare the Lords death until he come. For the Lord (as the same Apostle setteth it down) first commanding, said, Do this as often as you shall drink it in remembrance of me. Howbeit, let no no man think that the celebration of the lord's supper is left so freely unto him, that he need never to receive it. For that were no lawful liberty, but most unlawful licentiousness. They that celbrate the supper of the Lord upon certain & ordinary times of the year, would not have it brought into contempt or loathed by reason of the daily frequenting. For they have some consideration of their own people, & they would have the supper to be celebrated worthily, & that the people may have a desire unto it. But they that celebrated it very often, they suppose it an unmeet thing, that good things by often frequenting them, should be despised: for the better the thing is, the oftener, say they, it is to be used. Both these sorts desire to serve the Lord, and would have that to be done to great and good effect, which the Lord hath left free. Between these if S. Augustine be made umpire and judge, doubtless he would pronounce none other judgement than that which he hath already pronounced of the same cause writing unto januarius, and saying: He shall best decide this strife between them, who so advised them especially to abide in the peace of christ, and that every man do that which according to his faith he is persuaded to be good and godly. For neither of them dishonoureth the body and blood of our Lord. Only that meat must not be contemned. Now for whom this holy supper is iustituted, and to whom it is to For whom the supper is instituted. be ministered, we have also to consider. It seemeth that it is instituted and to be given unto all faithful Christian people, of what sex soever, men and women, high & low. Wherefore so great a mystery is not to be cast unto swine and dogs to be contemned and trodden under foot. Before it be ministered all men are earnestly & effectually to be admonished, unto whom this meat appertaineth, namely to them the acknowledge their sins, that are sorry for their faults, and believe in Christ: All are to be admonished, that every man descending into himself, do prove himself, and afterward so eat of this holy bread, and drink of this holy drink, that he eat not and drink not thereof unworthily unto his condemnation. But after this severe admonition, if any approach unto the table and sit down, & by their sitting down do as it were openly profess, both that they are, & also desire to remain true worshippers of Christ, by whom they trust to have remission of their sins, surely such are not to be put back by the ministers, neither are the holy mysteries to be denied them. For the Lord himself who is the searcher of hearts, severely, diligently, plainly, & in many words in his last Supper, before he distributed the mysteries, admonished judas being an hypocrite, a thief, a traitor, a murderer, yea a parricide, a blasphemer, and a forsaker of his master, but being admonished, when notwithstandinghe departed not from the table but tarried among the Saints, the Lord did not violently put him away, nor bade him openly to departed, neither withheld he the lord's bread from him, but gave it unto him as he did unto others, although he knew assuredly what he was. Which thing the ministers of the church do not always so certainly know of them that sit down at the table. Neither did the Lord offend any whit at all in so doing, neither did he cast that which was holy to the dogs. For the Lord warned him diligently of all matters, whereof he was to be warned, & he hearing and understanding them all remains notwithstending among the Saints, daunteth himself for one of the faithful not for an hogg, and as one of the faithful taketh part of the bread & of the cup. By which hypocrisy notwithstanding he provoked the heavy judgement of god against him, even as also at this day this holy meat & this holy drink turneth to the destruction both of body & soul, of all hypocrites. Neither did the presence of the hypocrite at the lord's supper defile the other faithful disciples of Christ which sat at the table: like as neither at this day are the faithful polluted, although they see many hypocrites sit down at the table with them. For they sup not with them as with hypocrites, but as it were with the faithful. In the mean while the hypocrite hurteth himself & not others, he falls and perisheth to his own destruction, he eateth and drinketh his own damnation, but the faithful liveth be his own faith: of which thing we have entreated in other sermons. And although the infants are reputed The supper was not instituted for infants. to be of the church & in the number of the faithful, yet are they not capable of the supper. In this point the ancient fathers shamefully erred: which I have also noted in the sermon of Baptism. Infants are not deprived of everlasting life, although they departed out of this world without receiving this mystical meat. This was instituted for them that are of lawful years, and not for Infants. Let a man examine himself (saith the Apostle) and let him so eat of the bread and drink of the Cup. And the Lord saith, Do this in the remembrance of me. And again, Show forth the lords death until he come. All which sayings take place in people of lawful years, not in Infants. Our Children must be diligently instructed from their infancy, that they may rightly understand those mysteries, and frequent them, which thing the Lord commanded the children of Israel, saying: If your children shall say unto you, What manner of worshipping is this? you shall answer: It is the sacrifice of the Lords Passeover, who passed over the houses of the children of Israel when he struck the Egyptians, and delivered our houses. Surely we must not show ourselves to be more slack in informing our children, than they were, since we have received a more noble benefit than they have. Of like nature unto this question are these other: Whether the supper Whether it be to be celebrated against imminent dangers. be to be celebrated privately for every cause or necessity? Whether it be to be carried unto the sick, and those that keep their beds? Whether it be to be applied to the dead, that is to say, to be offered for the dead, to obtain rest for them? Touching these matters, I know what is commonly said and done. There happeneth some pestilence, famine, war, or tempest, and by and by the supper is commanded to be celebrated, that as it were by this sacrifice the present calamity may be taken away. Again, there is one sick, another perisheth with hunger, and afflicted for want of all manner necessaries, the same requireth of the priest to have the Lords supper ministered unto him, that thereby the disease may be cured, as by a most present and approved remedy, and his hunger and poverty released. But this is not the due celebration of the supper, but a filthy profanation thereof. For the Lord hath not instituted it to be a cleansing sacrifice against all calamities, whereby he would be pleased, but to be a memorial of his death, & a dutiful thanksgiving. For when we be at the supper we offer nothing unto him, for which he should be favourable unto us, and turn away such an evil from us, and give us such a good thing as we desire of him, but we give thanks for the benefits which we have received. It is lawful otherwise for them that are oppressed with troubles, to offer up their vows (that is to say) their prayers to the Lord: but it is not lawful to convert his holy mysteries to any other purpose than he hath appointed. Neither have we any examples to prove the any holy men did ever use the Lords supper to any such end, as these men do. The children of Israel received the feast of the Paschal lamb in remembrance of their deliverance out of Egypt, and that they should continued thankful unto so beneficial a Lord: how great an offence had they committed, if they had so oftentimes eaten their banquet as being oppressed with calamities, they desired to be delivered, & desired it by doing that deed? They received the Ark of the covenant from the Lord in token of his divine presence and assured help: but when contrary to the end whereunto it was appointed they bore it into the camp, to the intent they might obtain the victory thereby, they themselves were put to flight and slain, and the Ark carried away by the Philistines into captivity. Again, if the Lords supper be a public holy feast of the whole The supper not to ●e celebrated at 〈…〉 privative, for the ●icke nor whole. Church gathered together in one, in the which there aught to be breaking, distributing, eating, and drinking, and thereby the communion of the body and blood of Christ be declared and sealed: it followeth that the Lords supper aught not to be ordained neither for any in health or sickness, neither for any lying sick in his bed, or at the point of death, be it either privately at home, or openly at Church: neither can the godly require the lords supper unto any such private uses. For the institution of Christ our Lord must not be altered by any human authority or custom. Verily S. Paul requireth a public assembly of the church, and a general meeting for the due celebrating of the supper. When you meet together therefore in one place, this is not to take the supper of the Lord, that is to say, You do not eat the lords supper. The reason is, For every one when they should eat, taketh his own supper etc. Wherefore he will not that any thing be done therein privately. Likewise in the same place he sayeth, that they meet together and eat the lords supper to their own damnation, which make haste to the Supper, not tarrying for the congregation until they do all meet, & they eat and drink together. For he sayeth, Wherefore my brethren, when you meet to eat and drink, tarry one for an other (if any man be hungry let him eat at home, to wit, that he be not constrained to eat before the residue) that you meet not together to your condemnation. Wherefore the Lords supper is not a private, but a public supper to be given to no man privately. And forasmuch as that assembly is not public or general when four or five do communicate with the sick, their saying is nothing which say that the supper may be ordained for the sick, if so be that others do sup with them. Moreover who will deny that the example of Christ and the Apostles is perpetually to be followed? But it is evident enough that Christ celebrated his supper in a common dining place, having gathered the Church unto him, as well as it might at that time be gathered. Saint Paul sayeth, that in that point he followed the example of the Lord, and that he hath delivered no other thing to the church than that which he received of the Lord. Neither read we in any place of the Scriptures, that the other Apostles of Christ carried the Sacrament to the sick, and that they ordained the holy Supper privately for every one to appease his tentation. But all the apostles command us in every place, to confirm and strengthen the sick and afflicted conscience with the lords word: they teach us also to secure the distressed with diligent prayer. S james hath diligently James. 5. set down in writing, how the faithful shall behave themselves towards the sick, and them that are departing out of this world: but as touching the celebrating or carrying the Sacrament unto them, he speaketh not one word. Neither is it likely that the Apostles, the most faithful doctors of the Church, would dissemble the matter, if so be they had thought that it had appertained chief to our salvation. They have warned us often of things of far less importance. And certain it is, that they have taught the Church all things that belong to true godliness and salvation: but as for this matter they have not mentioned one word of it. They object out of the Acts of the apostles this authority, And breaking Acts. 2. bread from house to house, they eat meat together with gladness and singelnes of heart, praising God. But that place is to be understood of the bodily & nourishing meat, not of the mystical food. For it followeth, They received meat or sustenance together, And therefore as it is read in the 58. Chapter of Esay, to break bread is as much to say as to feed, and so it signifieth here also. For the richer sort gave food to the poorer, which they did with a cheerful, not with a sorrowful heart: and they that received the benefit, praised God. But if any man do stubbornly contend that the Apostles did sup in private houses, We answer, that it maketh nothing to the present matter of the sick, and of private communion. For as I have said before, at that time they used private houses in steed of Churches. And therefore they supped in private houses, not to feed the sick with the bread of the sacrament, but because the universal church of that place was gathered together in them: as it appeareth in the 20. Chapter of the Acts, as the manner is in persecutions. They object moreover, that the ancient fathers sent the sacrament unto them that were bound in prison, and to them that were departing, to feed on upon the way. But I have declared in place elsewhere, wherefore the ancient fathers did so. hereunto also we add, that man's custom cannot prejudice the word of God. The blessed martyr Irenaeus writeth, that the bishops of Rome were wont to sand the Sacrament to other bishops which come to Rome from other places, in token of concord and agreement. But that custom was not used by all byshopps, neither is it used in the Church at this present. Hereof it followeth that many things were used by the ancient fathers (as that whereof we spoke before, which was in giving the Sacraments to infants:) which notwithstanding are no law unto us. Good men also at this day may suffer a private supper, for a time, for them that do not yet understand the full use of the supper. But who will gather hereof, that every man aught of duty to do that, which is permitted unto some upon sufferance? But if we continued contentiously to affirm it to be a relief for us in our travail, it will grow to this (which we have seen received already certain hundred years ago) that there shall be hope and confidence put in the receiving of the sacrament, as though the in respect thereof we were acceptable unto God, and when we depart out of this life we should fly strait ways up into Heaven, but without receiving the Sacrament be thrown directly down to hell. There must also needs arise sundry other errors. Neither is there any necessity to constrain us to minister the sacrament to the sick. For as prisoners are absent from receiving the Lords supper without danger of salvation, so likewise are the sick & those that are ready to dye. For being nevertheless by perfect faith gathered to the body of Christ, & although they be absent in body yet being in mind present with the congregation, they are also made partakers of all spiritual good things. And it is sufficient for them that as long as they have been in health, they have been always present at the holy mysteries. The feast of Passeover was not celebrated every where, Deut. 16. but at Jerusalem only, in one place. But how many were there, think we, the by reason of their bodily health, impaired with sickness, & for old-age, could not travel to Jerusalem from so large and wide a kingdom? And although no man brought them home a piece of the Paschal lamb in their pockets, notwithstanding they did communicate with the whole church of Israel. And who doubteth but that by the coming of Christ, the condition of the Christians is made better? Our Lord Christ did not institute his mystical supper for the dead, but for The sacrament not to be offered for the dead. the living only: wherefore it is not to be celebrated for the dead, and to be applied to their redemption. They that die without faith, immediately fall under the judgement of damnation. But they that are dead in Christ, are already joined unto the company of the elders, and stand before the Lamb, singing Halleluiah for evermore. For I have declared in my sermon of the Soul, that the salvation of the faithful souls which are departed by corporal death, is most undoubted. And where some object, that the ancient sathers have made mention of offering for the dead, we suppose that it appertaineth not unto us. We believe the Canonical scriptures without contradiction: we believe not the father's further than they can prove their own sayings by the Canonical scriptures. Neither would they have themselves otherwise believed. And therefore if the fathers think that the supper is a sacrifice, & that it is to be offered to procure rest to the souls departed, we do not receive that opinion, as not agreeing with the Canonical scriptures, which teach that the Lord instituted not his supper for that purpose, and therefore by such abuse of the supper God is rather displeased than pleased: yea that there is no work of man be it never so good, much less if it be against God's word, that can sanctify, since that prerogative belongeth only to the merit of the son of God: and moreover that the souls departed are not in any such state in the other world, that they can or aught to be helped by any works in this world. But if the ancient fathers by oblation or offering, do understand the sacrifice of praise or thanksgiving, we will not strive against them, but that there may be made oblations for the dead, that is to say, that thanks be given to God, & his goodness praised, who hath called out of this miserable world such as were endued with true faith, and hath joined them unto the companies of angels, and all the blessed saints in the everlasting kingdom of all joy and felicity. But surely there is no truth nor godliness that willeth us to celebrated the supper for the dead. And we make a distinction in sacrifice or oblation. For Sacrifices of 2. sorts of expiation and confession. there is a sacrifice of expiation, and there is a sacrifice of confession or praise. The sacrifice of expiation is offered to cleanse or purge sins, and also for satisfaction for sins. This cannot be accomplished without death and blood: as S. Paul the Apostle showeth plainly in the 9 Cap. to the Hebrues. The sacrifice of Christ was such a one (the figures of which were all the sacrifices of all the holy fathers of the old testament) who being both priest and sacrifice, offered up himself once to God the father, while he suffered upon the cross, and shedding his most innocent blood, there gave up the Ghost. The supper at this day is no such sacrifice, but a commemoration of the death, or of the sacrifice once offered upon the cross. For neither aught or can Christ be sacrificed again, who being once offered, is sufficient to cleanse all the sins of all ages. Why then should he be sacrificed again? Neither can the son of God be sacrificed by any man, since that for the same cause, he offered up himself once to God, as being a priest for ever after the order of Melchisedech. Therefore, the minister of the Church, doth not in the Church sacrifice the body and blood of Christ in the supper, for the living: but together with the whole Church doth celebrated the remembrance of the sacrifice which was once offered upon the Cross. Of which as I have said elsewhere, the supper may also be called a sacrifice, because it is a sacrament or sign of the sacrifice which was once offered by Christ, as Augustine also hath left written. The sacrifice of confession, is of praise & thanksgiving, which we offer to God for the redemption and benefits of god freely bestowed upon his Church. And since we offer the same always unto GOD in prayer, but chief when we are joined in the sacrament of the Eucharist, or celebrating the supper, therefore the ancient fathers called it a sacrifice, because in the same we give thanks unto God for our deliverance from death, and for the inheritance of everlasting life which is given unto us. And that this sacrifice is generally offered by the universal Church in celebrating the supper, & not by the minister of the church alone, for those the live in the Church, we Of the ends of the Lords supper. told you before. Now forasmuch as we have hitherto discussed certain circumstances, or questions which are wont to be moved about the Lords supper, so far forth as the necessity of the matter seemed to require, & as much as our small ability was able to perform, it remaineth that we descend further to declare, for what cause the Lords supper was by the Lord instituted, which place truly is not rashly reckoned among the chiefest. For we made mention of the same immediately upon the beginning of this sermon. For the lord by setting bread & wine before us in the holy banquet, would have his promise and communion testified unto us, and his gifts represented unto us, & made manifest to our senses, & would also gather us visibly into one body, and retain the memory of his death in the hearts of the faithful, and finally, put us in mind of our duty, chief of praise & thanksgiving. All these things have we severally expounded, having discoursed upon them at large in the general consideration & treatise of the sacraments: & therefore at this present we will do no more but touch them briefly for memories sake, meaning to handle those things somewhat more largely, which shall by occasion arise as they are entreated upon. But this word Communion, The Lord witnesleth unto us his promise & communion I mean the society, conjunction, or partaking of the lord Christ, by the which through his spirit he doth wholly knit and join himself to us, and we are made partakers of him by faith, & are coupled unto him: so that being by him delivered from sin and death, we may live in him being made heirs of everlasting life, and that he may live in us and be wholly ours, as we be wholly his. Neither do we say, that the communion of the Lords body & blood is any thing else. For by his body which was delivered over to death for us, and by his blood which was shed for the remission of our sins, it is come to pass, that we being purged from our sins, are made his members and he now quickeneth us, and sustaineth us as food which giveth life: whereupon we are also said to eat and drink him as the meat and drink of life. The promise therefore whereof we made mention even now, is none other than the word of God, which declareth unto us that life is in Christ only: For Christ delivered his body to the death, and shed his blood for the remission of our sins, that we believing in him, may have life everlasting. But this promise & communion of Christ is not now first of all given in the supper or by the supper. For the Lord our God immediately after the creation of the world, promised life and remission of sins unto Adam & his séed through Christ: & afterward renewed the same promise with No, Abraham, Moses & David, and the other fathers. And that the fathers did communicate with Christ, & were partakers of his goodness, Paul the Apostle, with the whole scripture is a witness. But this so great goodness happened not to the father's only. For the promise was made unto us also, and the communion of Christ was conveyed unto us, & is conveyed particularly unto every one of us in holy baptism, & also in the manifest preaching of the Gospel: moreover we receive the same by faith, by which we are joined to Christ, and are made his members. Therefore, as we are not voided & without Christ before the supper, but are quickened by him & made his members or partners: so in the very action or celebration of the supper, the promise is renewed unto us, and we renew & continued that fellowship which we have with Christ, by the body and blood of Christ spiritually, truly participating his life and all his good gifts through faith. And by this means we eat the Lords body, and drink his blood. Moreover, the Lord doth visibly declare & scale unto us the spiritual communion & promise of life made through Christ by visible signs, to wit, the banquet of bread and wine joined to his word or promise, namely that he is the quickening bread and drink: & that we (having received the signs by faith and obedience) being thereto sealed, do take upon us the promise & communion of Christ, by imprinting or transferring into our bodies the seal or sacrament of the body and blood of Christ. Of which thing the Apostle hath also entreated in the first Corinth. cap. 10. And also to the Rom. cap. 4. & we also have said more thereof in the general treatise of the sacraments. But before I entreat further Opinion of bodily presence, confuted. of other ends of the supper consisting in the description thereof, I will recite what othersome allege of the promise and communion of Christ. They condemn our doctrine as heretical. For they contend that the lord promised the he would give unto the faithful his very body & blood, to be eaten & drunken under the form of bread & wine, therefore it must by all means and without all contradiction be believed, that the bread is the Lords natural body, and the wine his blood, & that these aught to be eaten and drunken not only spiritually, but also corporally, unto life everlasting. And that Christ is bodily present in the supper, and the the bread is his body, & the wine his blood, thus they prove: That which the lord speaketh cannot be false, for he is the truth itself. But he says that the bread is his body, & the wine his blood, Therefore the bread and wine of the sacrament, are verily, really, and essentially the body & blood of Christ. Which truth, they say, must simply he believed, although reason itself, the whole world, all senses, and nature itself be against it. We answer, the in deed all things are very true which the Lord hath spoken, who is truth itself: but in that sense which he himself said and understood, not in that meaning which we will enforce upon his words. Wherefore, before all things we must search out the true sense of the Lords words in the supper, This is my body, This is my blood, etc. These men cry out saying, that the Lords words aught to of the true understanding of the lords words: This is my body. be expounded simply, & according to the letter. For they are words of the testament: and the same would not have his words to be taken by a trope of figure. But we say that all the evangelical and apostolical books are numbered under the name of the testament, & therefore throughout all and every place of the Scripture, nothing must be corrupted, nothing added, nothing taken away, unless we will be subject to the curse We are also constrained to confess, that there be infinite sentences in the holy scriptures, which if we will proceed to expound simply according to the letter, we shall overthrow the whole scripture & the true faith, or we shall seem to go about to reprove the scriptures of lies or contradiction. I will bring forth one of two examples of this sort. The Evangelist S. John writeth. The word become flesh. Now if we will cleave to the very words, then must we say that God was changed into man. But forasmuch as this sense is contrary to the faith and the scriptures, For God is immutable: and Christ is perfect God and man without all mingling or converting of natures, but remaining still in their ownepropertics, and so do we admit this exposition, which declareth that the word took flesh, and that God was made man. And this sense is not against scripture. For Paul says that the son of God never took upon him the nature of angels, but the seed of Abraham. And therefore the eatholique fathers, together with the apostle, do expound this word Est, is, by this word Assumpsit, took upon him. Whereof Theodoret hath entreated at large in his Polymorphus, Dialog. 1. Again, the Lord says in the same John, The father is greater than I: we should make an inequality in adoring the Trinity if we should contend that the lords words are simply to be understood without interpretation. But by conference of other places (taking advise of faith) we say that the son is equal with the father touching his divinity, but inferior unto him in respect of his humanity, according to that saying of the prophet, which is alleged by the Apostle to that purpose, Thou hast made him little inferior to the angels. We read in the Eospell, that Christ our lord had brethren, and that S. John the Apostle was called the son of Marie, & Marie called the mother of John. But who, unless he were infected with the heresy of helvidius will stand herein, that these places are to be expounded according to the letter? specially since other places of the scripture do manifestly prove that they were called brethren, which in deed were brothers & sister's children, cousin germans, kinsmen, or near of blood: also the circumstances of the place in the 19 cap. of S. John, prove that Marie was committed to John as a mother to her son. Wherefore if they have a desire still to wrangle, as hitherto at their own pleasures we have by proof found them to do, crying out and in crying to repeat, This is my body, This is my blood, This is, This is, This is, This is, Is, Is, Is: We will also repeat, The word was made was made, was made flesh. The father is, is, is, greater than I Christ hath brethren, I say he hath brethren, he hath brethren. The scripture hath so. The truth sayeth so. But tell me now, what commodity shall there redound to the Church by these troublesome & odious outcries, and most froward contentions? How shall the hearers be edified? How shall the glory of God be enlarged? How shall that truth be set forth? Necessity therefore constreyneth us to confess, that in some places we must forsake the letter, but not the sense, and that sense is to be allowed which faith itself, with other places of scripture conferred with it, and finally the circumstances of the place, the first being compared with the last, do yield as it were of their own accord. Howbeit we also cry out, and repeat again and again, that we aught not without great cause to go from the simplicity of the word. But when as the absurdity, not of reason but of When to departed from the letter. piety, and the repugnancy of the Scriptures, and contrariety to the articles of our faith, do enforce us, than we say, affirm, and contend, that it is godly, yea, necessary to depart from the letter, and from the simplicity of the words. And that these places which we alleged even now, do constrain us to departed from the letter in these words of the Lord, This is my body, This is my blood, we will prove by most sound arguments taken out of the scriptures, when I have first briefly declared the true & ancient sense & meaning of those usual and solemn words. The Lord sitting at the self same table with his disciples, reached the The ancient exposition of the words of 〈…〉 body bread unto them with his own hand. And he having only one true, human and natural body, with the very same body of his delivered bread unto his disciples, and not a body either of any other man's, or that of his own. Neither doth that trouble us which S. Augustine reciteth of David, in expounding the 33. Psalm: And he was born in his own hands: where unto he addeth immediately: Who is born in his own hands? A man may be born in the hands of other men, but none can be born in his own. This is therefore meant of David, not of Christ. For Christ was born in his own hands, when as commending his very body unto them he said: This is my body. For that body was born in his own hands. For by these words S. Augustine doth not feign that Christ hath two human bodies, but he means that the human body bore in his hands the Sacramental body, that is to say, the bread, which is the sacrament of the true body. For he speaketh plainly saying, He commending his body, bore that body in his own hands. For in the second sermon almost in the same words being but a little changed, he says: How was he born in his own hands? For when he had commended his body, & blood, he took that in his hands which the faithful know: and after a sort he bore himself when he said, This is my body. By which words he manifestly declared, that he meant not that Christ in his natural body delivered his natural body to his disciples: but the which the faithful do know, to wit, the sacrament or mystery. For it followeth, And he bore himself after a sort, (I pray you mark this saying, After a sort) when he said this is my body. Wherefore those solemn words, This is my body which is broken for you: And likewise, this is my blood which is shed for you, can have none other sense than this, This is a commemoration, memorial or remembrance, sign or sacrament of my body which is given for you. This cup, or rather the wine in the cup, signifieth or representeth unto you my blood, which was once shed for you. For there followeth in the Lords solemn words that which notably confirmeth this meaning, Do this in the remembrance of me. As if he should say, Now am I present with you before your eyes: I shall die, & ascend up into heaven, & then shall this holy bread & wine be a memorial or token of my body and blood given & shed for you. Then break the bread & eat it, distribute the cup and drink it, and do this in the remembrance of me, praising my benefits bestowed on you in redeeming you, & giving you life. Although this interpretation be most slanderously reviled and become abominable in the sight of many, yet is it manifest to be the true, proper and most ancient interpretation of all other. Tertul. lib. 4. contra Mart. says, Christ taking the bread and distributing it to his disciples, made it his body, in saying, This is my body, that is to say, the figure of my body. Hierom upon S. Matt. Gospel says, That like as in the prefiguring of Christ, Melchisedech the priest of almighty God had done in bringing forth bread & wine, so he might represent the truth of his body. chrysostom also in his 83. homily upon Matt. If jesus be not dead (says he) whose token & sign is this sacrifice. Ambrose upon the first to the Corinthians, cap. 11. Because we be delivered by the Lord's death (says he) being mindful thereof in eating & drinking, we do signify the flesh and the blood which were offered for us. Au. Aug. also in many places heapeth up many speeches like to this same kind of speech. The blood is the soul, The rock was Christ, And This is my body. Let us hear then what he says of these speeches, that we may understand what he thinketh of the true interpretation of this text, This is my body. In the 3. book of Questions in the 57 question upon Leviticus, he says, It remaineth that that be called the soul which signifieth the soul. For the thing that signifieth is wont to be called by the name of that thing which it signifieth: as it is written, The seven ears of wheat are seven years. He said not, do signify seven years. And seven oxen are seven years, and many such like. In like sort it is said, The rock was Christ. He said not, The rock signifieth Christ, but as though it were so in deed, which is not the same in substance, but by signification. So likewise the blood, because through a certain vital substance in it, signifieth the soul, in the sacraments is called the soul. Thus far he. The same Augustine also against Adimantus, cap. 12. says, So is blood the soul, like as the rock was Christ. And again in the same place he says, I may also expound that that precept of the blood and soul of the beast, etc. consists in the sign. For the lord doubted not to say, This is my body, when he gave the sign of his body. Thus much Augustine. There is no fool so doltish that will say, that these words of Augustine are dark or doubtful. Who so list may add here unto that which the same author hath plainly written concerning figurative speech Libro. 2. Contra Adverse. Legis. Cap. 9 But let us leave off to cite men's testimonies concerning the proper and A demonstration of the figurative words of the supper: This is my body. most ancient exposition of Christ's words, This is my body. Let us rather proceed to allege sound arguments out of the scriptures, as we promised to do, thereby to prove that we must sometime of necessity departed from the letter, & that Christ's words are accordingly as I have said to be expounded by a figure. First, it is evident that the Lord at this present instituted a Sacrament: whereby it is manifest, that the Lord spoke after the same manner as he is wont to speak in other places of the scripture concerning sacraments, as when he says that circumcision is the Lords covenant, the lamb the Lords Passeover, that sacrifices are sins and sanctifications, baptism the water of regeneration. But we declared in the sixt sermon of this Decade, that all these kinds of speeches remain to be expounded. This saying or speech therefore is to be expounded: This is my body, This is my blood, because it is sacramental. For it received the common interpretation, which most truly and for certainty was used and received by the catholic church, ever since the time of the Apostles: yea, and ever since the time of the patriarchs unto this day, to wit, that signs do receive the terms and names of those things that are signified, so that thereby they receive no part of their substance, but do still continued & remain in their own proper nature. For this cause it cometh to pass, that our Lord Christ in the Gospel written by S. Luke, did join the banquet of the Passeover with this our lords supper, in such sort, that he substituted this in the place of the other, that it should not seem strange if he said in this our supper, This is my body, for in the solemnizing of the feast of Passeover, it is thus said: The lamb is the Lords Passeover. Which kind of speech was not dark to be understood by the Apostles, who understood that this lamb was a remembrance of the passage once past. By that means also they understood, that the Lords bread, given unto them by the Lord, is a remembrance of his body. For in other matters of much less weight, they diligently questioned and enquired of the Lord, touching the proper sense & signification of the words. But of these words they never once doubted or asked any question. For all sacramental speeches were to the holy fathers very well known. Moreover, if we continued to understand the words of the supper simply according to the letter, it followeth that the Lord hath delivered unto us his body and blood corporally to be received. And, I pray you, to what end should he deliver them, but that we receiving them corporally, might live. But the universal canonical scripture teacheth that our life or salvation, & our justification consists in faith only, which we repose in the body which was given & the blood shed for us (which is the spiritual eating) not in any work of ours, much less in the bodily eating of Christ's body, which he showeth in another place to be nothing available. Then since there is but one means and that most simple whereby to obtain life and justification, to wit, by faith only, not by the work of our eating, neither is the scripture repugnant to itself, surely the Lord hath not instituted any such work of eating: & therefore the solemn words of the supper do admit some other exposition. If the bread were the lords true and natural body, it must needs follow the even the wicked being partakers of this bread, should eat Christ's body, & that verily his flesh should be meat to feed the belly: since they that eat it, lack both minds & faith. But all holy men abhor that thought as absurd & most unworthy: of which matter I will entreat more hereafter. Therefore the saying of Christ, This is my body, admitteth an exposition. The whole universal canonical scripture witnesseth, that our Lord jesus Christ took a body of the undefiled virgin consubstantial in all points unto our bodies that is to say, an human body, yea, that he was made like to us in all respects, except sin. Now it is manifest that he spoke of his true sensible body, when he sayeth, This is my body. For he addeth, Which is broken or given for you. But the true, natural, sensible, or human body was delivered and died for us. But this appeareth not in the bread, or under the bread. Wherefore the Lords words must be expounded. Surely, if it had been the Lords will to make his body of bread & his blood of wine, according to the power whereby he made all things with his word, as soon ●s ever he had said, This is my body, the bread had been the body of Christ, and that very body whereof he spoke, mortal, passable, to be felt and seen. For he spoke the word and they were made, he commanded and they were created. He said, let there be light, and light was made, and such kind of light as might be perceived and did shine. But in the supper we see nothing in Christ's hands but bread, no body. And therefore it was not our saviours meaning by these words, This is my body, to created or make his body of the bread. For if he had meant so to do, surely it had been done. Neither is there any cause why they should here as it were, casting their mists before our eyes, and apply their coloured interpretations unto a rotten construction, using words, vnspe●keably, supernaturally, invisibly, not qualitively, not quantively, not as in a place. For by these terms, they intending in the mean while to bring some other thing to pass, do by the wonderful judgement of God, quite subvert and overthrow all that is their own. For if this their mystery be unspeakable, why then do they use these terms, essentially, substantially, really, corporally? For they that speak so, do ●●ter truly and set down the manner of his presence. If the bread be supernaturally the body of Christ, why th●● do they add naturally? And if the bread be Christ's body invisibly, then can it not be corporally, neither can it be a true body, whose property is to be visible. Who would not laugh if he should hear that fire burned and gave no heat, and that light did shine and gave no light? If he be not present in quality, quantity, and as in a place, then is he not corporally present. For I pray you, are not qualities, quantities, and place belonging to the body? Hearken what Augustine says unto Dardanus touching the presence of God, Take (says he) space of place from bodies, and they shallbe no nowhere, and because they shallbe no nowhere, they shall not be at al. Take the bodies themselves from the qualities of bodies, & they shallbe no nowhere, and therefore it must needs be they cannot be at all. Let not us therefore rob or spoil the Lords body of the properties thereof, and so deny the truth of his body. Again that we bring not so many contrary and absurd things into one and the same opinion, we interpret the words of the Lord, This is my body, this is a memorall or remembrance of my body: or else, This signifieth my body. Moreover, if this word, Est, Is, be to be understood substantively in the lords words, This is my body, it followeth then, that the bread is changed into Christ's body. But that this is not so, all our senses do witness, the very substance remaining, not only the accidents of the bread. It is necessary therefore that our adversaries do understand, that in this, with this, or under this, is Christ's body. But so are they go from the simplicity of the lords words, who said, This is my body: and not, under this is my body. Again, if we we be so tied to the words above recited, that upon pain of sacrilege we may not start from them an hairs breadth, I beseech you then, how dared Luke and Paul recite the words which belong to the cup, far otherwise than Matthew and Mark? For these two do set down the words belonging to the cup in this sort: This is my blood which is of the new Testament, which is shed for many for remission of their sins. But they two recite them thus: This cup being the new Testament through my blood, which is shed for you: And, This cup is the new Testament in my blood. But shall we think that there is no difference between the blood of Christ and the new Testament? S. Paul defineth the new Testament after jeremy, to be a full remission of all sins. And the self same saith, that this remission of sins is obtained through the blood of Christ. But who will so impudently contend, as will dare to affirm that the very cup, or the wine in the cup is really and substantially the remission of sins? What cause is there if we hold on and stick precisely to the letter, why we should be forced to confess that the cup, not the wine, nor the drink, is either the blood of Christ, either the new Testament, or the remission of sins. For the Lord saith not, This wine, but, This cup. Howbeit in this place to avoid absurdity, we willingly admit a trope: wherefore then are we not indifferent in a matter of equal importance? Therefore like as the cup or the wine is the Testament or remission of sins, so likewise the cup or the wine is Christ's blood, and in like manner also the bread is Christ's body. But the cup is not substantially the remission of sins, or blood, but the sacrament of Christ's blood, whereby the new Testament was dedicated, & full remission of sins obtained for us: therefore the bread is the body of Christ, because it is the sacrament of the body of Christ. Surely it is a strong and firm argument that we have brought forth: and of no less force and strength, we hope, is that behind which we will now bring forth. The Lord at the celebrating of the holy supper, saith: Do you this in the remembrance of me. These words do not import, that we should determine them to be really present, whom we aught to remember. For who shall be said to remember those things, which he beholdeth before him in presence? But we must not go from the simple signification of remembrance or memory, specially since Paul saith, Declare the Lords death until he come. For thus we gather thereby: He, whose remembrance is repeated until he come or return, he surely is not counted to be present, but is looked for to come: therefore the Lords body which was given for us, the remembrance whereof is celebrated in the mystical Supper, is not present, but is looked for to come. Now those places, touching Christ's leaving the world and departing hence, do not simply admit the interpretation of the words of the supper. It is expedient for you (says he) john. 16 that I departed. For if I go not away the comforter shall not come unto you. But if I departed from you, then will I sand him unto you. Also, I went from the father, and came into the world: Again, I leave the world, and go to the father. And again, And henceforth I am not in the world, but these are in the world, and I come unto thee. These sayings truly are repugnant: That he went hence, That he is no longer in the world, That he left the world, and that his natural body is in the world, and that verily it is given and received really and substantially in the Supper. Neither is it lawful figuratively to interpret the testimonies which are brought forth of saint john's Gospel, concerning Christ's departure. For the Apostles do confess, that the Lord spoke plainly or simply without any parable. In so much therefore as the Apostles do testify that this speech of the Lord was simple and simply pronounced, it is needful that those other words which are contrary unto these, This is my body, be expounded by a figure, that the Scripture be not repugnant Moreover, those places which to itself. bear record that Christ's body, after the resurrection was circumscribed by place, seen and felt, which also do make a difference between Christ's body clarified and the angelical spirits (where, by the way we may see, that here is no place left for the device of the definitive mean) do not admit the bore interpretation of the solemn words of the Lord. Mark. 16. The Angels say, He is risen, he is not here. Behold the place where they laid him. Also, He shall go before you into Galilee, there shall you see him. And again, he himself saith Luke. 24. to his disciples, Feel me, and see: A spirit hath not flesh and bones as you see me have. These sayings of the clarified body (which is that which ascended, and sitteth at the right hand of the father) repugn wholly with ubiquity, or being in every place, and the insensibility of Christ's body: which notwithstanding must needs be granted, if we proceed to enforce the real presence of Christ's body out of the words of the supper simply understood. Whereunto belongeth that which the Apostle disputing of the resurrection of 1. Cor. 15. the dead, saith: If the dead do not rise, neither is Christ risen. But, Christ is risen being the first fruits of them that sleep: and therefore shall we rise also. Wherefore, by our own bodies being raised again it appeareth, what manner of body Christ's glorious body was, or is, whereunto our bodies are made like. But our bodies shall be true bodies, consisting of sinews, veins, flesh, skin and bones, visible not invisible, and remaining in some certain place in heaven, not euerie where: whereupon it followeth that the lords body is not invisible and every where. But if any man think that to be no good argument which is fet from our raised bodies to the Lords raised body, or contrariwise, let him 1. Cor. 15. accuse Saint Paul, who hath taught us this by his example. Therefore the Catholic and right ancient faith constreyneth us to expound the words of the Supper by a trope or figure. Finally, when as the Capernaites had heard the Lord dispute touching the eating of his body and drinking of his blood, and did think and imagine of a carnal eating and drinking, he said that he would ascend into heaven: to wit, that they should not think on the eating of his natural body, since in the self same body he would ascend into heaven. Neither is there left here any place for the new and frivolous device of certain men, which feign that to ascend into heaven, is nothing else than to lay down the weak state and To ascend ●nto heaven. condition thereof, and to receive a supernatural. For saint Luke, whom altogether we must rather Acts. 1. believe than such subtle devices or rather follies, says that the Lord was lifted up on high, and carried up into heaven from the sight of his disciples: moreover, that his body was receyned by a cloud: and that his disciples looked up into heaven after him, until they herded the Angels say unto them, that he would return again in the very same manner altogether as they see him departed away. But who knoweth not that he shall come again in the clouds of heaven? Therefore heaven into which the lord ascended, is the name of a place, not of a state or condition. Also in the gospel he promises us a place with himself, saying, If I go to prepare you a john. 14. place, I will come again, and take you unto me, that where I am, there you may be also. Yea, he laid down all the conditions and infirmities of a mortal body in his resurrection, so that he had no need to lay them down at his ascension. I suppose that there is none of the faithful that will deny, that the Lord instituted nothing to us in vain, or without some singular and special commodity to us. But when the Lord said in the Gospel, that his flesh being corporally eaten, availed nothing: where he speaketh of none other body than of that very same whereof he spoke in the words of the Supper, to wit, which he gave for us: it followeth without all contradiction, that the Lord delivered nothing unto us in the Supper, but that would profit us. But he should have delivered that which would not have profited us, if he had given us his body to be eaten corporally. It is evident therefore that it is very necessary the words of the Supper should be expounded. Hereunto belongeth the notable prophecy, and manifest commandment of our Lord jesus Christ, saying in the Gospel: Then if they shall say unto you, Lo, here is Christ, or there is Matth. 24. Christ, do not believe. For there shall arise false Christ's and false prophets, and they shall work great signs and wonders, so that if it were possible the very elect shall be brought into error. Behold, I have told you before. If therefore they shall say unto you, Behold where he is in the wilderness, go not forth. Behold where he is in the innermost parts of the house, (in the closerts or coffers, I say: For this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the most secret and innermost parts of all the house, wherein we use to lay up those things which we would have safest kept, which in dutch we call Schryn, schloss; vnd ghalt) do not believe. For like as the lightning goeth out of the east & appeareth even unto the west, so shall the coming of the son of man be. But although this place is used to be expounded by many, of the calamities of the jews, yet that can not be denied, which S. Jerome also himself confesseth, that in the same likewise the destiny of all the world is prophesied of, even unto the end thereof. Wherefore this place which we have alleged, is concluded with the saying concerning Christ's last coming into the world at the day of judgement. And moreover it cannot be denied, that the Lord doth absolutely condemn that doctrine that defendeth that Christ remains or is present, in divers places of the world in boxes or close places: which not only the books of the teachers of transubstantiation are seen to do, but also tabernacles which are erected unto Christ's body (which they call meat tents) also chapells with famous temples and monasteries. In all and every one of those places, I say, they show us Christ, saying, Lo here is Christ, and there is Christ, Behold the bread of Angels. Christ is wholly in all these sacrifices, and he is fully and wholly in every part of them, even in such sort as he was when he was born of the virgin Marie, and hung upon the cross. Which thing they by and by confirm by miracles and wonders, they also set it forth with circumstance of words, saying, that so great mysteries are not to be enquired of, but simply to be believed. And that these things were wrought unspeakably and invisibly by the omnipotency of God. Neither did the Lord dissemble how much this error should increase. There shall be such plenty, such great numbers of people that receive this error, and running after Christ into the deserts & innermost places of the houses, the the very elect shallbe in danger. But in the mean while in so great peril and danger of things, what doth Christ teach his elect to do? Immediately he addeth, Do not believe. What, do not believe? That Christ is here or there upon earth, in the wilderness, or in the innermost parts of the house, or even in the midst of the cities, or in the fields. He addeth moreover, Go not forth. Follow not the multitude which by distance of place seeketh for Christ, as if he were yet conversant upon the earth. Therefore now, if so be the whole world, and all the counsels in the world, all the kings and princes, yea, if all the Angels and Saints should command us to believe, that Christ is here or there corporally: yet the commandment of our only redeemer jesus Christ, the son of God, the father of wisdom, by whom all things were made, who forbiddeth us to believe the same, aught to be of that authority among all the godly, that they may know that they must not believe as creatures command them, but as the creator hath commanded them. Yea moreover, the Lord vouchsafeth in this very same place of the Gospel, to give us a reason of his doctrine. For why must we not believe that Christ is conversant or bodily present upon the earth, but invisibly? Because, like as the lightning goeth forth of the East and appeareth in the West, so shall the coming of the Son of man be. Which is as much as if he had said: The Son of God came once humbly into the earth, to redeem us through his humility and death on the cross, which thing being finished, he forsook the earth and ascended into heaven, and sitteth on the right hand of the father: from thence he shall not return into these our regions, but to judgement. But then shall he appear glorious, noble, to be seen of all men as it were the most clear sun, yea, rather like a lightning right terrible to all the wicked. And therefore there is no cause, why from the time of his ascension until his coming to judgement, we should look for him to come invisibly, and to remain with us corporally present. S. Jerome expounding the same place, saith: This also must be said, that the second coming of our saviour shall not be showed in humility as before, but in glory. It were a foolish part therefore to seek him in a little corner, or in some secret place, who is the light of the whole world. Thus far he. But lest I may seem to stay myself upon some human authority, I will rehearse that which S. Paul teacheth us in his Epistle to the Hebrues, saying: Christ appeared once before the end of the world, to put away sin by Heb. 9 offering up of himself. And for as much as it is appointed to men once to dye, and after this cometh the judgement: even so Christ being once offered up to take away the sins of many, shall the second time be seen of them without sin, who look for him to their salvation. Because therefore our Lord came once into the world, he was once offered up, but he shall come again, or the second time, at the end of the world, truly he cometh not again every day into the world. And because he hath forbidden us to believe, if any man should show him present here or there unto us in this world: it must needs follow that he may be showed present here or there, 〈◊〉▪ in all places where the Sacrament of thanksgiving is celebrated, if we will understand the words of the Supper according to the letter: therefore it followeth without all contradiction, by conference of places, that the words of the lords Supper aught not to be expounded according to the letter. I think herewith I have satisfied such as be not of a contentious disposition. For undoubtedly their meaning is, that we should speak of the sacraments sacramentally, and that sacramental speeches aught to be expounded sacramentally. Besides that, we aught to believe nothing that is repugnant to the rule of belief. But the miracles and the omnipotency of God, brought forth and alleged in this place for the setting out and persuading of an evil matter, they do no good at all, after so many and manifest arguments of truth. Miracles are joined unto the word, as it were seals, which thing the Miracles and the omnipotency of God. Lord God himself testifieth in S. Mark. If then they be repugnant to the word, and affirm that which the word altogether denieth: who will not perceive them to be of that kind of miracles, whereof the Apostle speaketh in the second chapter of the second Epistle to the Thessalonians, and whereof we have herded now that the lord gave us warning in the Gospel, that we should in no case believe them? The lord can do all things, but therefore he doth not all things: The Prophet saith, What so ever the Lord would do, that he did, both in heaven and in earth. Moreover, he will not do such things as are contrary to his word and his faith, therefore he can not do that he will not do. Theodoretus in his third Dialogue entitled Polymorphus, saith: The Lord God will do nothing that is not in him of his own nature, but he can do what ever he will, but he will do such things as are fit and agreeing to his nature. Therefore sith God of his own nature is true, he can not do that which is contrary to his word. Other sound writers do add: Not that he can not do all things, but that he will not do that which is contrary to his nature, and because it doth not become to do against himself. In the mean season, I do expressly profess, that I condemn not or flatly O Chrstes presence in the supper. am against all manner of Christ's presence in the Church, and in the action also of the supper. For I am flatagainst that bodily presence of Christ in the bread, which the Papists defend and enforce upon the Church of God. But I confess and acknowledge with open mouth and sincere heart, that spiritual, divine, and quickening presence of our Lord Christ, both in the Supper and also out of the supper, whereby he continueth to power himself into us, not by sings lacking life, but by his holy spirit to make us partakers of all his good graces, to justify, quicken, nourish, sustain, and satisfy us: which presence we do also feel in ourselves through faith, by the which we are both sustained, nourished, and satisfied. For Christ is the head of his Church: and we have fellowship with him. But how should a living body be without his head? How should we be partakers of Christ, if we should not feel him present, yea, living and working in us? But of these matters we have also entreated more at large in place convenient. Some there are, I know well enough, who otherwise are not injurious to the truth, which gainsay these things, crying out, that by this reason the manner of Christ's presence in the Supper is not fully enough expressed, especially since he himself also hath said elsewhere, Behold I am with you continually Matth. 28. unto the worlds end. I, saith he, wholly, not my power or divinity, not my spirit, nor my strength. Moreover, it is a hazards, lest we should seem to tear Christ in pieces, seeing that he cannot be wholly with us, unless he be present with us as well in body as in divinity. But we wonder what is in their heads. Do they not understand that the Lord in that divine talk, spoken both in the very Supper, and also immediately after the supper, did beat upon nothing so much as the very same thing against which they set shoulder, to wit, that Christ would be absent in body, but present in spirit: & that this presence would be more profitable to the church than his bodily presence? Do they not also understand, wherefore he took flesh, and was nailed on the Cross, that is to say, what the effect and use is of Christ's body, to wit, that the sacrifice of his body being once offered for us upon earth, he might carry the same up into heaven, in token that both our bodies and souls after our death shall through his merit be also carried thither? Therefore after that the lords body had fulfilled on earth that which it came to fulfil, there is no cause why it should do any thing else upon earth. He now sitteth, and aught to sit at the right hand of the father, that he may draw all us thither unto him. If there be any that doth not yet fully believe that which we say, let him read the doctrine of saint Paul the Apostle in the ninth and tenth Chapters of his Epistle to the Hebrues. Let him also read the fourteenth and sixtéenth chapters of Saint john's Gospel. But if it be a pleasure to them to hale at the gable of contention, and to stick precisely as well to these words of the Lord, I am with you unto the worlds end, as to these, This is my body, This is my blood, let them then expound to me these holy testimonies of the holy Scripture. Paul saith that Christ dwelleth in our hearts, and that Christ liveth in him, and he in Christ. The Lord saith to the thief, This day shalt thou be with me in Paradise. And the Evangelist says of the Lord being dead, They laid him into the sepulchre. The Scripture saith not, They laid flesh and bones into the sepulchre: but, They laid him into the sepulchre. The Lord said not to the thief, Thy soul shall be with my spirit or soul in Paradise: But, Verily I say unto thee, this day shalt thou be with me in Paradise. Neither doth Saint Paul say, that Christ's spirit and life doth live in him, or devil in our hearts: But he saith simply, That Christ doth devil in our hearts. But who is so foolish and given to contention, that for these words and places of the Scripture, will contend that Christ's divinity was buried with his body, that Christ's body was with his soul that same day in Paradise in which either of them departed this life, that Christ's body together with his spirit dwelleth in the hearts of the faithful & liveth in Paul, & that Paul liveth in Christ's flesh? All men do willingly admit the catholic sense of the catholic Church gathered out of the word of god, namely that Christ in his spirit is present in his Church even to the worlds end, but absent in body, and that the thieves soul was that day present in Paradise with Christ's soul, not with his body. So judgeth it also of the residue. But if any man mistrust mine interpretation, let him hear S. August. in his treatise upon john, saying thus, He speaketh of the presence of his body, when he saith, the poor you shall always have with you, but me shall you not have always. For in respect of his majesty, of his providence, & of his unspeakable grace, is that fulfilled which he spoke, Behold I am with you always, even to the worlds end. But in respect of the flesh which the word took upon it, in respect that he was born of the virgin, that he was taken by the jews, that he was nailed to the Cross, that he was taken down from the Cross, that he was wound in a sheet, that he was laid into the sepulchre, that he was manifested in the resurrection, you shall not have me with you always. And why so? Because he was conversant as touching his bodily presence, forty days with his disciples, and they accompanying him, but not following him, he ascended into heaven: And is not here. For there he sitteth at the right hand of the father. And he is here: For he is not go hence in respect of the presence of his majesty. Thus far Saint Augustine. But if they yet proceed, not regarding all this that we have said, to urge that saying of the Lord out of Matthew, Behold, I, even I, I say, am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with you: we will also object against them this saying of the Lord, and the same out of the Gospel, It is expedient for you that I (we here they have also this word I) do departed: we object also against them this testimony of the angels out of Luke: This jesus which is taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you into heaven, etc. They shall be at length constrained, whether they will or not, to reconcile such places as seem to be repugnant, and to admit the general understanding which we have alleged and defended hitherto. Neither is there here any danger Christ is not divided. of dividing Christ: neither divide we Christ's person with Nestorius, since we defend the propriety of both natures in Christ against the Eutychians. While Christ our Lord in body was yet conversant upon the earth, he himself witnesseth in the Gospel, that nevertheless he was also in the heavens. And in deed Christ, who was both God and man, all at one time, was then in heaven when he was crucified and conversant upon earth, although his body was not crucified in the heavens. But as Christ divided not himself, although being in heaven, he was notwithstanding conversant and crucified in body upon earth, not in heaven: so neither do we divide Christ who is both God and man, although we say he is present with us when we celebrated the supper, and that we communicate with him: yet nevertheless we affirm that in his body he remaineth in heaven, where he sitteth at the right hand of the father: and so let us keep ourselves within the compass of the Scripture. Of this matter I have reasoned at large, where I have entreated of one person, and of both natures in Christ unpermixed. Hitherto have I spoken of the natural meaning of the words of the lords Supper as briefly and plainly as possibly I could. Touching the place of Paul in the first to the Corinthians, chap. 10. The cup of blessing which we bless, etc. with such other texts, which are alleged to prove bodily presence, I shall not need to use many words: for we have handled that place already once or twice. It remaineth therefore that we examine and weigh what they deliver Of the true eating of Christ's body. unto us touching the eating of Christ's body, and also what the Canonical scriptures do teach to be thought of that eating. What, say they, the lord hath promised, the same most surely and fully he performeth. They add, But he promised that he would give us his true body and very blood to be eaten and brunken in the form of bread and wine unto everlasting life. They gather, Therefore he hath given his very body and blood to the faithful, under the form of bread and wine, for meat and drink to everlasting life. Whereupon it must be eaten corporally as it is corporal. To the confirmation whereof, they allege the lords words as they are written in the 6. chapter of john's Gospel. We answer, God most perfectly and fully performeth that which he hath promised, but we add, that he performeth not according to that meaning that we devise, but as his word truly importeth. We must therefore see first of all, in what sense the Lord How christ hath given his flesh unto. ●s for bread, that is to say, to be meat for us. promised to give his flesh for bread, and his blood for drink to the faithful: and next how we aught to eat his flesh, and how to drink his blood. These things truly which the Lord promises here are well-nigh all allegories & Parables. The Lord promises that he will give us his sleshfor bread or meat, & his blood for drink. But because meat and drink are ordained and given unto men to preserve their bodily life, and the Lord in the 6. chapter of john speaketh not of the life of the body but of the soul, there is a passage made from bodily things to spiritual things. When therefore the lord promised that he would give us his flesh for bread or meat, and his blood for drink, what other thing did he promise' us, than that he would give his body to the death, and shed his blood for the remission of sins? For by the death of Christ, we are as it were by meat preserved and delivered from death. By Christ's blood we are washed from sin, & our souls are as it were with drink spiritually drunken. Therefore the Lord speaketh nothing here of the bread of the lords supper, neither doth he promise' that at the supper he will make of bread his flesh, or that he would give his body in form of bread. Then let this mine exposition of Christ's words concerning the giving of Christ's body or flesh in the form of bread etc, be false and ●eigned, unless I confirm the same by the words of Christ. The Lord said in the Gospel, Seek for the meat that perisheth not, but remaineth to life everlasting, which the son of man shall give unto you. A little after by interpretation he addeth, And the bread which I will give unto you is my flesh, which I will give for the life of the world. I said that I would give you bread or meat, (For this word bread, is after the Hebrew manner used by the Lord for meat, and all manner of sustenance:) but says he this bread or this meat is my flesh, and therefore I promise' to give you my flesh, when I promise' to give you The Bread of Life. Here haste thou expressly to understand, that the Lord by bread did not mean bodily bread, or the bread of the supper. But how doth he promise' to give his flesh for bread, that is to say, to be meat for us, or to quicken us? The Lord repeateth this word, I will give, and says, Which I will give for the life of the world, I will give it, that is to say, even to the death, that through my death I may quicken you. By dying therefore my flesh shall feed, that is to say, shall quicken. Thus much concerning the promise of his flesh for bread: hereafter followeth of the eating thereof. Like as the holy Scripture setteth down in every place without How Christ's body is eaten, and his blood drunken. trope or allegory, that we are made partakers of Christ's death, or of his body which was given for the world unto life, through faith: so also in this present place by a trope or allegory, he biddeth us to eat and drink the flesh and blood of Christ unto everlasting life. Therefore to eat Christ's flesh and drink his blood, is nothing else but to believe that Christ's body was given for us, and his blood sh●d for us to the remission of sins, and consequently, that were main in Christ and have Christ remaining in us. For the faith whereof we spoke, is not only an imagination or thought concerning things past & exceeding our capacity, but a most certain assurance & a feeling of heave▪ lie things received within us to our great commodity. For therefore not only faith, but also the virtue & force of faith is by the Lord signified in john by the allegory both of eating and drinking. Meat passeth not into the substance of our body without delight: so also by faith through a great desire of the spirit we are joined with Christ, that he may live in us, and we may live in Christ, & be partakers of all his good gifts. This is the spiritual eating of Christ who never thought no not somuch as once dreamt in this place of the gross and bodily eating, which is indeed unprofitable. But for asmuch as the whole point of the controversy consists in these words, of eating and drinking the flesh and blood of the lord, they interpreting the same words bodily and we spiritually, it seemeth good to be showed, that by the words of eating & drinking, the Lord meant no other thing than to believe, and consequently to abide in Christ, and to have Christ abiding in us: we will therefore by conference of places of the scripture, bring forth sire evident testimonies in confirmation of our assertion. I am (saith the Lord) that Bread of life, Who so cometh to me shall 1 not hunger, and who so believeth in me, shall not thirst for ever. But who will deny that there is relation between to eat and not to hunger, to drink & not to thirst? Because therefore the Lord said▪ He shall not hunger, he should first have said, Whoso eateth me: But he rather used the word of coming, and said, Whoso cometh to me shall not hunger. To eat therefore is to come, and to come is to eat. And what it is to come to him, he expoundeth immediately, saying: Whosoever hath herded from the father & hath learned, he it is that cometh to me, that is to say, receiveth me, & believeth in me. For Paul also sayeth, Heb. 11. Whosoever will come to GOD must believe. These testimonies without contradiction do prove, that to eat, is nothing else but to believe. Yet that followeth which is more manifest, And whoso believeth in me shall never thirst: And, Whoso drinketh shall not thirst: therefore to drink, he hath put for to believe. Therefore to drink is to believe. For faith satisfieth & pacifieth our minds. Here they have an answer that make this objection, Whether the Lord himself had not words whereby he might declare his mind, if so be by eating & drinking he had meant believing? They have I say an open testimony whereby he useth the one for the other. Again in the same treatise the Lord 2 says, Whoso eateth my flesh, & drinketh my blood, hath everlasting life, and I will raise him at the latter day. And again in the same treatise he says, This is the will of him that sent me, that who soever shall see the son & believe in him, may have everlasting life, & I will raise him at the later day. Lo here thou haste again these worde●, to eat Christ's flesh, to drink his blood, and to believe in Christ, all in one sense. Again the Lord sayeth, I am the 3 lively bread which came down from heaven. And again he says, Verily I say unto you, he that believeth in me hath life everlasting. Whosoever shall eat of this bread shall live for ever. Then to eat Christ and to believe in Christ are all one. And again he says, Who so eateth my flesh and drinketh my blood, 4 abideth in me, & I in him. Moreover, john in his Canonical epistle says. Ioh●. 4. Who soever shall confess, that is to say, shall believe, that jesus is the son of God, God abideth in him, and he in God. Again, Verily, verily, I say unto you, unless you eat the flesh of the 5 son of man, & drink his blood, you can have no life in you. And the same Lord says also in the 8. chap. of john, If you do not believe that I am, ye shall dye in your sins. And again, Verily, Verily I say unto you, whoso keepeth my sayings he shall never see death. Again the Lord says, Like as the living father hath sent me, and I live 6 by means of the Father: so likewise whoso eateth me, shall also live by means of me. And john in the ●. cha. sayeth, Like as the father hath life in himself: so hath he given to the son to have life in him self. And likewise in his Canonical epistle he sayeth. Whoso believeth in the son of God hath a testimony in himself. And, Whoso hath the son hath life. Unto these most evident testimonies of God, we will now join the testimonies of men, which do say the very same, that to eat Christ, is nothing else but to believe in Christ, and to abide in Christ. S. Augustine in his 2●. treatise upon john, expounding these words of the Lord; says: This is the work of God, that you should believe in him whom he sent, as he left written: This is therefore to eat the meat that perisheth not, but which remains unto ●uerlastinglife. Why then dost thou prepare thy teeth and thy belly? Believe and thou haste eaten. The same again in his 26. treatise says. To believe in him, this is to eat the bread of life. Whoso believeth in him, eateth invisibly, and is filled, because he is born invisibly. And again in the same treatise he says, This is to eat that meat & drink that drink, to abide in Christ, and to have Christ abiding in him, & by this means who so abideth not in Christ, & in whom Christ doth not abide, doubtless he neither eateth spiritually his flesh, etc. The same Augustine, Lib. de Doctrina Christiana, Cap. 16. showing when a figurative speech is to be admitted, and when not, saith. If it be an enjoining speech, or forbidding some heinous offence or trespass, or commanding some profit or good deed to be done, it is not figurative. But if it seem to command some heinous offence or trespass, or to forbidden some profit or good deed, then is it figurative. Unless you eat the flesh of the son of man and drink his blood, you can have no life in you, this seemeth to command an heinous offence & trespass: therefore it is figurative, willing us to be partakers of the Lords passion, and sweetly and profitably to keep in memory, that his flesh was crucified and wounded for us. Thus said Augustine, who doubtless set down, not only his own meaning herein, but also the meaning of the whole eatholique Church which was at that time. Let our adversaries therefore take heed what they d●, who will drive all the faithful to this wickedness & offence, to wit, that we should corporally eat Christ's body. Furthermore, hereunto is to be added that which by reason of the perspicuity The flesh profiteth nothing. & plainness thereof, doth almost surpass all that we have alleged before, which the Lord himself answered to those that wondered or rather murmured, saying, How can he give us that his flesh to eat, after that he had declared the sum of that true faith. Doth this offend you, sayeth he, that I said, I would give you bread which came from Heaven, even my flesh to be meat to all believers? I suppose that offence shall take no just place, when you shall see me ascend into heaven, from whence I came down unto you, & where I was with my Father before all beginning: then shall you perceive by my divine ascension that I am the heavenly bread, the natural son of God, and the life of the world: you shall perceive moreover that my flesh is not to be eaten bodily, and to be consumed and torn in morsels, but is carried up into Heaven, for a pledge of the salvation of mankind. And shortly after this he sayeth further, It is the spirit that quickeneth: the flesh availeth nothing. And yet more manifestly he speaketh, The words which I speak unto you are spirit & life. Certain it is the Christ's flesh availeth very much, & is more profitable to the world than any tongue, yea the most eloquent can express. Yea the Lord hath warned us before hand, that we shall have no life, unless we eat his flesh. Then doth the Lord deny that his flesh availeth us any thing at all, if so be it be eaten as the Capernaites understood, that is to say bodily. For being bodily eaten it availeth nothing, but being spiritually eaten it quickeneth: and the Lord hath plainly professed, that he spoke of the spiritual eating in which consists life. These things being declared and confirmed after this manner, we gather such things into a short summary, wherein we think sufficient answer is made unto our adversaries objection. The proposition is true, which holdeth that the Lord doth certainly perform that which he hath promised. But the second proposition is false, which says, that the Lord by his words in the 6. Chapter of john, by bread meant the material bread of the sacrament, and that he promised that he would convert the same into his flesh. For by bread, he meant not the material bread of the Sacrament, but meat to live withal, according to the propriety of the Hebrew tongue, yea his very flesh which was delivered to the death, to be meat I say, that we might live through Christ's death. Thus therefore should the argument have been framed. That which GOD promises he performeth: but he promises that he will give us his flesh for bread, that is to say to be meat and life for us. Therefore hath he given his flesh to be meat, that is to say, he hath given over himself to the death, that by his death we might live. Which being so, surely the meat whereof the Lord speaketh is no bodily meat, although the Lord himself have a true, human, and natural body of like substance to ours, but spiritual: not that the flesh is converted into the spirit, but for that it ought to be received spiritually, not bodily. But it is eat▪ spiritually by faith, not with the bodily mouth. For as chewing or eating, maketh us partakers of the meat: so are we made partakers of the body and the blood of Christ through faith. But thou will't say, How cometh it to pass, that seeing bread The lords words in john. 6. arfitlie to be applied to the matter of the supper. whereof mention is made in the 6. chapter of john, doth not signify the bread of the supper, that almost all the doctors, interpreters, and ministers of the Churches do apply these words to the lords supper? I answer, that these words of the Lord may be applied to the matter of the lords supper for other causes, although the bread signify not the bread of the sacrament. Yea I confess that these words of the Lord, of the eating his flesh and drinking his blood, do bring great light to the matter of the lords supper. S. Augustine Lib. De Consensu Euangelistarum tertio, Capite. primo, sayeth: john said nothing in this place (john the. 13.) of the body and blood of the lord, but plainly witnesseth that the lord hath spoken more at large thereof in another place. This much saith he, speaking undoubtedly of the 6. of Ihon. Since therefore it is one & the self same flesh, & the same body of our Lord whereof he speaketh in both places, in the 6. of S. john, and the 26. of Matthew, and the self same is said in both places to have been delivered to the death for us, or for our life: and likewise, because there is but one means to be partaker of Christ, which is by faith in his body, which was delivered and his blood shed, and finally, because it is the catholic or universal and undoubted doctrine, that Christ's flesh being bodily eaten availeth nothing, surely the things before written in the 6. Chapter of john, are agreeable and do fully open the matter of the Lords supper. And to the intent that this yet may Of two kinds of eating the Lords supper. be the better understood, I will recite what testimonies have been always alleged in the Church out of the holy Scriptures, concerning the two kinds of eating of Christ. Christ's body is eaten and his blood drunken spiritually, it is also eaten & drunken sacramentally. The spiritual manner accomplished by faith, whereby being united to Christ, we be made partakers of all his goodness. The sacramental manner is only performed in celebrating the Lords supper. The spiritual eating is perpetual unto the godly, because faith is to them perpetual. They communicate with Christ both without the supper and in the supper, and by it they do more increase and continued their new beginnings, as we have also showed before: and now by adjoining of the holy action allthings are done more manifestly and plainly. As for the unbelievers and hypocrites, with their captain judas, they never communicate with Christ, neither before the supper, nor in the supper, nor after the supper, in asmuch as they continued in their unbelief, but they of the lords Sacraments to their own judgement and condemnation. I know here what some do teach, and how they devise a certain The third kind of eating. third kind of eating christ which is neither spiritual nor yet sacramental, but altogether compounded of sacramental and corporal. For they hold opinion also that the true and natural body of Christ is received bodily by the unbelievers in the forms of the sacrament. How be it, it shall easily appear by certain sound arguments of the Scripture, that this is but a devise of man: which arguments we will apply to the traitor judas, that by this one example all the godly may learn, what they eat and drink at the Lords supper. For that the judgement which is made of the head being revealed unto us, it shallbe easier for us to pronounce of the members. Some truly do make a doubt whether judas were present at the supper, That judas was present at the lords supper. when the Lord distributed the holy mysteries, among whom is S. Hilary. Howbeit the evangelical history sayeth plainly, that the Lord sat down to meat with the twelve: yea Luke so handleth his narration, that we cannot doubt but that judas did communicate of the mysteries with the rest of the Apostles, which Saint Augustine also avoucheth, Libro De Consensu Euangelistarum tertio, Capitulo primo. And likewise in the 62. treatise upon john, and upon the 10 Psalm, and in his 163. Epistle. Yea moreover, Aquinas also answering in this point to S. Hilary, approveth the same with us, part tertia, Quaesti. 81. Art. 2. Now therefore What judas received of the Lord at the supper. being manifest that judas was at supper with the rest of the Apostles, it seemeth needful that it were known, what he received of the Lord. He received the sacrament of Christ's body as the other disciples did, but because he had not faith as the other had, he partaked not of Christ, neither did he eat and drink the Lords body and blood. For as many as eat the Lords body, and drink his blood, do not hunger nor thirst: for they dwell in Christ, and Christ in them, they are Christ's members, and they never dye. The contrary altogether appeareth in judas and all his fellows: wherefore the unbelievers do neither eat the Lords body, nor drink his blood. Moreover, it is out of all doubt, that there is no agreement between Christ & Belial. For 2. Cor. 6. this hath the Apostle pronounced out of that general consent of the scriptures. But judas is by Christ himself called sathan: therefore judas did not communicate with Christ. Now if we will contend absolutely, that judas did eat the Lords body, truly we shallbe constrained wickedly to affirm, that it is not only an unprofitable, but also an hurtful meat: howbeit, godliness teacheth us, that Christ is an wholesome meat all ways to all them that eat him truly. S. Augustine also denieth that judas did eat the Lords body, or drink his blood. In the 59 treatise upon S. john, The Apostles (says he) did eat the bread which was the lord, but judas did eat the Lords bread against the Lord They did eat life: but he punishment. Again in the 26. treatise, Whoso dwelleth not in Christ nor Christ in him, doubtless he neither eateth his flesh spiritually, nor drinketh his blood: although carnally and visibly he break in his teeth the sacrament of the body and blood of Christ: but he rather eateth & drinketh the sacrament of so great a matter to his condemnation. etc. The like also, and almost plainer, doth he writ in the 21. book and 25. chapter, De Civitate Dei. Against these they object the authority of Paul, saying, That they which eat unworthily, are not guilty of the bread and cup which they have eaten and drunken of, but of the Lords body and blood: and also that they do eat and drink their own damnation, for that they make no different of the lords body: whereby it followeth necessarily, that they have eaten & drunken the Lord's body unworthily, & not only the sacraments of the body and blood of Christ. We answer, that Paul saith thus in plain words, Who soever eateth of this bread and drinketh of the Lords cup. etc. Mark this, he sayeth, Who so eateth this bread & drinketh of this cup unworthily: he says not, Who so eateth the flesh and drinketh the blood unworthily. For they which eat the Lord, are not without faith, and Christ dwelleth in them, and they in him. If thou yet marvel, how the unbelievers can be guilty of the lords body and blood being eaten but sacramentally, How the unbelievers are made guilty of Christ's body and blood. john. 13. Matth. 2● learn this out of other places of the Scripture. The Lord says in john, Verily, verily, I say unto you, he that receiveth whomsoever I shall sand, receiveth me: and whoso receiveth me, receiveth him that sent me. Wherefore, whose receiveth not an apostle, trespasseth not against the Apostle but against God himself, although in the mean while he hath not seen god, nor will not seem to have repelled him. We read how that the judge will say to them that are on his left hand, Depart from me you wicked into everlasting fire. For I was hungry and you gave me no meat. I was thirsty, & you gave me no drink, etc. But hearken now how the reprobate will make exceptions against thus sentence of the judge. Lord, when did we see thee hungry or thirsty, and ministered not unto thee? Then hear again what the judge will answer, Verily I say unto you, in that ye did it not unto one of the lest of these, you did it not to me. wherefore like as he that sinneth against a minister or a beggar, sinneth against Christ himself, although in the mean while he hath not hurt Christ's person in any point: so is he also guilty of the body & blood of Christ whosoever receiveth the sacrament of the body & blood of Christ unworthily, although in the mean season he have not received the very body & blood of the lord. Paul says in another place, that revolters do crucify again unto them Heb. 6. selves the son of God. He also denieth in an other place by all manner of means, that it is possible for Christ to be crucified or to dye any more. Therefore Christ cannot be crucified again by the Apostates or revolters, howbeit their shameful falling away from him is so esteemed of, as if they had crucified the Son of God. Although therefore the wicked do not eat the Lords very body, nor drink his blood, nevertheless they are guilty of betraying the Lords body and blood, as far as in them lieth. If a rebel tread under his foot the seal or letters of the Prince or Magistrate: although he touch not the Magistrate himself, nor tread him under his foot, yet is he said to have trodden the magistrate under his foot, and is accused not for hurting the seal or defiling the letters: but he is charged of treason, and accused for treading the Prince under his feet. What marvel then if we hear it said that they which do eat the lord's bread unworthily are guilty of the body and blood of Christ? For the bread and the mystical cup are a sacrament and seal of it. hitherto have we disputed of the eating of the body of Christ, and Of the other ends of the Lords supper. of drinking of his blood, handling every one point thereof with as much brevity as we could. Now we go to knit up the other ends of the Lords supper being placed in the description of the supper. We said that the supper was instituted by the Lord, that it might represent visibly the gifts of God unto the Church, and lay them forth before the eyes of all men. But we have learned by the whole discourse of this matter, that Christ himself is a most full & rich treasure of all the gifts of God, as namely from whom being delivered for us unto death, we have all things belonging to life, remission of sins & life everlasting. Since these things be invisible & got by faith, they be also visibly, that is to say, by sacraments represented almost unto all the senses, to the sight, to hearing, to tasting, and to feeling, to the intent that man being wholly therewith moved both in body and soul, may celebrated this most comfortable mystery with great rejoicing in heart. Here unto now appertaineth that analogy, whereof I have spoken before in the 7. Sermon of this Decade, whereby I would have these things to be better learned. Furthermore, we have said that the supper was instituted of the lord, that he might visibly gather together into one body all his members, which were in a manner dispersed throughout all parts of the world. whereupon we have said that the holy men some where else did call the supper a league or confederacy. We are knit invistbly with Christ and all his members, by unity of faith and participation of one spirit: but in the supper we are joined together even by a visible conjunction. For now not by words, but by deeds also, but by mystery, but by sacrament we are very néerly knit and joined together, opening and declaring to all men by celebrating the supper, that we are also of the number of them that believe that they are redeemed by Christ, and that they are Christ's members and people. But we bind ourselves together unto Christ and the Church, both that we will keep the sincere faith, and promising that we will use good deeds and charity towards all men. Look for more touching this matter in the seventh Sermon of this Decade. hereupon truly did S. Paul prove, that it is not lawful for them which receive together at the Lords table to eat of meat offered to Idols, and to take part of profane sacrifices. Which thing, if at this day many would rightly weigh and consider, they would not seem to be seen so busy in strange and for reign sacrifices. We said also that the Lord instituted the Supper, that thereby he might keep his death in memory, so that it should never be blotted out with oblivion. For Christ's death is the summary of all gods benefits. He would have us therefore to keep in memory the benefit of his incarnation, passion, redemption, and of his love. And although the remembrance of a thing that is past be celebrated, to wit, of his death, yet the same belongeth greatly unto us, & quickeneth us. Neither, most we think that this is the jest end. For there is none so diligently expressed as this is. For the Lord repeateth this saying. Do this in the remembrance of me. But the holy rite or holy action, being joined with the word or with the preaching of Christ's death, & the redemption of mankind, how mavelously doth it renew from time to time that benefit, and suffereth it not to be forgotten. Last of all we said that the supper was ordained of the lord that thereby we might be admonished of our duty, praise, & thanksgiving. It is our duty to be sincere in the faith of Christ, & to embrace all our brethren with christian charity for the Lords sake, & to beware that we defile not our body's with the filth of the world, since we be cleansed with the blood, of Christ. Paul the Apostle saith: So often as you shall eat of this bread, and drink of the Lords cup, declare the lords death until he come. But to declare the Lords death, is to praise the goodness of God, & to give thanks for our redemption obtained through his death. For the Apostle Peter says, You are a choose generation, a royal priesthood, an holy nation, a people, set 1. Pet. 2. at liberty, that you should show forth virtues of him that hath called you out of darkness into his marvelous light. But hereof we have spoken also in another place. Thus much I thought good in few words to repeat touching the ends of the supper, which every godly man being instructed by the holy ghost doth diligently consider. I would now let you go, dearly beloved brethren, but that I see it will be a common commodity, to teach in few words flow every one should prepare himself to the lords supper, that he come not to it unworthily. But it were not lost labour Of worthily and unworthily eating and drinking the Lords supper. first of all to search 〈◊〉, who do worthily or, unworthily eat and drinks of the Lords bread and cup. There is no man that can deny that there are degrees in our worthiness and unworthiness, if he rightly examine the judgements of God, and looking narrowly into the nature of our religion is able to give judgement thereof. The chiefest degree of unworthiness, is to come to the holy mysteries of faith, without faith. He cometh worthily that cometh with faith: unworthily he that cometh without faith. Such are said to be works worthy of repentance in that gospel, as are penitent works or seemly for such as profess repentance. But what is more beséeming, more meet, and just, than that he who is to celebrated the lord's Supper, do believe that he is redeemed by Christ's death, who was offered up as a price for the whole world and that for that cause is desirous to give thanks to Christ his redeemer? Contrariwise, what is more unseemly & unjust, than to receive that pledge of Christ's body, and in the mean while to have no communion or fellowship with Christ? To come to thanksgiving, & yet not to give thanks from the bottom of his heart. For what uniteth us to Christ, or what maketh us partakers of all his benefits, & therewith also to be thankful, but faith? What doth separate us from Christ, and spoileth us of all his gifts, and maketh us most loathesome, but unbelief? Therefore, faith or unbelief maketh us partakers of the Lords table worthily or unworthily. Paul the Apostle in the Acts, saith to the jews, who through unbelief did reject or set at naught the preaching of the Gospel, The word of God aught first to be Acts. 13. preached unto you: But because you reject it, and judge yourselves unworthy of everlasting life, behold, we turn unto the Gentiles. How did the jews pronounce against themselves that they were unworthy of everlasting life, and like judges gave sentence against themselves? In setting themselves against God's word through unbelief, neither apprehending Christ by faith, who is the life and righteousness of the world. Wherefore, the chief and greatest portion of our worthiness & unworthiness is and consists in ●aith or unbelief. S. Peter witnesseth, that our hearts are purified by faith: true Acts. 15. faith therefore is the cleanness of christians. Whereupon S. Augustine saith, The unbeliever eateth not the flesh of Christ spiritually, but rather eateth and drinketh the sacrament of so great a thing to his own condemnation: Because being unclean he hath presumed to come to Christ's sacraments, which no man receiveth worthily, but he that is clean. Of whom it is said, Blessed be the clean in heart, for they shall see God, etc. Moreover, they eat and drink of the Lords supper unworthily, who although they be not destitute of faith, yet by their abusing of it, do pervert the right institution of the Lord: such seemeth to have been the error of the Church of Corinth, which mingled the private and profane with the Ecclestastical and mystical banquet, & did put no difference between the Lord's bread, which is called Christ's body, & common meat. For Paul says: Who so eateth & drinketh, unworthily, he eateth and drinketh his own damnation, making no difference of the lords body. Therefore, to make no difference of the lords To make difference of the Lords body. body, is unworthily to eat the lords bread, and to drink of his cup. For this word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to judge or to make a difference, is to weigh and consider of a matter exactly with judgement to the uttermost of a man's power to judge of it & make a difference between that and all other things. Furthermore, the Lords body is not only that spiritual body of the Lord, to wit the church of the faithful, but that very body which the Lord took of the virgin, & offered up for our redemption, & that now sitteth at the right hand of the father. To be short, the bread of the sacrament in the supper is the Lords body, it is I say the sacrament of the true body which was given for us. Whosoever therefore putteth no difference between this the Lords mystical bread & profane meat, but cometh to Christ's table, as he would to a table of common and gross meat, and acknowledgeth not that this heavenly meats differeth far from other human meat, neither cometh after that sort as the Lord hath instituted, but followeth his own reason, surely he maketh no difference of the Lords body, but eateth and drinketh his own damnation. Paul again expoundeth himself saying, Therefore my brethren, when you come together to eat, tarry one for another, that ye meet not to condemnation. Who so therefore preventeth the public supper by eating his own private supper that is to say, who so suppeth not as the Lord hath appointed, the same eateth & drinketh unworthily. For before un worthy eaters & drinkers are said to eat and drink their own damnation: & here they are said to meet together to their condemnation the make haste to the supper, not tarrying for their brethren: and they make no difference of the Lords body. S. Augustine in his 26. treatise upon john saith, The Apostle speaketh of those which received the Lord's body without difference & carelessly, as if it had been any other kind of meat whatsoever. Heretherefore if he be reproved which maketh no difference of the lords body, that is to say doth not discern the lords body from other meats, how then should not judas be damned who came to the lords table, feigning that he was a friend, but was an enemy? etc. How much more grievously do they seem to sin at this day, who perverting the lawful and first use the was instituted by the Lord, do establish their own abuse with great contention: yea & grievously persecute them that cry out against it & will not receive it? Furthermore, since by experience we find every day, the there are many things wanting unto our faith, by means whereof diverse vices spring up among us whereof our unworthiness is the hightest or least of all which the Lord of his grace may easily wash away, & almost wipeth away by sending his cross upon us, not imputing such infirmities to us to our condemnation. For the Apostle in another place ●aith, that there is no condemnation for them which are graffed into Christ jesus, & walk not after the flesh but after the spirit. Neither with equal punishment doth our most just lord punish these sundry The punishment of those that eat unworthily. sorts of unworthiness. Let us therefore see what the blessed Apostle teacheth us concerning the punishment of those that eat unworthily. Therefore he saith, Who so eateth this bread, or drinketh of the lords cup unworthily, the same shallbe guilty of the Lords body and blood. By which words verily he means that chief and most ●owle unworthiness of all other, to wit unbelief. For he is guilty of the lords body & blood, to whom the fault of the lords death is imputed, that is to say, to whom Christ's death becometh death, and not life: as it also happened unto them, who through unbelief & wickedness did crucify Christ. For unto them Christ's blood seemed profane, as it had been the blood of some beast, murderer, or wicked person, as being worthily 〈◊〉 for his offences. And I pray you, what else doth he think, than the Christ's blood is profane, who believeth not that the same was shed for the sins of the world? And yet he dareth take part of the lords supper, the he may worthily be said to be guilty of the Lords body & blood. It is a very great offence to eat the Lords bread and to drink of his cup unworthily through unbelief: which thing by the example of judas is laid before our eyes. He believed not in the Lord jesus, yea he invented how to deliver him into the hands of thieves and murderers, yet nevertheless he sat down to meat & took part of the Lords supper, therefore in the end the devil worthily challenged him wholly unto him. For S. john witnesseth that about the end of the supper, the devil john. 13. entered into judas: not the he was not in him before that he came to the supper: for he had begun before to devil in him, & to stir him forward: but for that Luke. 22. after so many admonitions of our lord Christ, & after that he had profaned the mysteries of Christ, & as it were trodden them under foot, he wholly entered into him, and fully possessed him. The same Apostle Paul threateneth damnation to them that make no difference of the Lords body, who are placed, as it were, in another degree of unworthiness, saying: For who so eateth and drinketh unworthily, eateth and drinketh his own damnation. The reason hereof he setteth down in this sentence, to wit, why we we ought not rashly and carelessly to come to the Lords table, for that we approach then to our condemnation. But condemnation or judgement is the pain or punishment which the Lord layeth upon his faithful people when they sin, not in another world truly, as he doth upon the unbelievers, but in this world. For it followeth in the words of the Apostle, which ministereth unto us the same sense. For this cause, many are weak and feeble among you, and many sleep. For if we had judged ourselves, we should not have been judged. But when we are judged, we are corrected by the Lord that we should not be condemned with the world. The Apostle plainly distinguisheth between the unworthy eaters that are subject to God's correction, & worldly men, that is to say unbéeléevers, whose punishment the Lord deferreth to that other world: but upon his faithful people, who yet offend through the negligence, & come to the supper not sufficiently instructed, he layeth divers & sundry afflictions, as pestilence, famine, sickness, & such like, to shake off their drowsiness. For it followeth, If we had judged ourselves, that is, if we ourselves had restrained our vices, & separated ourselves from evil, we had not been judged, that is to say, punished and corrected. For immediately he addeth, But when we are judged, we are chastised of the Lord To be judged therefore, is to be chastised. But hereby we learn from whence there do flow so many mischiefs into the Church, to wit, by the unworthy use of the Lords supper. But some man will answer here, if How we should prepare ourselves to the lords supper. the matter be so, it were better wholly to abstain from the lords supper. But if any abstain wholly, he also thereby sinneth against the Lord, and that grievously. For he setteth at naught the lords commandment, who saith, Do this: yea, he setteth at naught both the Lords death, and all the gifts of God. Wherefore he hath not escaped danger, who hath omitted to celebrated the supper: which thing also we have said before. Thou must go an other way to work, if thou desire to avoid both danger & sin. Hear the counsel of Paul very compendiously saying, Let a man examine himself, and so let him eat of that bread, and drink of that cup. And we must mark, that in this examination he sendeth no man to another, but every man to himself. The Papists bid thee, Go to an auricular confessor, there to confess thyself, to receive absolution, and to make satisfaction for thy sins, according to the form that is commanded thee. And so they bid thee as sufficiently cleansed, to go to the lords table. But Paul the doctor of the gentiles, and the vessel of election, speaketh not a word of those things, but says simply, Let a man examine himself, & so let him eat of that bread, and drink of that cup. For like as God is the searcher of the hearts, & requireth the affection of the mind, & hateth hypocrisy: so none knoweth what is in the heart of man, or what affections we bear to godward, but we ourselves do: therefore he willeth us ourselves, to examine every thing in ourselves: that is to say, he willeth every man to descend into himself and to examine himself. This examination cannot be made without faith, and the light of god's word. But the faithful man having the light of God's word shining before him, and faith extending her force and power, inquireth of himself, whether he doth acknowledge all his sins which he hath manifoldly committed against God: and whether he be sort for them, being committed, and whether with sincere faith of heart he believe that Christ hath washed away and forgiven all his sins: and whether he confess freely with his mouth as he believeth in his heart, that life & salvation consists in jesus Christ only, and in none other: & whether he have determined with himself to die in this confession: and whether he mean diligently and earnestly to apply himself to innocency and holiness of life: and whether he be ready to love, & help all the members of Christ's body, of whom he is also a member, and be ready to spend his life for them according to the example of Christ: and whether he have remitted or pardoned all anger and enmity: and whether he be desirous to call to mind Christ's passion, & the whole mystery of our redemption, & to give thanks to God for our redemption, & for all other gifts of God already received & to be received. This is the right examining which agreeth with the receiving of the mystical supper: and when we have done so, we may in humbleness, and fear of the Lord, & with gladness approach to the supper of our Lord Christ. But here the faithful do tremble, who are as it were privy to their A comfort or afflicted consciences. own imperfection & infirmity. For they do not find these things to be so perfect in their minds as otherwise they kn●w a just perfection requireth. Satan cometh, and he casts in many and great stays, to the intent he may draw us back from the celebration of the supper. Therefore we say, if any man suppose that none is to be admitted to the supper but he that is purged from all sin & infirmity, surely he shall drive away & exclude all men how many soever live in this world, nay he shall altogether deprive them of the lords supper, as not to be any longer for sinful men but for Angels. We must remember that this examination rests within his own bounds, & that God here also as every where else, doth use this clemency and mercy towards us. He knoweth our weakness & corruption, & with us can bear our infirmities. The Israelits under king Ezechias being not fully cleansed, took part of the paschal lamb. But the king prayed, and said, The Lord, who is good will have mercy upon all men, that with all their heart seek after the God of their fathers, & will not impute it unto them that they are not sanctified. And hereunto is added in the holy history, in 2. Chron▪ 30. chap: And the Lord herded Ezechias, and he was pleased with the people. The worthiness which is enquired for by exact examination, is no absolute perfection, but a will and mind instructed by God, which humbly acknowledgeth it own unworthiness, and therefore humbly prayeth for increase of faith & charity, & all perfection in Christ only. At that first supper the Apostles were Christ's guests, & among these was judas: but because he lacked faith, and was a traitor, yea a murderer, he was made guilty of the body and blood of the Lord The other apostles were also sinners themselves, but not wicked, they believed in christ they loved Christ & one of them loved aother like brethren: & therefore they did not eat of the Lords supper unworthily, as judas did. Although in the mean time at the same table they showed tokens of great imperfection. For Peter not without great contempt & reproach of his brethren, prefereth Matth. 26. Luke. 22. himself before them all. Moreover, they contend among themselves for honour, which of them should seem to be greater than another. I will not now recite that straightway after they arose from the table, they shamefully forsook their master and ran away, & many ways behaud themselves unworthili: but all these things were easily washed away, for the faith had taken very deep root within them. Neither will I here stick to recite word for word, the comfort of M. john calvin, a godly and learned man, who with great commendation teacheth in the church at this day, my fellow minister & most well-beloved & dear brother, which he hath set down for the afflicted in this case: Let us call to remembrance, says he, that this holy banquet is a medicine for the sick, a comfort for the sinful, a largesse to the poor, which to the whole, righteous, and rich, if there could any such be found, would bring small vantage. For seeing that in this banquet Christ is given unto us to be eaten, we understand that without him we faint, fail and are forsaken. Moreover, seeing he is given to us to be our life, we understand that without him we are but dead. Wherefore, this is the greatest & only worthiness which we can give unto God if we lay before him our own vileness & unworthiness, that through his mercy he may make us worthy of himself: if we despair in ourselves, that we may be comforted in him: if we humble ourselves, that we may be lift up by him: if we accuse ourselves, that we may be justified by him. Moreover, if we attain unto that unity which he commendeth unto us in the supper: and like as he maketh us all to dwell in him, so that we may with likewise that there were one soul, one heart & one tongue in us all. If we well weigh & meditate these things, them shall these thoughts never trouble us: we that are naked and destitute of all goodness, we that are stained with spots of sin, we that are half dead, how should we worthily eat the Lord's body? Let us rather think that we being poor do come to a plentiful giver, we that are sick come to a Physician, we that are sinful come to a saviour: that the worthiness which is commanded by God consists in faith chief, which reposeth all in God, & nothing in ourselves: secondly in charity, & such charity as it is sufficient if we offer it unto God unperfect, that he may increase it to the better, seeing we cannot perform it absolute as it aught to be. Thus far he. This much have I said hitherto of the most holy supper of our lord jesus Christ, the most excellent & wholesome sacrament of Christians, for which even from the very beginning & while the Apostles were yet living sathan the most deadly enemy to our salvation, lying in wait, hath go about to overthrow by many corruptions & defilings: from which being now for a time faithfully cleansed, yet doth he not so leave it but intermingles & throws an heap of contentions into it being made unto the church the token of a covenant never to be broken. Whereupon the thing itself & our salvation requireth, that we be circumspect & give no place to the temptour, but agreeing altogether in christ and being joined into one body (by faithful celebrating of the supper) we may love one another and give everlasting thanks to our redeemer and Lord Christ to whom be praise & glory now & for ever. Amen. Amen. ¶ Of certain institutions of the Church of God. Of Scholes. Of Ecclesiastical goods, and the use and abuse of the same. Of Churches and holy instruments of Christians. Of the admonition & correction of the ministers of the church, and of the whole Church. Of matrimony. Of widows. Of virgins. Of monks. What the Church of Christ determineth concerning the sick, and of funerals and burial. ¶ The tenth Sermon. THERE remain certain things, but a few truly, which are to be expounded unto you (dearly believed) the which partly appertain to the institution of the ecclesiastical ministery and preservation thereof, there are partly certain peculiar or divances of the Church which the Church can not want. Whereof in this last Sermon of this Decade, so far as the Lord shall give me grace to speak, I intend as briefly as I can to entreat. First of all we must know that the Lord our God hath not burdened The Lor● hath not burdened his church with infinite laws. his Church with over many laws and institutions, but hath set down a few easily to be numbered, and those not costly, nor intruate, nor long, but pro●●table, ●imple, plain and short. In time past, when as under the law the Lord appointed unto the people a costly & sumptuous worshipping of him, notwithstanding all things therein were certain, 〈…〉, and moderate: neither would he have any thing added to, or taken from i● at the pleasure of men, or to be otherwise used than he had appointed. Who then will think that after the abrogating of the Law, the Lord would deliver unto the Church of his new people, asumptuous and an infinite discipline? Wherefore it is partly the covetousness of the pastors and estates of the Church, and partly the monstrous superstition of the common people, that hath made every thing so sumptuous, and infinite in the Church. Let us stick unto this, that the Lord our God hath instituted in his Church, but very few things, and such as are necessary: and therefore we aught all to endeavour, that the Church be not overburdened with traditi●●s and institutions which proceeded not from God himself. The Church of God is gorgeously enough ●ecked and furnished, if the ●eteine and keep the institutions of her God and Lord The chief and principal points The chiefest points of true godliness in the Church. of the Godliness of the Church of GOD, are the sincere teaching of the law and the Prophets, of Christ and ●he Apostles, faithful prayer offered unto her only GOD through Christ 〈◊〉, a religious and lawful administration & receiving of Christ's sacraments: whereof we have entreated hitherto through five Decades. Here unto belongeth charity also, which is a communicating of riches, or well doing, whereof we have said somewhat already in the first Decade, & will say somewhat else in this Sermon. Neither doth Luke in the Acts make mention of any other things, describing what manner of Church the faithful primitive Church of Christ was, being founded by the Apostles, & what were the principal points thereof. They were continuing, saith he, in the doctrine of the Apostles, and in Acts. 2. communicating, & in breaking of bread & in prayer. Under these few points all godliness is comprised. Unto the Of schools Ecclesiastical ministery are joined these that follow. Christian schools have the first place, which bring forth a plentiful increase of Prophets or ministers of the Church. All nations unless they were altogether barbarous, have understood that without schools no kingdoms or common weals can happily be maintained. And therefore not only Moses in the book of Genesis, but also Strabo in the 17. book of his Geography, reporteth how that among the Egyptians were instituted most famous Colleges for Priests and Philosophers. Histories also make mention, that the most noble men of all the world traveled into Egypt to obtain wisdom in which number Plato also is said to be the first of the chief & principal among the Philosophers. Neither is it unadvisedly written in the book of the kings, that Solomon excelled the wisemen of the Egyptians in wisdom. And not only the Egyptians, but also the Palestines, a Nation more famous for wars than for learning, are said to have had their priests, of whom they asked counsel in matters of doubt, as writeth Samuel in his holy history. And Daniel also witnesseth, that the Babylonians had most famous Schools, as also had the Medes and Persians, from whence sprung forth their Magi, I would say wise men, notable in all parts of Philosophy. I need not to speak any thing of the Greeks and Romans, since there is no man but knoweth their most famous city of Athens, which is so much spoken of by all learned men, and also the goodly Colleges of their Priests and Soothsayers. But omitting foreign examples, let us allege our own or such as are Ecclesiastical. GOD, who gave unto his people, a most absolute form of an happy Commonweal and kingdom, distributed schools through forty & eight towns of the realm. Those towns by reason of the Philosophying Levites, were called Levitical. For he had consecrated all the Levitical tribe unto the priesthood and to studies: Not for that it was not also lawful for gentlemen of other tribes to study Philosophy or wisdom: But because the Levites were peculiarly appointed unto holy studies. For it is evident, that isaiah and Daniel, two of the most bright lights of the the prophesied were of the tribe of juda. Other tribes also have brought forth men right singular in all kind of knowledge. And those towns likewise were called Levitical and priestly, not that priests only dwelled in them, but because they had synagogues in them. But at the tabernaele in 〈◊〉, and specially in the city of Ierusale● there was a school surpassing all ●ther, and in manner of an university, as they call them now adays. And the same holy history witnesseth the most famous men had the government of governors of Scholes. 1. Sam. 10. 4. Reg. 2. &. 4. cap. those schools. For we read in Rama that Samuel, who was the very chiefest in all wisdom, godliness, and learning, was governor and principal of the Naioth, that is to say, the Burse as they term it, or College of the Prophets. Helias and Heliseus the most clear lights of the Church of Israel, were rulers over the school of Hierico and Gilgal. That naughty jeroboam did pull down the schools, and troad under foot the order of the Priests, and placed without all choice some that were of the refuse of the people in their places. But the men of GOD Helias and Heliseus knew well, that without schools the sound doctrine could not flourish or be preserved: and therefore they applied themselves wholly to the renewing of schools. And when lawful tributes were denied them, being by wicked Princes bestowed upon flatterers and bellie●, that is to say, priests of the Idols of calves and of Baal: yet it came to pass by the goodness of the Lord, that some good men bestowed somewhat upon such as were desirous of learning, who holding themselves contented with a mean living, behaved themselves valiantly in that most corrupt age. But those notable men, those wise men and Prophets, who had the government over schools, were called fathers, where upon also the disciples and scholars were termed the sons of the Prophets. Amos and jeremy call them Nazarites. For, saith Amos, I am no Prophet, Amos. 7. neither the son of a 〈◊〉 to wit, not brought up in the knowledge of 〈…〉. And the same man saith again. I have raised up Amos. 2. of your sons for Prophets, and of your young men for Nazarites. But he commends also the manner of them that studied, which in his lamitations he bewaileth to be altogether perished in the captivity. Furthermore, they were called the sons of the Prophets, for the affection which they bore towards their school masters, as if they had been their parents, and for their obedience and daily study towards them. But how much the more noble and wise the Princes were, so much the more diligence they employed in repairing schools, and restoring Ecclesiastical orders. Which a man may see, not in David and Solomon only, but also in josaphat, Ezechias, and jostas, who were most virtuous and most happy Princes. In the captivity and after the captivity of Babylon, the lords people was dispersed and scattered into many kingdoms far and wide. But whether so ever they were carried, they erected schools or synagogues, and when the city of jerusalem was restored, than they often came unto the same. For therefore the Acts of the Apostles make mention, that at what time saint Paul preached the word of God Acts. 15. among the Gentiles, he went into the synagogues. And saint james the Apostle saith, Moses of old time hath in every city them that preach him in the synagogues. Where he speaketh not of the cities of Iude● and Galilee, but of the cities of the gentiles in Syria, Cilicia and Asia. But that which we read in the Acts doth show that they being dispersed and scattered abroad, did sometime come unto the holy city of jerusalem. There were dwelling at jerusalem certain Jews Acts. 2. religious men, of all nations that are under heaven. And that also which Acts. 22. Saint Paul reciteth of himself confirmeth the same, that being born free in the city of Tharsus, he traveled to jerusalem unto Gamalieles feet, that is to say, to the intent to hear the instruction, and to be a scholar under Gamaliel. So likewise we read that at jerusalem there were Acts. 6. Colleges or Synagogues of the Libertines, Cyrenians, Alexandrines, Cilicians, and Asians. This use of schools continued until Christ's time, yea, and after his asce nsion into the heavens, almost until the destruction of the city, although in the mean time it may appear to have been sundry times depraved. Christ also the son of God, our king and high bishop, he himself Christ & his Apostles, do institute Scholes. instituted the most famous school of all other, calling there unto the twelve Apostles, and the seventy disciples, choose men, I say, to the number of fourscore and two. Yea, the Apostles themselves drew unto them very many disciples, and first of all Saint Paul the most choose instrument of God to convert the gentiles, is read to have had in his company, Sopater of Berrhoe, Luke of Antioch, Mark of jerusalem, Barnabas, Sylva or Sylvanus, Caius and Timothy, Aristarchus and Secundus, Tychicus and Trophimus, Titus and Linus, Crescens and Epaphras, Archippus and Philemon, Epaphroditus and Artemas, and many other. He hath also commended most diligently unto good men, the studious, and the ministers of the Churches, exhorting all men unto liberality, that they may want nothing. And writing unto Titus: Bring diligently, saith he, Titus. 3. Zenas the Lawyer and Apollo, upon their way, that they may want nothing. Moreover it may be gathered by plain and manifest proofs out of the thirteenth chapter of the Acts, that there was a very famous and that an apostolic school at Antioch in Syria. Eusebius also of Caesarea abundantly witnesseth what noble schools were at Alexandria in Egypt, and in other renowned churches. And we have also declared the same more at large, when time served, in a book which we have written of the institution of bishops. But in process of time when all things appertaining to the Church began to decline to the worse, Ecclesiastical schools also degenerated into abbeys, or into Colleges of Canons and Monks. But of all these things whereof Schools appertain to the preservation of the ministery. we have spoken, I think it not unknown unto any man, that schools do principally belong to the preservation of the Church, and the maintenance of the holy ministery, in which schools good arts might be exercised, very profitable for the furtherance of the study of the holy Scriptures: of which sort chiefest of all are the studies and knowledge of holy tongues, of Logic, natural Philosophy, and the Mathematics, and these moderately known, & directed unto the certain scope and end of Godliness. For a man may sometime find wits worn and waxed old in divers Arts and disciplines, howbeit not once meddling or enured with holy exercises and studies. But I would to God that the wicked being too much glutted with profane study, would also leave to contemn holy Scriptures as things plain barbarous. A man also may found some wits so busied in the study of the Mathematics, that they are more meet to be masters of buildings, than governors or pastors of Churches. Yea they are so far crept into the study of Astronomy, and the Astronomers heaven, that they quite forget the blessed heaven, which is the seat of the blessed Saints, any thing to pertain unto them, and that they shall be sufficiently happy if they can but once attain unto the knowledge of the motion of the visible heaven, and to the course of the stars. As for those that meddle overmuch with the study of Philosophy, and the trifles of Logic, and the rules of Khetoricke, never attain unto any end, nor earnestly think upon the bestowing of their travels to the edifying of the Church: commonly they become contentious and brawling disputers for the most part, and arrogant controllers: unto whom nothing sémeth to be neatly and aptly enough, either spoken or done of others, but that which is tempered and as it were tuned to their great conceiving heads, and so agreeing with prescript rules, that they swarm not there from, not not so much as a hairs breadth. These men snarl and entangle all things with their doltish disputations, puffing out nothing else but quarreling controversies, taking upon them most arrogantly to judge all men's doings & sayings what so ever, you, though they be good and tolerable, they snap at them, and maliciously cavil against them, being rather vain babblers, than Philosophers, yea, the very plagues of schools and Churches: who spit out the poison of debates, contentions, variances, strises and divisions at and into the Church. Against these Saint Paul the Apostle to Timothy seemeth to speak. 1. Tim. 6. For after he had briefly set down the sum of sound doctrine, he addeth there upon. This teach and exhort. Who so ever teacheth otherwise, and holdeth not himself contented with the healthful word of our Lord jesus Christ, and the doctrine which is according unto godliness, he is puffed up, knowing nothing, but spending his time about questions and contention in words, whereof groweth hatred, strife, slander, evil suspicions, vain conflicts, of men corrupt in heart, and destitute of the truth, which suppose gain to be godliness. Avoid the company of such. Truly it never went well with The corruption of Scholes. the Church, when learned and studious men forsaking the plainness and pureness of the word of GOD, turned their eyes an other way, and aimed not at the word of God alone. They in ancient time, did not contemn the word of God: but in the mean while they attributed more to traditions than was convenient. But by that means they both gave occasion unto errors, and confirmed such abuses as were already brought in. Certain years past and go, Gratian and Lombard, with other ecclesiastical writers, went about to make an agreement of opinions, & to gather together a perfect and certain sum of divinity. But thereby they did not only carried the schools away from the Scriptures, but also intruded strange doctrines into the church. After these there followed Alexander, Albertus, and Thomas, who not only depended upon those sentences, and commended them unto others, but also endeavoured to mingle Philosophy with Divinity, and to couch them together into one body. And hereof it came to pass that we had so many ways and sects, so many puddles crawling full of frogs, so many schools, so many abbeys, so many sophisters. And if at this day likewise we continued unhappily to couple Philosophy with the holy Scriptures, and superstitiously call them into disputation, and to call them unto examination by human rules, or to the handling by arts, then shall we also corrupt them in the schools, perverting the integrity of the apostolic doctrine, to the great detriment of the Church. In the mean while, certain it is that good Arts and learning do make much unto perspicuity and plainness, but moderately and religiously applied with judgement, so that the scriptures may have the upper hand, and all other Arts obey the same. Wherefore, let pure godliness be taught in the Ecclesiastical schools, The true end of Scholes. yea, let godliness be the end of all our studies: at the first let the studious be diligently taught the Catechism, and let them never rest, until such time as they have learned it perfectly and made it familiar unto themselves: then let this young begun godliness be daily increased with Lectures and holy Sermons: Let the writings of the holy Evangelists and Apostles be always read unto them, that they may become perfect in them in due season: Let them also commodiously learn the tongues and good Arts, and let them be exercised in writing and reasoning. But above all, let dissoluteness and wantonness be banished out of the Discipline in schools. godly instituted and Christian schools. Let discipline, yea, though it be somewhat sharp, flourish. For if youth be corrupted in the schools, and grow up in that corruption, what I pray you shall we look for at their hands, when they be set in authority over the Church? Let us not believe that they will be the salt of the church, who as they are most dissolute and blockish, so can they not abide sharpness in other. Shall we think that they will become lights of the church, who do themselves hate the light, and are delighted in darkness, and in the works of darkness? Wherefore, that which the sons of Helie were in the Church of Israel, the same shall be and are the corrupt sons of the prophets in the church of Christ. They therefore shall likewise perish with the people which are committed unto them. And therefore now adays, there is great offence committed through too much lenity in the schools, a mischief which will never be washed away. For a man shall come into many schools, where he shall think he seeth so many soldiers and ruffians, not scholars and students, whom they commonly call clerk. Neither their fare, neither their apparel, neither their manners, neither their words, neither their deeds, declare them to be of any good disposition, honest, or studious. I know, that much is to be ascribed unto our unhappy and most dissolute age, in which the stubborn and rebellious will not harken to the counsel of the elders: and again I know, that there are great offences committed through the negligence and fond gentleness of them that are in authority. But for as much as the welfare of the Church consists of schools well ordered, we aught all of us to use great diligence, that in this behalf there may no offence be committed through our carelessness and negligence. This much have I said concerning Ecclesiastical schools, in as few words as I might conveniently: of which I have entreated more at large in my book of the Institution of Bishops. Furthermore, to the end that schools Of Ecclesiastical goods. with the whole ministery may be maintained, together with all holy buildings, and Ecclesiastical charges, there needeth to be some good wealth and ability correspondent. This place therefore admonisheth us to say somewhat concerning Ecclesiastical goods. God in that commonwealth which he would have to excel all other as best furnished with all things necessary, appointed standing fees to be paid unto the holy ministery of the common charge, to wit, the tithes, the first fruits, and sundry other kinds of offerings. These things are in the law expressed by Moses the man of God in many words: who nothing feared, lest for handling of that matter he should be accused of greedy desire, or covetousness. For those things which God commanded him to declare plainly to the people, he uttered unto them faithfully. Yea, the law of nature commandeth to reward him that taketh pain, and to maintain common charges by common contribution. And those revenues or tributes that were publicly gathered, were not bestowed but to public uses. For they were partly given to the ministers for their ministery and service, partly they were disbursed upon public buildings & holy charges, and part was employed to the relief of the poor. And although by the new Testament the levitical law with the The courche of the new testament hath goods & revenues. whole Priesthood be abrogated, notwithstanding it is certain that the same universal law, which commands that public charges should be levied by public contributions, is not abolished. For we read that our Lord jesus Christ, although he Luke. 8. lived not of the tenths and revenues of the Priests, yet lived he of the contributions of the godly. For he executed a public function. And sending his disciples abroad to preach, expressly Matth. 10. saith unto them: I would not have you to be careful for food and apparel: For the labourer is worthy of his hire. Wherefore the Primitive church which the Apostles have gathered to Christ, bestoweth their houses, lands, and money for the preservation of the ministery, and other things necessary for the Church. The Priests and Levites at that time possessed the holy revenues, not Acts 4. giving one jot to the apostolic Church, which rather they wished might storue for hunger. But the godly and faithful people knew very well, that earthly substance and riches were very necessary for the preservation of the Church. For GOD hath appointed men and not angels to be ministers of the Church: and hath recommended poor men unto the Church to stand in his stead But they as men are wont to do, lack and are destitute of many things, wherefore good men through the motion of the holy Ghost, do contribute together, and bestow money, houses, lands, and other goods, whereby both the poor and also the holy ministery may be maintained. And hereupon also it is evident that the Church of the people of the new Testament, had ever since the time of Christ and the Apostles, goods and possessions publicly gathered and received, and also laid out and bestowed them again for public and common commodity. Gregory the first of that name, bishop How in old time the church goods were bestowed. of Rome, saith that it was the custom in his time and also before his time, that there aught to be four portions or parts of the church of God. One for the bishop & his family, an other for the clergy, the third for the poor, and the fourth for the repairing of Churches. But there are a great many that say that a bishop ought not to receive wages of the Church. Let us therefore examine, what Christ and his Apostles do teach us touching that matter. Christ our Lord, who never committed any unjust thing, received, as it is read, maintenance from such women as he taught, who ministered unto him of their substance. He also sending his disciples abroad, and willing them not to be careful for meat and drink, and raiment, saith further, The labourer is worthy of his hire. The Lord judgeth it to be worthy, meet, Ministers of Churches aught to be rewarded. and right, to minister necessaries unto preachers. Wherefore they do no unworthy deed which receive wages, thereby to provide necessaries for themselves and their family: yea, he compareth preachers not to idle bellies, not to them that eat freely of other men's bread, neither to beggars, but to labourers. For as the Lord setteth down in the law, how that it is a great offence to deny labourers their hire: even so their offence is not small that suffer such as are faithful feeders of the flock, to perish and decay through need. For in an other place the lord speaketh to his disciples, saying, You have freely received it, and therefore Matth. 10. give it freely. But he speaketh of the gift of working miracles, and of the benefit of health to be bestowed upon the sick, diseased, and oppressed. For thus it is written: heal the sick, cleanse the leprous, raise the dead, cast out devils. And to these words he added this, saying: You have received it freely, & therefore bestow it freely. Therefore though the apostles received reward of them to whom they preached: yet never any man read the ever they took any thing for the gift of healing which they received in the lords name. Like as Heliseus would not take any thing at all though it were freely offered him by Naaman the Syrian captain, for that by his counsel he was healed of the leprosy. Yet the self same Heliseus refused not the gift of the man that came unto him from Baalsalisa Out of the self same Gospel of Christ our Lord, Ministers have to learn to what use they aught to put that wages they have of the church. For what time the Lord commanded judas who carried the purse, john. 13. to departed, the residue of the disciples thought that he had been commanded to go & buy such necessaries as should serve for the holy day, or else to bestow something on the poor. Therefore it is plain that the Lord used with the stipend which he received to provide necessaries for him and his, and als● to give alms thereof Mark well then that the ministers of the church may provide things necessary for their living, function, and maintenance of their household, of the wages they receive of the church. Again, they may also of the same wages give alms unto the poor, even as it were of their own goods truly got. For the lord says plainly in the law, that the sacrifice of the Levites made of tithes and other oblations or holy revenues, shall be as acceptable unto him, as their sacrifice that offer any thing out of their own chest, store, or possessions. Truly if a labourer do offer unto God any thing of his hire or wages (that is to say) if he give unto the poor, doth it not seem a very acceptable sacrifice unto God? Very acceptable than is the alms that the minister of the church doth bestow, proceeding of the wages of the holy ministery. Put the case a labourer in building a church, receiveth his wages of the Church goods, should a man therefore say that the labourer took an alms, & that one alms aught not to be given out of an other? He received wages for his work. For he did labour. Therefore he giveth alms of his wages & of his own, lawful & proper goods. Wherefore then should the minister of the church seem to live by alms, & that he aught not to give alms of alms, who notwithstanding doth labour for his wages, and therefore receiveth the reward of his work as a labourer doth, unto whom the Lord himself compareth the minister? If any man be so far past honesty to think so, he shall hear not what I say, but what Paul the apostle says. If we sow unto you spiritual things, is it a great matter if we mow your carnal things? And again. 1. Cor. 9 1. Tim. 5. Such elders as govern well, are worthy of double honour, and chief they that travel in preaching & teaching. For the scripture says, Thou shalt no● mousell the mouth of the 〈◊〉 treading out the come. And, The labourer is worthy of his hire. Behold therefore, the apostle doth not think that that inestimable goodness of the ministery can by any means be recompensed with a vile thing, I mean with earthly wages. Again, They that labour, says he: They that labour say I, not they says he, that loiter in teaching. These doth he compare unto an ox that is a toiling beast, and a thresher out of corn, & also to a labouring man. That whereof I do so greatly warn you, is, that because in this our wicked & unthankful world, certain men, nay rather monsters most unthankful are to be found out, that are persuaded, that ministers do nothing at all, yea, even such as most faithfully do their duty. For they cry out saying, They eat their bread as beggars do, & it costeth them naught. By which name & infamy they terrify many fine wits, & make them to forsake the study of good learning & divinity, so that they utterly abhor the ministery, as it were a thing most beggarly & unhonest. For in such sort the devil can devise to enlarge his kingdom, abusing, or rather fitly using to his purpose our ingratitude and malice. But why do they not suffer themselves to be numbered with Christ & the holy apostles, who were fed & maintained by that church's stipend, than to be reckoned up among those unthankful & proud people, who have seraped & gathered all their goods together for the most part by usury & other wicked means? or at the lest if they have not got their goods by sinister means, they have received them through the liberality and mere goodness of God, for the which they never sweated or took pains? S. Paul proveth by strong and many arguments the right to receive a stipend for the holy ministery. 1. Cor. 9 Have we not (says he) power and authority to eat and drink, or may we not carry about with us a woman sister? For he means the lawfulness The Apostles received wagis and authority to receive any thing necessary for himself, his wife, and his whole household. And for that he asketh a question, he showeth what he means, that thereby he may declare a plain truth and equity amongst all men, and thereto addeth examples, not of every man severally, but of all generally, and specially of the chiefest apostles of Christ, and of them that were kin unto Christ by blood, saying: Even as the other Apostles and brothers of our Lord, and Cephas? And who is that Cephas, but Peter? To this Cephas the Lord said in the first chapter of S. john: Thou shalt be called Cephas, which if a man interpret it, signifieth a stone. But Peter also was so syrnamed of a rock, to the intent the interpretation of the name may always fail upon the same. And who, I pray you are the lords brethren, but john and james, and Mark. 6. james the brother of judas, and judas and Simon the brethren of james? All these, saith saint Baule, lived of a stipend they had, being gathered of the common assembly of the Church. Unto these examples he addeth other also like unto them, commonly put in practice. Who (saith he) doth go to war at his own costs and charges? Or who planteth a vinyeard, and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milk thereof? Surely he bringeth forth these similitudes very finely and properly applied unto them, and not unto any other. For the minister● of the Church are sometime called soldiers or vine yard-kéepers, sometime husbandmen and shepherds. And who, I pray you, is so far from reason, that he would deny unto soldiers, husbandmen, and shepherds meat and clothing, for the pains they take in warfare, husbandry, and about cattle? The true hearted men therefore, and such as are of an indifferent judgement, do acknowledge that the ministers of the Church may live by the Ecclesiastical ministery. But lest that any man should obtect that these human parables and similitudes taken from the common use, do prove nothing in an Ecclesiastical cause, he addeth presently: Do I speak these things according to man? Doth not the law say also the same? For it is written in the law of Moses, Thou shalt not mussel the Ox that treadeth out the corn. As though he should say, I have in a readiness for the confirmation of our right, not only human similitudes, but also testimonies of the holy scripture. And he allegeth a place out of the 25. chap. of Deuteronomie, concerning the nourishing of labouring oxen. Again, jest any man should say that that place is not to be understood of preathers, but simply of oxen, he addeth, Doth God take care for oxen? Or doth not he speak it altogether for our sakes? Doubtless he hath written it for our sakes, that he which ploweth may plough in hope, and he that thresheth in hope may be partaker of his hope The Lord said he, in his law would provide for us. For he would have the equality gathered by a certain syllogism or kind of argument, after this or such like manner: If the Lord provided for beasts and cattle and would have consideration to he had of them, how much more of men? It were truly a very unjust thing that an husbandman should labour with his ox without hope, that is to say in vain, and without commodity. Therefore were it also a most unjust thing, for the minister to exercise ecclesiastical husbandry in the church without hope or due stipend. Moreover, where it is again objected here against, that unto the spiritual ministery, belongeth no corporal but a spiritual reward, the Apostle aunsweareth, If we so we unto you spiritual things, is it a great matter if we reap your temporal things? He therefore thinketh that the Corinthians give nothing when they give their temporal things, namely if they be compared with eternal good things, which the ministers do bring by teaching. For look how far the soul excels the body, by so much are spiritual things better than temporal. The Apostle also concealeth an evident argument in these words, where he admonisheth, that it is meet that he that soweth should also reap. In this point also is great inequality, in that the ministers sow the better, and reap the worse. Because men set light by God and the divine ministery, therefore they think that the ministers do nothing. S. Paul again confirmeth his own right by the example of others, saying: If others be partakers of the power towards you, why rather are not we? For seeing none had taken more pains among the Corinthians than S. Paul, no man was more worthy of reward. Moreover he confirmeth his right, by the example, commandment and ordinance of the Lord, saying: Know you not, that they which take pains in the holy things, do eat of the holy things, and they that minister at the altar, are partakers of the altar? Even so hath the Lord ordained, that they that do preach the Gospel, should live of the Gospel. Where hath the Lord ordained this? Forsooth when he said in the Gospel, that the labourer is worthy of his hire. But I judge this especially to be observed which the Apostle speaketh in plain words, That the Lord instituted his ordinance concerning the maintenance of the ministers of the church unto the imitation of the ancient laws of the jewish people. Hereof we gather, that we miss not much the mark, if in this and such like cases, we do not utterly reject the ancient institutions of the fathers. But in that S. Paul the Apostle used not his authority as he might S. Paul received no wages. have done, it maketh nothing against these things. For one question is of the deed, and another of the right of the thing. In very deed, he took nothing of the Corinthians for divers causes, yet notwithstanding he took of other Churches. Neither received he any thing of the Church of Thessalonica: yet for all that this his deeing is not prtiudiciall to the equity of the right. For he says unto the Corinthians: I have rob other Churches, 2. Cor. 11. having received wages of them, to th'intent I might do you service. And when I was with you and wanted, I was not burdensome unto any man. For the things that were lacking unto me, were given me by the brethren that came from Macedonia. And unto the Thessalonians he says, We behaved not ourselves inordinately amongst Thess. 3. you, neither did we take our bread for nothing: But with labour and pains both night and day doing our work, to the intent we would not be a burden unto any of you. Not that it is not lawful for us to do it, but because we would set down ourselves as a pattern for you to follow after. And again the same S. Paul says unto the Thessalonians, I beseech you that you acknowledge them that labour among you, and are over 1. Thess. 5. you in the Lord, and admonish you, that you have them in singular love through love for their work sake. Be at peace with them. Let so much therefore of the Church goods as is sufficient be given unto the ministers and teachers, so far forth as honest necessity requireth. And thus much have we spoken concerning the portion that is due unto pastors. In times past, the second part of ecclesiastical goods was allotted unto clerk. And clerks are the harvest Students to be maintained by wages of the Church. of pastors, studious of divinity, and wholly disposed to the holy ministery. And forasmuch as these have dedicated themselves and all that they have wholly to the Church and the ministery thereof, it is most fit that they should be nourished and maintained by the costs of the Church. But it is convenient they be nourished meanly, who aught to be an example of mean and thrifty living to other. For to be brought up delicately, doth nothing agree with the ministries of the Church. And therefore, Amos found fault that the Nazarites drank wine, for that he meant that drunkards did not maintain the Church, but utterly destroy it. Of which matter we spoke in another place. Moreover, it is fit that due portions be paid to Priests, schoolmasters, scholars, and to all other ecclesiastical people whatsoever. Finally the third part of ecclesiastical goods are appointed for the poor. And there are divers sorts of poor folk: The poor to de relieved by the Church goods. as widows, pupils, or phanes, and infants cast out (whose parents are not known.) Also they that are worn with old age, and spent with diseases. There are infinite kinds of diseases, whereof the most grievous are these: leprosy, fury, and madness, the French pocks, or the scab of India or Naples, the palsy, the gout, and a great many more. There are not only poor men born within the land, but also strangers that are banished their country and home for righteousness sake, and for the word of God. There are other who are not yet come to extreme poverty, but are even now ready to fall into it, so that if they be not helped a little with ready money, they by and by come to be kept by the Church box. Again, there are some that are consumed by imprisonment, by wars, by great floods of waters, by fire, and divers other mishaps, as by hail, frosts, and other storms and distemperatures of the air. Of all whose health and safeguard the Lord willed us to be mindful, whereas he says, that Whatsoever we bestow upon the poor, we bestow it upon him. Therefore if we despise and regard not the poor, without all doubt we despise and neglect even our Lord God himself in the poor. We aught of duty to secure the poor of our own goodwill, by counsel, comfort, medicines, cures, money, meat, drink, clothes, lodging, succouring, and by any means else that we may, and in all such matters and cases, as they shall have need of our help. If so be the Church goods are not sufficient to perform all this at the full, then let the abundance of The poor not to be defrauded of their portion. all other good faithful people supply their want. But if there be goods sufficient Ezech. 16. Isai. 16. in store laid up, which have been in times past contributed by the liberality of the godly, which notwithstanding through negligence or wickedness of the governors are taken away, so that the necessity of the poor cannot thereby be succoured, for that cause truly most sharp tempests of infelicities are powered forth both upon common wealths and kingdoms. For why, they are very sharply punished which do not give unto the poor of their own private goods if they be able: with how much more grievous calamities may we think they shallbe plagued, which wickedly sacrileqiously & forcibly take away to their own private uses, those riches which were given by others to the common use of the poor? He that hath this 1. john. 3. worlds substance and seeth his brother want, and shutteth up his affection from him, is cruel: therefore he that taketh from the poor that which is already given them is more cruel, and committeth sacrilege. It is read Ezech. 16. Isai. 16. that the Sodomites with their fellow cities were drowned, because they strengthened not the hand of the poor but rather weakened it. The Moabits and Chaananits are destroyed for disdaining strangers, and for having no care of the poor. But why do we fetch examples so far of? why do we not call to mind the last sentence of the high judge uttered from his heavenly judgement seat which is established in the clouds, pronounced in this manner, Come you blessed of my father, possess the kingdom which Matth. 25. was prepared for you from the beginning of the world. I have been hungry and you have given me meat. I have been a thirst and you have given me drink. I was a stranger and you harboured me. I was naked & you clothed me. I was sick, & you visited me. I was in prison, & you came unto me. The Evangelist also addeth that which agreeth very much to our purpose: Then shall the just answer and say, Lord, when see we thee hungry and gave thee meat: thirsty & gave thee drink? When see we thee harbourless and lodged thee: or naked and clothed thee? Or when saw we thee sick or in prison, and came unto thee? The king aunswearing, shall say unto them, Verily I say unto you, in that you did it unto one of the lest of these my brethren, you did it unto me. Then shall he say also unto them that are at the left hand, Departed from me ye cursed, into everlasting fire, which is prepared for the devil & his angels. For I was hungry, and you gave me no meat. I was thirsty, and you gave me no drink. I was a stranger and you harboured me not. I was naked & you clothed me not. I was sick & in prison, and you visited me not. Then shall they answer & say unto him, Lord, when see we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, & ministered not unto thee? Then shall he answer them, saying: Verily I say unto you, in as much as you did it not unto one of the lest of these, neither did you it unto me. It followeth after, And they shall go into everlasting punishment, but the righteous, into everlasting life. The Lord also in another place in the Gospel substituting the poor in his steed, saith: You have the poor with you always, and when you will Mark. 14. you may do them good: but me you shall not have always. And therefore we read that the Primitive Church was careful in providing for the poor, even to the working of miracles. S. Paul in all places commends the poor to the Church of God: he made collections for the poor almost in all Churches, & the blessings which he had gathered, he distributed with great judgement, faith and diligence. As it will appear almost in all his epistles, specially in the 15. to the Romans, in the first to the Corinthians the sixtéenth Chapter, in the second to the Corinthians the eight and ninth chapters. And to the Galathians, While we have time (saith he) let us Gala. 6. do good towards all men, especially towards the household of faith. In 1. Tim. 5. the first epistle to Timothy, he warneth that there be consideration had who should be helped, and who not be helped. In the same epistle he giveth charge to Timothy, and to all the bishops how to deal with the richer sort in the Church, saying: Command 1. Tim. 6. them that are rich in this world, that they be not high minded, neither put their trust in uncertain riches, but in the living GOD, who giveth us all things abundantly to enjoy, that they may do good, that they may be rich in good works, that they may be ready to give, & bestow willingly, laying up unto themselves a good foundation against the time to come, that they may take hold of life everlasting. Heb. 13. Also unto the Hebrues, To do good and to distribute forget not for with such sacrifice God is pleased. Wherefore, riches were gathered even in the time of the Apostles to secure the necessity of the poor withal. Deacons were appointed by the church as providers and stewards: among whom those first Deacons were most famous, Acts. 6. of whom the Acts of the Apostles make mention, and also the noble martyr of Christ Laurence. And the writings of the ancient fathers do testify that with those ecclesiastical goods, prisoners were redeemed out of captivity, poor maidens of lawful years married, finally hospitals, almeries, spittels, harbours, hostles, and nurseries were builded, namely to entertain poor travelers, for the maintenance of the poor that were born in that country, for the relief of the sick and diseased, for the necessity of old men, and for the honest bringing up of pupils & orphans. Concerning these matters there are yet extant certain imperial laws. Wherefore in refourming of Churches, very diligent heed must be taken Reformation of churches to be made. that there be no offence committed in this behalf through oversight or of purpose, that the poor be not defrauded, and that in taking away one abuse, we bring not in many. If there be plenty of goods, let them be kept: if there be none, let them be gathered of the rich. Then let the state of the poor be searched, and what every man needeth most, or how provision may best be made for every one. Which being known, let that which is meet and necessary for every one be done speedily, gently, and diligently. If then any of the common goods remain, let them be kept against such calamities as may ensue. Let nothing be consumed unprofitably or ungodly. Again, let not the treasure of the poor unhappily be detained from them by fraud, and to the increasing of their poverty. For there may be like offence committed on both sides. For on each side the poor are defrauded of their goods. Touching liberality, we have entreated in another place in these our Decades: and of providing for the poor, in other of our works. And Lewis Vines hath written very well of relieving the poor. The fourth & last part o● 〈…〉 of the Church, 〈…〉 holy Holy buildings. buildings, as Churches, schools, and houses belonging to Churches and schools. 〈◊〉, which because of Temples of christians. the companies gathered together in them are also called congregations, are the houses of the Lord our God. Not that God whom the wide compass of the heavens cannot comprehend, doth devil in such manner of houses, but because the congregation and people of GOD meet together in those houses, to worship and perform due honour unto God, to hear the word of God, to receive the Lords sacraments, and to pray for the assistance & presence of God. Church's therefore are very necessary for the Church and people of God. Touching holy assemblies, I have said somewhat in the disputation of prayer. And although that at the commandment of God, Moses builded a movable Church, and afterward the most wise king Solomon founded a standing Church not without great cost, notwithstanding we must not think therefore that God liketh of such great charges after that he had sent Christ, and fulfilled the figures. For as before the law was made, it is not to be found that the patriarchs did ever build any Ministers or great churches, even so after the disannulling of the law in the Church of Christ, a mean and sparing cleanliness pleaseth God best. For God misliketh that foolish & mad kind of buildings, not much unlike to that unwise building of Babylon, enterprising to set up the top of the tower above the clouds. For God liketh not the riotousness of Churches, who without all riot doth gather his Church together from out all the parts of the 〈◊〉, which Church also be h●th taught both sparingness and th● contempt of all riot. A church is large and big enough, if it be sufficient to receive all that belong unto it. For the place is provided for men and not for God. But above all things let that place be clean and holy. A Church is hallowed or consecrated, not (as some do superstiously think) with the rehearsing of certain words, or making signs and Characters, or with oil, or purging fire, but with the will of GOD and his commandment, bidding us to assemble and come together, promising his presence amongst us: and also, it is hallowed by the holy use of it. For in the temple the holy Church of God is gathered together: the true and most blessed word of God is also declared in the temple: the holy sacraments of God are received in the temple: and also in the temple prayers are powered forth to God which are most acceptable unto him. Verily the place of itself is nothing holy, but because these holy things are done in that place, in respect that they are done there, the place itself is called holy. Therefore not without great cause aught all profanation & filthiness be far from the holy temple of the Lord The Senators court or seat of judgement is accounted so holy a thing, that whosoever either in word or deed used himself unreverently towards it, should be accused of treason. And yet in this Court the Senators only are gathered and assembled together, to hear the matters of suitors in things transitory that shall pass away and perish. By how much the more than aught reverence to be given unto temples, into the which the children of God do come to worship him, to hear the true word of God, and to receive his holy sacraments? And therefore as we hate and abandon all superstition in temples, so we love not the profanation of them, yea rather I say we cannot abide it. Neither have we leisure at this time about the consideration of temples to rehearse and search out open and plain superstitions. Of which matter we have spoken in an other place. I find it a matter of controversy among the fathers of old time, to Toward what part of the world we must pray. what part of the world we aught to turn when we pray. Socrates the histographer in his fift book cap. 22. speaking of the most ancient apostolic Church of the whole world at Antioch, says: At Antioch, which is in Syria, the Church is set contrary 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 coming of Christ in the latter time, and at the end of the world. Otherwise it is commonly used that men worship with their faces turned toward the East. But in all these matters so there be no superstition, dissension, licentiousness and offence, a man may do what him lusteth. But there aught no temples to be built for the worshipping of Saints. Churches not to be builded to Saints. For unto God only, to whom all honour and worship is due, we aught to build Churches: which thing we are taught by the examples of ancient fathers, and the determination of the whole scripture. The heathenish idolaters built temples unto creatures, sinning against the true and eternal God in committing a grievous offence. S. Augustine in his book, De Civitate Dei, sayeth plainly, We build not temples unto our martyrs. And again in his first book against Maximinus a bishop of the Arians, If we should (says he) build a Church of timber & stones unto some excellent holy angel, should we not be accursed by the truth of Christ, & the church of God? Because we should do that service unto a creature, that is due only to God? Therefore if we should commit sacrilege in making a temple to every creature whatsoever, how may it be that God is not true unto whom we make no temple, but we ourselves are a temple for him? Thus much says he. Again, they are to be counted liars, who affirm that temples were built by certain religious men in the worship of the Apostles while they were a live. Of which matter we have spoken in times past, as we have both against the riotousness of the Church, and the unprofitable expenses thereof, in the first book entitled, De Origine erroris, the 21. chapter. Instruments belonging to the Church, aught to be holy, clean, and Holy Instruments. void of all riot, and far from any kind of superstition. The instruments be these, an holy seat or pulpit, in the which the minister may teach and preach: convenient seats for the congregation: a font ready to baptize infants in, and the Lords Table, with such things as are necessary thereto, as water, bread, wine, books, candles, baskets and cups. These at sometimes were all of gold: but good & godly bishops have oftentimes melted them, and therewithal delivered prisoners out of captivity, and fed such as were like to perish for hunger. Many examples of this sort have I gathered in my book of the institution of Bishops, the 9 Chapter. As for candles whereof we made mention even now, sure it is that the ancient fathers used them in the churches to drive away the darkness of the night, as it appeareth in the twenty Chapter of the Acts of the Apostles. But it is a foolish matter & nothing religious, to use lights in the worshipping of God. Lactantius crieth out, shall we judge him to be well in his wits which offereth the light of a burning wax candle or taper for a present to the author & giver of light? He requireth other manner of light at our hands, and that not smoky, but clear and bright, to wit the light of the mind. But a man may commonly see in these days, a great part of the worshipping of God to be reposed in the offering of candles, which thing is clean against the manifest truth. Amongst other instruments of the Church, bells are reckoned up, which at these days are unto us, as in old time trumpets were unto the people of God. For they serve to call the congregation together, and they are numbered among tokens and warnings. About bells there is a wonderful superstition. They are christened by bishops: and it is thought that they have power to put away any great tempest. In the old time men were stirred up to prayer by the ringing of them, what time any sore tempest did arise: but now the very ringing of bells, by reason of their consecration seemeth to have a peculiar kind of of virtue in it. Who can but marvel and he astonished at this extreme blindness? Moreover they use bells to bewail the dead. All which things are superstitious, and utterly to be contenmed. Forsomuch as the true v●e ●f the church g●●ds consists in those things Abuse of the church goods. which we reckoned up before, it followeth that the abuse thereof must needs be in the contraries, whether we do offend in one kind or in many. justice and equity is to be kept in these as well as in all other things. We aught not to take from one man & give to another, but we must give unto every one that which is his own. Therefore we may not take any thing from the poor and give it to the ministers of the Church: neither is their portion and necessaries to be taken from them, that the poor may live thereof. The holy scripture giveth one portion of the Church goods to the ministers of the Church: and the same Church willeth us to give unto the poor their part. Therefore if bishops or ministers of the Church do challenge unto themselves all the Church goods, and give not unto the poor their parts due unto them, they destle themselves with sacrilege. If the ministers do not challenge unto themselves all the goods of the Church, and yet do take unjustly more then either it becometh them, or than need requireth, or otherwise than the decree of God and the Apostles doth allow: or else if they spend unthriftily the portion due unto them, they grievously offend. But they sin greatly, yea, most horribly, if they wast the goods of the poor, in hunting, dicing, drinking and rioting, whorehunting, or else in warfare: and in the mean time have no regard of the Church, neither care what is done there, or how. But if a just and good portion fall unto the poor, perhaps there will be a fault in this point, in the Steward or Almonar through favour or hatred, that they that have most need shall have nothing, and the lest worthy shall have most, and in this case there is great offence committed through filthy abuse. But of all abuses, that seemeth to be the shamefullest which is now a days almost commonly used. We bestow great costs and charges upon stones and stocks, that is to say, upon idols voided of all understanding: but there is no regard had unto the poor who are the perfect images of God. Which kind of madness is heathenish and extreme folly. But forsomuch as other have already very largely spoken of the abuse of the Church goods, and we also have set down certain matters concerning the same elsewhere, I will for this time make an end of speaking thereof. I would also now entreat of the holy time, which treatise is altogether like Holy time that of the Holy place, whereof we disputed elsewhere, unless we had also discoursed thereof in the expounding of the ten commandments. This only I add as for this present time, that there aught to be no odious contention in the Church concerning that matter, but that in this and other such like cases, discipline with charity is constantly to be observed. For it behoveth us to be mindful of the most pernicious contention about the keeping of Easter, which with much danger and great detriment, much and long time troubled the churches of the East and West: and beware in any case that through contention there be not a gap left open unto Satan to enter in. It were profitable in mine opinion both in this case and in such like, to remember the counsel which S. Augustine giveth, That that which is enjoined us, and is neither against faith, nor good manners, is to be accounted indifferent, and to be observed according to the focietie of them with whom we live. In the 118. epistle to januarius. Unto the holy ministery belongeth Discipline and correction of ministers. also discipline and correction of the ministers. How necessary this is, it may be gathered by these words of our Lord Christ, You are the salt of the earth. If the salt have lost her saltness, what shall be salted therewith? It is good for nothing else but to be thrown out of the doors, and to be trodden upon by men. I know there be some that do boast themselves of certain privileges whereby they are exempted from all discipline. But they are deceived. For the Lord hath made all the ministers of his Church subject unto discipline. Whose therefore will be exempted from discipline, are not Christ's ministers. Or who, I pray you, will say that he is free from discipline, whom the Lord would have altogether subject and bond unto it? Against the commandment of God there is no Pope's law, no privilege of king or Emperor of force. For no man can abrogate the decree of the high God. And the lord commandeth us to warn and correct every brother that doth amiss: therefore would he have us also sharply to admonish the ministers of the Churches that are negligent and go astray. Truly he himself did often and very sharply reprone the whole order of the priests of the church of Jerusalem. Helie the lords priest is ill reported of in the holy history, for that he restrained not his sons being priests, with sharper discipline. We read how the prophets of the lord blamed very bitterly all the colleges of priests, and the high priests also. Examples are to be found in every place throughout the holy history, and in the writings of the Prophets. Yea, S. Paul reproved the most holy Apostle S. Peter 〈◊〉. at Antioch in Syria in the sight of the whole congregation, for that he taught not directly according to the prescript rule of the Gospel. And to be short, Christ himself in the revelation which was made to S. john the Apostle, doth very sharply admonish & reprone the Angels, that is to say, the ministers of the Churches. Again, S. Paul the Apostle, sayeth, Against an Elder, receive 1. Tim. 5. no accusation, but under two or three witnesses. But those that do offend reprove before the whole congregation, that the other may stand in fear. There are extant also in the scriptures many notable examples of most holy Princes, who by their Laws have restrained even the chiefest ministers of the Churches, and have thrust down from their chairs & degree such as did not well discharge their duties. Yea very necessity itself and the good estate of the people of God requireth, that the naughty ministers of Churches be deposed. And better it were that a few evil ministers were troubled, than so many congregations brought into danger of body and soul. For the Churches and congregations are utterly destroyed, through the negligence and ungodliness of wicked pastors. Therefore let them be deposed with speed. But to the end that Of Synods. the ministers of Churches might the better and the more easily be kept in their function & calling, the ancient fathers in the old time solemnly held convocations of the Clergy once or twice in a year, applying the same as remedies to the diseases of the ministers. And that I may not bring any thing here far fet I will recite unto you (dearly beloved) what is read in the Imperial constitutions of the Emperor justinian commanding after this manner: The ancient Fathers solemnly held convocations of the Clergy twice a year, in every Provincet, hat such things as are grown up may there be examined, & amended by competent correction. Which hitherto not being observed, it seemeth now to beneedful to bring it to the rightway. And for as much as we ourselves by reason of this negligence have found many to be entrapped with sundry errors and sins, we command them all, that in all provinces every year, either in the months of julie or September one Synod be held, & that the priests meet together either at the patriarchs or the bishops, and that there matters of faith be handled & also of canonical questions, & of the administration of Ecclesiastical things, or of reprovable life, or other matters which require correction. These things being thus observed, the laity also shall reap much profit concerning the true faith, & honest life, & amendment of themselves to the better. Immediately after he addeth these words: Moreover, we command the Lieutenants of the provinces, if they see this to be negligently looked unto, that they urge the Bishops to assemble synods. But if they perceive them to seek delays & to be negligent herein, let them certify us there of, that we may proceed with due correction against such lingerers. Thus much have I reported out of the Caesarial decree. Therefore let bishops take heed, that in this behalf there be no fault committed through their negligence: and if they forget their duty, let the magistrate beware that he win●e not at their sluggishness to the destruction of the whole Church, and all the ministers of Christ. There creep in continually many vices, for that the disposition of the flesh is very corrupt. Unless therefore there be admonition in the Church, and correction continually put in use, those things which we think to be most firm, shall fall to decay & perish sooner than we suppose. Like as the Lord would have the transgressing ministers of the Churches privately to be admonished and Ecclesiastical admonition & correction. corrected, so doth he extend the commodity of the same admonition and correction to the whole Church. And therefore the ancient Church had an holy Senate of elders, which diligently warned them that transgressed in the Church, corrected them sharply, yea and excluded them out of the Ecclesiastical fellowship, namely if they perceived that there was no hope of amendment to be looked for in them. But in the latter times, the Popes and bishops tyrannically taking that kind of punishment into their hands, and exercising it sacrilegiously contrary to the first institution, have turned an wholesome medicine into an hurtful poison, making it abominable both to the good and bad. S. Paul teaching that this kind of punishment was permitted by the Lord to restrain the licentiousness of many, saith, I have decreed, that he which hath committed this offence, 2. Cor. 5. when you be gathered together in the name of our Lord jesus Christ & my spirit with you, together with the power of our Lord jesus Christ, be delivered to sathan to the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. Lo, this is the power & revengement of the elders of the church. The means is, the destruction of the flesh. The end is, the safety of the spirit, 〈◊〉 the saving of a faithful man. For the fame Apostle to the Thess. hath these words, If there be any man, saith be, that obeyeth not 2. Thess. 3. our words, signify to me of him by an epistle, and fee that he have nothing to do with him, that he may be ashamed: neither will I you to account him as an enemy, but warn him as a brother. The same Apostle also plainly showing in an other place, who aught to be punished by the Ecclesiastical sword, not such as be offenders through weakness of the flesh, or good men, being adjudged for heretics of the bishops only and their company about them, or poor men for not paying their duty to their ordinary or their official, but wicked doers, & pernicious men. If any man, saith he, that is called a brother, be a whorehunter, or a covetous person, or an Idolater, or a slanderer, or a drunkard, or a thief, with such see that you eat not. S. Augustine doth admit moderation in giving punishment, and then especially, when through punishment, not the edifying but the destruction of the Church is to be feared. Which fear might perhaps seem either vain or else too much, if the same Apostle who commanded the incestuous adulterer to be delivered to sathan, had not said in the latter epistle to the Corinthians: 2. Cor. 12. I fear that when I come I shall not find you such one's as I would, & shall mourn for many that offended before, and have not repent themselves of their uncleanness, & of their whoring and wantonness they have used, etc. Truly he threateneth them hardly that he will not spare them: but because he perceived that it did rather tend to the utter destruction and overthrow of the Church, than to the gathering together & increase thereof, if (as he did the adulterer (he should deliver them unto sathan, he used moderation therein according to God's commandment, Suffer both of them to grow, jest that while you pluck Matth. 13. up the cockle, you also pull up the wheat by the roots. It is necessary therefore that holy judgement be used, jest offence be committed either by too much favour, or by too much extremity. Moreover let speedy reconciliation be of force among such as be repentant. S. Paul faith; It is sufficient to such a man, that he be thus 1. Cor. 2. blamed or chidden. Saint Peter who shamefully denied the lord, doth hear of women in the day of the resurrection the gospel preached by angels. Moreover, we have showed that there is a magistrate in the church, and authority to execute the sword upon evil doers, & a magistrate which doth judge and exercise the sword, and not withstanding is reckoned up among the true members of the Church, yea & that a magistrate is very necessary for the church in respect of his office, as it is set down in our 7. and 8. sermon of the second Decade. The special institutions and ordinances which God hath appointed Of Christian matrimony. in the Church, are these that follow. And truly amongst all the ordinances of the Church, wedlock is not to be accounted lest, which if it be well used, it bringeth forth a great company of good fruits in the church, but if it be not well ordered, it breedeth a number of offences and deadly mischiefs in the Church. For they judge uprightly which say, that that church is most holy, and best assembled, which is gathered together from out of many houses well ordered: again, out of many wicked houses, a wicked church is assembled. God therefore in his holy word, doth diligently appoint couples, and garnisheth wedlock derie beautifully. But it is not our purpose at this preset to set forth the praise of matrimony. For it sufficeth to know that God himself is the author of wedlock, and that he instituted it first in Paradise: and he did it to this end, that man might live well and pleasantly with a follow: to conclude, he first coupled them, man and woman together, and being coupled he blessed them: and that the most holy friends of God, the patriarchs, princes, prophets, kings, bishops, wisemen and priests, lived in this kind of life. Whereof perhaps S. Paul said, Wedlock is honourable Hebr. 13. amongst all men, and the bed undefiled. He in another place, calleth the doctrine that forbiddeth wedlock, The doctrine of devils. For it is evidently known, that Christ's disciples 1. Tim. 4. and the Apostles were married men, neither did they put away their wives when they took upon them the office of preaching, though some most shamefully feign that they did. It is notable that the Apostle requireth at 1. Tim. 5. Titus 1. the hands of a bishop or an elder, to be the husband of one wife: & that in another 1. Cor. 9 place he plainly says, that it is lawful to carry about a Christian wife being in the calling of the Apostleship: and he challengeth it both to himself and also to Barnabas. What shall I say moreover that it was pronounced in the counsel of Nice, to wit, that to lie with a man's own wife is chastity. For Saint Paul had said before, Let every man have his own wife to avoid fornication. And, 1. Cor. 7. Hebr. 13. The bed of wedlock is undefiled. Again, If a virgin marry she offendeth not. Wherefore we judge that Papistical doctrine which forbiddeth marriage unto ministers, to be such as the blessed Apostle S. Paul termed to be the doctrine of devils. The very papists themselves, who have not as yet put all shamefastness away, will confess it with us. For if we judge the tree by the fruits, I pray you what fruits of single life may we recite? What filthiness, what bamderie, what adviteries, what fornications, what ravishings, what incests and heinous copulations may we rehearse? Who at this day liveth more unchaste, or dishonest than the rabble of priests and monks do? For as they have no care or regard to obey God's word and his laws, and to glorify GOD with their holy life in chaste wedlock: even so hath God through 〈◊〉 desire of their hearts given them up unto all uncleanness, that their bodies may be stained with reproach. But first of all, the holy scripture diligently teacheth all men to have a Contracts of marriage to be soberly made. special care that they contract matrimony devoutly, holily, soberly, wisely, lawfully, and in the fear of God, and that no evil disposition of covetousness, desire of promotion, or fleshly lust may lead and provoke them, and that wedlock be not entered into, otherwise than either the laws of man or of God will permit. And in this place we must consider of the degrees of consanguinity and affinity, of public honesty, of the reverence of blood, of offence towards other, and that no man take unto wife a heathen woman, or one that is of a contrarne religion. For we are expressly forbidden to yoke ourselves with the unbelievers. Again, we are taught to enter into the knot of wedlock lawfully, godlily, 2. Cor. 6. and holily, with prayer & the receit of Godly blessing in the temple of the Lord, both in the sight, and with the prayer of the whole congregation: and to beware that in any case we be not stained in this point with all profanation of the filthy world. Neither be we ignorant in this case also, that men of this world are commonly wont to celebrated their weddings more fit for the devil than God, with riotting, pride, surfeiting, drunkenness, and all kind of wantonness. Moreover we are taught to devil with our wives according 1. Pet. 3. to knowledge, moderation, patience, faith, and love, and also to bring up our children virtuously and honestly, and them also to place and bestow when time requireth in holy wedlock. But if for adultery, Divorcement. or some other matter more heinous than that, necessity forceth to break wedlock, yet in this case the Church will do nothing vnadui●edly. For she hath her judges, who will judge in matters and causes of matrimony according to right and equity, or rather according to God's laws, and the rule of honesty. The holy Apostle would not have the faithful to I Cor. 6. contend and stand in law in the court of the unfaithful, wherefore he exhorted them to take umpiers to make agréements friendly betwixt them that were in contention. But in causes and matters of matrimony there are far greater matters that forbid the parties that sue or be sued to come before unbelieving judges: Therefore the Church of God hath very well appointed a court to try matters of matrimony. But because we spoke of wedlock in the tenth sermon of the second Decade, & also have set forth sometime a book specially concerning the same, I have knit up this matter in these few words touching christian wedlock. The Church of God hath widows in it, but such, as the Apostle of Christ Of widower. doth describe in this sort, saying. She that is a widow and a lone woman in deed, trusteth in God, and continueth in prayer and supplication night and day. But she that liveth in pleasures and delights, is dead though she be alive. The same Paul doth will the younger sort to marry to get children, and to govern the house, neither to give any occasion at all, for the enemy to speak evil of them: the place is evident in the first Epistle of S. Paul to Timothy, the fift chapter. The Church also hath virgins. These be careful only for those things Of virgins that long unto the Lord, & are true virgins without all deceit or hypocrisy. Paul says, A virgin careth for that that belongeth to God, that she may be holy both in body & spirit. There are many that rule and govern their bodies, but not their minds: God requireth both, and especially of the mind. It is an easy matter to deceive men, but we cannot by any means deceive God. S. Paul in the first epistle to the Corinth's the seventh chapter, setteth forth the praise of virginity, and by comparing a virgin to a married wife, he showeth how great the goodness of virginity is. Notwithstanding it is lawful for virgins to marry if they will, which thing the same Apostle plainly showeth in the self same place of Scripture. Unto this testimony of God the testimony of man also is agreeable. For Cyprian with his fellow Bishops and Elders, making answer to a question demanded by Pomponius, says. Dost thou desire that we should writ unto thee what we think of those virgins, who after that they once determined to continued their state continently and steadfastly, are found to have lain and continued in the same bed with men? concerning which thing because thou dost desire to know our judgement, thou shalt understand, that we do not depart from the traditions and ordinances of the Gospel and the Apostles, whereby we should so much the less strongly and stoutly provide for our brethren and sisters, and that Ecclesiastical discipline should be kept by all means, for their profit and safety. And it followeth, But if through faith they have vowed unto Christ, and continued chastened & shamfastly without leasing, let them steadfastly and stoutly look for the reward of virginity: But if they will not or can not continued, it is better that they marry, than to fall into the fire of their delights & pleasures. And so forth. S. Augustine disputing of the words of the Apostle, Having the 2. Tim. 5 greater damnation, because they broke their first promise and faith, ascribeth not this damnation to the marriage following, but to the inconstancy going before. Such are damned (saith he,) not because they entered into the bond and promise of wedlock, but because they broke the first promise made of continency and chastity. De bono viduitatis cap. 9 And a little after that he addeth these words, They therefore that say such marriages are no marriages in deed, but rather adulteries, it seemeth to me that they speak foolishly and without consideration. And thus much he. I understand that by this word Condemnation or judgement, is men by the Apostle Reprehension, which we Swissers term, Ein anszricte● oder nachred. For they be evil spoken of by many, for that they have broken their first faith, that is to say, they have broken the promise of continency. Wherefore the Apostle thinketh it much better, for young women to match themselves in marriage, then to set down to themselves such an order of life, from the which, although necessity forceth them thereunto, they cannot departed without reprehension of men. But in that place he speaketh not of virgins but of widows. Saint Cyprian speaketh simply of virgins. Monks and nuns were altegether unknown in the primitive Of monasteries and monks. church of Christ and the Apostles, the latter ages had monks, but not such as are now a days, which are their own rule and law, whose monasteries abound in all filthiness and uncleanness. Which though we should hold our peace, yet to be true, truth itself and experience will sufficiently declare. And those that seem to be governed by more severe discipline, are defiled with hypocrisy, I will say none other thing. Touching the first monks, they dwelled not in cities neither intermeddled themselves with worldly affairs. We have declared in another place, how that a writer of the middle age being made an Abbot, required that he might leave off from being a clerk, for that no man could well be both a monk and a clerk, since the one is an impediment to the other. Then lived they not of the common revenues of the Church, but of the travel of their own hands as the lay people do. S. Jerome disputing of the original of monks in the life of Paulus, hath thus written: Among many it hath oftentimes been called into question, who first began chief to devil in the wilderness of the monks? Some fetching the matter somewhat far off, begin to reckon from Helias the holy prophet, and S. john: of whom Helias seemeth to us to have been more than a monk: and that S. john began to prophecy before he was born. But others (in which opinion the most part of all people do commonly agreed) affirm that saint Anthony was the first beginner of that order: which in part is true. For he was not only the first, but also the motioner of all others thereunto. Amathas, & Macarius' saint Anthony's scholars, whereof the first buried his masters body, do now affirm that one Paulus Thebius was the first beginner of that way: which thing we also confirm, not only in name, but also in opinion. And anon he addeth, that Paulus forsaking the city being thereto enforced for fear of torments under the persecutors Cecius and Valerianus, departed into the wilderness, where he found a ●aue and lay hide therein until he was found out by S. Anthony. The Emperors Decius & Valerianus governed the Empire about the year of our Lord 260. but it is said that S. Anthony died when he was an hundred & five years old, in the year of our Lord, 360. S. Augustine in the 80. epistle to Hesychius, who reporteth of his own time how that he lived in the year of our Lord, four hundredth and twenty. but Eutropius and Beda report how that he died in the year of our Lord, four hundredth and thirty, in the thirty and one chapter, of the manners of the catholic church, reciting the manners and institutions of the monks in his time, reporteth such things as are very far from the orders & institutions of our Monks now a days. In the time of justinian the Emperor, who made certain laws of Monks and Monasteries, there lived one Benet, whom many of the Monks now a days do call father, whose life I will recite unto you out of Trittenheymius, who died above fifty years since, to the intent you may understand what power and dignity they obtained in process of time, who at the beginning were contemned & of none authority. Benet Abbot of Cassina, sayeth he, first founder, beginner and governor of the monks in the West, wroate in eloquent style, and with grave judgement, the rule for monks in one book, which beginneth, Give care O my sonneto my precepts, etc. and it containeth three score and thirteen Chapters. He died in the year of our Lord 542. But Marianus Scotus supposeth that he died in the year of our Lord, 601. in the last year of the Emperor Maurice. He writeth also of twenty orders of Monks that were under Benet's rule. Of S. Benet's order there have been eighttéene Popes in the Sea of Rome. Cardinals above two hundred. Archebishops in diverse Churches to the number of one thousand, six hundred. Bishop's almost four thousand. Famous abbots, who excelled in life, doctrine, and writings, fifteen thousand, seven hundred. Of such as are Canonised, fifteen thousand six hundred. And that I may not recite many other orders of monks, it is known, that the mendicant Monks and Friars, being the faithful, diligent, & valiant Roman champions of the Pope, and the spiritual Monarchy, were confirmed by Honorius about the year of our Lord, one thousand, two hundred, twenty and two. Hereby I would declare nothing else, but only that all men should understand that Monkery was devised by man's invention, not delivered unto the Church of Christ by the Apostles: and that at the first it sémed to be tolerable, but afterward become altogether intolerable. How profitable it is to the common wealth, experience itself teacheth. And who so ever knoweth not that it is quite repugnant to true religion, knoweth nothing. They feign that it is meritorius before God, and the state of perfection. But who seeth not how repugnant it is to Christ's merit, and to the sincere doctrine of the Gospel? What godliness or necessity is it that moveth us, after that we have wholly betaken ourselves to one God in baptism, to betake ourselves also and to make our vows to Saints, and to bind ourselves by religion of an oath to the observing of their rules? True religion forbiddeth us to vow ourselves to Saints, or by any means to depend in way of religion upon them. True religion forbiddeth us to choose us any other Fathers or Masters. True religion forbiddeth us to devise new manners of worshippings, or new religions, or to receive them that are devised by others. The example of jeroboam, and his fellows, maketh us afeard. True religion forbiddèth us to swear by the names of other GOD'S. Religion referreth us to one GOD by faith and obedience. Superstition breaketh this band, and admitteth creatures. S. Paul to the Corinthians says, Every one of you sayeth, I am Paul's, 1. Cor. 3. I am Apollo's, I am Cephaes, and I am Christ's. Is Christ divided? was Paul crucified for you? Or were you baptized in the name of Paul? Behold Christ is our redeemer and our master. The faith of Christ hath made us one body. By baptism we are baptized into one body that we might be called Christians, not Petrines or Paulines. S. Paul would not suffer that Christians should take their name of the Apostles, how much less would he abide that at this day some should be called Benedictines, some franciscans, some Dominicanes? We are the lords inheritance and possession: it is not lawful for us to bind ourselves to the service of men. But who so bind themselves they tear in sunder the unity of Christ's body, they profane the cross and baptism of Christ. The Apostle sayeth plainly, Is Christ divided? was Paul crucified for you, or were you baptized in the name of Paul? And therefore although they be commonly called Spiritual people, yet are they nothing less than spiritual. For the Apostle saith, When one of you sayeth, I am Paul's, and I Apollo's, are you not carnal? To what end is it, after the receiving of the gospel of Christ jesus and the doctrine of the Apostles which contain and deliver unto us all godliness, to invent new rules? For truly when they had once found out certain peculiar laws and means of living, they separated themselves from the common sort of Christians in all outward manner of living in their behaviour, and in all their apparel, to the intent that by that means they might make evident to all men, that they would live apart, as it were, from that common, lay, and imperfect Church, to live more holily, perfectly, and spiritually. But how well the same hath framed or doth frame with them, the whole world speaketh it at this day. The vows which they vow, are most foolish. They vow chastity which they have not. Chastity Of monastical vows is the gift of god, & it is not incident to all men. And S. Paul saith, whoso cannot live continently, let them marry. For it is better to marry than to burn. Generally he said to burn, whether it were in a vow, or out of a vow. Neither is it lawful that an human vow and which was foolishly taken in hand and vowed, should prejudice the law of God. What manner of poverty it is which is in Abbeys, experience itself teacheth. They put off poverty when they put off their common garments, and with their cowl they put on great riches. For Monks, a thing which in the old time would have seemed a strange and monstrous matter, are made Princes. The common sort of them live idly, and eat their bread freely and for naught, against the Apostles rule in the 2. Epistle to the Thessalonians, cap. 3: where such be also accursed. They forsake their parents and kinsfolk, whom by the law of GOD they are bond to serve and obey, and betake themselves unto strange men, by whom they are enforced to infinite superstitions. And they which are thus freely set at liberty by their parents, either they are set at liberty through superstition, or to the intent they may have, all the days of their life wherewithal to lie and rot in idleness. So that it is evident, that such put on the cowl for their bellies sake, not for any religion. What obedience is that which is quite contrary to the obedience which is revealed by the word of God? When the magistrate commanded them to sustain and bear public burdens with the residue of the faithful, they be evermore free and exempted. In old time, ministers of strange religions, had under the Kings of juda, princely privileges and customs confirmed by prescription of long time: but forasmuch as their ministery was not allowed by the word of God, but was rather repugnant to the word of God, they were not ungodly, neither unjustly or sacrilegiously broken and dissolved by holy kings. Who can well abide to hear their excuse, who being admonished to do penance for the sins which they have committed, make this exception, that by virtue of their oath they are referred to their monkish order, so that with safe conscience they cannot departed from the same? For it is evident that the oath which they pretend is altogether a rash oath: which is not to be performed, as I have declared in the 3. sermon of the second Decade. What, I pray you, can a bond which is made by man without God, yea rather against the word of God, bind one unto, specially being made unwisely or unadvisedly? If the cross of Christ be of so great virtue that it hath released us from the curse unto which we were all subject, how much more shall it deliver us from outward bonds wherewith we were entrapped not by God, but otherwise through the folly or wickedness of men, or craft of the devil. The Apostle Saint Paul crieth out, Ye were bought for a price, become not the servants of men. But if happily 1. Cor. 7. through the malice of men, or our own folly we become servants, the godly must endeavour that through true faith and obedience they may be restored to the liberty of the children of God. Verily the Gospel is preached unto us, to the intent we should be delivered from all unjust captivity, and serve GOD in spirit and truth. Moreover, where some object that it were good and convenient that all monasteries through out the whole world were reformed and brought back to the first simplicity: We answer, how that in this our unhappy age it were in vain, yea plain folly to hope for it. They cannot be reduced to the ancient simplicity, neither will the Princes and Monks suffer such reformation to be made: for than they know that they must departed not only with much of their profits, honours and pleasures, but with all together. Howbeit, they had rather that the whole world were together by the ears, than they would deliver up to God his kingdom, which they have hitherto enjoyed. But admit this thing were easy enough to accomplish, who shall persuade us that if Abbeys were reformed according to the ancient institution, that in this our age they should be aswell or better governed than they were in the old time? We see what beginning they had, how they have go forward, and how increased. We see what hypocrisy, ambition & covetousness, pleasure and idleness could do, and to what point all things are come. Do we think that men's desires at this day will be more moderate? Do we think that discipline shall now be less corrupted by us and our posterity, than it was by our forefathers? yea we are constrained not to hope for the better, but to fear the worse, who every day do experiment that which is worse than other. For we live in the dregs of the world and in the very latter end of all ages, wherein the dragon of the bottomless pit through the malice and ungodliness of men, hath got to himself great power and force to disturb and corrupt all things that are in the whole world. Howbeit in so great perils, this comforteth us not a little which is written in the word of truth, that for the elects sake those days shall be shortened, and that he shallbe loosed for a short time, and then anon be cast into the lake that burneth with fire and brimstone. Moreover, if we will make a just reformation, we must needs go to the founteines themselves. But in the Primitive Church, we read of nothing set down in the doctrine of Christ and his Apostles concerning Monkery, and there by we understand that it is not necessary for the Church: yea we have learned by experience that it is noisome and hurtful to the Church. Wherefore, true reformation persuadeth us altogether to abrogate monkery: not rejecting or neglecting in the mean season such as do repent whom the wickedness of the time hath made unprofitable both for themselves and others, but gently to receive them into the care & alms of the Church. Thus much hitherto have we said by occasion, and as it were by the way, concerning monkery, which we have declared to have had no place in the primitive Church of Christ and his Apostles. Let us therefore return to other necessary institutions of the Church. Likewise the faithful Church of How the Church sealeth with the sick. Christ useth discipline about the sick, and such as are departing out of this life. There come about them neighbours and brethren, and every one for his part showeth the duties of love and charity: they relieve the needy with their goods, and if the sick be not needy then do they show other duties of goodwill. There cometh also the minister of the Church, who in comforting the sick person prepareth him to die by making first his confession of sins to God: which he pronounceth out of the word of God to be forgiven if he do steadfastly believe. He requireth of him also that he forgive, and be in love and charity with all men, and that he keep no old grudge or malice in his heart. After this, sun public prayer is made to God by the sick person, & by those that are about the party that is at the point of death. He is also admonished of sundry things, he is confirmed in the faith, he is called to patience, he is instructed according as his goods, and every thing else requireth, and he is taught that at his departing out of this world, he commend his soul into the hands of God the father, according to the doctrine and example of our redeemer, who at the very point of death cried aloud, saying, Father into thy hands I commend my spirit. This discipline have we learned of the Apostles of our LORD Christ. For the Apostle Saint james saith, If any be sick among you, let him send for the elders of the Church, and let them pray over him, anointing him with oil in the name James. 5. of the Lord. And the prayer which is made in faith, shall deliver the sick. And the Lord shall raise him up again. And if he be in sin, they shallbe forgiven him. Confess your sins one of you to another: & pray one for another, that you may be safe, for the hearty prayer of the just is of great force, etc. This is the apostolic discipline. But if you say unto me, Anointing with oil. Where is the oil? I answer, that in Saint james the Apostles time, and certain ages after, there remained yet in the Church, the miraculous gift of healing the sick. Of this we read in Saint Marks Gospel, And the disciples going forth preached the gospel that they might repent, and they cast out many devils, & they anointed many with oil, that were sick and healed them. And again in the same place, saith, Moreover, These signs shall follow them that believe. In my name they shall cast out devils, etc. And anon he saith, They shall lay their hands upon the sick, and they shall be healed. And because this benefit remained yet in the Church, Saint james biddeth us use oil, and to use it in the name of the Lord, as the Lord had commanded. But seeing that gift is now ceased in the Church, and we find by experience that oil doth no good to the sick, according to the time, and as our duty bindeth us, we do the best we can to assuage and cure the diseases of the sick by medicines most convenient for the sickness, being applied in the name of Christ. I know how by this testimony of the Apostle, the Papists go about Last annoyling. to set out and commend their extreme unction, or last annoyling: but they labour in vain. But to let pass that Saint james speaketh nothing of the hallowed oil: and that they do not admit this medicine but in very extremity, where S. james commandeth to anoint every on that is sick, how, I pray you, can they defend out of Saint james words that which the priest demandeth of the sick person, Dost thou believe that the Lord will hear our prayers for the merit's sake, and prayers of the Saints? The sick man answering, I do believe. He than says, Let us therefore pray to God and his Saints. Or where, I beseech you hath Saint james or any other Apostle of Christ taught that which they bring in their anointing? In the name of the Father, and of the son, and of the holy ghost, I anoint thee with holy oil, that by this anointing thou mayest receive full remission of thy sins. What scripture, I pray you, teacheth us, that full remission of sins is obtained by that anointing? These things are done manifestly against the principal article of our religion, which teacheth that we are purged from all our sins only by the blood of Christ, and that most fully. To him only is the glory due, not to the oil, nor to any creature in the whole world. Moreover, the Church of Christ Of funerals and burial. doth not reject the bodies of the dead, as if it were a dead dog. For it acknowledgeth that their bodies have been the Temples of the holy ghost, which hath dwelled in them. It acknowledgeth that they are buried in hope of resurrection and glory of life everlasting, wherefore the Church doth in most reverent manner take the bodies, windeth them in a sheet, and covereth them very decently, and being put into the coffin carefully carrieth them unto the place of burial, or churchyard, the near friends, neighbours and brethren following after, and accompanying the corpse. While the body is set down and laid in the earth, there are public prayers made by them that brought the corpse. For they give thanks unto God, for that he hath called the party deceased out of this world in the true faith, and they pray also that it may please the Lord to take them likewise unto him speedily, being lightened with the true faith. Moreover, the name of the dead brother or sister is recited in the public assembly of the Church with honour, and all the people are put in mind of their own destiny, and speedily to prepare themselves to die. And after this manner, we read in the scriptures, that the ancient fathers buried their dead, yea, the most holy of them. We read nothing of canonizating, of worshipping of relics, of months and years minds for the dead, which are offered to the end the souls of the departed should be delivered from the pains of purgatory. There be certain burials described unto us in the old Testament, as the burial of Abraham, Sara, Isaac, jacob, and joseph, Aaron, Marie, josua, Samuel, and David, etc. And in the new Testament of john baptist, and Stephan, but they were all sparing, and without all manner of superstition. In that joseph's bones were carried forth, they were carried in a mystery, that the Israelites might gather thereof, that they should be brought into the Land of promise. Whereunto also that belongeth, that the patriarchs chose a burial in Hebron. Otherwise the place availeth nothing to purchase the better or worse speed to the body that is buried in it. We must think that the place, by reason of the bodies of the saints and holy men which are there buried is after a manner sanctified, or at the lest wise called holy: not that the bodies do get any holiness or safety by the ground. Therefore unless it seem good otherwise to the divine providence of God, the saints would gladly lie with their ancestors in the self same place of burial. But if it please God otherwise, they acknowledge that they are notwithstanding received into the same earth, without any exception, and that they are not separated from their ancestors by distance of place. Wherefore there is no superstition in the Church of God about burials and graves. But how much there was in the time of Popery, no man can declare in few words. These be the necessary institutions of the Church of GOD, and are The church hath ●o need of the leagal instruction. by the faithful religiously observed without superstition, to edification: as for other matters which are only devised by the invention of man, the godly nothing weigh them. I know what things may here be objected, That forsooth, the ancient people of the old Testament had sundry and manifold rites & ceremonies instituted of God by his prophets, because being rude they had need of such instruction. But since the common sort of Christians are also more rude than is to be wished, so many sundry and diverse ceremonies were devised by the ancient fathers not without the motion of the spirit, which they must also obey. I answer, that this is no true nor sound reason, whereby the weak in faith may receive commodity. For surely then would not the Apostles of Christ have said nothing thereof. Moreover experience teacheth that the state and condition of the weak and simple is such, that the more ceremonies are left unto them, the more their minds are diversly dispersed, and are less united to Christ, to whom alone all things are to be ascribed. For it pleased the father that all fullness should devil in him, and to heap together in him all things appertaining to our life and salvation. Yea, the divine wisdom of God hath taken away the whole external discipline & instruction, setting a difference between us & them. We should therefore proceed to bring again judaisme, if we should not leave of to multiply & heap together rites & ceremonies, according to the manner of the old Church. For in old time those ceremonies were had in use, although they were not infinite, but comprised within a certain number. At this present there is no use nor place for them in the church. Neither do we want most grave authority to prove the same. The Apostles and elders in a great assembly Acts. 15. meet together at Jerusalem at a counsel, where the Apostle Peter plainly telleth them that they tempt the Lord in going about to lay the yoke of the law upon the free necks of the Christians. There is also a synodal Epistle written, wherein by one consent they testify that it hath seemed good to the holy Ghost & them, to lay none other burden 〈…〉 the church of Christ, than the which 〈…〉 in few words. To the inten● thereby it may be evident, that the doctrine of the Gospel is sufficient for the Church, without the ceremonies of the law. If he would 〈…〉 have the rites which in old time were by God instituted, to be joined to the Gospel, how much less aught we at this present to couple therewith the inventions of men? Unto which moreover is wickedly ascribed, either the preparation to the grace, & worshipping of God, or part of our salvation, that we may say no less at this day, than S. Paul said long ago, After that you have known God, how chanceth it Galath. 4. that you return again to weak and beggarly elements, which you would begin to serve a new? You observe days & months, times & years. I am a feared jest I have taken pains about you in vain. Unto all these things this is also to be added, that this instruction of ceremonies, whereof they speak, belongeth to the worshipping of God. But we are fordidden to devise unto ourselves any strange worshipping: we are forbidden also to put too, or take away any thing from the institution or word of God. Wherefore, the Church of God, neither ordaineth, nor receiveth of other any other such constitutions. Of which matter we have also spoken somewhat before, whereas we entreated of the abrogating of the law, and of Christian liberty. I trust that in these fifty sermons, I have as shortly & conveniently as might be comprehended the whole matter of faith, godliness or true religion, & also of the Church. That which I do often repeat in all my sermons, & my books, that do I also again repeat in this place, that the learned may with my goodwill and thanks gather and embrace better things out o● the scriptures. Unto the Lord our God, the everlasting fountain of all goodness, be praise, and glory, through our Lord jesus Christ. Amen. FINIS.