whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
borne vnto godlines but as through humane ignorance he mingleth some wickednes and follie vnto perfecte wisedome and other artes and virtues so doth he the same to religion whereby oftentimes it degenerateth into superstition And therefore Cicero saith truelie There is no people either so wilde or so sauage if it be ignoraunt what kinde of God it shoulde haue yet it knoweth howe it should haue one What shoulde I speake of the householde witnesse euen the conscience which wee al carrie about with vs Certes such is y e force of y e same that perforce it wil compel thee to acknowledge y t there is a God which with due obedience wil be worshipped It testifieth that God is the reuenger of wickednes yea after this life Plato writeth that manie when they are in health doe thinke al but toies which is spoken of hel but at the point of death when their conscience pricketh them they are troubled vexed out of measure caling their former life into minde Such is the force of the conscience euen in the verie wicked especialie when they must needes die This testimonie of the conscience is doutlesse the iudgemēt of God who hath imprinted in our mindes à certaine affection to religion tending to this end that conioyned to God we maie be perfectlie happie for which end we were both at the first created and afterward redeemed Now the Epicures seeing they cannot denie this power of the conscience the wretches seeke I cannot tel what comforte out of à fable of Lazarus whome our Lorde raised after he had beene deade foure daies They faine how Lazarus was requested of his friends to tel thē the state of the soule when his body lay dead in y e graue He promised as their fable is that after his death he would leaue à book whereinto he woulde writ such thinges as he knewe concerning the state of the soules after this life What should manie wordes They faine that Lazarus beeing deade a booke was found which opened not somuch as one letter could be seene therein Whereof that is of one fable they gather another how that the soules either doe perish with the bodies or be so drowned with deepe sleepe that they doe not so much as feele much lesse knowe anie thing at al. By this restoratiue the Epicures especialie the Pope who they saie is the keeper of this booke and manie of his Cardinals and Bishops who lacke at no time scholers at their wil chieflie amonge them which bewitched either with the pleasures riches or glorie of this world woulde gladly haue the soules perish with the bodies that they might not or dare abide the paines of their wicked life endeuour to extinguish the power of the conscience But the holie scripture doeth verie forceablie confute the vanitie of these men wherein first of al we may consider the creation of the soule of man which is created after the likenesse of God By which likenes vndoubtedlie beside the conformitie with God the immortalitie of y e soule is signified the which is not of the earth as the body is but the breathing of God as the scripture speaketh wherof the Epistle vnto the Hebrewes distinguisheth betweene fleshlie parentes and God the father of the spirits Secondlie Christ adhorteth his disciples not to feare them which kil the bodie but are not able to kil the soule but to feare him who is able to destroy both soule and bodie in hel Doeth not Christ hereby giue vs plainelie to vnderstand that the soules after death doe liue But the state after this life is diuers according to the person either of the beleeuer or vnbeleeuer which thing the Lorde manifestlie doth shew in the example of Lazarus the rich man Whereof the soule of one in the bosome of Abraham the soule of the other in torments doe expect the daie of iudgement In that it is saide howe Lazarus is in the bosome of Abraham we haue to learne first that Lazarus through faith was the sonne of Abrahā For children are wont to be carried in the armes of their parentes Secondlie that Lazarus liueth is cherished and fareth wel euen as à childe in the bosome of his father Thirdlie that he is in the same state and place of happines which father Abraham is Fourthlie howe there is à certaine mutual and soueraigne good-wil betweene the soules that-rest in the bosome of Abraham For al are ioined together with brotherlie affection This verie thing is taught by the saieng of Christ vnto the theife To daie shalt thou be with me in Paradise which is not that the soule shal either perish or sleepe but to be happie to perceaue their blessednes although not so fullie as hereafter Christ giueth vs to learn that the soules of Abraham Isaak and Iaakob doe liue when he saith The God of Abraham the God of Isaak and the God of Iaakob is not the God of the dead but of the liuing What meaneth Peter when he saith Christ went and preached vnto the spirits that are in prison In the dayes of Noah the spirite of Christ preached to men whose soules Peter testifieth were in prison The same Peter affirmeth how the end of faith is the saluation of souls The saluatiō surelie can be neither death nor à sounde sleepe Neither is it à darke thing which Paul saith I desire to be loosed and to be with Christ. Salomon in the last chapter of Ecclesiastes doeth say vntil dust returne to the earth as it was and the spirite returne to God that gaue it In which respect he is caled by y e Apostle The father of spirits Hitherto belongeth y t in y e wisedom of Salomō The soules of the righteous are in the hand of God and no torment shal touch them With this agreeth that saying of the Psalmist Precious in the sight of the Lord is the death of his sainctes And Steuen ful of the spirite Lord Iesus recieue my spirite Moreouer whereas they obiect how there shal be one iudgement whereas rewardes shal be rendred for the godlie and punishment appointed for the wicked we confesse the same is true yet doth it not folow thereby that the soules both of the sainctes and of sinners doe either perishe with their bodies or doe sleepe vntil the last daie For although the soules of the righteous are in Paradise and the soules of y e vngodlie in torments yet haue neither the soules of the godlie perfect ioye nor the vngodlie al their paines vntil the daie of iudgement doe come Chrysostome speaking of Abel and Noah doeth saie Theie preuented vs in the fight and they shal not preuen◠vs in receauing the crowne Because their is one time appointed of crowning al men Augustine in manie places describeth certain secret places wherein the soules of the righteous are contained vntil they receaue the crowne and ful glorie
Mediators doe vnderstand such patrons as by their own merites worthines maie purchase to vs the fauour of God For this is à common principle among them that men liuing in earth do need patrons in heauen in as much as theie are vnworthie to appeare in the sight of God By which saieng beside that theie bereaue Christ our Mediator of his honor theie make themselues guiltie of threefolde impietie For first while theie make the dead intercessors for the liuing theie doe runne beyond the limits of Gods worde and foole hardilie are carried into damnable darkenes and vpon the steepe mountaines of Hel. From whence to returne backe and to aspire aloft that is à labour and à sore paine But what à prophanenes this is the godlie alone do marke who know that darknes is there where the torch of Gods word is not born-afore who know that al is abhominable which God hath not decreed and who consider that al which dust and ashes doth inuent in religion without the direction of Gods worde doth proceede from Satan Secondlie when theie teach howe we must depend vpon the merites of saintes theie depart from the true foundation of saluation and seeke another foundation to builde their saluation vppon without the worde of God For seeing that mortal man by his owne merite can not attaine saluation it is impossible that the merites of Saintes should bring saluation vnto others which merites for al that the Pope faineth to be the treasure of the Church which he dispenseth not gratis but according to their disbursing who acknowledge the Pope to be the treasurer of the Church Thirdlie in forging such fained patrons to themselues theie are drowned the more deepelie in darkenes For theie departe from the first commandement and with cursed impudencie cal vpon Saintes driuen therunto by the diuel himselfe who hath brought into the world the inuocation of Saintes and that for these causes First to bereaue Christ of his honor Secondlie to make the saintes infamous Lastlie that in time to come theie maie bee partakers of his eternal paines who in this life doe cal vpon saintes The fourth The Popish masse is laide open for filthie lucre sake For theie not onelie doe sel Masses for the redemption of soules out of purgatorie but also make them common to be bought for the obteining of anie thing In which of sinns manie sinns do meete together of which I wil recite à few that with à perfect hatred we maie abhor y e most filthie lucre of the Masse For first this gaine striueth against the foundation of our saluation which is free mercie For by grace saith Paul are ye saued throgh faith that not of your selues it is the gift of God Not of workes least anie man should boast Secondarilie it abolisheth the Lordes supper For who is so blind but maie see how it is farre from the Supper of Christe to seeke filthie gaine therebie which supper the Lord would haue to be à notable argument of his inward loue toward the Church and à testimonie of the redemption of the Church by his death which free redemption of his beloued spouse he sealeth in his supper Thirdlie this huÌ„ting after gain doth vtterlie ouerthrow the Prophecies of the prophets concerning y e benefites of the Mediator of the Newe Testament Ho saith Isaiah euerie one that thirsteth come ye to the waters and ye that haue no siluer come buie and eate come I saie buie wine and milke without siluer and without monie By water wine milke the prophet vnderstandeth the benefites of the Gospel which he pronounceth are freelie bestowed For as our bodies are nourished by bread wine water and milke so our soules are nourished and susteined by the doctrine of the Gospel by the holie Ghost by the sacraments and other such free giftes of Christ. Fourthlie the buieng and selling of the Popishe Masse doth make miserable men drunke with carnal confidence For by paieng monie for this feigned purgation as it were for an effectual medicine theie persuade them-selues that theie driue-awaie al diseases of the soule and that without faith repentance And because by Masses purchased theie trust theie be armed against the diuel and death theie goe-on the more boldlie in wickednes and dailie become the more obstinate Fiftlie this gaine of Masses is the ground of Purgatorie For to make their Masses the more vendible the Priestes did teach howe there was a Purgatorie of soules after death wherein the soules of the dead should be deteined vntil theie were purged sufficientlie from the spots of sinnes committed in this life And therefore Masses were appointed to be solde to them who desired that either them selues or their friendes might be deliuered from the fire of purgatorie wherebie theie fained that the paines of purgatorie were brought-out Hencâ— the Patrimonie of Peter as theie cal it was exceedinglie encreased And hence it is that the goodes of miserable men are translated from the true heires vnto balde Priestes and Monkes Sixthe this gaine of the Masse and subtiltie of the Romane baude is the strength of the Papacie that is of the Antichristian kingdome And therefore maruel it is not though the Papistes doe so fiercelie contend and fight for their altars For theie feare much that their chimneies would fal downe if their altars were once ouerthrowen The fifte It is abhominable idolatrie to worship à peece of bread in y e place of Christ. For as à litle aboue we haue touched also the Priest after y e mumbling of the historie concerning the institution of Christ doeth firste of al adore the bread himselfe and then lifteth the same vp that the people maie worshippe it For the Papistes be persuaded that by the virtue of the mumbled wordes of the instituted supper the elementes of breade and of wine be transsubstantiated into the verie bodie and bloode of the Lorde which they lay open to be adored but verie erroneouslie For this transsumbstantiation so stiflie defended by Thomas is contrarie to the nature of a sacrament For as in baptisme it is required that the substance of water doe remaine which while it is sprincled according to Christ his institution is à right sacrament and with that water after à secret sort the verie bloode of Christ whereby the inward man is washed from wickednes yea and putteth-on Christ himselfe is present So it is required that in y e supper of the Lord the substance of breade and wine doe remaine which being reached-forth and taken after the institution of Christ are à verie sacrament and with that bread wine after à secret sorte the verie bodie and bloode of the Lorde whereby the inwarde man is nourished fed and refreshed are present So that before the vse whervnto they be ordeined bread and wine are no more à sacrament than is the water of baptisme And therfore it is as great madnes to worshippe the breade and wine as if Ã
pure in heart blessed are the merciful Which formes of speech containe not as the Papistes do gesse the causes of blessednes but theie describe the qualities and studies of such men as are alreadie become the heires of the kingdome of God For the nature of faith is such that it stirreth vs in whome it dwelleth to shewe obedience vnto the Lord or as Paule saith to serue God through righteousnesse after such time as the burden of sinne is remoued-awaie from vs and we are made righteous through the righteousnesse of Christ Who is the end of the lawe for righteousnesse vnto euerie one that beleeueth So that the Papistes doe verie il when theie doe not rightlie with Paule distinguish betweene the proper benefite of Christe and our due obedience For so Paule vnto the Ephesians doth write By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes least anie man should boast himselfe This doth Paule speake of the proper benefite of Christe afterward that followeth which doth concerne our due obedience and the cause thereof For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them What thing I praie you could be spoken more plainlie The third step is when necessitie requireth to keepe on the right waie through the valeie of teares For as in the Actes of the Apostles it is saide We must through manie afflictions enter into the kingdome of God And Paul Al that wil liue godlie in Christ Iesus shal suffer persecution It can not therefore be otherwise but that the godlie going on to heauen ward must be enforced to suffer sundrie and diuers troubles This Iob doth meane when he saith Blessed is the man whome the Lorde correcteth therefore refuse not thou the chastising of the Almightie For he maketh the wound and bindeth it vp he smiteth and his handes make whole For as Paul saith When we are iudged we are chastened of the Lord because we should not be condemned with the world And Christ Blessed are then which suffer persecution for righteousnesse sake Blessed are yee when men reuile you He addeth the reason for theirs is the kingdome of heauen toward which theie goe while patientlie bearing the crosse theie folowe Christ which crosse is not the cause of raigning but onelie the waie vnto the kingdome through Christ. The fourth step is to runne the course of this life in the feare of God euen vnto the last gaspe of life Hereof spake the Lorde when he saide He that endureth to the ende he shalbe saued And in the Reuelation Blessed are the dead which die in the Lord and theie die in the Lord that departe out of this world in faith and calling-vpon God The ende of which faith as Peter saith is the saluation of soules Wherebie it is apparent that blessednes is ascribed to the aboue mentioned degrees with á condition of perseuerance euen to the ende Therefore saith Paule If you be not moued awaie from the hope of the Gospel And Christ If you abide in me and my wordes abide in you And vnto the Hebrues We are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden These are the steppes vnto life and euerlasting blessednesse because theie keepe vs in the waie vnto Christe who is the onelie waie vnto happinesse Wherfore he y t entereth into the right waie proceedeth in the right waie and keepeth à right course by night and by daie in aduersitie and prosperitie toward the happinesse before his eies is called happie because of the euent for that he goeth the right waie vnto felicitie Moreouer the bodies being dead the soules of the righteous vntill the last iudgement by the ministerie of Angels be receaued into Paradise there to enioie blessednesse with Christ according to the promise To daie shalt thou be with me in Paradise Hereof sprang that wish of Paul I desire to be loosed and to be with Christ and that voice in the Reuelation Blessed are the dead which die in the Lorde Euen so saith the spirite for theie rest from their labors their workes followe them And although this blessednesse of the soules be vnspeakeable yet it is not absolute Because perfect blessednesse is of the whole natures not of à part of man as alreadie we haue shewed as at the last daie shal come to passe the bodies being raised For which purpose there is à certaine last iudgement appointed of God in which this ful and absolute felicitie shal be conferred vpon the Saintes So that the Saintes whose bodies doe sleepe in the duste haue receaued alreadie single robes but shal not be endued with double vntil we al meete together The first robe is the verie felicitie it selfe the rest of soules in Christ. But the seconde shal be y e immortalitie and glorie of y e bodies which shal be fashioned like vnto the glorious bodie of Christ for euer and euer And so at y e length we shal perfectlie be blessed ioined to God the soueraigne blisse with perfect loue the image of God after which we at the first were made and afterwarde redeemed being reformed in vs. In this image perfecte righteousnes perfect holinesse perfect libertie perfect wisedome perfect cleerenes and glorie shall shine Dauid had respect herevnto when he saide When I awak I shal be satisfied with thine image For in this world there shal be no satietie Which thing Salomon also doeth witnesse when he saide The eye is not satisfied with seeing nor the eare with hearing By which saying Salomon doth signifie that nothing sufficeth man before he come vnto God enioie God and blessedlie to rest in him For God hath ingraffed such à desire in the heart of man that no good thing can suffice him besides the soueraigne happinesse which hauing once attained hee resteth therein all blessed So that the most perfect state of man shal be eternal felicitie the which we begin here in this life and in the life to come shall perfectlie enioie the same Hitherto belongeth that saying of Prosper The life to come is thought to be blessedlie euerlasting and euerlastinglie blessed where certaine securitie is secure quietnes and quiet ioifulnes happie eternitie eternal happines where perfest loue is no feare at all This happie state was offered in à vision to Iohn in the Reuelation For he sawe the holie citie newe Ierusalem come downe from heauen prepared as à bride trimmed for her husbande Wherein neither sorowe neither crying neither death shal bee but ioie peace quietnes and euerlasting life the walles whereof are of Iasper and the citie it selfe pure golde The temple whereof was God almightie and the Lambe the glorie of God did lighten it and the lambe is the light of
it They shal neede no candle neither light of the sunne For the Lord God giueth them light And they shal see his face and his name shal bee in their fore-heades This description of true happines which wee looke for is set downe not so liuelie as the felicitie it selfe but onelie to stir vs to desire the same and to make vs to proceed in the race of godlines vntil wee attaine vnto the marke of blessednes promised For truelie it is saide of Paule after Isaiah The thinges which eie hath not seene neither eare hath heard neither came into mans hearte hath God prepared for them which loue him Againe Nowe we see through à glasse darkelie but then we shal see face to face Wherefore liue wee through faith walke we in the spirite seeke wee those thinges which are aboue knowing that in this worlde we are pilgrims let vs go-on towarde euerlasting life let vs forget that which is behinde and endeauour our selues to that which is before and followe harde towardes the marke for the price of the hie calling of God in Christ Iesus Let vs consider that no euil can be imagined either more pestilent or more damnable than through sinne to bee separated from God from the euerlasting fountane of blessednes to bee turned vnto moste lothsome miserie and from the most pleasant life vnto the most bitter death By this which hath beene saide it is to confute the vanitie of the Philosophers who define mans felicitie otherwise than wee doe For if the true happines of man be such à perfect state wherein neither anie miserie maie be feared nor anie good thing desired or bee wanting as shal be in y e euerlasting life whereinto in this world through godlines we hasteÌ„ doubtles they al are much out of the waie which doe measure happines and last proper ende of man by anie thing in this world of what auctoritie soeuer they bee which teach the same For they are but dust and ashes yea nothing being compared vnto that master euen our God vnto whose wordes wee are sworne Epicurus the ringe-leader of Epicures doeth measure the ende of man by à pleasant life For hee taught that the chiefest happines of man was onelie the pleasure of the bodie which consisteth in daintie meats and drinks and delighâ—â—s of the flesh But who were his maisters Euen verie beastes For he therefore iudged pleasure to be the cheefest happinesse because beastes also for companie desired and followed the same But Epicurus did neither wiselie neither wel in following the lessons of beastes as the Stoikes reprehended him For the beastes neither desire pleasure afore all thinges but their owne conseruation then pleasure as aggreeing to reason Nowe howe il this impure opinion of Epicurus beseemeth man euerie man haue he but à meane capacitie maie perceaue For what I beseech you doeth so either weaken the vnderstanding or breake the strength of the bodie as bodilie pleasure if it exceede the lawes of nature For al the powers of the bodie are quickened by the work labor of the mind but through idlenesse and voluptuous delightes they languish As it is verie-wel saide of one After the delectation of the bodie followeth the destruction of the flesh Because naturalie the companioÌ„ of pleasure is paine For the cause of corruption which is à verie paine are sensual delightes And therefore both Cicero Salomon compareth pleasure to an harlot and that fitlie For Cicero saith that pleasure among vertues is like an harlot amongest honest matrons for by her flatterie shee destroieth man And Salomon The lipps of à strange woman drop as an honie combe and her mouth is more softe than oile but the end of her is bitter as worme-worde For as Bees doe firste giue honie and foorthwith pricke with their sting so bodilie pleasure of which the Epicurs make three sortes namelie to feede delicatelie to drinke pleasantlie and to liue lecherouslie the rest seruing herevnto whether they delight the eies or please the eares or prouoke the bodie by what meanes soeuer vnto pleasure they cal appurtenaunces beareth à show of goodnesse while it ticleth the mind by her enticementes but in the ende it bringeth moste bitter sorrowe Because not onelie the worde of God condemneth the pleasure of the bodie as hurtful to the soule but also the verie Philosophers too of the wiser kinde For Antisthenes called bodilie pleasure extreme miserie Critolaus the Peripatetion did not onelie cal it extreeme miserie but saide moreouer that it was the cause and spring of al euils Architas the Tarentine as Cicero doth report saith there is none more deadlie à pestilence giuen of nature to man than is the pleasure of the bodie For pleasure flaieth counsel is an enimie to reason dazeleth the sight of the minde and hath no dealing at al with virtue And Aristotle did saie that bodilie pleasure agreeth to beastes rather then to men The reasons which the familie of Epicures hath to confirme the blessednes of man to be pleasure are foolish and ridiculous to those who know that the end perfect state of nature is to be considered in those things which make nature perfect not in those things which destroie nature Let vs therefore sende-back the Epicure to the hogs his masters or vnto Penelopes her woers of whom it seemeth he learned his philosophie and let vs beare in minde the saieng of Iesus the sonne of Sirach He that resisteth pleasure prolongeth his life Pindarus capitane of the Lyrikes to currie fauour with his princes did thus define the felicitie of man Let him knowe that he is happie in the sight of God who hath glorie with goods For that is the onelie happines of man But forsomuch as riches are outwarde thinges and glorie is vane and subiect oftentimes to alteration who I praie you can bee blessed thereby especialie seeing hee is not happie but miserable whiche feareth anie euill The PoeÌ„t Simonides saith the best thing that man can haue is he health the next to that is to bee well fauoured and the nexte to that to gette riches by good meanes without fraude This fellowe also followeth the counsell of his senses not of reason Nowe that such à man is not blessed it is manifest by this that hee is subiecte to the mutabilitie of fortune of whome also he standeth in feare Aristotle the chiefe among the Peripatetikes had the people euen the greate Patron of error and the peruerse interpreter of the trueth for his master Hee with the Stoikes doeth well condemne the filthie pleasure of Epicurus as more meete for à beast than for anie man but hee seeketh with the wiser men of the multitude two other kindes of good thinges wherein erroneouslie hee doeth place the blessednesse of man The one hee calleth ciuil the other contemplatiue To these hee annexeth the three sortes of good thinges to witte of
not want enimies whome notwithstanding they shall ouercome through the power of GOD wherewith they are strengthened Moreouer the enimies with whome the souldiers of the Church that is the preachers of the worde do encounter they are the diuel and his garde tyrantes sophisters hypocrits and Epicures Against these enimies the ministers of the Gospell enter into the feelde being armed with spirituall armor of which armor wee haue alreadie spoken The Diuel he laieth snares both for the doctrine and for the life of the ministers of the worde that by either or by both he maie ouerthrowe vs. Against this enimie we are to fight by synceritie of doctrine by innocencie of life and by ardent calling-vppon the Lorde of hoastes Submit your selues to God saith Iames resist the diuel and he wil flie from you And as he is obedient to GOD which giueth credite to his worde and liueth according vnto the same So hee resisteth the Diuel inuading the worde and the life who retaineth synceritie of doctrine liueth innocentlie and calleth earnestlie vppon GOD. But when this thadgeth not well with him that is when hee is not able either to corrupte the doctrine or to marre the life hee flieth and confesseth himselfe to bee ouercome And because hee is much more mightier than man is this promise is deepelie to be engrauen in the heart And he will flie from you that is nothing will hurt you he shall not ouerthrowe you by his subtilties so longe as yee abide grounded vpon faith For faith is the victorie of the world that is of the diuel and of al his warriers But for somuch as there is perpetual warre betweene Satan and the Church of Christ we ought then especialie to be in armes when he seemeth to flie awaie For he flieth not as one without al hope of anie buckling againe but that after an other waie he maie returne out of his ambushes with greater force For as he is vnconstant and craftie and of greate experience so hee setteth vppon the ministers of the Gospell nowe this waie and then an other waie and therebie sometime hee he maketh great slaughter as maie appeare in heretikes of al ages among whome there haue ben manie verie learned godlie men but being snarled and vtterlie blinded with the nets of Satan and arguments of blind reason theie haue yeelded And therefore the souldiers of God and guiders of the Church of Christ wil stand in the fore-fronte against the diuel vnder the banner of Christ keeping faith and à good conscience by all maner praiers and supplications praieng alwaies in the spirite and in watching therin with al earnestnesse that vtterance maie be giuen to them in the opening of their mouth with boldenesse that theie maie make the mysterie of God to be knowen for which theie are sent in embassage Tyrants also theie most furiouslie doe persecute the ministers of the Gospel theie kill and dispatch manie out of the world Notwithstanding they do not so much ouercome as theie are ouercome For as their better part to wit the minde is à slaue to filthie affections So the soules of the godlie in the middes of their troubles doe triumph in ioie For theie both comfort themthemselues with à constant hope of the glorie prepared for them and also with the eie of faith theie do behold the miserable destruction of such as persecute them Of which destruction Dauid speaketh after this wise God shall destroie thee for euer hee shal take thee and plucke thee out of thy tabernacle and roote the out of the lande of the liuing The righteous also shal see it and feare and shall laugh at him saying Beholde the man that tooke not God for his strength but trusted vnto the multitude his riches and put his strength in his malice But I shall be like à greene oliue tree in the house of God For I trusted in the mercie of God for euer and euer And therefore Nero in killing Paul was ouercome of Sathan through whose instigation hee persecuted and slewe the Apostle But Paul was crowned and went from victorie vnto victorie For not onelie hee himself receaued à crowne of righteousnes froÌ„ the righteous iudge but his blood beside was à certaine watering of the Lords feelde wherby the yong plants of the Church doth more more encrease But here springeth à question concerning flight Whether in the time of persecution godlie pastors maie shifte for themselues by flight to auoide the handes of tyrants especiallie seeing at the first showe there be contrarie sayings and exaÌ„ples to in the scripture These places should seeâ—e to be contrarie When they persecute you in this citie flee vnto another And An hireling seeth the woulfe comming and he leaueth the sheepe and flieth The examples Christ fledde into Egypt Paul was let-downe in a basket and so escaped from his persecutors On the otherside both Christ and Paul yea and infinite Martyrs and doctors of the Church haue voluntarilie yeelded themselues into the handes of tyrants The contrarietie of these sayinges and examples maie easilie be reconciled if we marke the causes wel He that by fleeing seeketh his owne and not the things which are Christes is much to blame Contrariewise he that by flieng seeketh the glorie of God and not his owne coÌ„moditie offendeth not And therfore saith Augustine The seruant of God sinneth not though seeing the rage of tyrantes greedelie bent to destroie his soule he changeth his aboade if so be that he commend his flocke to the hie shepherde sitting in heauen and saueth himselfe for their aduantage by flight But this commandement seemeth to bee contrarie therevnto Feare yee not them which kil the bodie but are not able to kil the soule Now what is flight I praie you but a feare If therfore feare be forbiddeÌ„ flight also is forbidden I answerere when thou art in the hands of à Tyran thou must contemne death according to the coÌ„mandement of the Lord Feare not them which kill the bodie but if thou art out of his clawes thou oughtest to flie from the persecutor not so much to saue thy selfe as for thy sheepe sake prouided alwaies that thy flight be not à betraing of the sheepe For he maketh à tyrant that prouoketh and he that shunneth correcteth him And therefore this distinction of Augustine is to be had in mind When persecution is hoat the ministers of Christe are to flie if so be that either there is no congregation where they are or if there bee when there be ministers enough to fulfil the ministerie which haue not such cause to flie But when the people shal abide and all the ministers flie awaie what else doe they showe themselues but euen cursed hirelings without all care of the sheepe But if Tyrantes doe persecute without all respect all the ministers of the gospel spare the common people what is then to be done Hereunto
iourneie of fiftie yeeres standing in Ierusalem shal blowe the trumpet and out of the same shal blowe al the righteous soules which flieng al the worlde ouer shal-be dispersed vnto their bodies wheresoeuer theie be and at this first sound al the bones shalbe gathered together Then after fourtie yeeres he shal blowe againe at which sounde the bones shal take flesh And fourtie yeeres after that againe when he shal blowe the thirde time al soules shal come into their bodies This done à fire flaming from the West shal driue al creatures vnto Ierusalem whither when theie are come it shal cease Then whē for the space of fourtie yeeres theie haue swimmed in their owne sweate looking stil for the iudgement theie shal cal Adam saying Father why hast thou begotten vs for such miseries and tormentes Can you so suffer vs Father to be tossed vncertainelie betweene hope and feare O Father cal-vpon God that he would altogether bring to an end whatsoeuer he wil do with vs betweene Hel and Paradise Adam wil aunswere O sonnes ye knowe howe thorough the persuasion of Satan I disobeied the commaundement of GOD therefore goe yee vnto Noah Then turning vnto Noah theie shal saie O Father Noah thou elect of God make thou intercession for vs. He shal answere I did what I could I saued you in the flood Mine office is nowe out but goe you vnto Abraham So then theie shal cal-vpon Abraham saieng O Abraham the Father of the faithful and of holines cast thine eies of compassion vpon vs shew mercie To whō Abraham what praie you vnto me Remember you not how à long while like à vagabond idolater vncircumcised I went astraie I cannot helpe you but cal vpon Moses Then wil they crie vnto Moses saying O thou beloued messenger of God and prophet thou seruant of God heare vs. He wil answere whom cal you for Did not I giue you à lawe and confirmed the same with miracles and yet you beleeued not Had you beleeued me I woulde do what you require but go ye vnto Iesus Christ. Then turned vnto Christ they shal say O Iesu Christ spirit word and power of God let thy mercie moue thee go betweene God and vs. Then shal Christ say to them what ye require of me your selues haue forgon I was sent indeede to you in the power of God and in the worde of truth yet went yee astray and after I had preached to you ye made me your God and so yee haue loste my benifite but go ye vnto the last prophet of al Mahomet vnto whom being turned theie shal say O thou faithful messenger and frend of God how greeuously haue we sinned in giuing no credit to thy wordes heare vs ô gratious prophet beside whom we haue no refuge For after thee there is none in whom we shal trust Heare vs by the power which God hath giuen thee So Gabriel shal come forth and shal not suffer his frende to be of no power his fellowes shal come before the face of God God shal say to them I know wherefore ye do come be it fro me that I should in any thing make the prayer of my messenger to be frustrate Then à bridge being made here ouer bel there shal be present à paire of balance whereby the deedes of almen being waied they shal walke vpon the bridge So the godlie shal goe-ouer but the damned shal fal downe into hel To euerie one shal a booke be giuen of al his deedes and the iudgement shal endure 5000. yeeres then shal Mahomet say to God O Lord al these with a right face doe hasten to receaue this booke Last of al death shal be changed into à ramme and be brought betweene Paradise and hel The Paradise that Mahomet promiseth to his folowers is more meete for swine then for men created after the likenes of God The golden ground of Paradise saith he is distinguished with precious stones and swet flowers set thick together planted with al fruitful trees the pleasant riuers running through the greene feeldes whereof some powre-out milke others white honie others the purest wine there shal they be clothed with al sortes of colors except blacke The first dish at the table shalbe the liuer of the fish Albis they shal neuer make an end of eating and colling wenches This knaue knewe how these thinges would like foolish soldiers right wel which are neuer satisfied with wine and women with such ridiculous fables is the Alchoran replenished but these fewe I haue written-out that the vanitie of this villaine being found-out we may the more earnestlie beg at the handes of God that he woulde not suffer this vagabonde and theife to enter vpon his Church but shewe mercie vppon vs and not punishe vs according vnto the multitude of our sinnes But howe commeth it to passe seeing these are so fond and so ridiculous that men of courage in Turkie doe not forsake this deceauer and deluder of mankinde with foure bulwarkes as it were he hath hedged his law about that no way be open to subuert the same Firste hee commaundeth to kill them which speake against the Alchoran Secondlie he forbiddeth conference to be had with men of à contrarie sect or religion Thirdlie he prohibiteth credite to be giuen to anie beside the Alchoran Fourthlie he commaundeth them to separate themselues altogether from other men and to saie Let me haue my lawe and take you yours ye are free from that which I doe and I likewise from that which you doe More-ouer to driue-away al feare of damnation from the minde of his disciples he saith howe euerie man shal be saued by his owne religion he onely excepted which reuolteth from the Alchoran vnto another lawe the Iewes by the lawe of Moses Christians by the lawe of the Gospel and the Saracens by the lawe of Mahomet But seeing this altogether is friuolous and false I wil reason no more nor dispute hereof firme and vnmoueable is this sentence He that obeieth not the sonne shal not see life but the wrath of God abideth on him And although hitherto it hath abundantlie beene shewed howe greate the vanitie of the Turkish sect is yet for the more confirmation of the mindes I wil here-vnto adde seuen argumentes whereby the furie of Mahomet is euidentlie refuted which be these The first is The voice of God in Daniel doeth pronounce that the kingdome and seruice of the Turkes shal arise against God and his sainctes Therefore there is no doubt but this sect is of the diuel The seconde It is impossible that that cōpanie shoulde be the Church of God which of purpose reiecteth the writinges of the Prophetes and Apostles the which haue the testimonies of God and that verie manie But seeing Mahomet doeth reiecte them it cannot be that his religion is of God The third It is impossible that those lawes are of God which commaunde theft maintaine the lust of the flesh
ouer the whole bodie whereof tokens of gladnes doe appeare in the bodie For as the hearte wrong together and the vital spirite kept-in as when we are sad it commeth to passe the rest of the bodie is vnquiet whereof proceeded y t saying My soule is troubled al my bones are greeued So the heart being stretched-out and the spirites spread-abroade the whole bodie is comforted And therefore Salomon doeth saie A ioieful heart causeth good health but à sorowful minde drieth the bones Furthermore for so much as the wordes Hart Flesh are diuerslie taken in the Scriptures I wil here set downe the sundrie significations which theie haue For when words haue manie significations that signification is euermore to be chosen which agreeth best to the sense and circumstance of the place The heart therefore in the Scripture is taken after three waies First and properlie it is taken for one and the most noble intral in man as that which is the beginning and fountaine of life and the first that receaueth life dieth last For in the heart is the vital power as saith Augustine which by drawing-vp and giuing aër to coole the heate of the heart bringeth life and welfare to the whole bodie For through good aër it driueth the purified blood ouer y e whole bodie by the pulses caled arteries Secondlie it is vnderstode metonymicalie For seeing the heart is the receptacle of the minde it is taken for the minde it selfe and for the properties of the same as for reason wil knowledge wit counsel wisdome Wherefore theie are caled Homines cordati that is harted men which haue wit wisdome and vnderstanding Thirdlie it is taken metaphoricalie both for the middle of some thing and also for that which is hid secrete Whether then you respecte the substance of the heart or the minde resting in the same or the natural properties which it hath God is the author thereof who vndoubtedlie made nothing which euil was beeing himselfe moste perfectlie good But the wandering motions in the heart are wicked who proceede not frō God but from y e voluntarie reuolting of man from God The moste wise God so created man y t he had both power to seeke for things necessarie and virtue to desire them and habilitie to defende his state Whereof come those three faculties in man to wit the reasonable concupiscible and irascible the which of thēselues in respect of their creation are good but by an accidental sicknes are become naught and euil Whence it is that the heart of man is oftentimes in the Scriptures saide to be froward and wicked Which thing commeth to passe after this wise First when it is infected with false erroneous doctrine secondlie when it is voide of the knowledge of the truth thirdlie when it is troubled with vncleane affections fourthlie when it assenteth to sin and foloweth the desires of the fleshe it becommeth vnpure and diseased as it were with moste grieuous sickenesse or to speake more brieflie The heart becommeth peruerse euil whē it is either infected with y e plague of erroneous opinions or borne-waie by the stormes of euil affections against reason and righteousnes wherof infinite euils diseases breake-forth But when by the hand of God the heart is reformed then is it deliuered from these noisome diseases and made new not by the alteration of the substance but of the qualitie or habite of the same wherebie it becommeth pure and good Which then cōmeth to passe when y e word of God is harkened-vnto and faith fro the worde is conceaued through the operation of the holie Spirit which worketh in the word For by faith the heartes are purified Wherof it is that we resist affections when theie doe arise and proue better dailie more and more so that our onlie desire is that God maie like and loue vs. Such an heart Dauid requested of God when he saide Create in me à cleane heart and renue à right spirite within me Such an heart Ieremiah exacted when he saith Breake vp your fallowe ground and sowe not among thornes be circumcised to the Lord take awaie the fore-skins of your heartes that is be ye renued and become a new creature casting awaie y e old man put-on the new man which after God is created in righteousnes and true holines He therfore termeth the hart fallowe ground the field y t is capable of Gods word being neither stonie nor dirtie nor thornie y t is not hindred with the thoughtes cares of this world frō being à meete place for the celestial seede Such an hart the Prophet Ezekiel caleth both one also à fleshie hart in these words And I wil giue them one hart I wil put à new spirite within their bowels I wil take the stonie hart out of their bodies I wil giue them an hart of flesh Here he caleth that one hart which cleaueth vnto God alone serueth not God riches or idols to or the cares of this world for it halteth not on both sides As therefore through the corruption of our nature we haue à stonie y t is an vngodlie hardened hart against the word of God which wil not suffer anie reprehension no more than the adamant stone wil yeeld to the striker this was figured by Moses tables of stone So à fleshie hart is pliant obedient and beleeueth wherin the word of God is ingrauen abideth so y t the onlie care which it hath is to obeie the wil of God And hereof theie are said to be without heart who are voide of vnderstanding wisdome and obedience vpon the head do folowe the desires of the flesh So that Dauid when he saith his Hart doth reioice in the liuing God vnderstandeth the new hart created thorough the grace of God in the newe creation Furthermore that our heart deliuered thus from these pestilent diseases renued maie not run againe into those infections it should euermore be occupied in these three thinges to wit In Meditation which is à painefull searching-out of an hidden truth In contemplation which is à ioieful wondering at the manifest truth hence saith the Psalmist Taste ye and see howe gratious the Lorde is and in liuing virtuouslie that is religiouslie towardes God purelie in minde and bodie iustlie and louinglie towardes the world and painefulie in discharging the office calling whiche it hath In like sorte the worde Fleshe is in holie Scripture diuerslie vnderstoode For somtime properlie and naturalie it signifieth the earthlie substance which signification is commonlie knowen as There is one flesh of men and another flesh of beasts and other of fishes and another of birdes Secondlie by the figure Synecdoche it signifieth euery liuing creature as when it is saide Al flesh was in the arch of Noah that is liuing creatures of euerie kinde Hence namelie by à Synecdoche it is also
taken manie-times for man Thirdlie by the figure Metonymie it signifieth the accidentarie qualitie of man after the fal of our first parents namelie for whatsoeuer is in man without y e grace of regeneration as when it is saide That which is borne of the flesh is flesh Againe Flesh bloud shal not inherite the kingdome of God In which places the worde flesh doth signifie the corruption of nature cleauing to y e flesh through the contagion of original sinne Fourthlie it is taken for the outward shewe or appearance of thinges as when it was saide Ye iudge after the flesh and as when Paul said That I now liue in the flesh I liue by the faith in the sonne of God Nowe the circumstance in the Psalme requireth the firste and proper signification Mine heart that is mine whole minde regenerated by the Spirite of God and my flesh that is my bodie haue reioiced in the liuing God The adiectiue Liuing hath à singular force and Emphasis For therebie the true God is discerned both from the idols of the Gentiles who neither liue nor can giue life and saluation and also from al◠thinges of this worlde which are vncertaine as the fauour of men Therfore in the 146. Psalme it is written Put not your trust in Princes nor in the sonnes of man for there is none helpe in them His breath departeth and he returneth to the earth then his thoughtes doe perish Blessed is he that hath the God of Iaakob for his helpe whose hope is the Lord his God Here he setteth y e God of Iaakob who alwaies liueth against men who both maie die and change their mindes so that who putteth his trust in them buildeth vpon à tottering foundation But God for somuch as he liueth for euer changeth at no time can not deceaue and therfore to reioice in him it is the surest thing And Paul in his 1. epistle vnto Timothie chargeth rich men That theie trust not in vncertaine riches but in the liuing God Where Paul in y t place also opposeth y e liuing God against transitorie riches To conclude God who liueth euerlastinglie is put against al thinges created In him therfore who so hopeth doth reioice shal not be confounded Then by the example of Dauid let vs both by reading meditation contemplation praier and other exercises of godlines stirre-vp ourselues y t with Dauid we maie truelie perceaue this spiritual gladnes both in our minde in our heart and let vs not desist from praier vntil we feele this spiritual exultation within vs. Dauid being in banishment is derided of his enimies and suffereth punishment for his sins yet he vnder this sense of Gods displeasure ceasseth not praieng vntil he finde some taste of this spiritual ioie wherewithal he might comfort himselfe in his troubles Iob in his affliction being both contēned of his own wife laughed to scorne of his friends filled with this ioie doth comfort himselfe and therefore he burst into these wordes I am sure that my Redeemer liueth This comfort of the Spirite haue the holie martyrs of God in al ages opposed against outward paines By whose exāples let vs also learne to feele in our selues the ioie of the spirite abiding in vs. For as Bernard trulie doth saie The vital motions do proue that the mind abideth in the bodie that the spiritè abideth in the soule the spiritual life doth proue A special part of this spiritual life is to feele the Spiritual comfort in the liuing God through Iesus Christ the true life of the Church CHAP. 15. 1. Where the true Church may be found 2. The markes of the same 3. And the triple state thereof in this life The thirde verse FOR THE SPAROVVE HATH FOVNDE AN HOVSE AND THE SVVALOVV à NEST FOR HER SELFE WHERE SHE MAIE LAIE HER YONG ONES EVEN THINE ALTARS Ô LORD OF HOSTES MY KING AND MY GOD. IN these wordes is declared where the true Church maie be sought what be the markes what the confession of the same The sense of this verse is therefore somewhat the more obscure because y e particles of the similitude or comparison are omitted which is an vsual thing among y e Hebrues Thus thē let vs fullie make the cōparison As the Sparow the Swallow and other birdes for he hath put the special for the general doe build them certaine nestes wherein theie keepe foster and feede their yong So thou O Lorde of hostes hast appointed thine altars for nestes as it were wherein by thy word spirite sacramentes discipline thou engenderest nourishest feedest and defendest thy yong ones which are the godlie So that by this comparison is signified not the affection onelie of the Lorde of Hostes toward the Church which affection Christ Matth. 23. applieth to himselfe when he saith Howe often would I haue gathered thie children together as the Hen gathereth her chickens ye would not But y t euerie one also who tendereth his own saluation shold ioine him self to the nestes of God namelie to the meetings of the godlie where y e publike ministerie is For the altars by the figure Synecdoche do signifie y e publike ministerie of y e church the which is a most certaine note of the visible Church Dauid then doth shewe how that congregation is the true Church wherein are teachers and learners of the word of God wherein not onelie the ceremonies appointed of God are in vse but also God according to his word is worshipped and publique confession of the faith is made For these words My King my God are the voice of confidence confession Therefore wheresoeuer these things are there without al doubt is the true Church and the fellowship of Saintes But least anie should erre in this place it is to be noted that the state of the Church in this life is three-folde either an vpright or à troubled or a banished state The vpright state of the Church consisteth of due order of lawful power of authoritie The order is two-fold namelie either of persons or of actions The former is y t which in this place we make the first part of the vpright state of y e church the latter belōgeth vnto power authorite I wil speake therefore now of the order of persons in the kingdome of Christ which is y e church which order the nigher it commeth vnto the forme of the primitiue Church the better more perfect it is and the more it swarueth from that ancient simplicitie the worser and more hurtful it is CHAP. 16. 1. Christ is the supreme gouernour in the Church 2. The diuersitie of persons in the Church of CHRIST FIrst therefore by due order in this spiritual Empire and kingdome of Christe there is one chiefe Monarch euen Iesus Christ who by his word and Spirite ruleth the kingdome receaued from the Father The kingdome of this Monarch is the Church that is the
is that so we maie giue à more exact iudgement of Priestes But afore we define the Popish sacrifice that is the Masse it is behoueful for vs diligentlie to beholde the difference betweene the Masse it selfe and the outward colour wherewithal it is painted For as an harlot who setteth her bodie to sale doth paint her selfe to al lasciuiousnes and vncleanenes doth set-out her selfe with rings and iewels and putteth-on costlie apparel therwithal to alure to her selfe companions whose substāce she maie wast-awaie So that whore of Babylon caled the Masse commeth-abroade set-out as it were with golde and iewels while she doth vse certaine holie lessons and songes out of the worde of God wherebie she doth easelie deceaue the ruder sorte and the simple who deceaued with the outward shewe doe thinke her to be à verie chaste virgine who in deede is à moste filthie harlot hurting her companions more than the vilest harlot that maie be For as an impudent strumpet doth infect the bodie of her louer with contagions and poisoned diseases So this Babylonish or Romane strumpet infecteth the soule of man with moste pestilent diseases which no waie can be cured before her baude whiche is the Pope be vtterlie renounced and the filthines of this harlot being knowen Christe in time be made the physician who alone knoweth the waie to cure and heale the wounds of conscience And therfore we must not stick in the outward appearance of the Masse but in our minde we must haue deeper cogitations what one she is in deede when her ornament is plucked from her For beeing spoiled of the same nothing wil appeare either more odious or more abhominable or finalie more hurteful to mankinde than it is Nowe beeing fore-warned by this admonition let vs define the Popishe Masse as it is of it selfe without al colours and paintings The Masse with the Papistes is both à sacrifice and à sacrament It is à sacrifice when it is offered by à priest occupieng the place of à mediator betweene God and man for the saluation of the people that is for à cleansing of the sinnes both of the quicke and of the dead and for the obteining of other thinges from God And it is à sacrament while the feast made of Bread of Wine and of water is deuoured onelie of the sacrifising priest For I speake not in this place of the Masse wherein some peeces of bread are distributed among the people without participating of the inchanted cup. This definition of the Masse is collected partlie out of a Canon of the Masse than which theie thinke nothing is more holie partlie out of the commentaries of the schoolmen whome theie prefer before the writings both of the prophetes and Apostles And the Masse theie saie signifieth à transmission because the people by the priest who is in the place of à mediator betweene God and man doth transmit or sende-ouer praiers vowes and oblations Howe horriblie the Sonne of God with his priesthood is dishonored herebie no man sufficientlie can conceaue But because the yonger sorte without instruction are not able to conceaue the ab homination in this Popish Masse I wil first saie somwhat touching the canon of y e Masse and then gather reasons wherebie the prophanenes and abhomination of this Masse maie apeare First therefore I demande of the Papistes of whome theie haue this custome of muttering this canon wherein the mysterie of the Popish Masse is contained If theie saie of y e Apostles theie make Pope Gregorie whom theie cal Great à loude liar For he saith it was patcht-together by à cannot tell what schoolman If theie saie of Christ himselfe let them alledge testimonies of the Euangelistes who at large doe testifie the actes and saienges of our Sauiour Christ. Furthermore I aske whether this canon be à parte of the doctrine of the Church or no If it be à parte of doctrine whie doe theie deeme it vnlawful distinctlie to vtter the same that al the congregation maie heare it If it be no parte of heauenlie doctrine whie shewe the Papistes more crueltie against them which reiect the canon than against either harlots incestuous persons adulterers or traitors But the reason is plaine euē because theie preferre yea their smalest traditions before the commandementes of God If therefore this canon doth come neither from the Apostles nor from Christ him selfe nor yet is anie part of the doctrine of the church doubtles verie wicked are theie which wil thrust the same vpon the Church of God as though there-vpon the whole building of religion did depend As for me I am fullie persuaded this Canon was brought into the Church by the diuel himselfe the auctor of al idolatrie and superstition For the mumbling with their theatrical gestures agreeth to the incantation and curssed superstition of the Gentiles rather than to the institution of Christ. I wil therefore speake what I thinke of the Canon And first I saie that it is neither necessarie because it is commanded by no word of God nor profitable because it maketh not vnto edification nor yet indifferent because it is cleane cōtrarie to the institutiō of Christ but verie wicked because it spoileth Christe of the honor of à Mediator For he alone is both à cleanser of sinne by his onelie sacrifice and the onelie mediator betweene God and man which honor the canon ascribeth to à sacrifising Priest It is also a polling thing for it both was inuented is defended of Papists for lucre sake It is à poison to soules for it slaieth such as repose anie confidence therein It is not onelie à prophaning but also an abolishing of the Lordes Supper For it hath no one iote of Christe his institution It is furthermore an inchantment Because through the mumbling of these fiue wordes For this is my bodie and breathing of the priest vpon the bread it maketh a transsubstantiation as theie saie of the elementes Yea and it is idolatrous For these fiue wordes be no sooner spoken but both the Priest himselfe doth adore the bread and also offereth it to be adored of al the people rounde about him And so in place of God theie bring-in à morsel of bread and that to the greater dishonor of God than did Nabuchad-netzar that commanded an image which he had set-vp to be adored Thus much briefelie concerning the canon of the Masse Nowe in order we wil recite the reasons shewing what vnholines and impietie is in the Masse The first It is horrible impietie and sacrilegious impudencie to appoint anie seruice in the Church without the commandement of God For such boldenes is apostasie from God whose worde is the light of life according to that of Dauid Thie worde is à lanterne vnto my feete and à light vnto my path And Salomon out of the worde of his father gathered this Prouerbe The commandement is à lanterne and the Lawe à light So that where the commandement
And therefore à godlie man dwelling among the Papistes maie be at them with à safe conscience if so be the daunger of offence maie be shunned and al suspicion of plaieng with both handes auoided For I woulde not haue à man so to flie Scylla that he fal into Charibdis For these two extremes are alike to be auoided namelie papistical impietie and al suspicion of Epicurisme For he that alwaies doeth auoide the meetinges of men where publike praiers bee made of the congregation seemeth not so much to flie papistical wickednes as to folowe them which are of no religion And therefore I woulde haue the godlie abiding among papistes somtime to be at their morning and euening praiers especialie at those wherein neither inuocation is made of the deade nor their little God of bread is offered to be adored as it doth fal out at the feastes of sainctes and at hie festiual daies as they cal them wherein the perfume of frankēcense is blowen before images Now as touching the baptisme of infants the godlie are to doe two thinges Let them both in heart reprooue the papistical toies wherewithal Baptisme after à sort is contaminated and with reuerence meditate vpon the institution of Christ. Which being done I am of opinion the godlie are excused which either doe suffer their children to be baptised of Papistes or otherwise doe come as witnesses vnto the baptisme of infants Because somwhat remaineth there yet of the institution of Christ. Here what shal we saie of the masse wherin distribution is made both of bread wine Because therein somewhat of Christ his institutiō doth remain shal it be lawful for a godlie man instructed aright touching y e idole of the masse to be thereat to cōmunicate with others For if hee maie be present at the baptisme of the Papistes although it bee foulie defiled with manifolde additions because there is somwhat remaining yet of Christ his institution why shal not the same reason be of strength in the communion of the supper This question although it seeme verie intricate yet I wil plainelie tel what I thinke therof leauing the iudgement to the Church that is the true Christians especialie to such as haue felt the crosse and liued among the pikes First therefore I distinguish betwen the masse and the communion in the papacie For I thinke there is as great à difference betwene the masse and that solemne communion celebrated among Papistes on Easter daie as is betweene heauen and hel For in the masse there doth nothing remaine of Christ his institutiō Wherefore as I iudge the masse abhominable and therefore to be shunned as an idole of Satan so I pronounce that holie which remaineth of Christ his institutiō For it is wickednes to think that so great à thing doth depend vpon the worthines of ministers Because indeed the masse the communion or supper be cleane contrarie actions For the Popishe masse being ended the supper of Christe beginneth So that à godlie man abiding among Papistes is bound to shun the idole of y e masse and maie so that both offence al suspitiō of halting be taken heed-of be at the cōmunion and with the elect of God whereof manie out of doubt doe lurke in the Popedome cōmunicate What Shal it therefore bee laweful to communicate vnder one kinde as they cal it Are not the laie people excluded frō the holie cup of the Lordes blood Manie of our side supposing that consecration as they saie is done by reciting the wordes of the institution of the supper doe iudge it à most hainous offence if anie do cōmunicate vnder one kinde The Popish priestes also do thinke that y e laie people shal not be partakers of the Lords cup for the same cause namelie because y e wordes be not mūbled ouer the cup out of which the laitie are drunk-vnto So y t they thinke y e wine is without y e presence of y e Lords blood Now if the case did so stand y t is if so great à matter did depend vpon y e repetitiō of words rather thā of Christ who in his supper reacheth forth the sacrament of his bodie blood I woulde not haue à godlie man cōmunicate with papistes Wherfore hauing these aduersaries it is hard to pronounce anie thing without offēce yet wil I speake what I doe thinke First of al we must consider that to consecrate is not as the Papistes thinke and halfe-Papistes doe imagine by the pronounciation of certaine prescribed or conceaued wordes on magique wise to make à common and vnholie thing sacred and holie but to consecrate indeed is to separate a thing from à common vse to applie it to an holy vse appointed to God with praise thankegiuing to his name That this is a true definition thereof he knoweth that either wil compare the force of the verbe Cadosh which with the Hebrews signifieth to consecrate with the old custome of consecration or consider both the deed of Christ who instituted the supper and the doctrin of Paul touching the blessing of the bread and cup. Seeing then this matter neither dependeth vppon the virtue of wordes nor is hindered by the malice of men which enuie the godlie the participation of y e cup but dependeth vppon the commaundement institution of Christ who according to his promise wil be among the godlie that cal vpon him and thinke vpon and acknowledge the benefits of his death and resurrection I doubt not but the godlie in the popedome doe take part of the bodie and bloode albeit the popish incantation do not defile the cup. For both he that sanctifieth is the sonne of God and he that reacheth his bodie and bloode by the handes of the ministers is the sonne of God whose diuine power and infinit mercy neither is hindred by y e error of mē nor broken through y e malice of enuious persons who suppresse the recitation of y e words touching the supper But some maie obiect Theie which communicate together doe it that theie maie be one in Christ. For so saith Paul For we that are manie are one bread and one bodie because we are al partakers of one bread But the Papists who bring not faith are without the bodie of Christ. For none is in Christ but through faith And therefore it seemeth howe it is vnlawful to communicate with Papistes I answere in the supper there is a double communion One is of the faithful soule of Christ whereof the same Apostle in that place doth speake The cup of blessing which we blesse is it not the communion of the bloud of Christe The bread which we breake is it not the communion of the bodie of Christ Of this communion theie trulie doe participate which bring faith with them vnto the holie supper The other which dependeth vpon the former is of the brethren communicating among themselues This communion is not hindred either by the
conioined with sathan that lier and murtherer and be vnder his lawes which are of death and damnation Through both which degrees the temple of GOD which by creation was dedicated to God is prophaned and the image of GOD after which man was fashioned is defaced Hence insueth the third degree of the wretchednes of mankinde to wit that man who before was the temple of God is nowe fallen into such miserie that he is become the temple of sathan wherin y e diuel is worshipped by his owne workes namelie with lieng and murther whereof infinite heapes and swarmes of sinnes doe burst-out The fourth degree of mans miserie is the huge heape of calamities both spiritual and corporal wherewith mankinde is pressed-downe as are manifolde tentations infinite diseases and the tragical chaunces wherevnto mankinde is subiect For there is no calamitie but man maie fal thereunto Whereof the prouerbe commeth A man knoweth not in the morning what maie betide him ere night Againe either wee are or we haue beene or we maie be as this man is Of manie examples I wil alleadge à few King Adonibezek in his great pride had the thumbes both of his handes and of his feete cutte off and so liued in extreme tormentes The destruction of Iezebel is knowen to all men Alcibiades was for his nobilitie high for his substance riche for his personage comelie for the fauour of his people famous for his supreme auctoritie honorable for his manifold victories much commended But continued he so Naie hee was afterwarde condemned banished out of his countrie put out of house and home hated extremelie and so at the length died desperatelie Cepio Seruilius who in respecte both of the highnesse of his pretorshippe of the gloriousnes of his triumph of the honour of his consulshippe of the dignitie of an hie Priest was most rerenowmed yea and had in such price estimation that he was called the patron of the Romane Senate liued not vntill his death in such glorie but had à verie miserable ende For he was throwen into prison and deliuered to an hangmā to be tormented who with his cruel handes tare in peeces the heart of Cepio plucked from out his bodie and hung it vpon à ladder to the horror of al the Romane people Belisarius the chiefe capitane vnder Iustinian the Emperor after manie famous victories which he had atchieued was through enuie ouerthrowen spoiled of his goodes bereft of his eies and constrained dailie to beg his bread in the temple Sophie vsing this speech to such as passed-by Apeece of bread giue to Belisarius whome vertue aduanced enuie hath ouerthrowen What should I speake of that proude Herod who glitered in his gold iewels and kinglie robes was he not filled afterward with vermine insteed of iewels which he feede with his owne flesh vntil what through his owne stinch and tormentes he desperatlie dispatched him selfe I saie nothing of great Alexander of Caesar of Marius Pompeius Cato Cicero and of manie moe whose wretched endes doe shew howe wretched the condition of mankinde is from which none is sure to escape while hee liueth in this worlde And therefore wiselie did Seneca counsel when he saide Let no man trust too much to prosperitie The fifth degree of mans miserie is the giltines of conscience which more doth vexe the soule than anie hangman is able to torment the bodie This although it seeme for à time to sleepe yet as Plato saith before death it wil be wakened The sixt degree of the miserie of mankindeis euen death it selfe ioined with desperation the which is most miserable to such as knowe not Christ and à certaine entrance vnto euerlasting damnation But what is the ende of those men which confesse not Christ The ende as I maie saie is infinite permanent subiect to no change or alteration For after death and after the last iudgement there ensueth the woful knitting vp of this miserie to wit endlesse shame perpetual griefe of conscience both in soule and bodie fellowship with vncleane spirites in obscure flames of fire in vtter darkenes without al light of God Of the shame Daniel speaketh when he saith Some to wit the wicked shal awake to shame and perpetual contempt Of the euerlasting torment and griefe with vncleane spirites the Lorde in the 25. chapter of Matthewe proponing the iudiciarie sentence doeth saie Depart from me yee curssed into euerlasting fire which is prepared for the Diuel and his Angels Touching the griefe of conscience Isaiah speaketh in these wordes And their worme shal not die And although by reason of sinne all mankinde is throwne into this so great miserie yet the Church alone escapeth them all For as her sinne which is the cause of these miseries is purged through the death of Christ So the holie spirite the comforter is present in the crosse and the death of the bodie is the entrance vnto euerlasting felicitie Wherefore the death of sainctes is called pretious in the sight of the Lord. CHAP. 31. 1. The great displeasure of God against man for sinning OF the greatnesse and manifoldenesse of the miserie of mankinde maie bee gathered after à sort the greatenes of Gods displeasure againste impenitent persons For seeing GOD is righteous and his iudgee ment is according to trueth as Paule saith it followeth of necessitie that the wrath and reuengment in God do answere to his iustice that is that the punishment be not greater thā was the sinne But nowe the punishment is most grieuous and without ende And therefore it must of necessitie followe that the offence is infinite as that whereby the infinite God is displeased Wherefore the quantitie of sinne must not be wayed in false balance but must be leuied by true scales For in sinne manie things doe concur for the which God is iustlie offended As the contempt of Gods maiestie proude contempt against the lawe of God à shamefull defiling of Gods image according to which man was made imitation of sathan the enimie of God treason against his maiestie apostasie from the armie of God and as it were à conspiracie with the diuel intolerable ingratitude foule forgetfulnes of God his benefites towardes mankinde For there was neuer à sinne alone but alwaies it draweth à whole chaine of sinnes therewithall As wee maie see in the fall of our firste parentes and of others which witting and willinglie doe rushe against the commaundements of God Of this due waieng of sin many things do follow First that God doth iustlie in punishing sinne with euerlasting miserie in them which turne not vnto GOD through faith in Iesus Christ. Secondly that they deride the iustice of God and his iust displeasure who teach men that by contrition confession and satisfaction the forgiuenesse of sinnes is merited before the iudgement seate of God I say nothing of them who thinke some sins are of so
saith My soule is heauie euen vnto the death that is the greefe of minde which I suffer is more grieuous vnto me than death it selfe Of this great sorrowe of minde that Psalme is to be vnderstood where in the person of Christ it is said The sorrowes of the graue haue compassed me about the snares of death haue ouer-tooke me By the sorrowes of the graue he meaneth deadlie sorrowes such as euen kil à man wel-nigh and thrust him downe to the graue Of this anguish of mind in Christ I wil cite some testimonies out of the Gospell Marke saith He began to be afraid and in great heauines And Luke sheweth by an euident signe how he was perplexed in minde when for verie sorrowe he sweat bloud againe for thus he saith Being in an agonie he prayed most earnestlie and his sweat was like drops of bloud trickling downe the ground For it was meete that as his death was more bitter then any death according to bodilie sense so the feare in his mind was most bitter of al other paine And as the infinite loue made the sense of death nothing the milder so did it mitigate nothing of the bitternes of the feare which was so great that it stoode in neede of comfort euen of the verie Angels For as Luke doth say there appeared an Angel vnto him from heauen comforting him For y e diuinitie shewed not it selfe that Christ trulie might feele the waight of the burden laide vpon him and be in anguish through the sense of Gods displeasure against our not his sinne which notwithstanding he made his by taking our cause vpon himselfe And Irenaeus doth saie As he was man to be tempted so was he the worde to be gloriâ—ied And the worde in deede rested while he was tempted crucified and put to death but was assistant to the flesh when he ouercame susteined rose againe and ascended into the heauens But for asmuch as it seemeth vnworthie the diuine maiestie of Christ that our Sauiour should be stroken with such feare and sorow many interpreters here doe seeke refuges and faigne tropes and figures wherebie theie labor to soften the narrations of the Euangelists and the fore-saiengs of Dauid Isaiah whereof the one saith He was compassed about with the sorrowes of the graue and the other that he truely bare our infirmities But let the worde of God be our light For if wee be ashamed of Christ his feare and sorrow our redemption shal vade and come to naught But Ambose writing vpon this place of Luke Father if thou wilt take-awaie this cup fro me sheweth the vanitie of those interpreters which doe seeke tropes For thus he saith Here manie doe sticke which doe turne the sadnes of our Sauiour rather vnto an argument of an olde infirmitie from the beginning than to à weakenes taken vpon him for à time and they desire to wrest the sense of the natural sentence But for my part I doe not onely thinke him not to be excused but also no-where doe more wonder at his goodnes and maiestie For vnlesse he had taken vpon him mine affection his benefite towardes me had not ben so great Therfore for my sake he sorrowed who had no cause to sorrowe for his owne sake and the comfort of the eternal Godhead being sequestred he is vexed with the greefe of mine infirmitie For he tooke my sorrowe vpon himselfe that he might bestowe his owne ioie vpon me and by our steps hee descended euen vnto the pangues of death to cal vs backe by his footing vnto life Then I do boldly name sadnes because I commend the crosse Neither tooke he à shewe of incarnation but the verie trueth Therefore he was to take the griefe that he might ouercome not exclude sadnes Neither haue theiâ— the praise of fortitude who haue suffred the senselessenes rather thaÌ„ the sorrowe of wouÌ„ds Hitherto Ambrose So that the cause of the anguish and great sorrowe in Christe his minde was the sense of the sinnes of all men in his minde whereof he had made himselfe guiltie beeing forth-with to be betraied into the handes of his enimies Beside this anguish of minde both his bodie was moste greeuouslie afflicted and his person most shamefullie reproched His bodie was with spitle defiled with cuffes buffeted with whipping rented with beatinges punished with thornes crowned and with à most ignominious death executed In his person he suffered reproches scoffinges floutinges And albeit his diuinitie could not suffer yet the reproch redounded against it for so much as it was personalie vnited to the manhoode These most greeuous paines namely anguish of minde tormentes of bodie and reproches against the person of Christe are tokens first of the iustice the which by this punishment for the sinns of the whole world is satisfied secondarilie of Gods mercie who of heartie loue gaue his owne sonne into these paines for our sake that al mankinde which he had created after his owne image might not perish thirdlie both of the obedience of Christe towarde the Father and also of his loue toward vs to whoÌ„ he chose to be linked in the likenesse of mans nature that he might susteine these paines for man the which we shall finde to be most comfortable to vs and profitable when we depend vpon him by à liuelie faith CHAP. 35. 1. Of howe inestimable à price the death of Christ is 2. How he could suffer 3. In what respects the price is infinite OF what an inestimable à price the death of Christ is ought diligentlie to be waied For from hence remedies againste al the woundes which sinne doth doth afflict vs with al are to be fetcht And therefore saith Augustine Beholde the woundes of him that hangeth the bloud of him that dieth the price of him that redeemeth His head hangeth-downe to kisse his armes be stretched to imbrace his bodie lieth open to redeeme The greatnes hereof consider with your selues these thinges looke you doe weigh in the balance of your heart that he maie wholie be fixed in your heart who for your sakes was wholie fastened to the crosse Paule vnto the Romanes compareth Adam and Christ together By Adam he saith sinne came on all men to condemnation but by Christ grace came vpon all men to the iustification of life If by the offence of one saith he death reigned through one much more shal theie which receiue the aboundance of grace and of the gifte of righteousnes raigne in life through one euen Iesus Christ. The cause then why the obedience death of Christ is of so inestimable à price is because the man that suffered was the only begotten sonne of God and verie God too For of that singular vnspeakable and reuerend vnion of the diuine and humane nature together whereby God and man is one Christ or one person is the dignitie price estimation and infinite merite of all the actions and passions of Christ. And
therefore rightly doth y e Church saie He is the verie lambe of God who hath taken awaie the sinnes of the worlde who by his death hath destroied death and repaired life by rising againe And Ambrose So great was our sinne that vnlesse the sonne of God had died for vs the debters of death wee coulde neuer haue beene saued Wherefore when it is said that the sonne of man hath redeemed vs through the merite of his passion à worke of an infinite price and valor is named to wit the worke of the Sonne of man who is verie God too when it is said howe the death of Christ is à satisfaction an infinite price is proposed euen of that man who also is the onelie begotten Sonne of God And although the God-head neither suffered nor died for howe can it bee that either an vnchangeable thing shoulde suffer or an immortall thing suffer death yet the eternal person which is God hath suffered yet not in the diuine but in the humane assumed nature which coulde suffer Therefore Paul doeth saie God hath purchased the Church with his owne blood And Peter affirmeth how Christ hath suffered in the fleshe that is in the humane nature in soule and bodie And the Epistle vnto the Hebrewes doeth saie that Christ tooke part of bloode and flesh that he might destroye through death him that had the power of death that is the diuel signifying plainlie thereby howe the diuinitie coulde not suffer but flesh did and because the diuine nature could not suffer he tooke y t which could suffer And Theodoret doth saie He therfore tooke flesh that through it which coulde suffer that which could not suffer might sustaine punishment Therefore in respect of the vnion of the diuine and humaine nature in one person the price and merite of Christ his suffering is infinite for time valor and efficacie For if you respect the time it extendeth vnto all ages vnto all generations of men If you marke the valor it is able to purge the sinnes of all mankinde if the efficacie the force thereof is euident in al and with-drawen from none which doe heare the gospel and by faith repent For the death of Christ doeth abolishe alike the sinnes of Adam and of Euah and of Peter and of Paul and of such as haue bene since the time of Christ. And this is it which is saide in the Reuelation where hee is called The lambe which was slaine from the beginning of the worlde As sone therefore as our first parentes gaue credite to this promise The seed of the woman shal bruise the serpentes heade by the power of Christ his death which was then appointed to be in the ende of the world they were iustified sanctified and redeemed from eternal death By this faith Iob erected himselfe in the extreeme miseries when hee saide I am sure that my redeemer liueth And of Abram it is written Abram beleeued the Lorde and hee counted that to him for righteousnesse And Dauid was persuaded his adulterie and murder coulde be washed awaie by the merite of Christe his bloode when hee saide Purge me with Hysop and I shall be cleane And therefore in an other place he saith With the Lorde is mercie and with him is great redeemption It is great in deede because it is infinite and can not bee conteined within the bounds of anie time or estimation So that the vertue of Christ his death extendeth vnto all times and to al ages and is of sufficient force to wipe al the sinnes of al mankinde Because it is the death not of à simple man but of that man who also was the onelie begotten Sonne of God and à verie God too deliuered vnto death for our sakes as Paule doth saie Hee spared not his owne sonne but gaue him for vs all to death CHAP. 36. 1. The horrible ingratitude of man toward God for the so infinite price of his redemption 2. The causes of mans ingratitude with remedies for them THus howesoeuer wee see both of what price the death of the sonne of God is and also for whō Christ the Lorde of glorie hath suffered nowe on the otherside let vs consider howe alas vngratefull the maior part of mankinde is for the same For the Iewes Turkes and manie prophane people can not abide so much as to heare the name of Christ. For the Iewes blinded with enuie couetousnes and ambition doe interprete the benefite of Christ to be their hurt The Turkes possessed with Mahomets furie like mad men are carried tyrannicallie to abolishe the name of Christ. Manie barbarous nations with the auncientnes of error as it were with a leprosie polluted will not permit the gospel to bee founded Others vnder the name of Christe and pretence of religion to fight vnder the ensigne of satan and endeuour by the blood of saincts to hinder the course of the gospel as doth the Pope the Cardinals the mitred Bishoppes Abbats and al the rablement of y e Antichristian kingdome Manie are altogether indifferent looking for the euent that they rise-vp to that part which hath the better hand Who although they becounted gospellers and called defenders of the faith yet in trueth they bee meere Atheistes such as measure the felicitie of man by honor auctoritie wealth and pleasure Among these although some do couer the prophanenesse of their minde by à certaine outwarde ciuilitie◠yet the most part doe imitate Nero and Heliogabalus more truelie thā Christ of whō they haue their name Of this extreeme ingratitude of the world the Lord by the Prophete Isaiah complaineth on this wise I haue nourished and brought vp children but they haue rebelled against me The oxe knoweth his owner and the asse his masters crib but Israel hath not knowen my people hath not vnderstande This ingratitude also the Lord bewayleth when he saith Howe often woulde I haue gathered thy children together as the henne gathereth her chickins vnder her winges and yee would not Againe where hee saith Manie are called but few are choosen By which saying the Lorde both commendeth the infinite mercie of God inuiting all men vnto the knowledge of his sonne that by him they maie be saued and reprooueth the intollerable blindnes and ingratitude of verie manie men who as if they were mad laie violent hande vppon the Phisition that woulde heale and set vpon him as if hee were an enemie rendring for life and celestial promotion offered death and euil wordes This ingratitude is by so much the greater as the benefite is greater that is contemned So that it is worthie the euerlasting hatred of all the chaste Angels and electe of God If you respect y e heaps of wicked men smal is the nūber of them which esteeme the benefites of Christ as they ought Who I beseech you can sufficientlie bewaile with teares this phrensie of mē But of force it must be some detestable euil thing which can with-draw
so much as we see temples to be erected wherin the names of martyrs and of others are placed and festiual daies ordained in their honor worship Vnto this question out of Cyril where he refelled the slaunders of Iulian I doe thus answere We doe saie how the holie martyrs be no Gods neither haue we vsed to worship them But we praise them with great honor for so much as valiantlie theie haue foughten for the truth and kept the synceritie of the faith And Augustine The examples of the saintes are not set before vs that we should of them be iustified but that following their foote-steps we maie knowe how he hath iustified vs who iustified them Therefore if either temples be erected vnder the names of Martyrs or Feastes bee instituted in their momorie I mislike it not so it be done not for worshippe sake but onelie to retaine themâ—in remembrance and to recite their actes that others maie both thanke God for their constancie and imitate their examples if anie occasion shal seeme to require the same The thinges which Monkes doe tell of martyrs are but meere fables and illusions As that Martyrs at the houre of their martyrdome haue begged of God that so manie as beare their passions in memorie and worship them vpon fasting and ember daies maie be deliuered from certaine diseases Which their lies are so abhominable as nothing can be more For did the holie martyrs make such a request theie were extreame blasphemers of God his holie Name Besides the Papistes doe faigne howe the martyrs of God for three causes are to be worshipped The first whereof is the neede we stand in the second the glorie of the martyrs the thirde the reuerence of God But al these rotten reasons are ouerthrown as it were with a thunder-bolt from heauen by this saieng of the Lord Thou shalt worship the Lorde thie God and him onelie shalt thou serue If then necessitie doe presse thee downe followe the example of Dauid who saith Mine helpe commeth from the Lord which hath made the heauen and the earth For that is the commandement of the Lord Call-vpon mee in the daie of trouble And the truth it selfe doeth saie Whatsoeuer yee shal aske the father in my Name he wil giue it you And whereas theie saie the glorie of Saints is more knowen through calling-vpon them to witte while we obtaine that which we aske by the helpe of them that is open blasphemie and reproch against the sonne of God yea and most filthie idolatrie which all the saintes do abhorre Neither is that of greater force that theie saie the reuerence toward God doth require that a sinner who hath offended God should not approch vnto God himselfe without a patron As though that patron did not suffice whome we haue in heauen euen Iesus Christe the righteous If anie man sinne saith Iohn we haue an aduocate with the Father Iesus Christ the iust And he is the reconciliation for our sinnes and not for ours onelie but also for the sinne of the whole world And therefore the Papistes doe both deceaue and are deceaued of Satan who hath brought the worship of Saints into the world euen vtterlie to abolish or at the least to blemish the office of our onelie Mediator Iesus Christ to make the Saintes infamous and finallie that y e idolatrous worshippers of Saints maie be partakers of his eternal tormentes So then omitting fables and delusions of the diuel let vs imitate the examples of the saintes in al their wel-doing and prepare we our selues to enter into troubles for the truth of God so long as we goe on warfare vpon this earth And that this is the true vse of the memorie of Saintes Augustine also doth witnesse when he saith There is none haue à better waie to instruct the people of God than Martyrs examples are of more force thâ—n wordes and better is it by deede than by voice to teach Besids it is demanded whether it be lawful for any maÌ„ to seâ— himself against tyraÌ„ts which maintaine idolatrie especialie seing that Christians are commanded to obeie euen the cruel For so Peter saith Be ye subiect to your Masters withal feare not onelie to the good courteous but also to be froward This commandement of the Apostle wherby we are commanded to obeie euen the froward is not so to be vnderstoode as though we should obeie them in matters against our saluation but theie are to be followed so long as theie command either such thinges as are honest or thinges against right if so be theie onelie make vs miserable in respect of our bodies not vngodlie in respect of our soules Therfore Polycarp doth â—aie That honour is to bee giuen to the Magestrate which is not contrarie to religion If therfore he command thee to do against religion answere with Peter we ought rather to obeie God than man For we obeie the Magistrat euen because God hath commanded that we should And therefore if he command that which God hath forbidden theie are held excused by the commandement of à superior namelie God and deliuered from obedience to the inferior which is man be he notwithstanding for authoritie mightie But by the waie it is to be noted that tyraâ—tes are to be resisted two manner of waies One is when subiectes doe improue wicked decrees as those three yong-men of whome Daniel speaketh refused to adore the image erected by the tyrant and chose to be cast into the burning fornace rather then theie would obeie the wicked commandement of the Tyrant For this commandement Flie from idolatrie bindeth al men be theie of what state oâ— degre so-euer The other waie to resist tyrantâ— is when subiectes flie vnto their weapons wherebie theie remoue-awaie wicked commandementes Here à question is moued whether it be lawfull for the maintenance of religion to resist tyrans and by sworde to hinder wicked and vngodlie decrees In this place I distinguish betweene them that are vnder one chief head whether he be à King or an Emperor or anie other Monarch For some are subiectes simplie some are Magistrates next vnto the cheef Magistrate theie are caled popular magistrates such were in time passed at Lacedemonia the Ephors at Athens the Demarches at Rome the Tribunes of the people and are at this daie the Septeâ—â—â—irie in the Romane Empire the chiefe Senatorâ— next vnto Kinges in euerie Realme These for somuchas theie are placed of God first to be the keepers of the first and second tables y t is to see that true religion be professed â— and honest discipline in vse then to moderate and if neede require to bridle the raging desires of kinges and monarches when theie set-downe anie thing against the lawes and religion these I saie both maie yea and are bound first by counsel so much as maie be to set theÌ„selues against tyrants and by their wisedome stop their foolish enterprises But
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
vnto Christ that as they should finde the lawe fulfilled in him so they should be made partakers of the promised mercie And therefore this promise of mercie hath one conditiō fro the law without Christ to wit touching y e fulfilling of y e law another in Christ name lie of faith wherbie the end of the law which is righteousnes is obteined So that as manie as beleue haue righteousnes which is as much as y e law requireth Wherof the promise of mercie is ratified and confirmed to them and this is that couenant whereof the 25. Psalme doth speake Al the pathes of the Lorde are mercie and truth vnto such as kepe his couenant and his testimonies that is as another Psalme doth expound it Mercie shal compasse him that trusteth in the Lord. The mercie then of GOD is moderated according vnto the rule of iustice when it is exhibited to such as repent For this iustice of God is à perpetual rule that as he wil condemne such as be rebellious without al pitie and mercie so he wil of his infinite mercie saue as manie as turne vnto the Lord. This rule of God his iustice is to be thought vpon when we reade in the Psalmes that Dauid praied God that he would heare him for his righteousnes ◠For three thinges together came into his minde namelie the promise of mercie the free pardon of his sinnes and the price wherebie the iustice of God is satisfied namelie by the sacrifice of his Sonne for he is vniust that hauing receiued à raunsome wil not set free the captiue and by the merite of Christ wherebie we are iustified before God being conuerted vnto him through faith Whence it is that if he should not heare them which repent and forgiue their offences he should be vniust as one that dealeth against the rule of his own iustice that denieth his promise that would accept no ransome nor regarde the righteousnes of his sonne wherebie he did merite fauour for vs. So that Dauid after his adulterie murder and betraieng the hoste of God did craue mercie and remission of his sinnes through faith and among other reasons brought this in for one That thou maiest be iust when thou speakest that is that men maie confesse thee iust for keeping thy wordes whereby thou promisedst pardon to as many as repent CHAP. 33. 1. Of Christe his wonderful obedience to his Father for our saluation 2. The fruite thereof NExt vnto the mercie of God we are to consider the wonderfull obedience of Christ which would vouchsafe to take our cause vpon himselfe and feele the wrath of God to deliuer vs from eternall death Of this obedience Paule vnto the Philippians on this wise Who being in the forme of God thought it no roberie to be equal with God but he made himselfe of no reputation and tooke on him-selfe the form of à seruant was made like vnto men was found in shape as à man He humbled him selfe became obedient vnto the death euen the death of the crosse Here Paul entreateth of the vnspeakeable obedience of the sonne of God and because equals cannot properly be said to obey one another but inferiors their betters Paule sheweth howe the sonne beeing of one essence and power with the Father did humble him selfe taking to himselfe the nature of man wherein he became obedient to the Father euen vnto the death of the crosse And in the 10. Chapter of the Epistle vnto the Hebrues out of the 40. Psalme Because it is vnpossible that the bloud of Buls and Goates should take away sinnes Wherefore when he commeth into the world he saith Sacrifice and offering thou wouldest not but à bodie thou hast ordeined me In burnt offeringes and sinne offeringes thou hast had no pleasure Then I saide Loe I come In the beginning of the Booke it is written of me that I should do thy will O God Isaiah 53. He was offered euen because he would But with this obedience how agreeth that prayer thrice repeated in the garden O my Father if it be possible let this cup passe fro me neuerthelesse not as I wil but as thou wilt This praier seemeth to import that the wil of the sonne differed yea and was contrarie also to the Fathers wil. For the Fathers wil was that he should drinke of the cup which he had prepared And the sonne desireth that the same cup if it were possible might passeawaie This obiection is aunswered by the wordes of our Lord afterward in the same Chapter vttered The spirit in deed is willing but the flesh is weake So that what he would not through y e weaknesse of the flesh the which naturalie without offence dreadeth death the same he wold through the willingnesse of the spirite wherbie he was obedient to the Father And thus doth Cyril also distinguish the same when he saith That the passion of the Crosse was not voluntarie to Christ and againe was voluntarie for the fathers wil and for our saluation you maie easilie perceiue by this praier O my Father if it be possible let this cup passe from me For as the word of God is God and naturalie the verie life no man wil saie that anie waie he feared death but beeing made flesh he permitteth fleshe to suffer that which belongeth to flesh and therefore as verie man he dreadeth death standing at the dores Here an other question doth arise what obtained Christ by his praieng The Epistle vnto the Hebrewes maketh answere He was hearde in that which he feared for the paines of death being remoued awaie he ouercame those conflictes The fruite of this wonderful obedience of the sonne of God is our iustificatton and saluation As by one mans disobedience saith Paul manie were made sinners so by the obedience of one shal manie be made righteous The Apostle highlie extolling this obedience doth saie Christ when we were yet of no strength at his time died for the vngodlie Doubtlesse one wil scarse die for a righteous man but yet for a good man it maie be that one dare die But no tongue can vtter nor minde conceaue howe greate the obedience of the sonne of God was who deriued the wrath of God vpon himselfe and put himselfe into our place to suffer the paines due vnto vs for our saluation Christ hath redeemed vs from the cursse of the lawe when he was made a cursse for vs. Againe He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him CHAP. 34. 1. The greeuousnes of the paines which Christ endured for our sakes 2. What theie signified WIth this obedience would be considered both the greeuousnes of the pain which the sonne of God endured for our sakes both in minde and in bodie and also the reproche against his person The griefe of minde Christe doth testifie when he