This man greedy desire of money pricking him forward doth apply his mind to vsurie and by little and little doth so heape vp gaine gotten by vsury that he became exceeding rich in money But what commeth here to passe riches vniustly heaped vp went partly to the kinges Escheker I cannot tell for what causes and partly doe yet serue to maintaine gluttony and riot Wherby it is easie to coniecture what the ende of them will be which as yet doe enioy any of those riches vnlesse they doe in time repent But thou wilt say what doe these thinges pertayne to ciuil punishment very much in euery respect For this is the order of the iustice of God when the ciuil magistrate doth negligently execute the office committed vnto him God as the chiefe monarch and prince is wont to put to his hand and to punish euen ciuil transgressions with corporall punishments that men may thinke that they shall not therefore escape their due punishments eyther because their doinges are hid from the ciuil magistrate or because the magistrate him selfe eyther through feare or slouthfulnes or ignorance or to much parcialitie doth not his office nor calleth all offences to diligent examination Let not men therfore hereupon promise themselues to escape vnpunished bicause they seeme that they can easily auoyde the handes of the ciuil magistrate neither herevpon because punishments doe not strayght way followe their deedes God himselfe not punishing by and by but deferring the punishment by his wyse counsayle For punishment is not therefore taken awaye bicause it is deferred sith that the Lorde is wont with slownesse of vengeance to recompence the grieuousnesse of punishment God doth oftentimes mitigate the punishment for repentance sake yet so that he leaueth euident testimonies of hys iudgement Wherefore I doe admonishe all Vsurers that they doe speedily repent and rather folow penitent Zachaeus whose repentance the Gospel commendeth vnto vs than Iudas who by his theft was at the last brought to hang himself Although they doe litle feare the iudgement of God them selues yet at the least let them take pitie vpon their children least that the poyson of Vsurie which the parents do gather be deadly vnto the very children Let them knowe that it is a most true saying The riches that with wrong are got to the thirde heire continue not The spirituall punishment of Vsurers although it be most grieuous yet many doe contemne it as ridiculous For whosoeuer doth practise Vsurie he is without all doubt out of the familie of God out of the bodie of Christ For howe can he be the member of Christ which with Vsurie killeth Christ in his members Howe can he be counted to be of the familie of God which fighteth vnder Satan which mocketh and scorneth at the worde of God Now they that are not of the bodie of Christ haue nothing to doe with the treasure of the Saints which is farre more precious than all the riches of this worlde What treasure can be greater than to possesse Christ What riches more excellent than the inheritance of the kingdome of God These treasures these riches hath Lazarus being full of sores pore but fearing God which the rich glutton shall want for euer and with him as many as casting aside the feare of God doe seeke after vniust gaine What I pray thee is it if thou be able with thy vsurie to gayne the riches of Croesus and in the meane season to lose thine owne soule O peruerse iudgement Thou hast exceeding great care of this time which shall shortly come to an end but there doth not so much as a thought come into thy mynde concerning the time to come whereof there shall be no ende I therfore if my admonition may any thing preuayle doe exhort all them which doe thinke verily that there is a God which doe acknowledge God to be a iust iudge and which do beleeue that there is any lyfe remaining after these ashes that they doe speedily repent that when the Lorde shall come sooner than they thinke for he may finde them apparelled with a wedding garment and not with an hellish garment which they haue got vnto themselues by their vsurie Ecclesiasticall punishment agaynst vsurers was in time past of this sort First they were not admitted to the solemne ceremonie of the offering Also they were put back from the communion of the bodie and bloude of the Lord. Moreouer they were excluded from Christian buriall This punishment agaynst Vsurers was most grieuous neuerthelesse most iust For first concerning the ceremonie of the offering or the almes giuen to the vse of the ministers of the Gospell or to the releeuing of the poore we must vnderstande that almes giuen of goodes gotten by Vsurie is abhominable to God For no sacrifices for liberalitie towarde the poore being rightly done is a certaine kynde of sacrifice can please God but those which being iustly gotten doe come from a pure mynde and right will fayth shyning before For this is most true that no mans worke can please God before that the mynde doth please him but the mynde doth in no wyse please except it doth before in the spirite of fayth humble it selfe before God Both of thē is confirmed by this saying of Esay chap. 66. To him will I looke sayth the Lorde that is humble and of a contrite spirite and trembleth at my wordes He that killeth a bullocke to wit without humilitie of spirit is as if he slewe a man he that sacrificeth a shepe as if he cut of a dogges necke By these words that I may speake briefly the Prophet signifieth that to the vncleane all things are vncleane and that nothing doth please God but that which proceeding from the true feare of God is done iustly and of them that be iust But I see what is obiected against me Vsurers say some doe professe one Christian fayth with vs why therefore is it not lawfull for them to communicate with the godly in outwarde things onely I graunt in dede that Vsurers doe professe the Christian fayth with vs but they doe that onely in wordes and in the meane season they doe most wickedly denie it in their deedes whereby it commeth to passe that both their profession is abhominable before God and also they themselues such is their obstinacie and disobedience are reprobate vnto euery good worke Agayne where as Vsurers were put backe from the holy supper of the Lorde it was most iust reason For what participation haue swine with the bodie and bloude of Christ what haue they to do with the meate of the children of God which are the bond slaues of Satan Giue ye not sayth the Lord that which is holy to dogges neyther cast ye your pearles before swine Howe I pray you is the table of the Lorde meete for them who being filled with the foode of the deuill that is with Vsurie doe excessiuely abounde Wherefore
the Ministers of the Gospel whosoeuer they be that knowing and priue therevnto do offer the most holy bodie and bloud of y e Lord vnto Vsurers do not onely wickedly communicate with other mens sinnes whereof they shall also at the length suffer the punishment But also as much as in them is they doe with sacrilege cast the body and bloude of the Lorde into a most vile and filthie sinke of Satan of which wickednesse they shall in no wise auoyde the punishment But thou wilt say many which are as euill as Vsurers doe come to the supper of the Lorde I beleeue this truly For euen Iudas also the brother of Vsurers did come to the table of the Lord but what did it profite him did he not togither with the breade swalowe the spirite of Satan and that not through the fault of him that offred but through his owne proper fault receyuing it The Lorde truly offred saluation but he infected with the venim of couetousnesse did wickedly refuse that which the Lorde offered and all that Satan gaue he swallowed quite vp But concerning the punishment of Burial the censure and iudgement of our auncetours did not want most iust reason But this he shall best vnderstand which shall perceiue the cause why we do solemnise the funerals of saints and holy men with ceremonies and obsequies But what is the cause The hope of a glorious resurrection For it is a most worthy thing that we should bestow honest buriall vpō those bodyes which we hope in time to come shall be made like to the glorious body of Christ For when we see the bodies of the faintes to be committed to the dust we doe lift vp our mindes to him which in time to come the voyce of the Archangel going before shall say Arise ye dead And to the dead being raised vp he shall giue the glorie of immortalitie But now seing that the vngodly among whom are vsurers as the chiefe souldiers and hierlinges of Satan occupying the first place shal rise againe as Daniel witnesseth to euerlasting ignominie and confusion what godly man will iudge them worthie of the honour of Christian buriall The 15. Psalme numbreth him among the godly Who in his eyes despiseth a vile person and honoureth them that feare the Lord How therefore shall he cause him to be buried in glorious and honorable buriall whom he doth abhorre Ieremie foretelleth that a tyranne shall be buried with the buriall of an Asse and that by the iust iudgement of God What shall we determine by the same iudgement of God cōcerning Vsurers which are crueller then any tyrannes I doe not passe or esteme though some champion doe falsly attribute vnto himselfe the spirite of prophecie and say that it may come to passe that many which are the enemies of Vsurers may be buried with the buriall of an Asse and in the meane time Vsurers may be brought to buriall with great pompe the bells ringing and torches caried light before them I will make no other aunswere to these but that euen as in the sighte of the Lorde the death of his saints is precious so is their buriall also honourable before God Wherefore that which we haue witnessed concerning the honest buriall of the Saints doth pertayne to Ecclesiasticall discipline and not to the iudgement of God whose wayes are vnsearchable What will here come to passe whome shall I not haue resisters and striuers agaynst this most iust censure and iudgement of the Church surely they wil not be wanting which with their colours and fayre gloses will mitigate the euill of Vsurie Many will crie the Serpent which deceyued our first parentes being their maister that the lawe of Moses many yeares ago by the comming of Christ was repealed made voyde and abolished and doth nothing pertayne to christian people who enioy their libertie do not suffer them selues to be straitly bound with the prohibition of Moses This speach truly is plausible but it is reproued by the testimonie of the conscience For they which paynt their couetousnes with this colour being deceiued of their domesticall Eue which was miserably seduced by the serpent doe fall headlong into their owne destruction and deceyue themselues by their owne subtiltie For these men doe not weygh aright the prohibition of Moses neyther doe they conferre the forbidding of Vsurie with the lawe of charitie as they shoulde doe which if they did they should plainly see that vsurie being established the rule of charitie is ouerthrowne which God will haue to be perpetuall Seing therefore that charitie shall be abolished neither in this life nor in the life to come as much as pertayneth to the commaundement and will of God and obedience perpetually due to the same who doth not see that Vsurie which is quite contrarie to charitie is condemned But of this thing sufficient For before it was shewed of vs at large when we did intreate of the causes of forbidding Vsurie that the forbidding of Vsurie did proceede from the lawe of charitie Wherefore without al doubt they shalbe foūd naked before God the iudge which vse this leafe already perced through to hide their filthines Perhaps some will yet except and say There is no iniurie done to him that is willing He which doth humbly desire to borow money of an Vsurer doth couenant to pay Vsurie not compelled thereunto but willingly therfore an Vsurer which helpeth a man that humbly intreateth him is not to be saide to doe against charitie The principle from whence this reason is taken is doutfull in as much as it fayleth in two partes of which one is true the other false For euerie will is not without constraint and of it selfe which we may easily see in examples The wayfaring man doth willingly deliuer his treasure to the theefe which he would not doe if he did not feare the sweard of the theefe The mariner doth make losse of his marchandise and that willingly when shipwracke is at hand but from whence I pray you doth that will come truly not of election or choice without constraint but of feare of the shipwracke which is at hand For the mariner doth therfore cast away his marchandise willingly leaste that he himselfe perish togither with his marchandise Wherefore two euils being set before him he will willingly choose that euill which seemeth to be the lesse After the same maner is the will of him that boroweth money vpon Vsurie affected concerning the couenant and promise to pay interest which truly he promiseth willingly which he would not doe if he were not constrained by pouertie therby to auoyde a greater euil Furthermore where as some doe obiect that families and common weales cannot stand without Vsurie this surely I confes to be true in this corruption of the worlde and in the banishment of manly vertue which was in our auncetours But from whence I pray you commeth that commoditie by which thou criest
refuse or at the least vvise little regarde such godly instructions as God hath in these dayes his name be highlye praysed therefore by his faythfull Ministers both by preaching and vvriting offered vnto them let them remember that they that are of God heare and receiue Gods vvord and if they doe the contrarie that they are not of God let them knovv if they be novv vvearie of it and come to the lothing of it that their soule is fallen into a daungerous disease For as a good appetite to naturall foode is a token of the helth of the body and to refuse and loth the same is a sure signe of some sickenes or disease so is it likevvise in the soule refusing or lothing the heauenly foode of Gods vvord Againe let them call to minde that it vvas aunsvvered to the rich glutton being tormented in hell vvhen he vvould haue one sent from the dead to admonish his brethren least they came into that torment that his brethren had Moses and the Prophets vvhom they ought to heare if they vvould auoyde the like fierie flames and hellish torments Let them assure themselues that the day vvill come vvhen Christ Iesus shall vvith vnspeakable maiestie and infinite power come to iudge the quicke and the dead vvhen from the furthest corners of the vvorld shal be heard the sound of the trumpet vvherevvith all shalbe called to the iudgement seate then the secretes of all heartes shall be layde open and the doinges of euery man playnely discouered Then the vngodly and vvicked ones vvhich haue in this life despised the vvord of God neglected his commaundements and will contayned therein and not repented them of their wickednes shall in stede of comfort on euerye side feele extreme dread and horrour If they looke behinde them they shall see the world consuming with fire if they looke on the right hand they shall perceiue a sinnefull conscience accusing them if they turne to the left there shall be the deuel readye to receiue them into endeles paynes if they looke before them they shall see a terrible and iust iudge comming to iudge them according to their wicked works VVhereas the godly voyde of all these dreadefull terrours shall see a most louing Sauiour who shall then admitte them wholy into the ful fruition of eternall ioy and blessednes Seing then the case thus standeth it is requisite that all men which minde to be saued doe search the Scriptures which testifie of this Sauiour doe diligently heare and reade the worde of God doe vse such meanes as God hath appoynted to come to the knowledge thereof and knowing it doe follow it in their life and conuersation yea and doe become most heartely thankefull vnto God that it hath pleased him in mercy to sende to reigne ouer vs not a tyrannicall Herod to oppresse vs but a most gracious Princes so in peace and godlynes to gouerne vs that the Gospell of Iesus Christ hath not in any age had freer passage nor hath bin more abundantly and truly preached and set forth which God for his Christes sake graunt long to cōtinue So farre then ought all to be of from despising or neglecting the worde and the Preachers and Ministers thereof that they ought to acknowledge the enioying of it to be an inestimable benefite of God and to shewe themselues thankfull for so great a benefite not onely in hearing reading and meditating of it but also according to their abilitie and power it setting in forth and making it knowne vnto other VVherefore I according to that small talent which God hath bestowed vpon me haue employed my trauell in translating this treatise into our mother toung that those my godly country men vvhich are ignorant of the Latine tongue may become partakers of such Christian doctrine wholesome admonitions and godly instructions as are contayned therein VVhich treatise reuerend Father I thought good to publishe the rather vnder the protection of your name that therby it might be the more vvillingly accepted and the better lyked of many vvho haue of a long time knovvne you to be a learned and faythfull preacher of Gods vvorde and an earnest furtherer of all godlynes vvhich God graunt that you may long be to the great aduauncement of his glory the singular commoditie of his Church and the dayly comfort of your ovvne conscience Your worships humbly at commaundement VV. Gace ¶ Faultes escaped in the printing of this treatise gentle reader correct as followeth Fol. 17. pag. 2. lin 5. for tabernanacle reade tabernacle Fol. 55. pag. 1. lin 11.14.16 Passe ouer this worde part as being superfluous Fol. 62. pag. 2. lin 21. for dutie reade benefite The Argument of the Epistle of Iames the Apostle FOVRE THINGES IN MY IVDGEment are diligently to be vveighed and considered in the beginning of the exposition of euery treatise of the holye Scripture to vvit vvho is the author of it vvhat occasion there vvas to vvrite it vvhat is the ende and purpose of it and vvhat is the maner methode or order of handling it For these four being aptly and rightly declared are as it vvere a certaine light before the reader to guide him to the entrance of euery treatise of the holy Scripture Of these therefore I vvill speake in order vvhereby the argument of this Epistle may be the better vnderstande The author of this Epistle vvas Iames the Apostle vvho is called the brother of the Lord. He togither with the rest of the Apostles vvas not onely the space of three yeares instructed by the voyce and spirite of the Lorde but also after the resurrection of Christ vvith the other Apostles receiued the holye Ghost and a commaundement to preach the Gospell to all nations and on the day of Pentecost vvas againe by a visible signe authorised and confirmed in his Apostleship Hereof it appeareth vvhat is to be iudged of this Epistle to vvit that vve must giue no lesse credit to it then to the voyce of God for the author thereof is the Apostle of Iesus Christ vvho at the last sealed the Gospell of Christ vvith his blood For vvhen he taught Christ to bee the conquerer of death and to sit at the right hand of God in heauen the Ievves did cast stones at him and at the length he kneeling vpon his knees and praying for his persecutours vvas slayne vvith a fullers clubbe and that not long before the citie vvas assaulted by Vespasian VVhether therefore thou considerest the ministerie of God vvherin this man did labour eyther his life eyther his confession or his ende thou hast a testimonie of the infallible truth of his doctrine The occasiō which Iames had to write seemeth to be double one the persecutiō of the Church an other the hypocrisie in many Hovv great the persecution of the Church vvas in the time of Iames the Ecclesiasticall historie doth teache at large For the Ievves were not onelye afflicted by being dispersed through the vvhole vvorld but also they vvere euen
two of his seruants with him and Isaac his sonne and cloue wood for the burnt offring and rose vp and went to the place which God had tolde him And a little after Then Abraham tooke the wood of the burnt offring and layde it vpon Isaac And afterwarde it followeth And he bound Isaac his sonne and layd him on the altar vpon the wood and Abraham stretching forth his hand tooke the knife to kill his sonne By this example of Abraham it plainely appeareth what that perfection is which the Lord requireth of his seruaunts in this life God commaunded that Abraham who was iustified before by faith should kill his sonne Abraham had nothing more deare vnto him then this his sonne nothing more sweete and pleasant For he was the onely comfort of life to the olde man Abraham and to the most holy matron Sara What doth Abraham here He beholdeth and considereth two things God commanding and his sonne then whom nothing was more deare vnto him in this life But he preferreth the commaundement of God before the life of his sonne Hereupon therfore I conclude that the perfection of the Saintes in this life is by faith so to obey God that they preferre obedience towarde God before all worldlye thinges whatsoeuer They which are so affected are by good right counted perfect But they which at the commaundement of God will not kill so much as one of their affections how can they boast of this perfection Let vs propound an other example out of the newe Testament Christ Matth. 19. saith to the yong man of whom he was asked concerning the obtaining of eternall life If thou wilt be perfect go sel that thou hast and giue it to the poore and thou shalt haue treasure in heauen and come and follow me Christ knew that this rich yong man was to muche addicted to riches and that he could not easily turne his minde from them That therefore this yong man may vnderstand how farre he is of from the true perfection of obedience toward the lawe the Lorde biddeth him forsake his riches and follow him The Lord seemeth here to make two partes of perfection to wit to leaue and forsake riches and to follow Christ But we must know that as it was a personall precept in the which Abraham was commaunded to kill his sonne so is this personall which is here giuen to this yong man Wherefore neither of them particularly is to be transferred to the generall definition of perfection but generally onely otherwise neither Noe neyther Dauid nor Paule had bine perfect Wherefore we will applye these examples to the generall definition after this manner As Abraham bicause by fayth he preferred obedience toward God before the life of his moste deare and onely sonne is sayd to be perfect and the yong man following Christ if he had preferred pouertie and liberalitie toward the poore before his riches had bine perfect according to the sentence of Christe so euerye one which by a true faith preferreth obedience toward God before all thinges of this world is sayde in the Scripture to be perfect And on the contrarie They which preferre worldly thinges their owne affections honour glorie pleasures and diuers other deceits before obedience toward God are vnperfect yea they doe but in vaine glorye of the name of Christians These thinges agree with those which we haue before mentioned out of Paule of which also we gather this definition of Christian perfection Christian perfection is imperfection being acknowledged to preferre obedience towarde God by fayth in Christ before all worldly things and to make good and allowable the whole lyfe before God Of this christian perfection Christ maketh two partes to wit to followe him which is done by true conuersion and to preferre obedience towarde him before those things which are euen most deare vnto vs. And hitherto of christian perfection concerning the substance But we shall then be perfect in degrees when the sonne of God shall appeare to whome we shall be like bicause we shall see him as he is and euery one that hath his hope reposed in him doth purifie him selfe euen as he is pure 5 If any of you lacke vvisedom let him aske of God vvhich giueth to all men liberally and reprocheth no man and it shall be giuen him Least that any man pretende ignoraunce whereby he endureth not tentation the Apostle biddeth that he which hath not wisedome doe aske it of God and that vnto this ende that he may not onely vnderstande howe to behaue himselfe in tentations least that being pressed downe with the heauie burden of them he doe faint and be ouercome but also that he may knowe for what ende and purpose God suffreth his to be tried with affliction least that he be depriued of the fruite thereof God saith he giueth liberally for he seeketh not any recompence but onely is liberall of his mere goodnesse and bounteousnesse and doth not after the maner of men vpbrayde any with the benefites whiche he hath bountifully bestowed so as hee continew thankfull If thou demaund what wisedome that is by which we are taught and instructed to beare tentations paciently I aunswere that it consisteth in knowledge and sense or feeling knowledge is to vnderstand by the word of God that in all tentation and affliction both the iudgement and mercie of God are to be considered The iudgement is that we vnderstand that we are tempted and oppressed with diuers afflictions bicause of our sinnes Thou doest chasten man saith the psalmist rebuking him for sinne Mercy is that we may know that it is the will of God that we should be vexed with tentations and afflictions that we may repent vs of our sinnes and not perish with the wicked world For the Apostle speaketh thus 1. Cor. 11. When we are iudged we are chastened of the Lord bicause we shoulde not be condemned with the worlde The sense or feeling of wisedome is to feele comfort and consolation in the minde throughe the holye Ghoste who supporteth vs in affliction that we fall not and vpholdeth vs with hope of our deliuerance to come as we see in Iob who when he was oppressed with affliction did comforte himselfe with this trust and confidence I am sure that my redemer liueth and that I shall rise out of the earth in the latter day Hereupon Paule writeth to Timothe Remember that Iesus Christ was raised againe from the dead 6 But let him aske in fayth and vvauer not He prescribeth howe wisedome is to be asked of God to wit in faith without wauering This place conteineth many poyntes of doctrine for first it teacheth that God is the fountaine of all wisedome yea and of all goodnesse Secondly it sheweth that he is liberall to communicate of the fountaine of his goodnesse to them that doe aske Also it declareth that prayer proceeding from faith is the ordinarie meane by whiche
pardon as appeareth in the prodigall sonne For a knowledge of mercy must of necessitie goe before true repentance according to the saying of Ambrose No man can repent except first he hopeth for pardon and that of Augustine The mercye of God is necessary not onely when we doe repent but also that we may repent Fayth is a knowledge consent and desire of the promised mercy and a sure confidence in Christ the mediatour Although the former examples and the fourth chap. to the Rom. doe confirme this definition yet let vs adde more reasons concerning the properties of fayth Christ pronounceth them saued that beleeue therfore it must needes be that fayth doth signifie a trust in the promise seeing that no man is saued by knowledge alone Agayne Paule doth sometime call this fayth a sure trust or confidence sometime a perswasion whereby a man doth certaynely perswade himselfe that God both will and also is able to performe that which he hath promised This therfore is that fayth by which alone without the workes of the law the Apostle affirmeth that a man is iustified before God For such a fayth onely as we haue described doth apprehende Christ and possesse him with all his benefites I will therfore set forth a playne and manifest doctrine concerning this iustification which commeth by fayth in Christ and will briefly confute the errours with the which this doctrine both in time past and also in our age is darkned and made obscure Iustification is a deliuerance from sinne of the man that doth beleeue in Christ an imputation of the righteousnesse of Christ and an accepting of him being iustified to life euerlasting freely for Christes sake In this definition fiue principall poynts are to be considered First fayth by which the grace which is offred is receyued wherevpon Paule sayth we are iustified by fayth For fayth is as it were a certayne hande wherewith we receyue Christ offered vnto vs with his obedience that it may be our righteousnesse The seconde is a clensing or deliuerance from sinne through the satisfaction made by Iesus Christ according to that saying of Iohn The bloude of Iesus Christ clenseth vs from all sinne To this also belongeth that saying of Dauid Blessed is he whose wickednes is forgiuen Also Blessed is the man vnto whome the Lorde imputeth not iniquitie What deliuerance is it is to be gathered by y e definition of sinne For as sinne is a defect or reuolting from the lawe and will of God with a bonde vnto eternall death and condemnation so deliuerance is the discharging or setting free of a man from the bonde of death and condemnation But that this deliuerance doth come vnto him that beleeueth in Christ many testimonies doe witnes He that beleeueth in the son hath euerlasting life The third is the imputation of y e righteousnes of Christ For his obedience death passion and resurrection are the matter foundation of our iustification 2. Cor. 5. He hath made him to be sinne for vs which knew no sinne that we shoulde be made the righteousnesse of God in him This righteousnes which he sayth that we are made in him the Apostle defineth Rom. 5. when he sayth As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Christian righteousnesse therefore is the obedience of Christ imputed to the beleeuer For fayth is imputed to hym for righteousnesse which beleeueth in him that iustifieth the wicked Of these this also followeth that the qualitie of righteousnes is in Christ but is imputed vnto vs which is proper vnto him For we are so iust before God as Christ was a sinner As he after a sort tooke vpon him our person whereby he might be made guiltie in our name and might be iudged as a sinner not for his owne sinnes but for the sinnes of other seing that he himselfe was pure and cleane frō all sinne and might suffer punishment due vnto vs and not vnto him So we nowe are iust in him not bicause we do satisfie the iudgement of God with our workes but bicause we are accounted righteous with the righteousnesse of Christ which by fayth alone we doe put on that it might be made ours The fourth is an accepting of the person vnto eternall life For Paule setteth this degree after iustification Rom. 8. Whom he iustified them be also glorified To this belongeth the saying of the Lorde He that beleeueth in me shall not perish but shall haue euerlasting lyfe The fift freely for Christes sake freely that all the merites of men maye be excluded for Christes sake that the redemption of the onely begotten sonne of God may be acknowledged to be the merit of so great a treasure Although this doctrine of our Churches is grounded vpon the iust sounde and perfite worde of God yet there be diuerse and sundrie errors spred abrode agaynst it For there be some which place this iustification of man in the workes done of men other some will needes haue it to consist of fayth and workes togither some go about to establishe a certayne essentiall righteousnesse Although these things which we haue spoken doe confute the errours of these yet we will speake somewhat seuerally of them They which affirme that mā is iustified by works are more easily confuted seeing that the most manifest oracles of God doe crie out agaynst this errour Dauid cryeth out openly Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified And Paule Rom. 3. Therefore by the workes of the lawe shal no fleshe be iustified And to the Galath As manye as are of the workes of the lawe are vnder the curse Agayne If righteousnesse be by the lawe then Christ died without a cause Their opinion therefore is manifestly false which affirme that a man is iustified that is made iust by workes But we acknowledge with Iames that good workes are required to the declaring of this iustification that the good tree may be knowne by it fruites neyther is there any disagreeing betweene Paule and Iames. For when Paul sayth that a mā is not iustified by works he signifieth that he is not made iust and without fault before God by workes When Iames sayth that men are iustified by workes he meaneth that men are by workes declared to be iust But the saying of them hath somewhat a fayrer shewe which affirme that the righteousnesse whereby the wicked man is iustified before God doth consist of fayth and works togither For they saye that fayth is the beginning of righteousnesse and workes the perfection thereof whose errour S. Paule confuteth by these reasons Rom. 10. I beare them recorde that they haue the zeale of God but not according to knowledge For they being ignorant of the righteousnes of God and going about to stablishe their owne righteousnes haue not submitted themselues to
sanctification when he giueth vs the holy ghost which doth after a sort turne our nature and make it that the olde man being by little and little mortified we maye liue after the spirite that is we may giue our myndes to godlynesse towarde God charitie towarde our neyghbour to holynesse of lyfe and diligence in our vocation briefly that we maye submit our selues wholy to the rule of the spirit In what man soeuer the force and vertue of this regeneration or of this sanctification is not felt there of necessitie fayth cannot be For a true and a right fayth is feruent in spirite and endeuoureth to bring forth it true fruites and desireth nothing more than to serue God in spirit and to abounde in all knowledge and vnderstanding Seing that this is in very deede the propertie of a iustifying fayth and of regeneration who can beare or abyde the saying of them which with all their might in words and writings do impugne the necessitie of good workes which truly we say are necessary not as merits and causes of saluation For y e saying of Paul is firme and vnmoueable Ephe. 2. By grace are ye saued through fayth and that not of your selues it is the gift of God not of woorkes least any man shoulde boast himselfe but as necessarilye accompanying a iustifying fayth and as the effectes of the spirite which doth regenerate vs. Furthermore that the reason and maner of good workes may be the better vnderstande I will declare in order sixe questions concerning good works The questions are these The first what workes are to be taught and to be done The seconde howe they maye be done The thirde howe they doe please The fourth what are the causes of good works The fift why promises are added to good works The sixt bicause all men haue sinne it is not without cause demaunded whose obedience doth please and whose doth not please When it is enquired what workes are to be taught and done two thinges are to be weyed of vs whoe we be and whome he is vnto whom obedience is to be giuen by workes When we beholde our selues considering our owne corruption we are admonished that we our selues doe not imagine workes by which we thinke to worship God For by our selues we do not vnderstand what eyther pleaseth or displeaseth God and the Lorde pronounceth that he is worshipped in vayne with the commaundements of men Let vs therfore certaynly thinke that workes albeit fayre and goodly which haue bene inuented of men are in no wise good But if we consider God we are admonished of reuerence toward him whereby it commeth to passe that we thinke that that onely pleaseth him which he prescribeth in his word For he onely is our law giuer Ezechiel comprehendeth both in chap. 20. walke ye not in the ordinances of your fathers neyther obserue their maners nor defile your selues with their Idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them Also 33. I haue made thee a watchman vnto the house of Israell therefore thou shalt heare the word at my mouth and admonish them from me Hereof therefore it manifestly followeth that no other workes are to be taught and done but those which are commended vnto vs by the word of God After that the mind of the godly man knoweth what workes are to be done forth with it inquireth how they may be done The dissoluing of this question is to be taken out of two sayinges of the Scripture The Apostle sayth to the Hebr. without fayth it is vnposible to please God And Christ sayth without me can ye doe nothing Wherefore these thinges are required in order First the knowledge of Christ Secondly trust and confidence in Christ Thirdly viuification whereby Christ doth quicken vs by the Gospell and poureth his holy spirite vpon vs. Herevnto maketh y e saying of Esay chap. 40. But they that wayt vpon the Lord shall renue their strength they shall lift vp the wings as the Egles they shall runne and not be wearie and they shall walke and not faint For there can be no loue no obedience except mercy and reconcilation for the mediatours sake be first apprehended In this consolation the diuinitie doth dwell in the heart For the eternall father is effectuall in deede by his sonne which comforteth by the voyce of the Gospell and the holye Ghost is giuen of the father and the Sonne which stirreth vp in vs ioye and calling vpon God according to these sayings I will poure vpon them the spirite of grace and compassion c. And in Iohn We will come vnto him and dwel with him 2. Cor. 3. We beholding the glory of the Lord with open face are changed into the same image that is we beholding the word which is the image of the eternall father and in consolatiō doth shew the presence and goodnes of God are made like vnto his image the holy Ghost inflaming our hearts After that the mind is taught how good workes may be done it inquireth furthermore how they please for they are done in vayne except they please Scipio fighteth for his countrey Dauid also fighteth but the workes of both of them doe not please God It is fitly therefore demaunded how good workes may please To the which question we aunswere in generall that they please in the regenerate The workes of Scipio did not please bicause he was not regenerate But the warfare of Dauid did please bicause Dauid was accepted by fayth But here are three thinges to be considered in order First we must certainly thinke concerning the person that he is reconciled by fayth and iust for Christes sake freely Then we must confesse that the person iustified by fayth cannot as yet satisfie the lawe For many inward sinnes doe abide and sticke euen in the Godly This vncleannesse is to be lamented and doubts and euil affections are to be resisted and striuen against and also we ought to pray with true sighes of the heart that God will not impute vnto vs this filthines wherein we are wrapped Thirdly although we acknowledge this our filthines notwithstanding we must certaynly thinke that God doth require a certayne vnperfect obedience in vs that this vnperfect obedience doth please for Christs sake For so Peter doth playnly teach Offer vp spirituall sacrifices acceptable to God by Iesus Christ which is our reconciliation and now maketh intercession for vs. Our obedience therefore doth not please God for the worthines or perfection thereof For by it selfe it is vnworthy to come into the sight of God neyther doth it fulfill the law as it is sayd but it pleaseth bicause of the person reconciled which for Christs sake is counted righteous so also doth he please although he carie about in the flesh sinne and great infirmitie Seing it is euident that a man is in no wise iustified by workes it may fitly also may be
demaunded what are the causes of good workes by which men ought to be stirred vp and pricked forward to worke well There are numbred three most weyghty causes necessitie dignitie and reward Necessitie may be made to be of fiue sorts of y e cōmāndemēt of worship of det of holding fast y e fayth of auoyding punishmēt of cōuersion or regeueratiō Necessitie of the commaundemēt is bicause God doth seriously and seuerely commaund obedience toward his lawe Keepe mine ordinances sayth he and walke therein Paul sayth This is the will of God euen your sanctification Necessity of dette or dutie that we owe is declared Rom. 8. We are detters not to the flesh but to the spirite for we are not our owne but his that hath redemed vs with his bloud Necessitie of holding fast the fayth is commaunded to vs of Paule If there be any that prouideth not for his owne and namely for them of his housholde he denieth the fayth and is worse than an infidel And agayne Fight a good fight hauing fayth and a good conscience neyther of which is kept while we giue our selues to sinne Necessitie of auoyding punishment is confirmed by the testimonie of Dauid For iniquitie sayth he thou doest chastice the children of men Necessitie of conuersion is affirmed in this saying As I liue sayth the Lord God I desire not the death of the wicked but that the wicked turne from his waye and liue When therefore conuersion is made man is also quickened by fayth through the holy Ghost Moreouer vnto conuersion is ioined regeneration which is a beginning of a newe lyfe a newe light wisedome righteousnesse and a renuing of the image of God in vs. The seconde cause is dignitie which consisteth in this that the man conuerted or regenerate is nowe the sonne of God according to that saying He gaue power to be the sonnes of God to them that beleeue in his name Howe great a dignitie is it that they which beleeue are the temple of the holy ghost liuing that Christ dwelleth in them by fayth that the Father the Sonne and the holy Ghost doe come vnto them and will dwell with them that they are the members of Christ On the contrarie wey what a wickednes it is for the children of God to resemble the image of the enimie howe great a daunger it is that the temple of God shoulde be polluted with the filthinesse of Satan what a cruell thing it is to driue God out of his dwelling place Wherefore it becommeth the children of God to imitate their heauenly father which sayth Be ye holy for I am holy Herevpon Paule sayeth that we are called to sanctification and not to vncleannes The thirde cause is a rewarde that is a recompence of the pacience and obedience of them that beleeue This rewarde is not giuen for the worthinesse of the worke but for the promise of grace Seing that the good workes that are done of the godly are the bounden duties of seruants and vnperfect and defiled it may be demaunded why God hath added promises to good workes And there may be numbred fiue causes hereof The first that they may be testimonies of the prouidence of God For God will haue it knowne that good things pertayning to the bodye are created of him and are not spreade abroade by chaunce but are of him giuen to the Church and preserued according to the saying He is thy life and the length of thy dayes in the dayes of hunger they shall be satisfied the rich haue suffred hunger but no good thing shall be wanting to him that feareth the Lorde The seconde that they may be testimonies that God will yea euen in this lyfe keepe and preserue his Church Wherefore Paule sayth 1. Tim. 4. Godlynesse hath the promise of the lyfe present and of that that is to come Bicause God will of his infinite goodnesse gather his Church for his sonnes sake the mediatour he keepeth this order of nature he maketh the earth fruitefull that he may feede and nourishe his Church euen in this life and bicause for his Churches sake he doth feede also the rest it becommeth vs especially to be thankfull The thirde bicause God will haue corporall necessitie to be a monishment warning concerning fayth prayer hope giuing of thankes therefore hath he set forth his promises wil haue these good things to be asked loked for by fayth by this asking and looking for he will haue fayth hope and pacience to increase The fourth that they may be warnings of the promise of grace bicause that fayth which acknowledgeth the sonne and receyueth reconciliation ought alwayes to go before in the asking of corporall things and for the sonnes sake the other promises were set forth and ratified All these things are comprehended in the saying Whatsoeuer he shall aske the father in my name he will giue it you The fift bicause God will haue both these things to be knowne both that the Church is subiect to the crosse and yet nowithstanding that it is marueylously preserued in this lyfe euen among perils and daungers that all the maruaylous preseruations of the Church and al the wonderfull deliuerances of the same may be testimonies of the presence of God in his Church as it is sayde Num. 14. That the Egyptians maye knowe that thou O Lorde art among this people Iosu 3. Ye shall knowe that the Lorde God is in the middest of you 1. Kings 17. That all the earth may knowe that there is a God in Israel Esay 37. Nowe O Lorde our God saue thou vs out of the hande of Zenacherib that all the kingdomes of the earth may knowe that thou onely art the Lorde Seing that al men haue sinne it is rightly demaunded whose obedience doth please and whose doth not please To this question I doe aunswere thus Sinnes are of two sorts some are committed of them which know and are willing agaynst their conscience such sinnes are not in them that beleeue For if he that beleueth doth fall agaynst his conscience he doth as it were shake of the holy ghost renounce the fayth and is made guiltie of the wrath of God and except he repenteth he falleth headlong into eternal punishment Moreouer they which being deceyued by the delusions of the deuill doe reuolt from the foundation that is doe renounce and forsake any article of the fayth whether they vnderstande it or vnderstande it not doe cease to be holy doe shake of the holy ghost and become guiltie of eternal wrath and displeasure as Cherinthus Ebion Arius Fotinus and such lyke heretikes Other some sinnes are not committed agaynst the conscience as blindnesse and ignorance doubting many omittings of our dutie and vicious affections agaynst which euilles the godlye doe striue and doe beleeue that they are put away for the mediators sake Although this vncleannesse is in
we doe rightly say that ciuil gouernment is not meete for Bishops those sayings doe sufficientlye shewe which put a difference betweene the ministerie of the Gospell and ciuill gouernement As my father sent me sayth the Lorde so sende I you My kingdome is not of this worlde The kings of the Gentiles reigne ouer them but ye shall not be so The weapons of our warfare are not carnall But the Papistes obiect that certayne Prouinces were giuen to the Romane Bishoppe of Constantine If we graunt this to be true though it be most false yet though that power was giuen to Syluester it was not lawfull for him to receyue it in that function in which he was and to deliuer it to his successours Bicause euerye one ought to doe the duties of his vocation according to the saying Studie to be quiet and to meddle with your owne businesse The Bishop ought to teach the King to gouerne and ouersee armies stipends warres the peace of the bodies These things therefore are not to be committed to a pastour but let euery one in his calling be mindefull of his rule Doe your owne businesse Agayne let euery one walke as God hath called him Agayne doe those things deuoutly which God hath commaunded thee The saying therefore but it shall not be so with you maye not onely be vnderstande thus that Christ doth not giue ciuill power with the ministerie of the Gospell but also that it be not taken or exercised of him that is in y e ministerie When as the Papists obiect the aunswere of the Lorde to the saying Beholde here are two swordes they doe sufficiently declare that they deale Sophistically and subtilly For when he aunswereth that it is ynough he signifieth the complaynt concerning the two sortes of enimies It is ynough that the swords both of the high Priests and also of Pilate are drawne against you Hereof without all doubt is concluded that ciuil gouernement is not meete for Bishoppes and Pastours Wherefore Christierne the thirde king of Denmarke did well and godly when he transferred the dominion and rule of Bishops vnto himselfe to preserue and maintaine the studies necessarie to the Church and to represse the enemies of the Gospell Moreouer wheresoeuer the reuenues of the Church are as yet more plentifull as where it is well looked vnto them of whome it is sayde a godly King or Prince ought as a stewarde and nourisher of the Church to haue regarde of the goods that remayne and especially to take heede that the goodes of the Church be not possessed of ydle bellies which neyther haue serued the Church at any time neyther doe serue it neyther are able to serue eyther it or the cōmon weale For as the Lorde aboue is the defender of other publike goods so is he also the defender of the goods of the Church And as it belongeth to the king if a citie doe bestowe the goodes of the treasure yll and amisse to prouide and see that they be more diligently and profitably bestowed so also doth it belong to Kings and Princes to haue a care of the goods of the Church that those things which haue hitherto serued superstition may nowe be applyed to their true vses But in the meane season let euery one take hede least that vnder a pretence of godlynes he conuert the goodes of the Church to riot and prophane vses 7 Be pacient therefore brethren vnto the comming of the Lorde Vpon the rebuking of rich men he bringeth in an exhortation to godly poore men that when they see what kynde of ende there shall be of them which abuse their riches in this lyfe they may rather paciently beare the present miseries then that they will desire the riches of rich men with perill of their saluation And this is the proposition of the exhortation Beholde the husbandman vvaiteth for the precious fruite of the earth and hath long pacience for it vntill he receyue the earely and the latter rayne 8 Be ye also pacient therefore and settle your hearts for the comming of the Lorde dravveth neare The first reason of the proposition is taken of the example of husbandmen Euen as husbandmen labouring in tilling and sowing their fieldes doe paciently looke for frute so the godly ought by pacience to looke for the ende of faith which is the saluation of their soules That is called former rayne which falleth in the Spring time the seede being nowe newly cast into the earth That is called latter rayne which falleth in the Autumne when the eares of corne are full whereby the graines do swell and are made bigger The reason of the calling thereof is bicause the whole time that the seede is in the ground is compared to one day y e beginning whereof is the Spring time and the ende the Autumne 9 Grudge not one against an other brethren least ye be condemned beholde the Iudge standeth before the doore The seconde reason taken from the punishment of impacience By the name of grudging is signified an inwarde complaynt which proceedeth from impacience To stand before the doore is to be neare at hande 10 Take my brethren the Prophets for an ensample of suffring aduersitie and of long pacience vvhich haue spoken in the name of the Lorde The thirde reason of the example of the Prophetes who though they did supplie the place of the Lorde in preaching the worde yet they were not free from affliction wherein they declared exceeding great pacience See the 11. Chap. of the Epistle to the Hebrues 11 Behold vve count them blessed vvhich endure The fourth reason taken from thinges that are adiacent or adioyned one to an other They are sayde to be blessed which suffer Matth. 5. Therfore it behoueth vs patiently to suffer present afflictions But they are blessed two maner of wayes by feeling and by the euent or ende By feeling because they doe in deede vnder the Crosse feele the presence of God comforting them By euent or ende because they shal in deede be deliuered according to the promise of Christ Matth. 5. Ye haue heard of the patiēce of Iob and haue knovven vvhat ende the Lord made The fift reason taken of the ende of present remedies which he sheweth by propounding the famous example of holy Iob. Iob was afflicted aboue measure but the ende which the Lord gaue was most ioyfull For the time of affliction being ouercome he receyued cōfort and was gloriously deliuered from all his afflictions And so in our present troubles and miseries our eyes are to be fastened not so much vpon these miseries as vpon the ioyfull ende of them For the Lorde is very pitifull and mercifull The confirmation of the fift reason taken from the affection of God toward them which doe beare afflictions patiently in fayth Because oftentimes mention is made in the Scripture of the mercy of God and that for most iust cause and God is saide to be
the Anabaptistes abuse this saying to abolishe euery othe I iudge it expedient to declare this place more at large that it may be euident howe farre it is lawfull to sweare and howe farre not and that I may keepe a certayne maner in the handling hereof I will speake of these things in order First I will generally shewe that it is lawfull sometime to sweare Then I will inquire out those things which are required to a lawfull oth that it may appeare which is lawfull and which is vnlawfull Moreouer whom we must beleue when they haue sworn for we must not beleue euery one that hath sworne In the last place I will refell the argumentes of the Anabaptists Of the first THat othes are sometime lawfull it is taught by the sixe arguments following The first the seconde precept of the ten commaundements doth manifestly require the religion or right vsing of an othe For when it forbiddeth the abuse of the name of God it requireth the lawfull vse thereof to wit inuocation of God part whereof is a religious othe The second the declaration of the second precept Deut. 6. doth proue the same for there Moses sayth Thou shalt sweare by his name this saying doth both witnes that an othe is lawfull and also doth shewe a maner of swearing For God will not haue that the Israelites sweare by the names of Deuils after the maner of the Gentiles but by his name The thirde Exod. 22. The commaundement of the Lorde is this when there is controuersie concerning a thing committed to another to keepe if the thing be taken awaye God hath commaunded that he to whom it was committed to keepe do purge himselfe with an oth The fourth the many examples of saints and holy men as of Abraham Isaac Iacob and of many others who in no case woulde haue eyther sworn themselues or required othes of other except they had thought that it had bene lawfull to sweare But the othes of them doe make a rule of a lawfull othe as I will afterwarde declare The fift the example of Christ and of the Apostles in the newe testament Howe often doth Christ vse this maner of swearing Verily verily c. Howe often doth Paule sweare and also the other Apostles These things the Apostles had in no wise done and much lesse Christ if euery othe had bene vnlawfull The sixt the end of an oth Heb. 6. And an oth sayth he for confirmation is among men an ende of all strife We haue firme reasons by which it is plainly shewed that euerye othe is not vnlawfull as the Anabaptistes crie out Nowe let vs go to that which we propounded in the seconde place Of the seconde IN an othe which is an affirming or denying of some thing with a calling to witnes of the name of God or of some other thing which ought to be vnto vs sacred and vnuiolate foure things are required which are diligently to be considered in euery othe as the partes of the othe the causes the affection of him that sweareth and the ende of swearing The partes are two the one is the calling of God to witnes about the thing which we affirme or denie For he that sweareth when he hath no other witnesses appealeth to God from whome nothing is hidde and desireth his testimonie and confirmeth by an othe that that which he sayth proceedeth from God as a witnes Hereupon it followeth that we must not flie to the diuine testimonie but when as both other witnesses can not be had and the matter is so knowne to him that sweareth that he knoweth that he doth not rashly appeale to so great a witnes The other is the condition of the vengeance of God against him which sweareth and deceyueth in swearing For if he doth not escape punishment which doth falsly alledge the testimonie of an earthly king what shall be done to him which maketh God a lyer This condition ought to call backe all men not onely from periurie but also from lightnes of swearing The causes of swearing are two the former is the ignorance of the thing which is in hande the latter the weyghtines thereof For in trifling matters and of none or small importance we must not flie to an othe For the name of God ought to be more sacred and holy vnto vs than that we should flie vnto it by swearing except exceeding great necessitie doth vrge vs. The affection of him that sweareth ought to be double for he ought to be moued thereunto both w t hatred of a lie and with the loue of the truth Wheresoeuer this affection is not the name of God is taken in vayne The ende of swearing is also double one that the truth may be known another that God maye be honoured by whome it is sworne Of these foure rightly conferred togither it shall easily appeare when it is lawful to sweare and when not Certayne doe allowe this distinction that a publike othe only that is required of the lawfull magistrate is lawful but not a priuate othe that is which one maketh of his owne accorde eyther in his owne or in another mans cause But bicause many examples do proue euen priuate othes I do not receyue this distinction Nowe I define that to be a lawfull othe which is taken in the feare of God to confirme the truth of that thing the ignorance whereof woulde eyther hinder the glorie of God or hurt the safegarde or good name of our neyghbours Of the third NOw is to be declared whom we must beleeue when they haue sworne For we must not beleeue euerye one no though he haue sworne The Poet Menander saith write the oth of wicked men in the water He signifieth therefore by this signe that it is vayne that wicked men sweare For he which doth playnly transgresse the other commaundements of God as with idolatrie vniustice tyrannie dronkennes adulterie haunting the companye of harlots and with such like he will easily also contemne God with swearing Wherefore let neyther the godly magistrate nor any other easily approue such men hauing sworne Paule swearing in these wordes God is my witnes Forthwith addeth Whom I serue in my spirite signifying that we must beleeue them that feare God if they shall sweare concerning any thing For they that being voyde of fayth can not worship God howe are they to be thought to worship him with the religion or right vsing of an oth Howe wilt thou giue part to him from whom thou hast taken the whole Of the fourth NOw let vs see what foundations the Anabaptists rest vpon First they bring the saying of the Lorde Matth. 5. I say vnto you sweare not at all Secondly they vrge the wordes of Iames Sweare not my brethren neyther by heauen nor by earth nor by any other oth Let saith the Lord your communication be yea yea Nay nay For whatsoeuer is more then these commeth of euil These
foundations the Anabaptists leane vnto to whom I would yeeld if that the former reasons did not better instruct me But that it may be vnderstand what the prohibition of the Lorde meaneth which seemeth to be vniuersall we must mark the purpose of Christ in this whole sermon of workes It is not the purpose of the Lorde to correct the lawe of his father but to disclose and reproue the errours of the interpreters of the lawe The law of the father is thou shalt sweare by my name This lawe the Lord doth not abolish but doth rather mayntaine it whiles that he reprehendeth the corrupting thereof The Pharises of this lawe concluded after this sort God hath commaunded that we sweare by his name therefore we may sweare for euery cause and after euery sort This erroneous consequent the Lord reprehendeth when he saith Thou shalt not forsweare thy selfe but shalt performe thine othes to the Lord. But I say vnto you sweare not at all neyther by heauen c. The generall word at al ought to be referred to the maner of swearing then receiued to wit to sweare for euery cause and after euery sorte according to the maner of prophane men Here therefore Christe prohibiteth his Disciples and them that trulye feare the Lorde to sweare rashly for euerie cause and after euerie sort For he will haue the name of God to be reuerensed and worshipped more religiously then that it be taken in vayne Iames likewise doth not abolish the commaundement of God concerning the religion or right vsing of an oth but he doth onely correct the custome of swearing rashly and after euery sort For the lawfull maner of swearing is reckened among the promises of the Gospell Iere 4. Thou shalt sweare The Lord liueth in truth in equitie and righteousnes This is not a saying of commaunding but of promising that the true Israell may become a true worshipper of God and that the Gentiles may embrace the true religion of God A proofe whereof shall be that they shall sweare after this maner the Lord liueth and not after this Baal Saturne or Iupiter liueth But that which is sayde Osee 4. Neyther shall ye sweare the Lorde liueth is a voyce of threatning For he threatneth the vnthankfull Iewes that their countrie shall be made desolate for their stubbornnes and disobedience against God that in the place of the true worship of God shall be set the worship of Idoles whereupon it shal come to passe that they shall not sweare any more the Lorde liueth but Baal liueth c. The Anabaptists vrge the forme prescribed of the Lorde Let your communication be yea yea nay nay What meaneth the Lorde by these wordes that in stede of a rash oth they vse constant aduised talke The Lord therefore requireth constancie in our sayings that our yea be yea and our nay be nay He doth not forbid but that it is lawfull for vs to flie to a religious oth when the weightines of the cause doth so require but they do more forcibly vrge that which followeth For sayth Christ Whatsoeuer is added more then these commeth of euil That is that which is rashly added more then a simple affirming or denying no weightie cause requiring it commeth of euill that is of an euill affection of the minde or of an euill conscience or of the deuel himselfe He sayth not that a lawfull oth commeth of euel but a rash oth onely which is taken with a certayne lightnes of an euel custome and for euery light cause Againe it may sometime fall out that an oth commeth not of the euel of him that sweareth but of him that doth not beleue a bare and simple affirmation which when it commeth to passe a religious oth shall not therefore be euell For euery thing is not euill which commeth of euil in asmuch as it falleth out often times that those thinges that are euell are the occasions of those thinges that are good as when we say that good lawes doe come of euell maners and conditions to wit by occasion not by effect 13 Is any among you afflicted let him pray Briefe admonitions are annexed and first that he which is afflicted and suffreth persecution doe pray For there is no more present remedie agaynst the miseries of this world then prayer proceeding from fayth Whatsoeuer sayth the Lord ye desire when ye pray beleeue that ye shall haue it and it shall be done vnto you And the reason thereof is very wel noted in the booke of Iudith chap. 9. where the most holy woman doth thus say in her prayer In the prayer of the humble and meeke hath thy pleasure bin euermore And Psalm 49 Call vpon me in the day of trouble and I will deliuer thee Is any merie let him sing He counseleth him that is in prosperitie to sing by which counsel the Apostle teacheth three thinges For first when he biddeth vs sing he will haue vs acknowledge God to be the author of our prosperitie Secondly he will haue vs extoll and prayse him giuing him thankes for his benefites Thirdly that we doe not with the world abuse our prosperitie to the contempt of God but that we doe rather rest in the author thereof singing vnto him and not attributing any thing to our selues But the worlde dooth contrary for it neyther acknowledgeth God to be the author of the felicitie which it enioyeth neyther is it thankefull to him so farre is it of that it singeth vnto God yea it doth rather furiously triumph with prophane ioye and gladnes 14 Is any sicke among you Let him call for the elders of the Church and let them pray for him and anoynt him vvith oyle in the name of the Lord 15 And the prayer of fayth shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shalbe forgiuen him He counseleth him that is sicke what he must doe First let him send for the elders as Phisitions of his soule Then let the elders being called pray for the sicke and anoint him with oyle not that he may die but that he may miraculously be restored to health as y e Apostle here plainly speaketh But seing that oyle was an outward signe of the gift of healing which gift continued for a time to confirme the doctrine in the primitiue Church and nowe the Church hath not that gift It were fond and foolish to keepe still the signe without the thing signified by the signe That I may in the meane season say nothing concerning the idolatrous adiurations and trust in the anointing wherein was thought to be a most sure aide and defence agaynst the deuel which kind of things they doe retayne as yet in the papacie Wherfore let vs leaue to the papists their colour wherewith they may sinere their dead to be sent into hell Moreouer this place doth most manifestly confute the opinion of the Nauatians which denied them returning to