remaineth happie and is assistant to that part which is militant vpon earth as it ought to do Because both parts shall be one in that eternall coniunction and is now one in the Bonde of charitie All being ordained to worship God And therefore neither this vniuersall Church not any part thereof will generally or particularly be worshipped for or as a God neither yet bee a God vnto any person which is a member of Gods Church the same being composed of the Gods which the God not made doth make By which reason the holy Ghost if it were a Creature and not a Creatour should no doubt haue beene a Creature indued with reason For hee should haue beene the chiefest Creature by that reason he should not haue beene preferred before the Church in that Article of our faith Because hee should haue beene a branch of that Church in respect of that part thereof which inhabiteth the heauens Neither should he bee prouided of a Temple or Church but rather should haue been a Church himselfe But he hath a Church wherof the Apostle made mention saying Are yee ignorant that your bodies be the Temple of â—â—e holy Ghost which is in you being giuen vnto you by God Of whome hee spake in another place saying Knowe yee not that your bodies are the members of Christ How then commeth it to passe that he should not be a God or inferiour to Christ whose members that Church coÌ„taineth who in this sort hath his Temple For neither is his Church one thing and Gods Church another when as the selfe same Apostle saith Knowe yee not that yee are the Temple of the Lord For confirmation whereof hee further affirmeth and the spirit of God dwelleth in vs. God therefore dwelleth in his Church and not the holy Ghost alone but the father also and the Sonne who saith of his bodie by which he is made the head of the church instituted amongst men vpon earth wherby he houldeth the pri 〈…〉 acie ouer all Destroy this temple and I will builde it vp againe in three dayes Gods Temple therefore is none other than the holy Church ordained for the whole and highest Trinitie being that vniuersall Church which is both in heauen and on earth TOVCHING GOOD ANGELS CHAP. 57. That the state of the Church in Heauen is permanent and certaine BVt as touching that Church which is in heauen what may we say of it otherwise then that there is not any one bad member therein and that there neither hath beene any that â—ell or was like to fall from the same sithence that time that God spared not the Angells that trespassed as Peter the Apostle writeth but casting theÌ„ into chaines of infernall darkenesse deliuered them to be kept to receiue punishment in the day of Iudgement CHAP. 58. It is vncertaine whether there be be any superioritie or differeÌ„ces amongst the Angels Also some things there be which may breede argument and question concerning the Stars and Planets HOw it is in that blessed and heauenly societie and what differences of persons there bee there as wherein albeit all of that number are called as it were by that generall name of Angels according as wee reade in the Epistle to the Hebrewes For to whom of the Angels hath God at any time said Sit on my right hand whereby hee comprehended all vnder that vniuersall name of Angels yet notwithstanding that there should bee some in that place that were called Arch-angels and whether those Arch-angels were called powers whereupon that saying was grounded where it is said Praise him all his Angels prayse him all his Powers as though hee should haue saide Prayse him all his Angels prayse him all his Arch-angels As also what difference there is amongst those fower appellatioÌ„s vnder which the Apostle seemeth to comprehend that vniuersal societie in heauen saying Whether the Thrones whether the Kingdomes whether the principalities whether the Powers Let them say that can if yet they proue that which they say yet wil I acknowledge mine ignorance in all these things Neither can I certainly say whether the Sunne the Moone and al the Planets may be said to be of that heauenly societie albeit they seeme vnto some to bee onely lightsome bodies voyd of sense and vnderstanding CHAP. 59. It is a matter without perill to be ignoraunt how and in what manner the blessed Angels doe speake vnto vs or appeare vnto vs either in our sleepe or waking AGaine who can expresse in what shapes or formes of bodies Angels do appeare vnto mortal Creatures whereby they are not onely seene but touched and felt and likewise how not by any solide Corpulencie or firme substance but rather spirituall power they do present not to our bodily eyes but to our spirits and mindes certaine visions and apparitions or whether they speake any thing not to the outward eare but rather inwardly theÌ„selues hauing inward possession in the minde of man as it is written in the booke of the Prophets And the Angell tould me which spake in me hee doth not say that spake vnto me but in me Or whether they do appeare in dreames speake vnto vs for wee haue in the Gospell this text Behould the Angell of the Lord appeared vnto him in his dreame saying By these meanes Angells do as it were themselues declare that they haue no bodies that are to be felt Making thereby a verie doubtfull question how the fathers of olde time washed their feete and in what manner Iacob wrestled with the Angell grappling with him so hard as he did When these last and first questions bee propounded euery one coniecturing thereof according to his reach and capacitie mens wittes bee therein not vnprofitably exercised if these questions be soberly disputed and the erroneous iudgements of such suspended which suppose they knowe that which they vnderstand not For what necessitie is there that these and such like things should either be affirmed or denied or yet discussed with daunger seeing without perill they may be vnknowen CHAP. 60. Wee are chiefly to take heede least Satan deceiue vs who putteth on the similitude of an Angell of light VVE haue more neede to iudge and discern when Satan doth transforme himselfe into an Angell of light least by deceiuing vs hee seduce vs to some pernicious errors For when hee deceiueth the bodily senses and doth not peruert the minde in matter of truth and veritie theÌ„ is there no daunger for matter of religion Or when in the couÌ„terfeit shew of goodnesse hee doth or speaketh those thinges which are correspondent with good Angels although in this case hee is beleeued to be good yet is this errour nothing pernicious to Christian faith But when by these shewes of good borrowed from others hee beginneth to drawe vs to those euills which are his owne then and in such case to descry him and not to follow him is a matter greatly and needfully to bee looked vnto But how is euery man apt of himselfe
to eschue all his deadly eleceipts except God be his guide protectour The difficultie whereof is profitable to this ende lest any man presume too much of himselfe or one man depend too much vpon another but that euerie one should repose his hope and helpe in God Which to do none of the godly certainely make any doubt but that it is our better course by much CHAP. 61. That the Church militant vpon the earth consisteth of the faithfull liuing in this world which also is redeemed by Christes blood and vnder his protection THis part of the Church therfore consisting of the Angels and powers of God shall then as it is be knowen vnto vs when wee are vnited thereunto in the laten day to dwell together in eternall felicitie Wherfore this Church which is farre distant from that by reason of her peregrmation vpon earth is the better knowen vnto vs in that wee be in the same and because also it consisteth of mortall Creatures which wee are And this Church is freed from al sinne by the blood of the Mediator who was without sinne and therefore she vseth this confident speach If God bee with vs who can bee against vs Which God spared not his onely sonne but gaue him for vs generally For Christ suffered not for Angels Howbeit whatsoeuer freedome and deliuerie from destruction mankinde receiued by his death is therefore auaileable for Angels also because hee is likewise after a sort reconciled vnto them after those differences whereof sinne was the cause between men and holy Angels as also for that the number that was impaired by the fall of the Angels was repaired by the redemption of mankind TOVCHING OVR Reconciliation and Peace with the holy Angells CHAP. 62. That all things bee restored by the blood and death of Christ and that thereby the blessed Angels and faithfull amongst men be reconciled IN like manner the holy Angels doe knowe being taught by God through the eternall contemplation of whose truth they are made happie what an infinite supply the sanctitie of that Citie exspecteth from mankinde Whereupon the Apostle saith All things are repaired in Christ which were decayed either in heauen or in earth For as touching the ruine in heauenly things all was made whole againe by Christ in as much as whatsoeuer member was waÌ„ting in heauen by the fall of the Angels was restored out of the inhabitants vpon earth And on the other side they which liue vpon the earth are restored to integritie whereas mortall creatures predestinate to eternall saluation be renewed hauing put off their auncient corruption And so by that sole sacrifice wherein the Mediator was offered vp whereof the manifold sacrifices vsed in the old lawe were but figures there was an attonement made betweene celestiall and terrestiall earthly and heauenly things or creatures Because as the same Apostle saith In him it pleased the fulnesse of the Trinitie to dwell and through him to reconcile all things to himselfe by his bloodshed vniting whatsoeuer either in heauen or vpon earth in the bond of peace CHAP. 63. That peace is the fruit of this reconciliation which peace with God is alwayes aboue our vnderstanding and that also which we haue with the good Angels is a thing whereof wee are not capable in this life although in that to come wee shall vnderstand the same THis peace passeth as it is written all vnderstanding neither can it be knowen of vs vntill wee come where it is For peace is alwayes in that place ioyntly amongst all intellectuall Creatures as also with the Creator therof Which peace passeth as is said all vnderstanding particularly ours not theirs which alwayes see the face of the Father For wee mortall Creatures notwithstanding we haue all the vnderstanding that man can haue yet do we know but in parte our sight in this world being obscurely by a glasse But when wee shall bee associates to the Angels of God Then euen as they shall we also behould those things face to face and beare as charitable an affection towards them as they do to vs because we shall loue them as much as they do vs. And so shall their loue towards vs be made knowne vnto vs because ours shall bee such and as great towards them Neither shall it then passe our vnderstanding But the peace or loue of God which is in heauen towards theÌ„ shall without all doubt exceede both theirs and our vnderstanding For by God the reasonable Creature which is blessed is made happie and not God by the Creature Which being so it followeth vpon that which hath beene said that that saying The peace of God which passeth all vnderstanding is taken in the better sense when in that hee saith all no not the vnderstanding of the holy Angells may bee exempted but onely Gods For his owne peace or loue passeth not his owne vnderstanding TOVCHING REMISsion of sinnes and Iustification CHAP. 64. That remission of sinnes is necessarie to all the godly because although many of them liue without fault in action yet not without sinne NOw when as our sinnes be pardoned then be the holy Angels reconciled vnto vs and at peace with vs. Therfore after memorie made of the Church forgiuenesse of sinnes followeth the same as it is set downe in the order of the Creede For vpon this foundation standeth the Church which is vpoÌ„ earth By this also that is not lost which was lost and found againe For set a-part the gift of Baptisme which was bestowed to redeeme originall sinne whereby that which was vitious in our first birth might bee taken away by our second birth or regeneration freeing vs also from al offences coÌ„mitted in thought word or deede which it meeteth with This great indulgencie therefore I say excepted from whence mans renouation hath his beginning and by which indulgencieâ—al guiltinesse or imputation of sinne as well originall as actuall is satisfied yet the rest of mans life after such time as hee hath vse or reason howsoeuer it excell in fruitfulnesse of good workes cannot run on his course in this world without remission of sinnes because the children of GOD so long as theyliue in the flesh haue conflict with death And albeit it is truely said of them that as many as be led by the spirit of God be the sonnes of God yet are they so prouoked by the spirit of God and as the children of God learne to become his as that also chiefly through the burthen of the bodie being corrupted euen by the weakenesse of their owne spirit and as they are the children of men are they imperfect in themselues sinnefull by reason of certaine humane motions wherin there is a difference as hath beene sufficiently said thereof For it followeth not that because euerie crime is a sinne therefore euery sinne should be a crime Wherfore we say that the life of godly men in this world wherein they liue may bee found to bee without crime but if we should say
there is life without death truth without error and felicitie without interruption we ought not to doubt that the cause of good effects or things pertaining vnto vs doth growe out of any other ground than of the goodnesse of God and that the reuolting will first of angels and afterwards of men reiecting an immortall good and imbracing the contrarie was the originall cause of euill or sinne CHAP. 24. There be foure secondarie causes of euill namely Ignorance Concupiscence Sorrow and Pleasure THe first and originall euill which happeneth vnto man beeing a reasonable creature is his priuation of good Afterwards also ignorance in the actions of this life did creepe in whether man would or no as also a concupiscence or feruent desire of things hurtfull and pernicious with whom as companions be brought in priuily error and griefe or sorrow Which two euils after they be sensibly perceiued to hang ouer our heads that motion of the minde which mooueth vs to shun theÌ„ is called feare Moreouer the mind after it hath obtained the things it earnestly desireth although they bee hurtfull and friuolous yet the same beeing voide of sense and vnderstanding therof by reason of error wherewith it is blinded or else beeing bewitched with a contagious delight and pleasure therein it is carried as it were this way and that way with a false conceit of ioy From which fountaines as it were of corruption not of fulnesse but of enptinesse all mans miserie and wretchednesse doth spring OF THE SINNE OF Adam CHAP. 25. That the damnation both of angels and men because they sinned was iust howbeit their punishment not alike or the selfe same Also what was the condition or state of man before he fell into sinne WHich nature notwithstanding amidst his miseries could not leese his desire to obtaine eternal life Howbeit these euils were generall both to meÌ„ and angels who were damned in respect of their malice by the iustice of God But man hath his peculiar punishment in the death of his body For the Lord did threaten death vnto him in case hee sinned And God so induing him with free-will as that yet hee would haue him subiect to his will and kept in awe to fall for feare of destruction did also place him in the blisse of Paradise as it were in the shadow of life from which he should haue beene aduanced to greater felicities if hee had kept himselfe righteous CHAP. 26. The sinne of the first man and his punishment fell not onely vpon Adam but flowed also to all his posteritie And so by one man sinne came into the world HEreupon Adam after he had sinned beeing a banished man did binde ouer vnto death and destruction his whole posteritie and off-spring whom by sinning hee did pollute in himselfe as in the roote insomuch as whatsoeuer issue was begotten in the concupiscence of the flesh in which a punishment of quality like to disobedience was inflicted by Adam and his wife who was the cause of his transgression being ioyntly damned should draw original sinne from them by which also they should be drawen by errors and many agonies into those endlesse punishments with the reuolting Angels the corrupters of mankind the possessors of that infernall place and with their consorts companions Thus came sinne into the world by one maÌ„ and death by sinne and so it is conuaied into all mankinde all hauing sinned in and through one For the Apostle in that place calleth the world All mankinde CHAP. 27. It was wrought by the onely and great mercy of God that onely men of sinnefull nature should hope for reformation that is to say redemption which hope is not either in the angels that sinned or in the diuels IT followeth therefore that the whole masse and lump of maÌ„kind lay damned in sinnes or rather wallowed therein and ran head long from vices to vices and beeing combined with the angels that sinned receiued most condigne punishment for their wicked reuolting Whatsoeuer therefore the wicked doe wittingly commit in their blinde and vnbridled concupiscence whatsoeuer punishments they do outwardly suffer in the face of the world against their wils is to bee imputed to the iustice of Gods wrath neither doeth the iustice of God cease to giue life and strong coÌ„stitution to the wicked angels who die if his diuine helpe bee withdrawen And likewise to giue forme and life vnto the â—eedes of men in what progenie or stocke soeuer beeing either defiled or damned fashioning the limbes and parts of the body betweene times quickening the senses by degrees and in their places as they lie in the body and giuing them inward nutriment For hee thought it better to drawe goodnesse out of euils rather than not to tolerate any euills to be at all And in case it had beene his will not to haue had any reformation in man to make him better as it was in wicked angels in whome there is no amendment might it not very condignely haue comne to passe that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him the commandement of his Creator and transgressed the same which he might very easily haue obserued which hath blemished the image of his Creator being in him by a contemptuous turning away from the light thereof which wickedly violated by the power of free-wil the wholsom seruitude that hee should haue performed to his lawes should vniuersally therefore bee forsaken of him and sustaine an euerlasting punishment by due desert Truely thus hee should haue done if he had beene onely iust and not mercifull also and had not giuen more euident demonstration of his mercie which he was no waies bound by promise or duty to haue performed especially in the redemption of such as were vnworthy thereof OF THE FALL AND sinne of the Angels CHAP. 28. The reuolting and wicked angels did all of them sinne together dwell together perpetually damned But the good angels and such as cleaned vnto God doe inioy eternall felicitie CErtaine therefore of the angels which left God by their sinfull pride were throwen downe from the high habitation of heauen to the vttermost darkenes of the ayre or element belowe and the number of angels which remained had their dwelling with God in euerlasting happinesse and holinesse For neither were the rest of the angels begotten of that one angell which fell and was damned whereby originall sin did binde them as it did mortall creatures in the chaines of guiltie posteritie drawing the whole multitude into the punishments due to the offenders But that one Angell who exalted himselfe with his associates impitie and is therefore made a diuel by that his pride and exaltation is cast downe with them the rest which cleaued vnto God in godly obedience receiuing a certaine light and knowledge which the others had not wherby they rested assured of their eternall and permanent estate CHAP. 29. To supply the places of the Angels that fell certaine are
chosen by God out of the number of mortall sinners vpon earth to inioy euerlasting life and heauen IT pleased therefore the Creator of the whole world and moderator thereof Almighty God that because the whole company of the angels did not sinne by forsaking God that the number of them which perished should remaine in euerlasting destruction And that the number of them which stood firmely vnto God should dwell in securitie of their most certaine knowen and euerlasting felicitie and that the other reasonable creature which was man because hee was generally in the state of perdition by reason of sinnes and punishments as well originall as personall by that part of mankinde which was restored that which the fall of the diuell had diminished from the societie of angels might be supplied againe For so it was promised to the Saints at their resurrection that they should be equals with the angels of God That heauenly Hierusalem therefore beeing our mother and Gods citie shal not be destitute of the full number of 〈◊〉 citizens but rather shall be more populous in her kingdome For we knowe not either the number of holy men or of these fowle fiendes that fell in whose places the succeeding sone of the Church that holy mother who seemed to be barren vpon carth shall haue their perpetuall habitations in that peace and tranquillitie from whence they fell and that without either terme or limitation of time But the number of those citizens which either now is or hereafter shall bee is inwardly seene to their maker and workman who calleth those which yet are not as wel as those which now bee disposing of all things in measure number and weight OF MANS FREE-will CHAP. 30. That sinnefull men cannot be redeemed nor saued other by the 〈◊〉 of their owne works or on the free-with of their owne minde BVt may that part of mankind to whom God hath promised freedome fruition of his kingdome be redeemed by the merits of their own workes God forbid For what good can a reprobate worke vnto himselfe except he be deliuered from the state of perdition Can his free-will performe that worke God also forbid that For man abusing the libertie of his free-will lost both himselfe and the benefit of his free-will For euen as he which killeth himselfe doth that facte while he is in life but is no more a liuing creature after hee hath murdered himselfe wanting power to reuiue himselfe after hee is slaine euen so when man did sinne in his free-will he lost the same after sinne had got the victorie For if any man be subdued he is a vassaile and slaue to him that vanquisheth him This saying is out of Peter the Apostle which seeing it is true what other libertie I pray you hath such a bondslaue except it be to take his pleasure in sinning For hee is a dutifull seruant which willingly doth his masters will By which reason hee hath free libertie and scope to sinne that is the seruant of sinne Whereupon also it followeth that no man shall haue freedome to doe well except he be freed from sinne and become the seruant of righteousnes For to reioyce in wel doing is true freedome as also to obey the commandement of God is godly â—eruitude Which libertie to doe well how can it be in man that is a slaue solde to 〈◊〉 except he be redeemed by him whose saying iâ— is If the sonne shall make you free then shal yee be free indeede Which thing before it beginne to be in man how may any creature boast of free-will in any good action 〈…〉 ch hath not yeâ— a libertie giuen him to doe well except a man being puffed vp with vaine pride will arrogate that vnto himselfe which the Apostle forbiddeth saying By grace are yee saued through faith CHAP. 31. That we â—e not sâ—ued by the merit or worthinesse of our owne faith ANd 〈◊〉 not men so farre-forth arrogate this faith vnto themselues as they will not knowe that it is giuen of God according to the saying of the same Apostle in another place who confesseth that himselfe obtained the mercy of God to make him beleeue who addeth further in that place saying And that also not of your selues but it is the gift of God not of works lest any man should boast of himselfe And lest there should bee deemed any defect of good workes in the faithfull hee saith againe For wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in Then are wee therefore truely made free when as God hath made vs anewe that is to say doeth fashion or alter and create vs againe not as wee are men which is already done but that we may become good men which now hee accomplisheth by his grace that wee may bee made a new creature in Christ Iesus according as it is said by Dauid Create in me O Lord a new heart For God had already created his heart as much as pertaineth to the naturall perfection of the heart of man CHAP. 32. That wee are not in any part or sort the cause of our own saluation and of that will which is in vs to doe wel but that the same only and solely consisteth of the mercy of God NOw lest any man should boast of that liberty or freedome of his own will albeit he will not brag of works as thogh merit were deriued from free-will and that the libertie or facultie to doe well were to be ascribed therevnto as a rewarde due vnto the same Let him listeÌ„ vnto the same Preacher of grace saying For it is God which worketh in you both the will and the deed euen of his good pleasure And in another place So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Whereby it appeareth without all doubt that although a man be of that ripenesse of yeares as his own reason may direct him yet can hee not belieue hope or loue except he wil himselfe nor yet come to the crowne of that high calling of God except hee runne by his owne will How is it therefore said Not in him that willeth nor in him that runneth but in God that sheweth mercie but because that the will it selfe as it is formerly written is prepared by God or else perhaps that this saying Not in him that will 〈…〉 nor in him that runneth is so written because it consisteth of both that is to say of the will of man and of the mercy of God to the ende that we may so vnderstand that saying of Not of him that willeth nor of him that runneth but in God that sheweth mercy as thogh he said The will of man is not sufficient of it selfe and alone if also Gods mercy doe not accoÌ„pany it that therfore the mercie of God by it selfe and alone doth not suffice if also mans will goe not with it By which reasoÌ„ if it be truly said
temptation then Christ then had hee not him for his foundation in as much as hee preferred them before Christ the foundation being the first thing that is to bee layed in any building For fier whereof Paul the Apostle spake in that place ought to be taken for such a thing as thorow which both these parties which are to bee tried must passe that is to say as well as he which buildeth gold siluer pretious stones vpoÌ„ this foundation as hee which buildeth wood grasse and stubble vpon the same For after hee had deliuered this doctrine he addeth thereunto this saying The fier shall trie euerie mans worke of what sort it is If any mans worke that hee hath built vpon abide hee shall receiue wages If any mans worke burne hee shall lose but hee shall bee safe himselfe nouerthelesse yet as it were by the fier The fier therefore shall trie not one but both their works For fier is the touchstone of tribulation whereof in another place it is plainely sayd That the fornace tryeth the potters vessell and tribulation tryeth the righteous This fier while wee are in the flesh hath this effect which the Apostle spake of saying If it happeÌ„ vnto two which be faithfull the one whereof hath his minde fixed vppon celestiall things thinking how to please God that is to say building vpon Christ his foundation golde siluer and pretious stones and the other hath his thoughts vpon worldly things studying how to please his wife that is to say building vppon the same foundation wodde grasse stubble The first mans labour burneth not because hee set not his fancie vpon those things the losse wherof might grieue him But the other mans labour burneth because the losse of those things is greeuous which are possessed with pleasure and delectation Howbeit in either of these two cases forasmuch as the partie thus tried had rather lose worldly delectation then Christ and doth not forsake Christ vppon any feare to lose those transitorie things albeit it grieue him to part with them hee saueth himselfe no doubt therein and yet as it were by fier Because the griefe of the losse of things which he loued doth burne him but it doth not ouerthrowe or consume him being fortified with a foundation that is permanent and euerlasting CHAP. 69. That all this disputation of purgatorie fier is doubtfull and the fier it selfe auaileable to fewe THat such a thing may bee after this life is not incredible the matter being questionable whether it be so indeed as also that it may bee found out or concealed how diuers of the faithfull bee so much the later or sooner saued by a certaine purgatorie fier by how much the more or lesse they loue these transitorie goods beeing notwithstandinge not of that sorte of whome it is written that they shall not inherit the kingdome of God vnlesse their sinnes be forgiuen as competent petitioners I say competent meaning that they should not be barren in almes deedes Wherevnto the Scripture doth attribute so much honor as the Lord affirmeth that he will impute the fruitfulnesse therof onely to those which stand on his right hand vpbraiding them with barrennesse of such fruite which stand on his left hand When he shall say vnto the first sort Come ye blessed of my father and receiue the Kingdome of God and to the second sort Goe yee into euerlasting fier Animaduersions vpon the 69. Chap. That such a thing may be after this life is not incredible the matter being questionable whether it be so indeed c. BIshop Iewell in his apologie alleageth this place and diuers others out of Saint Augustine shewing that sometime hee saieth there is such a certain place sometime denieth not but there may be such a one sometime he doubteth sometime againe he vtterly denyeth there is any at all thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed Out of which variable assertions hee gathereth verie concludently that Saint Augustine tooke this matter of Purgatorie fier neither for an Article of the Christian faith for thereof it had not beene lawfull for him to doubt nor for any tradition of the Apostles Let no man therefore bee led by this place to beleeue any such fabulous doctrine TOVCHING ALMES DEEDES CHAP. 70. Wee may not take a libertie to sin presuming of almes deedes TRuely wee must take heede least any man do thinke that those enormious crimes the doers whereof shall not inherite the kingdome of heauen may bee dayly committed and dayly redeemed with almes deedes For our life is to be amended and God to be made propitious vnto vs for our sinnes past in regard of almes deedes and not as it were hired therunto wherby wee may purchase a libertie to sinne without punishment For God hath not giuen to anie man the raines to sin although in this worlde hee pardoneth sinnes alreadie done through his owne mercie in case there bee a neglect of conuenient satisfaction CHAP. 71. That light or small sinnes obtaine pardon at Gods hands by saying of the Lords prayer â—â—ds also that it is an almes deede if any man forgiue his brothers offence THe dayly prayer of the faithfull maketh satisfaction for dayly and small sinnes without which this life is not ledde Wherfore it properly belongeth to them to say Our father which art in heauen which are regenerated to such a father by water and the holy Ghost This prayer doth whollye procure remission of small and daylye sinnes and it blotteth out all those trespasses which the life of the faithfull wickedly spent but reformed by repentance doth forsake in case as it is truely said forgiue vs our sins because there is no want of sins in vs to be forgiuen so on the other side it be as truely and vnfainedly said as we forgiue them which trespasse against vs that is to say that that bee fulfilled which is desired Because it is almes to forgiue a man that asketh pardon Animaduersions vpon the 71. Chap. The dayly prayer of the faithful maketh satisfaction for dayly and small sinnes c. THis Chapter seemeth a little to leane vnto the doctrine of Ueniall sins But Danaeus commenting vpon this very place doth discusse and clear that doubt saying that by a figuratiue kinde of speaking that thing is attributed here to the effect of prayer which belongeth onely to the passion of Christ whose blood is the expiation and cause of remission both of light and heauy sinnes For praier is the waie and meanes directed by Christ himselfe to obteine our petitions of God saying in the seauenth of Mathew Ask and it shall be giuen you Which attribute of prayer is much like vnto the Merchant who if hee haue made a prosperous voyage or aduenture vseth to saie that he hath been enriched by that his voyage or aduenture Finally Danaeus doth cite a comparatiue speech of auntient Fathers who affirmed that great sinnes were to bee done away by
shall possesse and inioy them for euer But where wee say Giue vs this day our dayly bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and leade vs not into temption but deliuer vs from euill who doth not see that al these things respect the wants and necessities of this present life In that euerlasting life therefore in which wee hope to liue for euer the sanctisication of Gods name his kingdome and the fulfilling of his will shal remaine euerlastingly in great perfection in our spirit and in our bodies But the bread which we aske is therefore called dayly bread because in the state of this life it is necessarie being a supply of the want either of soule or body whether wee vnderstand thereby either carnall or spirituall food or both Heere is vse of that remission of sinnes which we desire Because heere those sinnes bee committed the remission whereof wee pray for Heere are those temptations which allure and drawe vs vnto sinne To conclude Here is that euill from which we desire to be deliuered But there that is to say in heauen and the state of the other life there is none of these things CHAP. Cxvi That the Euangelistes Mathewe and Luke doe differ in setting downe the petitions of the Lords Prayer LVke the Euangelist comprehendeth in the Lords prayer not seauen but fiue petitions and yet doth not hee farre from Mathewe but by expressing theÌ„ more briefly put vs in mind how those seauen are to bee vnderstood For the name of God is hallowed in spirit But his kingdome shall come when the flesh shall rise againe Luke therefore shewing that the third petition is in some sort a repetition by omitting it makes vs the better to vnderstand it TheÌ„ doth hee adde the other three concerning dayly bread the remission of sinnes the auoyding of temptation But wheras hee addeth in the first place But deliuer vs from euill this Euangelist hath it not That therby we might vnderstand that it pertaineth to that which formerly was expressed concerning temptation For therefore it is hee sayth But deliuer vs and not And deliuer vs Thereby shewing vs that they are but one petition For he saith Let not this be that wee bee led into temptation but deliuer That euerle one may knowe he is deliuered from euill in that he is not led into temptation OF CHRIST CHAP. Cxvli That true Charitie is an effect of true faith and hope and that there is not true faith but that that doth worke by loue NOw for Charitie which the Apostle pronounceth to be greater then these two that is faith and hope by how much the greater it is in any man by so much hee is the better in whome it is For when wee aske whether a man bee good or not Wee aske not what hee beleeues or hopes for but what hee loueth For hee that loues aright doubtlesse beleeues and hopes aright But hee which loues not beleeues in vaine though the thinges bee true hee doth beleeue and hopes in vaine though the things hee hope for pertaine to true felicitie vnlesse he beleeue and hope for this also That God at his humble suite both can and will giue vnto him the affection of loue For although no man can hope without loue yet it may and doth sometimes fal out that a man loues not that without which hee cannot attaine the thing hee hopeth for As if a man hope for eternall life and yet neither hath nor loueth righteousnesse without which no man attaineth eternall life This is that faith of Christ which the Apostle commendes which works by loue and what it findes defectiue in loue it asketh that it may receiue and seeketh that it may finde and knocketh that it may bee opened vnto it For faith obtaineth what the lawe commandeth For without the gift of God That is without the holy Ghost by which the loue of God is shed abroade in our hearts the lawe may require obedience but worketh no obedience but rather maketh a man a more greenous transgressor because it taketh from him the excuse of ignorance For there doubtlesse carnall concupisceÌ„ce swayeth all where the loue of God hath no place CHAP. Cxvlii That as of the whole Church so of euerie faithfull man there are fower ages and degrees by which they goe forwarde and growe to perfection WHen as a man liueth and abideth in palpable darknesse of ignorance following those things the flesh most desireth reason making no re 〈…〉 This is the first 〈◊〉 of the condition of a man Afterwardes when by the lawe hee getteth the knowledge of sinne it the spirit of God assist him not endeuouring to liue according to the Lawe hee is ouercommen of sinne sinneth wittingly becomes the seruant of sinne for of whom soeuer a man is ouercommen his seruant hee is the knowledge of the commandement being an occasion that sin worketh in man all manner of concupiscence the transgression of the law now knowen being added to the heap of former sins and so is that fulfilled which is written the lawe entred that sin might abound this is the second estate or condition of man But if GOD looke so gratiously vpon man that hee helpe him to performe those things he requireth and man beginne to bee ledde by the spirite of God his desires and endeuours against the flesh are strengthened with the strength of loue So that although as yet there be in man that resists in his best endeuours the whole infirmitie of sinne being not healed yet the iust doth liue by faith and liues righteously in that hee yeeldeth not to euill concupiscence the loue of righteousnes preuailing in him This is the third estate of man In which causes if with happy continuance hee goe forward the last part remaineth the complement whereof shall bee after this life first in the happie rest of the soule or spirit and afterwards in the resurrection of the body Of these â—ower different estates the first was before the Lawe The second vnder the Lawe The thirde vnder grace The fourth in full and perfect peace So was the estate of GODS people ordered in the seuerall diuersities of times accordingly as it pleased him which disposeth all thinges in measure number and weight For the people of God was first before the Law Secondly vnder the Lawe which was giuen by Moyses Thirdly vnder Grace which was reuealed by the first comming of the Mediatour which grace notwithstanding was not wanting before to them vpon whom God wold bestowe it although it were vailed and hid in obscurities according to the dispensation of time For there was none of the righteous in olde time that could obtaine saluation without the faith of Christ And vnlesse hee had beene knowen of them they could not haue prophecied vnto vs of him sometimes more plainely sometimes more obscurely as they did OF BAPTISME CHAP. Cxix That Baptisme doth profit vs in which soeuer of these former ages or degrees wee be