because forsoothe that the kyng is a man and knoweth not vnto whom he maie commit the cōmon weale But for to get the fauour of God from whom nothing is hidden for he knoweth all mens merites we haue no neede of a mediatour or intreatour but of a deuoute mynde But nowe will I bryng in a similitude whiche hath a sure foundation and grounde in the holie Scriptures and sacred woorde of God whiche shall quite ouerthrowe theirs For why It is onely grounded vpon the imaginations and dreames of their owne heades What if there were a kyng benigne gentle mercifull and bounteous that he would make an acte or proclamation whereby he should exhort his subiectes that if any among thē had any matter or suite thei should all boldely without mediatours or meanes come vnto hym promising that he would heare them deliuer them frō their troubles and aduersities and from the handes of them that do oppresse them would not al men by that acte or proclamation take a wonderfull boldenesse to come vnto the king him selfe Who excepte he were starke madde or did mistrust the kynges proclamation would seke for any mediatours or meanes for to haue accesse vnto so bounteous a prince But we haue a moste sure acte and proclamation which is enacted and made in that most holie glorious and sacred counsaile of the blessed trinitie whereby we are exhorted bidden and commaunded to come boldely vnto hym who alone is able to heale all our infirmities and to deliuer vs from all troubles and aduersities be thei neuer so greate and our enemies neuer so mightie Firste the father doeth set forthe this comfortable Proclamation vnto vs saiyng Call vpon me in the daie of trouble so will I heare thee and thou shalt glorifie me Here wee are not onely exhorted bidden and commaunded to call vpon God in the daie of trouble but also we haue a promise that if we doe it we shal be heard and deliuered who then beyng in trouble would not come boldely vnto God and call vpon hym with a good and sure confidence sithe that it is his blessed will pleasure biddyng and commaūdement whervnto he hath added so comfortable a promise that wee should doe so In the Prophete Ieremie he crieth out saying Ye shall call vpon me and I shall heare you beyng then so louynglie called let vs come vnto the seate of his mercie with a stedfast truste and hope that we shal be heard But whom I praie you would not that sweete Proclamation which his onely begotten sonne our sauiour Iesus Christe doeth make vnto all repentaunte synners encourage excéedyngly Come vnto me saieth he all ye that labour and are laden and I shall refresh you And in an other place Uerely verely I saie vnto you what soeuer ye shall aske my father in my name he will giue it you Doeth not the eternall and heauenly wisedome of the father speake these woordes Euen he whiche can not lye whiche can not denie him self why should we then be afraied to come vnto hym Or what neede haue wee to seeke for any Mediatours aduocates or intercessours for to make any intercession for vs sithe that he doth call vs so gently vnto him bindyng hym selfe and his promises with an othe which can neuer be broken Also the holie ghoste who procéedyng from them bothe is the thirde persone in the blessed Trinitie doeth set forthe vnto vs a very comfortable edicte or proclamation whē he saith by the mouth of the holie Prophet Dauid The Lorde is nigh vnto all theim that call vpon hym in truthe And in an other place who soeuer calleth vpon the name of the Lorde he shal bee saued Here haue we the moste sure and infallible proclamations of the father of the sonne and of the holie ghoste whereby wee are moste louyngly and mercifully called vnto the mercie seate of almightie God and also assured that wee shal be hearde when soeuer wee doe call vpon hym in faithe through our onely mediatour and aduocate Iesus Christ our Lorde Is it not then a manifeste signe and token that we do not stedfastly beléeue the promises of GOD nor trust in his mercie whereof wee are assured in his truthe when wee doe direct our praiers to any other then vnto hym or when wee seeke for other meanes to come vnto hym then he hym selfe hath appoincted in his holie Scriptures Reade all the whole bodie of the scriptures throughout from the one ende to the other and ye shall not finde that euer the Patriarches Prophetes or Apostles did praie to any other Mediatour Intercessour or Aduocate but onely vnto God a lone For there is no other Mediatour that can bee founde and appoincted vnto vs besides that blessed seede of Abraham our sauiour Christe Iesus For whereas thei doe alledge that it is read in the scriptures that the Aungelles doe some tyme praie for the electe people of God and also that thei dooe offer our praiers before the Lorde That same maketh nothyng for their purpose except thei coulde proue that the Sainctes bee ministryng spirites sent to minister for their sakes whiche shal be heires of Saluation or that thei be appoincted to waite vpon vs as the Angels are which haue a charge giuen them ouer vs to keepe vs in all our waies yea and also to encampe rounde aboute theim that feare the Lorde And this ministerie and office of theirs because that thei be immortall shall continue as long as there bee any men abidyng here vpon the earth that is to saie vntill the number of the children of God be fulfilled But as for the sainctes it goeth otherwise with them For as thei are bounde whiles thei be yet in this life to doe those thynges that pertaine to their vocation accordyng to the office that God hath called theim vnto So when thei haue once performed their course and are at rest with God thei haue no more to do with the liuyng their ministerie and office is at an ende and if thei make any praier vnto GOD it is that their bloud maie bee auenged on theim that dwell on the earth desiryng that the number of their felowes and brethren maie be fulfilled and that the glorious kyngdome of God beyng come thei maie receiue their glorified bodies whiche nowe lye in the earth till the generall resurrection of all fleshe I do not doubt but that thei doe wishe vs good and are very desirous to haue vs in their blessed felowship for as muche as thei are members of the same bodie that we are of But to saie that thei knowe our necessities or that thei heare our particuler vowes and praiers and offer theim vnto god It is a méere inuention of men For we haue not one onely iote in holie Scriptures that doeth certifie vs of it And as touchyng their goodly shift whiche beyng wholie destitute of the scriptures and woorde of
third is when any man forgiueth his brother which offendeth hym as Christ saieth If you doe forgiue vnto men your father shall forgiue you yours And saincte Paule saieth Forgiue one and other if any man haue a quarel to an other euen as Christe forgaue you euen so dooe ye But as concernyng that forgiuenesse of synnes whiche is necessarie to our saluation doeth depende onely vppon the grace mercie and loue of God without any our merites or worthinesse And that our synnes are clearely taken awaie by Christes death and passion and that he will cast them into the bottome of the Sea or els remoue them as farre from hym as the Easte is from the Weste and the Northe parte of the worlde from the Southe part of the same We must beleeue this without any doubtyng or waueryng tremblyng or fearyng mostâ— constantly and assuredly ¶ The .xlij. Chapiter ¶ It is no presumption to bee sure and certaine of our Saluation HEre the Papistes raue and saie wee are presumteous so to affirme the certaintie of grace and saluation for saie they Paule biddeth and counsaileth vs with feare and tremblyng to worke our saluation I aunswere This feare riseth in consideration of our owne weakenesse and vnworthinesse not of any distruste or doubte of Goddes mercie But rather the lesse cause we finde to trust in our selues the more cause we haue to truste in God. Now concernyng the assuraunce or certaintie of our saluation the scriptures are full Sainct Paule saieth There is no dampnation to them that be in Christe Iesu the spirite of God beareth witnesse to our spirite that we are the children of God I knowe that neither death nor life nor Angelles nor powers nor principalities nor thynges present nor thynges to come nor height nor deapth nor any creature els shall be able to remoue me from that loue that God beareth towardes me in Christ Iesu our Lorde Iob also saieth Although he kill me yet will I put my truste in him Notwithstandyng I will reproue my waies before his sight Againe he shall bee my saluation Againe I am sure that my redeemer liueth and he shall stande the last on the earth whom I my selfe shal sée and my eyes shall beholde and see God in my fleshe Dauid also saith In thée O Lorde haue I trusted I will neuer be confounded Tertulian saith Vt câ—rtum esset nos esse filiâ—s dei misit spiritum suum in corda nostra clamantem Abba pater That we might bee certified that we be the children of God he hath sent the holy ghoste into our hartes criyng Abba father Saincte Cyprian hath these wordes Et tu dubitas fluctuas Hoc est deum omnino non nâ—sse Hoc est Christum credentium magistrum peccato incredulitatis offendere â–ª Hoc est in ecclesia constitutum fidem in domo fidei non habere And doest thou stagger and stande in doubte of thy Saluation that were as muche as not to knowe God That were as much as with the sinne of vnbeliefe to offend Christ the maister of beleuers That were as muche as beyng in the Churche in the house of faithe to haue no faith Prosper saith Securi diem iudicij expectant quibus in cruce domini gloriantibus muÌ„dus crucifixus est ipsi muâ—do Thei vnto whom the worlde is crucified and are crucified vnto the worlde waite for the daie of iudgemente without feare Saincte Augustine also saieth Praesume non de operatione tua sed de Christi gratia gratia enim saluati estis inquit Apostolus Non hic arrogantiae est sed fides Praedicare quod acceperis non est superbia sed deuotîo Presume thou not of thy owne workyng but of the grace of Christ for the Apostle saieth Ye are saued by grace Here therefore is not presumption but faithe To proclaime that thou hast receiued it is no pride it is deuotion Againe he saieth Non mea praesumtione sed ipsius promissione in iudicium non venio It is not of my presumption but of his promise that I shal not come into iudgemente Sainct Basile also saieth Paule boasteth and presumeth of the contempte of his owne righteousnesse Saincte Ambrose plainly saieth I will not glorie for that I am a iust man but for that I am redeemed therfore will I glorie Not for that I am voide of synne But for that my synnes bee forgiuen me I will not glorie for that I haue dooen good to any man nor for that any man hath dooen good vnto me but for that Christ is my aduocate with the father and for that Christes blood was shedde for me To ende sainct Barnarde saieth What safe reste or suretie can the weake soule finde but in the woundes of our sauiour As he is mightier to saue so dwel I there with safetie c. I haue committed a greate synne my conscience is troubled yet shall it not bee shaken downe because I will remember my Lordes woundes For he was wounded for our synnes This is our presumpteous doctrine that we teache agreyng to the scriptures and with the holie and auncient fathers of the catholike Churche But their whole Papisticall doctrine of truste in mens workes and merites leadeth directly to the goulfe of desperation and dampnation and therefore saincte Cyprian saied of them verie well and truely Asserunt noctem pro die interitum pro salute desperationem sub obtentu spei porfidiem sub praetextu fidei Antichristum sub vocabulo Christi That is thei teache vs night in steede of daie destruction in stéede of health desperation vnder the colour of hope Infidelitie vnder the pretence of faith Antichriste vnder the name of Christe The .xliij. Chapiter ¶ Of free will. AS touchyng frée will whiche is so much extolled of the Pelagian Papistes that wyll make vs to beleue that we are able to deserue and that we are of power and streÌ„gth as of our selues to fulfill kéepe the lawes of God to beleue and repent and so consequently to obtaine life and saluation I saie it is a most detestable heresie and robbyng of Christes power â–ª to whom all power is geuen and also abolishyng of his precious death merites and goodnes towardes vs and a robbing of God to geue to mans will that is onely the giftes of god As sainct Iames saith Euery good and pefecte gifte is from aboue and coÌ„meth downe from the father of light as it is manifest in all the whole Scriptures to be proued For if there were suche abilitie power and strength in vs and suche a libertie of wil as the papistes affirme Why doeth not all men beleue the ghospell call vpon God repent praie confesse their synnes doe good workes kéepe the lawe enter into life receiue Christ keepe them selues from euill thoughtes wordes workes synnes sickenesse troubles aduersities famine thirste pouertie and such like But the Scripture telleth vs another
in the Popes Boate his Oares will directly rowe thée to that hauen and porte where doctour Storie of late caste his Anker and brake his necke and for that his handes were haltered he gaue all traiterous Papistes the Popes blessyng with his heeles at Tybourne An ende and blessyng mooste meete for all sortes of Papistes God of his mercie quickely conuerte theim that are aliue or els good Lorde sende a merie winde to blowe them all into that course that Felton and Storie before haue runne For I am fullie perswaded that what soeuer he bee high or lowe riche or poore that holdeth with any Popishe or Papisticall doctrine he is a rancke traitour in his harte and when tyme serueth it will so fall out in proofe as daiely experieÌ„ce teacheth vs by our late traiterous rebelles whiche soughte the suppressyng of the faithe of Christe the ouerthrowe of the Queenes Maiestie and vtter desolation of this our Realme If the almightie Lorde had not preuented them of his mercie towardes vs. What resteth now but that we loue God and his worde and obeye our Queene and her Magistrates and also to consider our waies and sée whether wee walke as he hath taught vs For there is no heauen but his dwellyng place no walkyng vnto it but by his coÌ„maundementes and his commaundementes no where to be founde but in the holy Scriptures which he hath left vs Next vnto Gods glory we haue nothing so precious as the sauegarde of our soules And where shal we finde it but in the worde of god And here I make an ende of this my long preface most heartely besechyng thée to accepte in good parte this simple and rude worke of myne consider my good meanyng and wyll towardes the buildyng of Gods Churche who woulde haue giuen thée better if better he had in store I must warne thée not to looke in this booke for the pleasaunt speache of Isocrates nor the high stile of Demosthenes nor for the excellent dignitie of Plato nor the eloquent wordes of Cicero or for the reuerende maiestie of Theucidides For then thou wilt foulie be deceiued But for bare and simple wordes for I seeke not goods but God not gasinges but gayne not prayse but profite not mony but men Therefore gentle and freendly reader if thou receiue any fruicte of my labours helpe mée with thy prayers to God our Father in the name of his Soonne and our onely Sauiour In readyng hereof let reason leade thée lette the aucthorities perswade thée and let trueth enforce thée GOD of his mercie quickely conuerte or soone ouerthrowe al his enimies and the Quéenes fooes that holde of any doctrine contrarie to the true and christian faith Confounde all errours O Lorde giue the victory to thy trueth and glory to thy holy and blessed name now and for euer Amen ¶ Fare well Gentle Reader from Redcliffe in Bristoll ¶ Thy poore brother in Christ Iohn Northbrooke Preacher ¶ The contentes of all the Chapiters OF Gods creation and gouernaunce of all thinges of Christes conception and birth of his death and passion c. Cap. 1. fol. 1. Christes death and passion is a sufficient sacrifice for all mankinde Cap. 2. fol. 2. The meanes whereby the death and sacrifice of Christ may be applied vnto vs. Cap. 3. fol. 3. Of Christes burial and the profite that we haue gotâ—en therby Cap. 4. fol. 4. How many wayes this worde hell is taken in the scripture and after what maner Christ descended into hell Cap. 5. fol. 5. Reasons and argumentes of those that holde that Christe went downe to hell in his soule Aunswered Cap. 6. fol. 7. Christ is our true Purgatorie and the Papists purgatorie is falle Ca. 7. fo 9. Popishe purgatorie is flat against the worde of god For it maketh Christes death and passion of litle or none effect Cap. 8. fol. 11. Against praying for the dead and apparations of the dead after their departing hence Cap. 9. fol. 14. Children that are dead borne or dye before that they can come to baptisme not damned nor yet go into the Popishe Lymbe Cap. 10. fol. 15. What comfort we haue gotten by Christes rising from death againe and that it shoulde be vnto vs as a glasse in this life Cap. 11. fol. 31. Of Christes ascention into heauen and howe it is saide that he fitteth at the right hand of god c. And after what maner he is here amongst vs. ca. 12. fo 34 Christes humane body can be but in one place at once and not in many and diuers places Cap. 13. fol. 37. Against Popishe transubstantiation Cap. 14. fol. 40. what it is to be guiltie of the body and blood of Christ. Cap. 15. fol 47. The â—acrament ought to be ministred to all the people in both kindes Cap â–ª 16. fol. 49. Against worshipping of the Sacrament Cap. 17. fol 56. How the vnworthy receauers are guiltie of the body and blood of Christe although he be not corporally in the Sacrament Cap. 18. fol. 59. whether the papistes haue still the same bodie in the Sacrament that was geuen vpon the Crosse. Cap. 19. fol. 61. Against the carnall presence of Christ in the Sacrament Cap. 20. fol. 64. The wicked dooe neither eate nor drinke the bodie and blood of Christe Cap. 21. fol. 66. The true exposition of these wordes Hoc est corpus meum and that Sacraments are called by those names whereof they are Sacraments Cap. 22. fol. 68. The godlie in the olde lawe did eate and drinke the same fleshe and blood of Christ that we do nowe in the newe Testament Cap. 23. fol. 78. What comfort we haue by Christes ascention into heauen Cap. 24. fol. 79. Against praying and intercession to Saintes Cap. 25. fol. 80. Christ is both our mediatour of saluatioÌ„ and also of intercessioÌ„ Ca. 26. fo â—2 The principall argumentes that the papistes alledge for praying to Saintes Aunswered Cap. 27. fol. 85. Howe and wherein we ought to honour the Saintes Cap. 28. fol. 98. Of Christes comming to iudgement in the last daie Cap. 29. fol. 99. To whoÌ„ the sharpe sentences of the scriptures are terrible Cap. 30. fol. 102. The subtile meanes that Satan vseth to bring vs into securitie Cap. 31. fol. 104. The Pope is Antechriste and that man of sinne which shal be reuealed before Christes comming to iudgement Cap. 32. fol. 107. The strength operation of the holy ghost working in vs. Ca. 33. fo 108. What is the true Churche of God and where it is Cap. 34. fol. 111. Christe is the head of his Churche and not the Pope Cap. 35. fol. 112. All the Apostles had equall power to binde and to loose with Peter and the keyes were equally deliuered to them all Cap. 36. fol. 113. The true Churche of Christ is but as a witnesse to the worde of God adding nothing to it nor taking ought from it Cap. 37. fol. 117. The true Churche is knowen by the worde of God. Cap. 38. fol.
words are most diligently to be noted and marked â–ª for many comfortable lessons may be learned of them to the quietyng of our owne consciences and to the greate comfort of our soules First and formost we learne that they shal take holde by faithe vpon the glad ioyfull tidynges of our sauation 〈◊〉 in his worde how that our sauiour Iesus Christ did bring into this worlde beléeue that God who did sende him is become a most mercifull louing father vnto vs being alwaies ready for his sonne Iesu christes sake who by his death hath pacified his wrath and made attonement 〈◊〉 hym and vs to receiue vs vnto his mercie and to pardone 〈◊〉 all ouâ— synnes haue already euerlastyng life beyng as sure of it as if they were alreadie in full possession of it triumphyng with their head in the glorious kindome of heauen For we do receiue it already in this life by faith we are already possessed of it by hope we are therin already coÌ„firmed by holines of life But how could it be verified that the faithfull beleeuers haue euerlastyng life as beyng already in full possession of it if after their death and departyng out of this life they must be broyled and rosted in their Purgatorie fire by the space of .vij. yeres for euerie sinne that they haue committed in this life if their doctrine be true it were in a maner better for them that they had neuer béen borne For thei say that the fire of purgatorie doeth differ nothyng from the vnquenchable fire of hel sauing only that the one is euerlasting and the other lasteth but for a tyme Is this the blesfull reste that the holy ghoste dothe promise vnto them that die in the Lorde that is to saie in the faith of the onely begotten sonne of God our Sauiour Christe The spirite saieth that they shall after their death reste from their labours verely that were a poore resse if when a man hath toyled and laboured all the daie long he should bee faine to lye all night in a whotte burnyng Ouen I iudge he would not be very hastie to goe vnto his rest Secondly here we shal marke that the true beléeuers shal not come into iudgement of condemnation that is to saâ—e nothyng shal be laide to their chardge no sinnes shal be imputed vnto them but through faithe in the onely begotten sonne of God they shal be accounted as righteous as if they had neuer committed any offence For why Christ our Sauiour is made vnto them righteousnes sanctification and redemption how can it be then that they must suffer such greeuous paines in a fire whiche is altogether like vnto hell fire as they saie if no iudgement shal be geuen against them No offendour is wont to suffer punishment excepte he be iudged and condemned to it But the trueth it selfe doeth saie that thei that beléeue shal not come into iudgement or condemnation whervnto the Appostle doth say Nulla igitur nunc est condemnatio his qui insiti sunt christo Iesu qui non iuxta carnem versantur sed iuxta spirituÌ„ That is to say there is now no condemnation to them that are in christ Iesu whiche walke not after the fleshe but after the spirite They therfore which doe saie and affirme that the faithfull shall in the other worlde suffer the paines and punishementes that are due to their offences and synnes are directly against the Scriptures and worde of God. Laste of all this aâ—e we assured of that they whiche take holde vpon the mercie of God declared vnto vs in our sauiour Iesu Christe are alreadie passed from death to life meanyng thereby that they bee deliuered from the styng and power of death whiche is synne and from all the penalties that are belongyng vnto it and that there remayned no more after this mortall life but to enioye and possesse that eternall euerlastyng life that the onely begotten sonne of god hath so dearely bought and purchased vnto vs whiche thyng the holy Scripture doth declare and set forth vnto vs by many goodly comfortable examples for there doe we reade that as soone as the poore Lazarus was deade his soule was by the handes of the Angels caried vp into the bosome of Abraham that is to saie into ioye and felicitie Againe as soone as the théefe that hong on a Crosse by christ did say remember mee O Lorde when thou commest into thy kyngdome straight waies our sauiour Christe gaue hym this most comfortable aunswere verely I saie vnto thée to daie thou shalt be with mee in Paradise that is to saie in my heauenly kingdome for so christ praied his father as Iohn recordeth in his Gospell saiyng â–ª father I wil that they which thou haste geuen me be with mee euen where I am that thei maie behold my glory So likewise the wise man in his boke nay rather the spirite of god in the wise man saith the soules of the righteous are in the hande of God and no torment shal touche them And whereas they doe bryng here a tricke of their wicked and vngodly sophistry saiyng that the théefe did obtaine this frée pardon at Christes handes by a singuler priuiledge which al men must not looke to enioy for priuiledges as the Lawiers be wont to saie be not common to all men I doe aunswere that no man is saued but by priuiledge whiche doth onely parteine vnto the true and faithfull beleeuers and not to the vnfaithfull and reprobate in comparison of whom the chosen and elect of god are very fewe in number for though many be called yet fewe are chosen and elected to these few doth the priuiledge of the childreÌ„ of god belong and not vnto all men so that the Lawiers saiyng shall also be verified in this pointe as then the poore Lazarus and also the in reste and quietnes and the soules of the vngodly 〈…〉 punishmentes vntill the bodies of those doe â—se againe vnto life euerlastyng and the bodies of â—hese vnto eternall death whiche is also called the seconde deaâ—h 〈…〉 plainely doth he yet in an other place 〈…〉 befoâ—e our eyes the whole substaunce of the matter when he saieth 〈…〉 locum fides catholicorum diuina 〈◊〉 regnum 〈◊〉 esse 〈◊〉 Secundum gehennam Vbi omnis apostatâ— vel à christi fide alienus aeterna supplicia experietur Tertium penituâ— ignoraâ—â—◠〈◊〉 nec esse in scripturis sanct◠〈◊〉 That is 〈◊〉 the faithe of the catholiques by the diuine 〈…〉 that there is the kingdome of heauen And secondly 〈…〉 is a hell fire wherin all Apostates and all they that be 〈◊〉 from the faithe of Christe â–ª do sâ—ffeâ— tormentes and paynes No thirde plaie at all doe we know nor finde in the holy Scriptures And 〈…〉 place â–ª he 〈…〉 saieth he 〈…〉 places the one 〈◊〉 the euerlastyng kyngdom and the other 〈◊〉 the eternall 〈◊〉 And againe
must we be in the resurrection These wordes shal the easlier be vnderstanded if we will consider and marke that the whole life of our sauiour Christe ought to serue vs in stéede of an Allegorie wherby we should make our selues conformable vnto hym spiritually in those thynges that haue been truely and really or in very deede fulfilled in his body and can in no wise be fulfilled in ours As for an example our sauiour Christ hath been conceaued by the holy ghoste borne of the virgine Marie he hath been crucified and put to death he did rise againe the thirde daie and ascended into heauen All those thynges cannot be performed nor fulfilled in our bodies as they were in his But let vs endeuour our selues that our spirite or inwarde man maie be fashioned and made conformable vnto hym in these thinges Our bodies are conceaued and borne in synne not by the holy Ghoste nor in the wombe of a virgine as our Sauiour Christe was but they are conceaued by the carnall copulation of man and woman and of corruptible seede That wee maie therefore be conformable vnto hym in this pointe let vs come vnto his true Churche and beléeue his gospell And when we be in the true Churche of Christe whiche is both our mother and a chaste virgine wee shal be conceaued and begotten in it by the vncorruptible seede of the worde of God our heauenlie father and by the vertue of his holy spirite and shal be borne againe the children of god and made newe creatures we shall put of the olde man and put one the newe bearyng the image of the newe Adam whiche is Iesus Christ as we haue borne the image of the olde Adam and of the man of synne After that we be thus conceaued by the holy ghoste and borne of a virgine which is the true Church and spouse of our sauiour christ the residue of our life must also be conformable vnto the life of our sauiour christ as our spirituall conception and birth is We be not crucified and put to death as he was but we learne of him to beare the Crosse with hym and to be crucified vnto the world that the world may be crucified vnto vs as Sainct Paule writeth of hym selfe But to be crucified and dead vnto the world is to be crucified and dead vnto sinne And to be crucified and dead vnto synne is to forsake synne to haue no more acquaintaunce with it and to be no more a seruaunte vnto it then the dead bee wonte to serue the liuyng For as the dead hath no more to doe with the liuyng but are separated from them so thei be dead vnto the world that haue forsaken it for to serue the liuyng God and that will not fasshion themselues after it nor walke after the fleshe and the concupiscence of it Now it is vnpossible that they that be thus dead vnto the worlde should not liue vnto God and that the worlde shoulde not be dead vnto them As contrariwise thei that liue vnto the worlde and the worlde vnto them they are dead vnto GOD As Sainte Paul hath written of the widowe that liueth in pleasure saiyng that widowe that liueth in pleasure is dead euen yet aliue Bicause she liueth vnto the worlde and is dead vnto God that was the meanyng of our sauiour Christ when he saide to the yong man that would goe and burie his father let the dead burie their dead folow thou me wheÌ„ we die then vnto the worlde we rise againe vnto God. Againe wee practise spiritually in vs the example of the death of Christ when we doe mortifie our earthy members when we offer our bodies a liuely sacrifice vnto god when we doe slaie with the sworde of Gods worde and also burne with the fire of his spirite our concupiscences and carnal affections whiche are the brute beastes that we sacrifice vnto God that the offeryng and sacrifice of our bodies may be reasonable Therefore we dye with our Sauiour Christ when we do kill and mortifie our olde Adam we doe also rise againe with hym when we doe put on Iesus christ and be apparelled with hym when we serue to righteousnes and despise this worlde with all the pompe and pride thereof hauyng our myndes and conuersation in heauen where we doe seeke for our â—auiour Iesu Christe fittyng on the right hande of God the father The Apostles and specially Saint Paul doe teache vs that we ought after this maner to apply and set before vs the death and resurrection of our sauiour Christ of a liuely image and paterne of the Christian and spirituall life And do declare vnto vs that baptisme is a sacrament of all these thynges For the water that is powred vpon vs in baptisme it is firste and formost vnto vs a certificat signe token and seale of the free remission and forgeuenesse of our sinnes and of the holy ghost who is the liuely water that washeth and cleanseth our consciences from synne as the visible water doth washe away the filthines of the body Moreouer it is a sacrament of repentaunce which teacheth vs that as the water doeth come vpon vs as it were for to couer and ouerwhelme vs so it behoueth that our olde man of synne be drowned as Pharao and the Egiptians were drowned in the red Sea and that we must be buried with our sauiour Christe But in this that the water doth not remaine still vpon our heades nor yet drowne vs it is thereby signified vnto vs that the repentaunce and mortifiyng that god doeth require of vs is not vnto death but vnto life so that by death he maketh vs to enter into life as the children of Israell goyng through the red Sea were brought out of seruitude and boundage in to a goodly libertie And as our sauiour Christ did by his death and crosse enter into the glory of his father And so the grace and mercie of God are not only represented vnto vs in our baptisme we are not onely by it grafted in his Testament and receiued into his church but also we haue there the sacrament of the death buriyng and resurrection of our sauiour Christ and of our death buriyng and resurrection with hym We haue also there repentaunce and of remission of synnes and the summe of the whole doctrine of the Gospell and also a liuely image of al the whole christian life preached vnto vs. But to come againe to our purpose After that our sauiour Christe had by manye tokens and signes declared that he was truely risen againe for he was by the space of .xl. daies after his resurrection alwaies conuersaunt with his Apostles and disciples eatyng and drinkyng with them and biddyng them to handle and feele his body and for a further proofe or trial to put their fingers into his woundes that they might bee in no doubt but that it was the same selfe
place For in deede God will not heare them that haue his sacred woorde his holie institutions and ordinaunces in a contempt and dayly deliteth more and more in filthie wickednesse and synne Some againe there bee that synne of frailenesse but yet thei dooe not abide obstinately in their synnes thei feare and dread God thei haue his lawes ordinaunces and institutions in reuerence Therefore â–ª when so euer thei flée vnto the Lorde with true repentaunce vnfeâ—ned confession of their synnes and amendement of life taking holde by faithe vpon his mercie declared vnto vs in his sonne Iesus Christe thei are heard by and by and receiued into the fauour of God and into the number of his children We haue the Publicane for an example which without all doubt when he did praie was an abhominable sinner But bicause that his praier did proceede from a true repentaunt hearte though he had then no mediatour at all he was hearde and went home againe beyng iustified as the trueth hymselfe doeth testifie Againe the prodigall sonne when he should come home againe to his father whom he had offended so many waies whose substaunce he had wasted amongst whores and harlots he did not come to any of his fathers frendes desiryng them to make intercession for hym neither went he to his eldest brother whom he knewe to be in greate fauour with his father but did straightway come to his father saiyng Father I haue synned against heauen and in thy sight and am no more worthy to be called thy sonne Was he put backe bicause of his abhominable offences that hee had committed against his father No suche thyng doe we finde in the Scriptures but rather as soone as his father sawe hym he had coÌ„passion on him he ranne and fell on his necke and kissed him what shall wee saie of the thief that hong on a Crosse by Christe was he not all laden with synnes when he saide vnto Christe Lorde remember mee when thou commest into thy kyngdome yet his detestable murthers and robberies notwithstandyng hee was heard Christ our Sauiour makyng hym a faithfull promise that he should be with hym that daie in Paradise These examples doe sufficiently teache vs that we ought not to be afrayde by reason of our synnes to come vnto our Sauiour Christ but rather that we ought by reason of them to seeke most earnestly vnto hym who doeth call synners vnto hym saiyng Come vnto mée all ye that labour and are laden and I will refreshe you Doeth not he saie hymselfe that hee came not for the righteous but for the synners sake that hee â—ame not for them that were whole but for them that were sicke They that go aboute to plucke vs awaie from hym are like vnto the Scribes and Pharisées whiche were offended and did grudge and murmure bicause that Christ kepte companie with sinners and Publicanes And they that be afraide or ashamed to come vnto hym are like vnto those sicke persons that be afraide to come vnto the Phisician or ashamed to shewe vnto him their disease and sickenesse Thei are also like vnto Peter who was ashamed that Christe should washe his feete though it was so that without it he could haue no parte in his kyngdome or which did bidde hym to departe from him saiyng Lorde go from mee for I am a synfull man whereas he shoulde rather haue desired him and besought hym to tarie still in his companie that so he might haue been deliuered from his synnes which did then presse his coÌ„science and made hym to be in suche a feare Lette vs haue still before our eyes the poore seely woman that had the blooddie flixe whiche did spende all her substaunce vpon Phisitions and yet she could not be holpen but rather her disease did waxe worse and worse till she came to our Sauiour Christe the true Phisition both of soules and bodies Chrisostome speakyng of the woman of Cananee writeth on this maner Tell mee O woman sith that thou arte a wicked and a sinfull woman howe durst thou go vnto him I know saieth she what I doe Beholde the wisedome of the woman she praieth not vnto Iames she doth not intreate Iohn she goeth not vnto Peter she did not get hir selfe to the companie of the Apostles she sought for no mediatour but for all these thynges she tooke penaunce for hir companion whiche did fulfill the roome and place of an aduocate and she did goe to the high fountaine Againe if thou wilt pray or intreate man thou doest aske what he doth and it is tolde thée that he is a sléepe or that hée hath no leasure or peraduenture the seruaunt shall disdayne to make thée an aunswere But to God we haue no néede of these thinges but wheresoeuer thou art and doest call vpon him he heareth thée There is no neede of a porter of a mediatour or minister say only Lorde haue mercie vpon me And in another place We haue no néede of Aduocates with God saith he nor of any runnyng or gadding about for to speake faire vnto other For although thou be alone and without an aduocate and pray vnto God by thy selfe thou shalt obteyne thy peticions There doeth this holy doctour and father bryng in the example of the woman of Cananee for to proue that we shall sooner be hearde when we praie our selues then when other doe praie for vs Hereunto may I adde the saiyng of saint Augustine which is this Non enim ad creaturam iubemur tendere vt efficiamur beati sed ad ipsum creatorem de quo si aliud quam oportet ac sese res habet nobis persuadetur perniciosissimo errore decipimur That is to say We are not commaunded to go vnto the creatures that we maie be blessed or obtaine blesfulnes but vnto the creatour of whom if we be otherwise perswaded then the matter is or then it behoueth we are deceaued with a moste pernicious errour These wordes do plainely declare vnto vs that if we will be blessed â–ª that is to saie if we will be iustified before God and obtaine free remission of our synnes we must not go to any creatures but vnto the Creatour hymselfe and that if we be made otherwise to beleeue of hym then it is we are in a pernicious errour But are wee not made to beleeue otherwise of him then it is when we are taught that he is vnmercifull and that he will not heare vs though his sonne maketh intercession for vs excepte we haue other aduocates and intercessours besides hym Uerely if we doe beleue it or seeke to come vnto hym by any other meanes then by his onely begotten sonne Iesu Christe our Sauiour we are wrapped in a most pernicious errour For leauyng the sure waie that God hymselfe hath appointed vnto vs for to come vnto hym and vnto the seate of his mercie wee folowe the perilous waie of our owne inuentions and dreames If
crie and craue for mercie but no mercie shal be graunted them No lesse rigour doubtelesse shal be vsed against them if for a smale offence they wil be reueÌ„ged to the vttermost For as the scripture testifieth he that seketh vengeauÌ„ce shal finde vengeaunce of the Lorde who shall surely kepe vnto him his synnes Which thyng Christe our Sauiour teacheth vs by a a liuely parable or similitude when he bringeth in the kyng that doth call his 〈…〉 and accounte and vnto whom one was brought that did owe hym tenne thousande talenteâ— whiche he forgaue hym â—â—ite bicause that heâ— had besought him But this man was full of mischief would not shewe the like mercie vnto his felowe seruaunts that did owe hym but an hundred pence and therefore his lorde was angrie and deliuered hym vnto the Iailers tyll he had payde the vttermoste farthing Euen so shall my heauenly father do vnto you doeth our Sauiour Christe conclude excepte ye doe from the bottome of your heartes forgiue your brethren their trespasses The thirde sorte of people which shall receaue iudgement without mercie are the iusticiaries worke mongers which seeke to be saued and iustified by their owne workes and merites and which being ignoraunt of the righteousnesse of god doe go aboute to set vp their owne righteousnesse and so wyll in no wise be subiect to the righteousnesse that is auaileable before god They doubtelesse shal be called to a strayte rekcnyng and accounte For why all they that are suche doe remaine styll vnder the curse of the Lawe as sainct Paule wryteth saiyng As many as be of workes that is to say as manie as go aboute to be iustified by the workes of the lawe are vnder the curse For it is written Cursed be euery man that continueth not in all thynges that are written in the booke of the lawe to do them Beyng then vnder the curse and malediction of God bicause that thei did most vnthankefully refuse the mercifull meane that he had of his mere goodnesse appointed vnto them for to be iustified by they muste needes runne into euerlastyng condemnation Doth not the trueth hymself saie that though we did all that he commaundeth vs yet we are vnprofitable seruauntes But who in all the worlde is able to doe the tenth parte of that whiche God doeth require of vs and with that perfection as he will haue it to be doen not one man liuyng in the world What are we then but a thousande tymes worse then vnprofitable seruauntes They therfore that go aboute to be iustified by their owne beggerly workes and stincking righteousnes whiche before God is as the filthie cloutes of a menstruâ—us woman are most worthy to finde Christe whom they will make but a patched and an vnperfeate Sauiour a moste rigorous and extreme iudge whereas if mistrustyng our owne righteousnes merites and doynges we do flee and appeale to the onely mercie of God takyng a sure holde thereupon through faith in our sauiour Christe and saâ—yng vnfeinedly with Dauid and Iob O Lorde enter not into iudgement with thy seruauntes for in thy sight shall no man liuyng bee iustified If I would iustifie my selfe my owne mouth shall condemne mee if I would bee perfect he should iudge me wicked Lo though he slea me yâ—t wil I trust in him I wil reproue my waies in his sight it is so farre of that we ought to feare the daie of iudgement and commyng of our heauenly and eternall iudge or that those greuous sentences and saynges ought to be dreadfull vnto vs that rather our sauiour and iudge biddeth vs to looke vp and lifte vp our heades assuryng vs that then our saluation is at hande Yea that we might bee the more certaine of it he promiseth that al his commyng he will sende his Aungelles with a greate voice of a Trumpe and that thei shall gather together his chosen and predestinated children froÌ„ the foure windes and from the one ende of the worlde to the other Where soeuer wee shall be then I meane when our Sauiour and iudge shall come whether it bee in the bowelles of the earth or any where else here in this vale of miserie wee maie bee sure that wée shal bee gathered together vnto hym there for to receiue our full and perfecte saluation bothe in bodie and soule Let vs not therefore suffer our enemie Sathan to driue vs to any desperation by puttyng vs in remembraunce of the dreadfull daie of iudgemente But rather in the conflict and agonie of our consciences let vs haue alwaies before the eyes of our faithe besides the goodly and comfortable saiynges that haue been brought in alreadie that Christe shall not onely come as a iudge but as a moste benigne and mercifull sauiour of his people And therefore saincte Paule dooeth write that from heauen wee looke for a Sauiour euen the Lorde Iesus Christe who shall chaunge our vile bodies that thei maie bee fashioned like vnto his glorious bodie In the meane while lette vs take heede to our selues that our hartes bee not ouercome with surfettyng and drunkennesse leaste that daie dooe come vpon vs vnwares For it shall come as a snare on al them that sitte vpon the face of the earth Therefore wee haue neede to watche and praie that wee maie bee readie when he commeth and that wee maie stande before him hauyng and vsyng the weapons that fainct Paule ministereth vnto vs whiles wee are here warryng againste the fierie dartes of the deuill our enemie where he saieth Take vnto you the whole armour of God that ye may be able to resist in the euill daie and hauyng finished all thinges stande faste and your loynes girde aboute with veritie and hauyng on the breaste plate of righteousnesse and your feete shodde with the preparation of the Gospell of peace Aboue all take the shield of faithe wherewith ye maie quench all the fierie dartes of the wicked And take the helmet of saluation and the sworde of the spirite whiche is the woorde of God and praie all waies with all maner of praier and supplication in the spirite and watche therevnto with all perseueraunce and supplication for all sainctes And in an other place he saieth Take heede therefore that ye walke circumspectly not as fooles but as wise redeemyng the tyme For the daies are euill Be ye not drunke with wine wherein is excesse but bee ye fulfilled with the spirite speakyng vnto your selues in Psalmes Hymnes and Spirituall songes syngyng and makyng melodie to the lorde in your hartes By Psalmes he vndestandeth complaintes to God narrations and expostulations by Hymnes he properly conteineth thankes giuyng by songes he also conteineth praises and thaÌ„kes giuyng â–ª but not so largely and amply as Hymnes doe So now we are aliue if we stande faste in the lorde saieth saincte Paule and no damnation nor troubles nor yet the gates of hell