beleene In my name they shal cast out deuils they shall lay their hands on the sick and they shall recouer they shall speake with new tunges and if they drinke any deadlye thing it shall not hurt them Now if I should ask you whither you beleeued in Christ or no the question would seeme verye absurd For ther is no man that maketh any doubt of that matter For why there is none that will not say he beléeueth in Christ But if I shall demaund of any whither doo the signes that are heere mencioned of Christ followe thy faith doost thou heale the sick doost thou speake with new tunges what answer will he make héer For the woordes of Christ are plaine These signes saith he shall follow them that beleeue neither dooth Christ lye neither will he be found false If thou beleuest truely and indéed these must followe thy faith but if not thou supposest thou beléeuest in Christ and yet doost not beléeue Heere then thou seest that vertue or power of faith which is the life or spirit of faith to be wanting in thee and therefore thy faith is dead But miracles are ceassed neither are they required any more Thou saist wel those corporall miracles are ceassed either for mens vnbeleefe or for that they were appointed onlye to those first times of the Church Notwithstanding thy faith must not want vertue for if it do it is dead There are then euen at this time also other miracles in the woorking whereof our faith must exercise her power if it be true and liuely There are many deuils still in vs which are to be cast out if we will haue Christ to dwell in vs the deuils I say of couetousnes ambition enuie euill speaking reuengement and such other lustes of the flesh which fight against the soule from the which if thou be once free thou shalt afterward laye thy hands vpon other and they shal be whole that is thou shalt teach them the true knowledge of God and of Christ and they shall be fréed from the errors vanitie of this worlde They shall speake also with new tunges that is to say where before they were blasphemers and all their woordes vaine and vnprofitable nay hurtfull and pestilēt now as though they were endued with a new tung they shal speak nothing which shal not be referred to the glory of God and the profit and saluation of men and this is to speake with newe tunges And thus if we be disposed and affected although we shall drinke any deadly thing yet shall we not be hurt by it For why neither shall the world nor the flesh with the lustes therof no nor Sathan himselfe rising vp against vs be euer able to thrust vs downe from this good and happye estate and all because we shall cleaue fast vnto God by this true and liuelye faith yea we shall be one with him through Christ Now may euerye one proue himselfe and weigh and consider with himselfe whither he hath a liuing faith that is to say whither he casteth these deuils first out of himself and secondly out of others For except we doo this we deceiue our selues and haue not that faith indeed which might ioyne and couple vs with Christ For why this power or vertue is of the nature and substance of true faith for with out this it is dead So that like as if the soule or spirit should return again into a dead body that were going to the graue the same would immediatly waxe hot stirre moue and doo all other humane actions and men would meruaile at so great a miracle euen so likewise if that dead faith whereby a man professeth himselfe to knowe God and Christ haue this new vertue adioyned to it the man shall begin forthwith to flame with a diuine loue and that so feruently that he shall frame him selfe wholy to the obedience of God and shall choose rather that his will may be doon in him and by him then his owne he shall trust in him and stay wholy vpon him and if it be so that he must suffer euen extreame tormentes paines for his glories sake that is either losse of goods or honour or credit yea or life it self he shal willingly and gladly doo it And as touching his neighbours by the name of neighbour all men are vnderstood he shal loue them no lesse then himselfe and that not with a humane affection only but with a heauenlye for Gods cause whome he knoweth to require it at his handes And therefore thou shalt neuer couet to hurt anye but to profit all thou shalt be readye to take wrong rather then to doo wrong to be beguiled then to beguile because that other men are also the sonnes of God that is to say of thy heauenlye Father For albeit there be some reprobates and too too many yet canst not thou discearne them from Gods elect nether is it thy part so to doo but séeing al doo beare the image of God thou oughtest to loue al but especially the godly with a sincere affection all I say yea euen those of whō thou hast been hurt or iniuried any kinde of way and shalt pray also for them that curse thee for they are blinde wot not what they do It is thy part duty therfore to pray that they may haue a newe hart and the eyes of their minde purged by faith yea to further thē also with all manner of dutifulnes gentlenes and deserts and to allure them if it be possible to repentance This is that same true and liuelye faith which differeth much from that idle and vnprofitable faith whereupon it followeth that this séeing it is dead is the cause also of most lamentable death and mourning vnto men and that liuely faith iustifieth and saueth man because it is not dead but endued with excéeding great force not such onely as wherby it remoueth mountaines or woorketh some miracles but whereby it loueth God sincerelye and his neighbour also for his sake Wherof Paule to conclude speaketh thus 1. Corinth 13 Though thou couldest speak saith he not only the Latin Greek and Hebrue tung but with all the tunges of men yea and of Angells also though thou haddest the gift of prophesie and knewest all secrets al knowledg yea if thou haddest so great faith that thou couldest remoue mountaines from one place to an other and yet haddest not loue that is to saye Conscience and Dutie both towardes God and men thy faith were nothing but as a sounding brasse and a tinkling Cymball By these things I suppose it appéereth sufficientlye what the true faith is and how far foorth it differeth from the dead It remaineth therefore onlye that we labour and endeuer that not béeing contented nor deciued with this we may imbrace and holde fast that and vse and exercise it as long as we liue that when Christ in the latter daye shall giue sentence of all men and of their faith and woorks we may heare him saying
least any man should think it to be vain and fantasticall for of this followeth by and by the putting away of all euils and the participation of all good things for whyâ— it is méet that God should free him whome he taketh into his fauour from sinnâ— and from all enormities and adorn him with grace and al good things Thus therefore by the liuely and sincere knowledge faith of God in Christ is kindled an incredible loue in vs which God who is the very cause of it neuer leaueth destitute but rewardeth it with himself and with will hiâ— good blessinges in Christ Thus therefore is God offered to be receiued in Christ â—â—ld Christ in the mistery of the Eucharist not with the mouth of the bodye but with the faith of the soule This our coniunction with him Christ applying himselfe to our capacitie dooth euery where illustrate with many similitudes 〈…〉 bodies and from the manner 〈…〉 them whome also the Apostles followed as when by â—he word of God reâ—â—â—â—ed by faith Paule saith That the faithfull 〈…〉 meÌ„bers of Christ bone of his bones and flesâ—â— of his fles◠〈◊〉 and that in Baptisme they 〈◊〉 Christ â—lare graffed in him and that in the Suppâ—â— they eat his flesh and drink his blood and 〈◊〉 made one with him when yet notwithstanding that holy bodye of his abideth alwaies whollye in the heauens sitting at the right hand of his Father almighty neither is it at any time intermixed with ours But these things are figuratiuely spoken and are to be transferred from the body to the soule sith the soule whereof he is the meate hath neither mouth nor téethe nor throat and this figure being not vndâ—â—stâ—â—d of some was expounded by Christ him selfe The fleshe profiteth nothing sayth he The woordes which I speake vnto you are Spirite and life For hereby it plainelye appâ—â—reth that this meat is not of the belly but of the mind and that the fleshe of Christ is to be eaten of vs not with the téeth of the mouth but with the saith of the soâ—â—e and his blood to be dra◠〈◊〉 with the 〈◊〉 of the throat but with the spirit of deâ—otion Which thing may euen héere by â—e perceiâ—en for that neither the hiâ—gâ—r â—orthiâ—â—â— for the asswaging whero◠〈◊〉 holy banqâ—â—â— was ordeyned is the 〈…〉 blood which were 〈◊〉 imaginations of some 〈◊〉 the 〈◊〉 and â—â—ath of Christ that is of the pardon and foâ—giâ—â—e 〈…〉 mercye c. which all 〈◊〉 obteined of God through the heath 〈◊〉 paâ—â—ion of Christ Therefore with those tropes 〈◊〉 figures Christ and his Apostles haue expressed the same our spirituall conuâ—â—ction with Christ out head 〈◊〉 as the Apostles of Christ 〈◊〉 also the faâ—hâ—rs haue reteyned and frequented the figures of Christ and of the Apostles as appeereth by their writinges yea and sometimes procéeding further they haue vsed more bolde figures as when they attributing the names of things signified to the signes doo saye that Christ in the Sacrament is seene with the eyes of the body handled with the hands broken chewed with the mouth and teeth dayly fashioned and created and that he falleth froÌ„ the table to the earth that the blood of Christ boyleth vp in the bowels of the faithfull Exuperantius Bishop of Tholous saith Iâ—rome to Nepotian caried the Lords body in a wicker Basket and his blood in a Glasse But if they séeme now and then to proceede yet further and to affirme that we are properly without a figure corporallye 〈◊〉 with Christ this is to be thought to belong vnto that that our bodies also are partakers of this benefite for it will come to pâ—â—sseâ— that we shall not only be vnited with Christ in our soules and so enioy eternall life but also in our bodies not that there shal be as ye would saye one masse of all the bodies and soules of all the faithfull with the bodye and soule of Christ but for because we shall follow the Lamb whither soeuer he goeth and with him enioy euerlasting life This is the true exposition if I be not deceiued of this Question and so consequently of them both to the vnfolding whereof not an houre but a yeere were néedfull And this so manifest a trueth of either proposition I was perswaded in the beginning when I choose and propounded these things to dispute vppon that I could defend and maintaine against all men liuing but since I came into this place and whiles I beheld your countenances and especially theirs with whome I am to trye this conflict I feare excéedinglye And therfore as I did at the first I pray and beseeche almightye God to giue me strength and abilitie fit for the defence of his trueth Also I desire the reuerend Mediator of this Schoole and disputation if at any time he shal perceiue me to doubt or wauer to put to his helping hand and mine aduersaries that hauing regard of the trueth they would remit somewhat of the vehemencye of their arguments when need shall require Finallye I craue earnestlye of you all right woorshipfull brethren that if at any time I shall not so aptlye as were requisite answere to the obiections propounded yee would yet therfore neuer the more doubt of the trueth of these propositions but rather impute all that matter to my slothfulnes and ignorance I haue said
vnderstanding cannot attaine vnto further foorth then they are expressed in the Scriptures So Esau before he was borne was hated of the Lord and by him ordained to forgoe the blessing Likewise God woorketh and some he casteth vp sometimes into a reprobate minde but in in this pointe whilest he punisheth their former mallice wherby they wold not acknowledge the trueth offered or béeing knowen would néedes set it at naught nay violentlye oppresse it certes in this case he deserueth the praise and commendation of iustice Againe on the other side such men woork but heaping one sinne vpon an other and gréeuing continually the spirit of God by their obstinacie in euil dooing Touching this woork of God and likewise of euill men it is thus written Rom. 1. Therfore because that when they knew God they glorified him not as God neither were thankfull c. God also gaue them vp to their owne hartes lustes vnto vncleannes to defile their owne bodies betweene themselues c. Where is to be obserued this particle to their owne hartes lust because therby is noted the proper mallice of those men for that which they are worthely blamed Rom. 11. out of Esa 6. God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare vnto this day 2. Thes 2. The comming of that man of sinne is with all deceiuablenes of vnrighteousnes among them that perrishe because they receiued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleeue lyes that al they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes To be short God woorketh but yet so as he tickeleth the minde of him whom he moueth to the intent that so soone as he perceiueth himselfe to be any way prouoked vnto euill he may haue occasion to acknowledge his owne weaknes to craue and call for Gods help and at a woord to beléeue vndoubtedly that he shall obtayne it So Paule when there was giuen vnto him a prick in the fleshe the messenger of Sathan to buffet him 2. Corinth 12. he tooke occasion thereby to pray often and when he obtayned not the same to be taken from him he was taught thereby that it was sent vnto him for his great profit to wit that he should not be exalted out of measure through the abundance of reuelations God woorketh but yet moderately and least a man should be tempted aboue his strength that so he may be holpen in due time God worketh but so as he may the more gloriously lift him vp that is fowly fallē heale him that is wounded and exalte him that is humbled God woorketh in the Chaldies Iob. 1. and in Semei 2. Sam. 16. but it was to proue the manifolde strength as well of Iob as of Dauid and that dooth both Iob and Dauid confesse the one saying I he Lord hath giuen and the Lord hath taken away the other forbidding the partie to be hindred and expresly adding That the Lord had giuen Semer in charge so to cursse and blaspheme God woorketh in the théef man slayer but it is to the intent to deliuer the partie wrongfully troubled or slaine out of far greater miseries and to translate him into eternall life to the intent also that the Prince or Judge may haue iust matter and occasion to punish the malefactor with due paines and penalties of lawe that many of the common people which haue not offended in like sort may take example by him that is punished to beware of the like enormities to conclude for other good and profitable causes which all we in no wise are able to discusse In summe God dooth all in all euen in euill and wicked men yet iustly and to a good end But the thinges that in these selfe same actions are comnitted of men or els of the deuill for that we may note this also by the way it is not absurde if we say that God men and the Deuill doo woorke togither to one and the selfe same thing which thing is to be seen in the betraying of Christ where the Lord had appointed it so to be then Sathan entred into the hart of Iudas and Iudas wayting his opportunity committed the déed likewise in Iob where the Lord woorketh then next Sathan and the Chaldeans doo egregiously play their partes wherby it commeth to passe that as God is saide to harden so is the same power attributed vnto man to wit that he hardeneth himselfe Psal 94. Harden not your hartes and againe the deuill is saide to woork in the vnbelleuers 2. Corinth 4. Ephes 2 whither we haue respect to the manner or to the ende doo sauour of nothing els but euill they tend to no other purpose then euill and they doo all thinges euery where if not openly yet at the least priuily against the glory of God and against the profit of their neighbour Which thinges seeing they stand thus doubtlesse the blame and blemishe of all euill reboundeth vpon man and the deuill and God dooth euermore retaine and keepe the praise of iustice goodnes power and other such like excellent vertues And howsoeuer God woorketh in these matters yet hath man no iust cause of mourning neither can he pretend the iust and good ordinance of God to couer his owne mallice and vnrighteousnes To this point we must of necessitie come at the length and confesse that because God so willeth and because he willeth nothing but good therfore he cannot deale or woork otherwise then well Hence is that Rom. 9. Why dooth he yet complain For who hath resisted his wil But o man who art thou that pleadest with God Shal the pot say to the potter why hast thou made me of this fashion c. Fourthly Sinne can in no wise be imputed vnto God but it is imputed vnto man because god is subiect to no lawes against which he might be conuicted to offend but vnto man ther is a law alwaies prescribed by the which he is reproued of sinne and brought to the knowledge of sinne And so although God be after his manner author of the woorke yet is he not author of the sinne Now then it is a very easie matter to answere to the other cauillations as namely wherfore man should be punished and drawne as it were to the place of execution Doubtlesse seeing be committeth euill of his owne will séeing that as well all the matter of euill is found to be in him as also that he hath respect to an euill end in his actions and séeing also that he transgresseth the law prescribed vnto him worthilye is he drawne before the Judge beeing the minister of Gods iustice and the instruement ordained of God for the preseruation of publique peace in the fellowship and societie of men who is to punish him according to the qualitie of his offence And thus much for the second obiection against pecultar or
time are not worthy of the glory which shal be shewed vnto vs. For the feruent desire of the creature waiteth when the sonnes of God shal be reuealed It followeth immediatly For we knowe that euery creature groneth with vs also and trauaileth in paine togither vnto this present and not onlye the creature but we also which haue the firste fruites of the Spirit euen we doo sigh in our selues waighting for the adoption euen the redemption of our bodie 5 By thine afflictions thou hast a certaine proofe that thou art entirely beloued of God and art numbred amongst his déere Children being graffed into his house and family Pro. 3. My Sonne refuse not the chastening of the Lord neither be greeued with his correction For whom the Lord loueth him he correcteth euen as the Father dooth the childe in whome he deliteth Wherunto as a faithfull interpreter the Apostle addeth Heb. 12. If ye endure chastening God offereth him selfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Seeing then wee haue had the fathers of our bodies to correct vs and we gaue them reuerence should we not much rather be in subiection to the Father of spirits that we might liue Deut. 32. The Lord will iudge his people Ezech. 9. The Lord commaundeth the smiters to begin at his Sanctuary 1. Pet 4. The time is come that iudgment most begin at the house of God And for this cause is the Lord saide oftentimes in the scriptures to visite his people whilest he striketh them namely for that a fatherly chastisement though it be somewhat sharpe and seuere is a token of good will and care for the safetye and welfare of the children 6 Thou hast also this profit and commodity If thou be afflicted in this present worlde it is a signe that God will blesse thee and frée thee from all paine in the worlde to come Of which matter we haue also spoken somewhat before To the which maye be added that saying of Christ Iohn 16. Verily verily I saye vnto you ye shall weepe and lament but the worlde shall reioyce And ye shall sorrowe but your sorrow shal be turned into ioy A little after And your ioy shall no man take from you c. 7 It is good euen for this cause sometimes to suffer the crosse that afterward prosperitie may become the more sweete and plesant and also that the minde might be instructed how to behaue it selfe as well in prosperitie as aduersitie in the one that it be not lifted vp aboue measure and in the other that it be not cast downe more then is meete Hitherto belongeth that moderation of the Apostle whereof he speaketh Philip. 4. I haue learned in what estate soeuer I am therewith to be content I knowe how to be abased and I knowe how to abound euerye where and in all thinges I am instructed both to be full and to be hungrye and to abound and to haue want I am able to doo all things through Christ that strengtheneth me Also 2. Corinth 4. We are afflicted on euery side yet are we not in distresse we are in pouertie but not left destitute we suffer persecution but are not forsaken therein we are cast downe but we perish not 8 By afflictions God would haue thée to féele in thy selfe what the state and condition of others is that are afflicted and how and after what sorte they may be affected in their mindes to the intent thou maist take occasion thereby to doo good vnto them as time and opportunitie shall serue Wherupon the Apostle commendeth the Phillippians telling them chap. 4. thâ—t they had doone well in that they had communicated to his affliction and were carefull for him of whom he had saide before chap. 1. that they suffered for Christ hauing the same sight which they saw in the Apostle and euen then heard to be in him Certes they that felt the like discommodities were no doubt so much the readier to put to their helping hand Neither can he iudge what it is to suffer aduersitie who hath him selfe neuer suffred any 9 God bringeth thee by many tribulations to the amendment of thy former life for some are found to be of such a nature that they cannot be reclaimed brought to a better course but by stripes 1. Pet. 4. For asmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the fleshe hath ceassed from sinne that he hence forward should liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And in the end of the same chapter Wherfore let them that suffer according to the wil of God commit their soules to him in wel dooing as vn to a faithfull creator In the Prophets we read oftentimes that the Lord striketh to the end he might heale Esay 19. The Lord shal smite Egipt he shall smite and heale it and they shall return vnto the Lord and he shal be intreated of them and shal heale theÌ„ Hos 6. The Lord spoyleth vs and he wil heale vs he woundeth vs and he wil binde vs vp After two daies he wil quicken vs and in the third day he will raise vs vp and we shall liue in his sight And we shall haue knowledge and indeâ—â—er our selues to know the Lord. 10 It is expedient for thée now and then to be scourged that thou mightest be moued to intreat the Lord for his helpe to sing prayses vnto God and that thou mightest be occupied in other such like spirituall exercises who other wise if all things should fall out alwaies according to thy desire wouldest scarsely so much as think of calling vpon Gods name In the Psalmes there are extant inumerable testimonies and in the histories we may see euerye where how the Israelites whilest they enioyed peace and prosperitye became carelesse negligent but afterward when they were beset with their enemies round about or otherwise gréeuouslye scourged of the Lord they were stirred vp to call vpon God for helpe to to praise God c. 11 God hath appointed thée to be vexed with miseries and calamities to the ende that in thée might shine and appéer pacience long sufferance experience hope and many other such notable vertues which for the most part are knit togither and doo mutually follow one another Rom. 5. We reioyce in tribulations knowing that tribulation bringeth foorth pacience and pacience experience and experience hope and hope maketh not ashamed 12 Adde héereunto that there redoundeth some commoditie by thine afflictions euen vnto others also at the least there is deriued vnto them therby an occasion of well dooing In which behalfe doubtles the prouidence of God deserueth no smal commendation God would therfore haue thee to be greeued with pouertye sicknes captiuitie or any other
which giftes he maketh all those partakers that draw ny vnto him by faith For to this end receiued he those things of the Father that he might communicate the same vnto vs which also he most willinglye dooth as béeing most desirous of our saluation This Oyle therefore runneth downe from Christ the head firste to the beard that is to say to the Prophets Apostles Pastors teachers then also to the whole body so as there is no part or member therof which is not watered and moistened with it For it goeth downe euen to the very border of his garmeÌ„t For why he endueth vs with his holy spirit to the end that béeing made one with him we might be partakers of all his benefites and especially of his righteousnes which he bestoweth on vs in pardoning and forgiuing al our sinnes that being fréede and deliuered from Satan the world and the lustes of the fleshe we might serue him purely and sincerelye all the daies of our life And from hence dooth spring that Peace and concord which is entreated of in this place For why if we be so engraffed into the body of Christ that we are his members how should we disagrée among our selues how should there be broyles hatreds and contentions amongst vs And if there be any that are delighted with warres braulinges and disagreements as doubtlesse there are ouer many such in these our dayes then sith it manifestly appeereth that they doo contemne this most precious ointement nay they tread Christ himself and his blood wherwith they were washed vnder their fate we ought in no wise to followe their example but among vs there ought to be one minde one wil and one consent because we are all sprinkled with one ointement and members of one Christe Which if we doo there will flowe so sweete a smell out of this concord and agreement of ours and so gracious a sauour both to God and men and so plesant to all good people and to our selues especiallye so holesome and good that we shall finde it to be true by experience that concord imbraced and reteined among brethren is like vnto that most precious ointment wherwith the high Préest was perfumed so as we may iustlye crye out with Dauid How pleasant a thing is it for Christians to holde and entertaine Peace among them selues The other similitude is taken from the Dewe wherewith the mountaines and barren féelds are moistened which by this means are made batsome and fruitfull As therefore the heauenly dewe which falleth vpon the mountes of Hermon and Syon maketh them fruitfull so this same Peace and concord among the godly maketh them fit to euery good work The chéefe fertilitie of mountaines commeth from the heauenly dewe wherewith they are watered which hath place cheefely in IudÄ™a especiallye if it be compared with Egipt â—oâ— Moses speking of IudÄ™a saith that it is not like vnto Egipt which is watered and made fruitfull by the riuer Nilus but Iudea saith he waâ—teth daylye for raine from heauen The former similitud taught vs that coÌ„cord among the godly is a thing plesant exceptable both to God and to all good men as a precious ointement But this other telleth vs further that concord is fruitfull profitable and good because that it maketh men otherwise barren to become fruitfull euen as the dewe by watering the hilles causeth them to bring foorth fruite Therfore by these two similitudes is declared and set foorth that which was saide in the first verse that peace and concord is a good and a plesant thing to the end we might be the more stirred vp to imbrace it and euermore to hold it fast amongst vs. As therefore the hilles destitute of moisture except they be watered with the dewe of heauen must of necessitie wither and waxe daye euen so vnlesse men doo woorship God according to his will and doo nourish peace also among themselues it cannot be but that they shal be like a feelde that is withered and destitute of all moystenes For why except this thing be propounded as a principle in the firste place the whole life of man must of necesitie become wretched and miserable For by discordes all thinges are masted and consumed Nay this Similitude declareth that vnlesse we doo with all care and diligence labour and indeuer after peace we cannot doo any thing that is pleasing to God neither discharge our duetie to men And therfore if so be we would please God aright if so be we desire to profit our cuntry from whence we are and the Church and to liue a godlye and pleasant life wee must labour to come to this point that being watered with this heauenly dewe we may séeke and ensue Peace which will bring all these commodities with it Except therefore we wil be content to be as fruitlesse and barren groundes and to leaue off the execution of our charge and function let vs loue and make much of peace There remaineth now the reason which is the foundation of the whole Psalme For God saith he poureth plentifullye his blessing vpon those that tender and regarde Peace and rewardeth them with eternall life For why if the â—ace stand thus that is if God heape all manner of good things vpon the peace makers and giueth life also vnto them then how good and how ioyfull a thing is it for Christian men to keepe and conserue peace among themselues For this is euen like to the most precious ointement where with the high Preeste was in times past perfumed and to the heauenlye dewe wherwith the mountaines and feeldes being other wife barren are made fatt and fruitful Where or who is the man I pray you that would not be glad to haue his part in plenty of blessings so as the same were not frail transitory but sound and perpetuall but by this meanes euery man may obteine his desire Who is he that would not long for life and the same permanent yea euerlasting so as the selfe-same were also blessed and happy but this is the way wherby all the godlye doo atteine vnto that life worthâ—ly wished for of all men as the high and soueraigne good of man If so be they fearing God will cherish maintaine peace and holde fast the same as it were with tooth and natle and if it offer to slippe from them will the rather followe hard after it that they might keepe it still and as for discordes braules strifes tumults warres will endeuer to auoide theÌ„ as Dauid himselfe did and admonisheth them to doo especially in this Psalme For on such kinde of men as vpon Dauid God is woont to poure his plentifull benefites and to blesse them Notwithstanding the good thingâ— wherof mention is made heere as also long life seeme in this place to be vnderstood of those thinges which a man may enioy in this life For Dauid saith that such persons as will make much of peace as becommeth them shal be blessed in this life which he promiseth to
be prolonged vnto them True it is indeed but yet these good things wherwith the gooly whilest they liue héer are blessed of God are as a certain paune or pledge of the eternall benefites which they after this life shal be partakers off and this long lasting life which God promiseth to theÌ„ that feare him is as a certaine earnest penny of the life eternall Wherby it appeereth that God will become gracious to good men that doo diligently procure peace whilest they liue heere both in this lift and in that which is to come that is to saye he will euermore be a God and a Father vnto them For Godlines hath the promises not only of the life to come but euen of this life also Wher-upon Dauid Psal 17. saith that he was oftetimes vpholden with this hope in the middest of his dangers namely for that he was perswaded that he should before he died enioy the good gifts of God euen in this life And therfore if so be we will without the losse of the life to come which is eternall liue commodiously heer vpon earth also and enioy the benefites which are heere to be had then this is the only ways that we serue God sincerelye and keepe peace among our selues Many there are when beeing deceiued with the pleasures of this short transitorye life if at least they be to be taken for pleasures doo vtterly forget the blessed life to came and so that they may liue at ease heere for a small time loose the best and most singular benefites We by treading in this path may both enioy these héere bylowe and yet not forgoe those that are eternall Let vs tender and imbrace peace and God will blesse and enrich vs with his benefites both in this life and in the life to come Wherfore goe to my déere brethren let euerye one of vs be perswaded to maintaine peace among our selues and by all meanes possible to hold it fast yea though it were ready to be gone from vs. For why it is méete and conuenieÌ„t for vs so to doo if we wilbs the Children of God seeing God who is the author of the true peace dooth in so many places of the holy Scriptures commend the same vnto vs séeing Christe himselfe dooth vrge it My peace saith he I giue vnto you my peace I leaue with you and heerby shall all men knowe that ye are my disciples if ye be at peace among your selues sith Dauid being so notable both 〈◊〉 King and Prophet of God dooth in this place require it of vs and sheweth that it wil be a thing most profitable commodious and pleasant for vs as we haue already seene Paule to the Ephes. 4. exhorting the Christians to this purpose setteth downe many thinges wherby we are tied and linked among our selues Studie saith he for peace and keepe it For ye are one bodie there is one spirit one hope of your calling euen eternall life which ye al ensue one Lord one faith one baptisme one God and Father of all All these things which are rehearsed of the Apostle héere in this place are certaine bands of peace among Christians the which if any man violate peace he dooth vtterly breake in sunder And therefore contentious persons and such as are giuen to quarrelling and brauling doo teare in sunder that sacred body wherof we are all members and subuert our hope they seperate Baptisme and Faith they break the vnitie of the spirit and are iniurious and Paule saith heer against our Lord Iesus Christ yea against God euen the God and Father of vs all Therfore God the author of all peace to the intent he might the more commend the same vnto vs and drawe vs by all means possible vnto it would haue some resemblance of peace concord to shine foorth in euerye thing and nothing in this whole world to stand fast without it So are things aboue with things beneath heauenly things with earthlye by a certaine freendlye agreement ioyned and knit togither The heanens doo shedde foorth their wonderfull force and power into this low region wherin we dwell The Sunne also and the Moone with the rest of the Starres dâ—â— serue to the vses of men the Earth tempered with the heauenly dewe and heate of the sunne bringeth foorth her fruites yéerelye vnto vs. Where is there greater contrarietie or disagreement then betweene moist and drye colde and hot and yet the Elements wherein these thinges be doo freendly communicate one with an other and are by this meanes preseruch that should otherwise shortlye perishe The sower humors in our naturall bodies are very repugnant one to an other but againe they agrée so wel togither that of them being conioyned and well disposed among themselues dependeth our good and perfit health If any of them doo at any time vanquish and consume other then immediatly from thence doo discases issue and come foorth And therfore béeing at oddes betweene themselues they yet agree togither to our health and welfare So in Cuntries Common-weales and Cities there are diuers and sundrye degrees whereof some seeme to be opposite and cleane contrary to other and yet without them could not the Common-weale stand or endure For all of them togither preseruing euery one their seuerall estates are the cause of the welfare and continuance of the Common-weale The like is to be thought of the Church of God wherin there are diuers functions and offices For there are Apostles saith Paule Prophets Euangelists Pastors Teachers and others The selfe-same also is to be saide of this Vniuersitie where there be some that gouerne beare rule in euery College yea in euery Chamber other some ouer whom there do rule gouern ther are some that doo teache and some that are taught some that serue and some that are serued These séeme to be contrarye one to an other and opposite but yet in this opposition and contrarietie there is a meruailous consent and agreement whereof dependeth the state and dignitie of this Vniuersitie And this if I might stand further to prosecute should be found true euery where that By Concord small thinges doo encrease For God who is the author of peace and concord will haue it thus and hath appointed it so to be to the end we might haue a certain representation of his diuine nature in euery thing whereby we might the rather be allured vnto peace But if it fall out otherwise and that this most sacred agreement of thinges among themselues be interrupted and broken then will followe foorthwith a horrible confusion dessolation of all things If the Heauen answer not the expectatioÌ„ of the Earth if the Earth tilled by mans labour should disapoint the husbandman of his hope we must of necessitie perishe for hunger If any humor preuailing and superabounding in vs should destroye and consume the rest therby would diseases first and then death immediatly follow If in the Common-weale the poorer be oppressed of the richer the weaker of the
payment For why if thou haddest euen al the whole Bible by hart in Hebrue Gréek and Latin in thy mother tung Nay which is much more and notable if thou couldest tell the true sense and meaning of all thinges that are written and beléeuedst them to be most true yet shalt thou not thereby be saued For the Deuils vnderstand know the things that are written and which haue béene doone from the beginning of the worlde for the saluation of men and they beleeue them all to be true yea and they are in the knowledge and skill of those things vndoubtedlye aboue vs and yet shall they not for al that be saued as Iames saith héer What is then further required This perhaps will some man say that we beleeue that Christ did not onlye suffer but that euerye one beléeue that he suffred also for him But what if we falsely perswade our selues of this as we are wont to deuise imagine many things of our selues what if I say some lewd wicked man an idolater or manslear would perswade him self that Christ died for him as it is like that many in Europe doo perswade thēselues Wil Christ for this vaine perswasions sake saue him Many saith Christ himselfe in that daye shall cry out after this manner Lord Lord open vnto vs we haue prophesied and cast out Deuils in thy name but they shall receiue this answer from him Departe from me all ye woorkers of iniquitie for I know ye not These men perswaded them-selues that Christ died for thē and they looked to haue had life from him but this did them no good What is it then at the last which is required works saith Iames which if faith haue not it is dead and therefore cannot giue either righteousnes or life eternall Notwithstanding it séemeth that this faith in God and in Christ his Sonne comprised in the Apostles Créede is most perfit absolute and that nothing els can further be required So say I likewise doth a painted man seeme to consist of all his parts and members and yet is he nothing els but a painted man or the picture and shadowe of a man which also in effect is to be said of this faith of thine Or that we may tarry in the exāple of Iames the carkasse of a man hath all the partes and members of a mans body and yet for all that it is not a man because it lacketh a spirit saith he in the last verse of this Chapter So that same faith saith he without woorkes is dead though he vnderstood and beléeued the foresaid Créede of Th'apostles yea and the whole Bible besides But thou wilt say these thinges séeme to be cleane contrarye to the doctrine receiued amongst vs and to the writinges of Paule No verily For why they that iudge rightlye of iustification by faith doo not disagree from Iames neither is Paule contrary to Iames. Yet Paule saith that we are iustified by faith only without the woorkes of the Law Paule indeed hath not the woord Onlye but yet when he saith that we are iustified without the workes of the Law I haue no doubt of it but that it followeth by the true exposition of Paule that a man is iustified by faith onlye But I say that it came neuer into Pauls mind to affirm that faith which is without works doth iustifie for so he should indeed haue been contrary to Iames but he attributeth the power and praise of iustification to a true and liuely faith which is neuer voide of good woorkes and not to the woorks themselues which is spoken by him not onely wittily as euery thing els but also truly and Christianly But Abraham thou wilt saye by the testimony of Moses and Paule in that only that he beleeued God promising him a plentifull posteritie was accounted righteous Abraham beleeued God and it was imputed to him for righteousnes But wilt thou knowe Ovaine man saith Iames heere that Abraham was not iustified by faith without woorkes Did he not offer vp his sonne Isaac on the altar Abrahams faith then was not that fruitlesse and barren faith which consisteth in the knowledge or in the ignorant beleefe of some certaine points of Diuinitie but that effectuall and woorking faith which frameth a man to the obedience of God for this appeereth plain by the life and déeds of Abraham But yet some obiect that the same cannot be saide of the Theefe that was crucified with Christ For when he had spent his whole life in euill dooing and had said vnto Christ being now at the point of death Remember me whē thou commest into thy kingdome he heard forthwith This daye shalt thou be with me in Paradise and immediatly after he died Yea but say I the faith of this Theefe was very liuely and effectuall For the effectes of a liuely faith are these an ernest feare of God which Salomon the wisest of all other affirmeth to be the beginning of wisdome secondlye the inuocation of Gods name For whosoeuer calleth vpon the name of the Lord shal be saued the acknowledgment and confession of sinnes loue and dutifulnes toward our neighbour And all these things in that little space of time did the liuely faith of that Theefe vtter and bring forth For that he was affected with an earnest feare of God it appéereth by this in that reprouing the other Theefe which reuiled Christ he said Fearest thou not God that raylest vpon this man We are indeede heere for our misdeedes and are worthily punished but this man hath doone nothing amisse He called earnestly vpon God Lord saith he remember me when thou commest into thy kingdom He acknowledged and confessed his sinnes we are iustly punished saith he to his fellow wherby also it appereth that he suffered paciently so cruell and shamefull a death He discharged his duty also toward his neighbour when being desirous to doo him good he admonished him that he should not raile vpon Christ but consider earnestly of his own sinnes And therfore his faith was not dead but liuing and affectuall It is no meruaile thē though through it he obteyned life which by a dead faith no man euer obteyned neyther shall at any time obteine But seeing this dead faith knoweth and acknowledgeth God to be almighty maker of Heauen and earth and Christ also his Sonne to be sent of God for our redemption what is required more or what is wanting vnto it Euen the Life or Soule as Iames declareth in the last verse of this Chap. Whereby it might be quickened to well dooing For as a dead carkasse consisteth of all and singular his parts and members and yet for all that neither moneth nor liueth because it wanteth a Soule or Spirit which might giue it power to moue and liue euen so faith though it vnderstand whatsoeuer is necessary to be knowne of God and of Christ our Sauiour yet if it be destitute of a Soule or Spirit it cannot giue life But what is then this
possessed by others Hee therefore beléeued God because he did not onlye heare his voice or beléene God to be true but also he followed him as his Shepheard and so behaued himselfe as though he had béene notelesse and out of his right minde For who would not haue iudged him to be foolishe and beside himselfe who for because he heard Gods voice in the aier or otherwise left by and by his natiue soile and all his kinsfolkes allies fréends and commodities and not knowing whither to goe went forth notwithstanding to the place wherunto that voice directed him But this is the chéefe and diuine wisdome for a man to yéeld greater credit vnto God then to himself nay altogither to beleeue and trust in him and not in himselfe And therefore he would not taste of the tree of knowledge of good and euill but iudges and that truly this one thing to be inough for him euen to obey God and that all happines consisted héerein because that God neuer faileth nor forsaketh them that trust in him And therefore when he was coÌ„maunded to kil his Sonne without delay he prepared himselfe also to goe and to commit so horrible a fact and therefore God made so great account of this faith of his seruant Abraham that he sware vnto him that because he was readye to doo this thing be would neuer forsake him but enrich him with all kinde of blessings and benefites And therfore Abraham in these and such like things expressed the nature of a simple and kinde shéep which hearing the voice of her Shepheard followeth it by and by Thus therefore it vchoueth vs to be affected that we may think the waye to happines which we desire to consist not in much knowledge but in mighty obedience that we may euermore be in a readines euen with closed eyes to follow God our shepâ—eard who is both more desirous of our happi 〈◊〉 and also more skilfull of the way that leaâ—â—â—â— vnto it without error then all the sort of 〈◊〉 â—f so be therefore we doo all couet the chéeâ—â—â— happines as doubtlesse we doo couet it 〈◊〉 would gladlye atteine vnto it let vs beâ—â—â— God and followe him and let vs not heare the voice of a stranger neither hearlien 〈◊〉 our owne sensuall lustes and appetites Wouldest thou aspire to soueraigne felicitye wouldest thou attaine inunortall glorye and honour wouldest thou abound in all riches and treasures and liue continuallye in sound and perfit pleasure Thou hast héere two Counsellers which séeme to promise thus much vnto thee God on the one side and Sathan and the lust of the flesh on the other Sathan and the flesh doe pronoke thée to the foule and filthye pleasures of the bodys in meat and drinke and such other like but the spirit of God saith Doo not these things for this way thou shalt neuer come to the true and sound pleasure nay they will be vnto thee most sure and certain causes of great and extreme miseries Heere to whither of theÌ„ thou giue credit it will easilye appeere by the eueÌ„t For if thou follow after pleasures whatsoeuer thou speakest or thinkest of God and of his Sonne Christ and Christian religion and albeit thou professe thy selfe with thy mouth and outward ceremonies in Baptisme and the Supper and other exercises to be a Christian yet it is manifest that thou beléeuest not God but thy selfe Againe the flesh and the deuil doo prouoke thée continually to the heaping vp of abundance of riches that by this menes thou maist prouide for thy selfe and thy familie therfore as many as giue credit vnto theÌ„ are wholye employed in gathering of riches spending and consuming not a daye or a yéere in that exercise but their whole life time as though nothing els were to be cared for during their life but the Holy-ghost to biddeth that thou shouldest not so gape after riches and Paule saith that such as desire to be rich fall into the snares of the deuill If so be then thou wouldest haue prouision to be made for thee thine in this life theÌ„ euen of those things that are giuen thee by Gods prouidence giue to the poore and as the prophet Daniell admonisheth redeeme thy sinnes with almes-deedes And Christ saith Make you freends of the vnrighteous Mammon that is to say of your riches that they may receiue you into euerlasting tabernacles The flesh also and the lusts therof doo perswade thée that thou shouldest aspire vnto great honours and to prouide that thou mightest be highlye accounted off as long as thou liuest But the Holy ghost aduiseth thee to despise this vain-glory and to labour continually for the true and eternall Heere that it may be perceiued to whither of the twain God or the Deuill thou hast giuen credit for this thing is hidden and secret inasmuch as al men doo professe that they beleeue in God as all Christians wil say they beleeue in Christ we must come to the way For if thou be a voluptuous person if couetous if ambitious in which three all sinnes and enormities may seeme to be comprehended thou neither beleeuest God nor Christ whatsoeuer thou saiest knowest or beleeuest in what outward Church or congregation soeuer thou be conuersant and in what rites and ceremonies soeuer thou exercise and busie thy selfe For euen thy Circumcision and thy Baptisme is turned into vncircumcision and thy Passeouer and thy Supper into a prophane banquet For seeing God describeth and as it were with his finger pointeth out the very true waye vnto happines thou must of necessitie say that either thou wilt not be happy or els that thou beleeuest not God But it is out of all question that thou earnestlye desirest the true eternall and most assured happines For why all men are of this minde that they desire such felicitie to befall them It is a plaine case therfore that thou beleeuest not God how soeuer he counselleth thee for the best For otherwise neglecting the saide pleasures delightes riches and honours thou wouldest suffer thy selfe to be wholy gouerned by God thou wouldest not credit thy selfe thou wouldest not taste of the tree of knowledge of good and euill thou wouldest followe God as it were with closed eyes if so be thou diddest truely trust in him Finally thou wouldest deny thy selfe as Christ warneth thée to doo the good Shepheard of the sheep and Master of all pietie who professeth himself to be the waye the trueth and the life And this is it that was saide to Adam Sée thou taste not of the trée of knowledge of good and euill but only obey thou me But we are too too wise and cunning we haue tasted ouer much of that vnhappye trée and haue altogither in manner deuoured it therefore we cannot betake our selues to God nor suffer him to haue the whole gouernement of vs for we feare least he would not so wel prouide for vs or for ours as were conuenient Therefore knowing him to be both true and most excellent we
ioyned with him Why therfore doo we not rather enquire after this streighter and holesome meane And that we may speak somwhat also of this as we promised it is thus to be vnderstoode First that this whole controuersie is as touching the meane or manner of the coniunction For concerning the thing it selfe there is no question that is no man euer doubted who hath at least beene any thing at all acquainted with the holy scriptures but that the faithfull are truely and indeede ioyned with Christ their head considering that it dooth and may euery where appéere Let this therefore be ratified and out of all controuersie That the faithfull ought verily to be ioyned with Christ to th' intent they may become partakers of his righteousnes life and of all his benefites And therfore when it is demaunded whither we be corporallye or spirituallye ioyned with Christ this is demaunded by those that doo alreadye vnderstand that we are ioyned with him but after what manner or by what meane that is doone whither by a corporall or spirituall they stand in doubt For the Grammarians that I may adde this as they haue certain Aduerbs of Place Time Likenes c. so haue they some of the meane or manner of dooing of which sort are these Subtilly Strongly Corporally Spiritually c. And therefore the Logicians doo commonlye call the Maximees whereunto these Aduerbs are put Modalls whereby it is declared not that they Attribute is in the subiect but how and after what sort it is in it as when I say Aristotle disputeth subtilly by this Aduerb I expresse not that Aristotle disputeth which is signified by the other two woordes but how and after what sort he desputeth Therefore this proposition may of him be denied who yet must graunt that Aristotle disputeth because he denieth not the thing but the manner onely So therefore they that at this day deny the faithful to eat Christ corporallye or bodilye to be ioyned with him doo not yet denye them to eate the flesh of Christ and to drinke his bloud or to be ioyned with Christ but they deny the maner expressed in that Aduerb because they deny that manner it is requisite that they appoint another seeing they confesse the coniunction or ioyning together and forsomuch as it is in no wise corporall as we haue shewed before it remaineth that it be spirituall And certes so mightye in this behalfe is the Trueth that she draweth all men vnto her to take her parte For why all for the most parte doo confesse that we are spiritually and by faith ioyned with Christ but yet what the meane or manner of this coniunction is it is not â—o well perhaps vnderstoode of all And therfore this is also breefly and in few woords to be opened Two bodies are ioyned togither after their manner that is to say bodily when the one is put to the other by the mutuall touching of either of them both without any distance of place comming betweene them and they are disioyned and seperated one from an other by distance of place But of Spirites which can neither touch nor be touched the reason is farre otherwise for the ioyning or disioyning of them the neerenesse or faâ—â—esse of places dooth nothing auaile They are ioyned togither then by Loue not feigne dry but most truelye as also they are againe by Hatred sundred and deuided For this we vnderstand all the blessed Spirites in what place soeuer they are to be ioyned togither among themselues and the vnclean and wicked Spirites to be deuided from them albeit they remaine among them So likewise we say that the faithful are ioyned togither â—nâ— with an other and this is the communion of Saintes 〈◊〉 but sundred from the wicked although they be mingled with them Therefore Luke in the Actes saith That the multitude of them that beleeued were of one haâ—t and of one soule which is the greatest 〈◊〉 inâ—â—tion that can be the which Sam. 〈…〉 is expounded The soule of Ionathan saith 〈◊〉 was â—â—â—â—â—ith the soule of Dauid for Ionathan loued David as his owne soule So man are wife eâ—en without copulation are oâ—â— the one is saide to be knit vnto the other in what place soeuer they be and this similitude to expound this mistery the Apostle vseth Ephâ— 5 And therfore with this kinde of coniunction though with a streighter hand are the faithfull ioyned with Christ their head which also in an other place Paule declareth when he saith The bread which we break is the communion of the bodye of Christ and for we that are many are one bread and one bodye And thus is this coniunction of ours with Christ wrought and accomplished when as the godly minde being enlightened with the deuine Spirite hath atteined to the cleere knowledge of God in Christ and to the beholding of him as the fountain of all goodnes and as a Father of mercy to it selfe so great a loue is forthwith enkindled therby that it is wholy rauished with the desire of him for a good thing the greater that it is and the more apparantly seene the more vehemently is it longed after as if the minde dooth plainly perceiue and see the chéefest good thuâ—g and most soueraigne felicitie it cannot be thâ—â—â— but that it will be surpriseâ— with a most seruent loue of it and loue hath a continuall deâ—â—â—â— to be ioyned with and to enioye the thing â—â—louâ—â— insomuch that it cannot rest before it obtein iâ—t and when this is grauâ—â—ted to the louer then he cleueth throughly to the thing beloueâ— he is turned into it and becomâ—â—â—th one with it And this power of enioying him God giueth most willinglye to all that 〈◊〉 him that is to say to so many as he stirreth vp vnto his loue by his holy Spirit yea he commeth to them that he maye also dwell with them as saith Christ Ioh. 14. If a man loue me my Father will loue him and we will come to him and abide with him Hence it is that Paule beeing after this manner ioyned with Christ saith Now is it not I that liue but Christ liueth in me and the faithfull doo pray Let thy will be doone with vs and in vs as it is in heauen For whyâ— this is so effectuall a coniunction that it ioyneth the Louerâ— togither verily and in such wise that thâ—â—◠〈◊〉 but one minde and one will in â—â—aine insomuch that the louer may truely and from his hart saye vnto Christ Not what I will but what thou wilt be doon Finally this diuine louâ— is wonderfullye celebrated throughout the whole book of the songs of Salomon wherwith the Church being caught and surpripeâ—â— is so greatly enamoured 〈◊〉 so exâ—â—dingâ—yâ—e in loue with God that it can booke 〈◊〉 râ—â—â— but in the imbracing of â—ind This is thâ—◠〈◊〉 that spirituall and deuiâ—â—e and 〈…〉 holesome coniunction that the faithfull haue with Christ which is a hundred times better and more effectuall then the corporall