Of the worde of God, the cause of it, and howe and by whome it was reuealed to the worlde.
¶ The first Sermon.

ALl the decrees of Christian fayth, with euery waye howe to liue right­ly, well, and holyly, and finally, all true and heauenly wis­dome, haue alwayes bene fetched out of the testimonies or determinate iudgements of the word of God: ney­ther can they, by those which are wise men in déede, or by the faithfull, and those whiche are called by God to the ministerie of the Churches, be drawn, taught, or last of all, soundly confirmed from else where, then out of the word of God. Therefore, whosoeuer is ig­norant what the worde of God, and the meaning of the word of God is, he séemeth to be as one, blinde, deafe, and without witte, in the Temple of the Lorde, in the schole of Christ, and last­ly, in the very reading of the sacred Scriptures. But whereas some are nothing zealous, but very hardly dra­wen to the hearing of Sermons in the Church, that springeth out of no other fountaine than this, which is, bycause they doe neyther rightly vnderstande, nor diligently inoughe weigh the ver­tue, and true force of the word of God. That nothing therefore may cause the zealous desirers of the trueth, and the worde of God to staye on this point: but rather that that estimation of Gods word, which is due vnto it, may be layde vp in all mens hartes, I will (by Gods helpe) lay foorthe vnto you (dearly beloued) those things, which a godly man ought to thinke, and holde as concerning the worde of God. And praye ye earnestly and continually to our bountifull God, that it may please him to giue to me his holy & effectuall power to speake, and to you the ope­ning of your eares and mynds, so that in all that I shall say, the Lorde his name may be praysed, and your soules be profited abundantly.

First I haue to declare what the worde of God is. Verbum in the scrip­tures, Verbum, what it is. and according to the very pro­pertie of the Hebrue tongue is diuers­ly taken. For it signifieth what thing soeuer a man will, euen as among the Germanes, the worde Ding, is moste In English a thing. largely vsed. In S. Luke, the Angel of God saythe to the blessed Virgin, with God shall no worde be vnpos­sible, whiche is all one, as if he had sayde, all things are possible to God, or to God is nothing vnpossible. Ver­bum also signifieth a word, vttered by the mouth of a man. Sometime it is vsed for a charge, somtime for a whole sentence or speach, or prophesie: wher­of in the Scriptures there are many examples. But when Verbum is ioy­ned with any thing els, as in this place we cal it Verbum Dei, thē is it not vsed in the same signification. For Verbum Dei, the worde of God, doth signifie The worde of God what it is. the vertue and power of God: it is al­so put for the Sonne of God, which i [...] [Page 2] the seconde person in y ^e most reuerend trinitie. For y ^e saying of the holy Euā ­angelist is euident to al mē, The word was made flesh. But in this treatise of ours, y ^e word of God doth properly sig­nify y ^e speach of God, & the reuealing of gods wil, first of al vttered in a liuely expressed voyce by y ^e mouth of Christ, the Prophets, and Apostles, and after that againe registred in writings, whiche are rightly called holy and di­uine Scriptures. The word doth shew the minde of him out of whom it com­meth: therefore the worde of God doth make declaration of God. But God of him selfe naturally speaketh trueth, he is iust, good, pure, immortal, eternall, therefore it followeth, that the word of God also, which commeth out of the mouth of God, is true, iust, without deceipt and guile, without errour or euill affection, holy, pure, good, immortall, & euerlasting. For in the Gospel sayth the Lord, Thy word is truth. And the Apostle Paule saith, The word of God is not tied. Againe the Scripture euery where cryeth, The word of the Lorde indureth for euer. And Solomon saythe, Euery word of God is purely cleansed: Adde thou nothing to his wordes, leaste peraduenture he reproue thee, and thou be founde a lyar. Dauid also sayth, The sayings of the Lorde are pure sayinges euen as it were siluer cleansed in the fire, and seuen times fined from the earth.

This you shal more fully perceiue Of [...]he [...] of [...] (dearely beloued) if I speake some­what more largely of the cause, or be­ginning and certaintie of the worde of God. The worde of God is trueth: but God is the onely welspring of trueth: therefore God is the beginning and cause of the worde of God. And here in déede God, since he hath not mem­bers like to mortall men, wanteth al­so a bodily mouth: yet neuerthelesse, bycause the mouthe is the instrument of the voice, to God is a mouth atribu­ted. For he spake to men in y ^e voice of a man, that is, in a voice easily vnder­stood of men and facioned according to the speach vsually spokē among men. This is euidentlye to bée séene in the things wherein he dealte with the ho­ly fathers, with whome, as with oure parents Adam and Eua, Noe and the rest of the fathers, he is read to haue talked many and often tymes. In the mount Sina the Lord him selfe prea­ched to the great congregatiō of Israel rehearsing so plainly, that they might vnderstand, those tenne Commaunde­mentes, wherein is contained euerye poynt of godlinesse. For in the. 5. of Deut. thus we reade: These words (meaning the. 10. Commaūdements) spake the Lorde with a loude voyce, from out of the middes of the fire, to the whole congregation. And in the 4. Chapiter: A voice of wordes you hearde, but no similitude did you see beside the voice. God verily vsed of­tentimes the meanes of Angels, by whose ministerie he talked with mor­tall men. And it is very well knowne to all men, that the sonne of God the father being incarnate, walked about on the earth, and being very God and man, taught the people of Israell al­most for the space of. 3. yeares. But in times past, and before that the Sonne of God was borne in the worlde, God by litle and litle, made him selfe ac­quainted with the hartes of the holy Fathers, & after that with the minds of the holy Prophets, and last of all by their preaching and writinges, he taught the whole worlde. So also Christe our Lorde sent the holy ghost, which is of the father & the sonne into [Page 3] the Apostles, by whose mouths words & writings, he was knowen to all the world. And al these seruants of god, as it were the elect vessels of God, hauing The word of God re­uealed to the worlde by men. with sincere harts, receiued the reue­lation of God, from God him selfe, first of all, in a liuely expressed voyce deliuered to the worlde the Oracles, and worde of God whiche they before had learned, and afterward, when the world drewe more to an ende, some of them did put them in writing for a memoriall to the posteritie: And it is good to know how & by whom all this was done. For by this narration, the true cause, certaintie and dignitie of the word of God doth plainly appeare.

There are not extant to be séene the writings of any man from the be­ginning of the worlde, vntill the time of Moses, whiche are come to oure knowledge: although it be likely that that same ancient and first world was not altogether without all writings. For by S. Iude the Apostle and bro­ther of S. Iames, is cited the written prophesie of our holy father Enoch, which is read to haue ben the seuenth from our father Adam. Furthermore, the writing or historie of Iob, séemeth to haue bene set foorth a great while before. But howe soeuer it is, all the Saintes in the Churche of God, giue to Moses the faithfull seruant of God, the first place amōg the holy writers.

From the beginning therefore of the worlde, God by his spirit, and the Howe and by whom the worde of God hath bene reuealed from the beginning of the world, ministerie of Angels, spake to the ho­ly fathers: and they by word of mouth taught their children, and childers children, and all their posteritie, that whiche they had learned at the mouth of God: when they verily had hearde it, not to the intent to kéepe it close to themselues, but also to make their po­steritie partakers of the same. For God oftentimes witnesseth, that He will be the God of the fathers and of their seed for euermore. This is most plainly to be séene in the historie of A­dam, Noe and Abraham, the first and great grandfathers. In the. 19. of Ge­nesis, verily we reade: that the angell of God, yea and that more is, that euē the Lorde him selfe did say to Abra­ham, And shall I hide from Abraham what I minde to doe? since of Abra­ham Abraham. shall come a great and mightie people, and al the nations of the earth shall be blessed in him? And this I knowe, that he will commaunde his children, and his posteritie after him, to keepe the way of the Lorde, and to do iustice, iudgement, and the rest. Abraham therfore, a faithfull and zea­lous worshipper of God, did not (euen as also those olde fathers of the firste world did not) waxe negligent at all herein, but did diligently teache men the wil & iudgemēts of God: whervpō of Moses, yea & of God him selfe, he is called a prophet. That deuout & liuely tradition of the fathers from hande to hand, was had in vse continually, euen from the beginning of the world, vntil y ^e time of Moses. Moreouer, God of his goodnesse did prouide, y ^e no age at any time, should be without most excellent lightes, to be witnesses of the vndoub­ted faith, and fathers of great autho­ritie. For the worlde before the de­luge The clea­rest lights of the firs [...] world. had in it. 9. most excellent, most holy, and wise men, Adam, Seth, Enos Kenam, Malaleel, Iared, Enoch, Me­thusalem, and Lamech. The chief of these, Adam and Methusalem doe be­ginne, Adam and Methusa­lem. and make an end of all the. 1656 yeares of the world, before the deluge. For Adam liued. 930. yeres. He dieth therefore the. 726. yeare before the floud. And Methusalem liued. 969. yeres. He dieth in the very same yere [Page 4] that the floud did ouerflowe: and he liued together with Adam. 243. yeres, so that of Adam he might be aboun­dantly inoughe instructed as concer­ning the beginning of things, as con­cerning God, the fall and restoring a­gaine of mankinde, and all things else belonging to religion, euen as he was taught of God him selfe. These two fathers with the rest aboue named, were able sufficiently inoughe, to in­struct the whole age in the true salua­tion and right wayes of the Lorde.

After the deluge, God gaue to the world againe excellent men, and very great lightes. The names of them are, Noe, Sem, Arphaxad, Sale, He­ber, Palec, Reu, Saruch, Nachor, Tha [...]e, Abraham, Isaac, and Iacob. Here haue we. 13. most excellent Pa­triarches, among whom the first two, Noe and Sem are the chiefe, nexte to Noe. whome Abraham, Isaac, and Iacob, were more notable then the rest. Noe liued. 950. yeares in all. He was. 600 yeares olde, when the floud drowned the worlde. He therefore sawe and hearde all the holy fathers of the firste world before the deluge, thrée only ex­cepted, Adam, Seth and Enos. And also he liued manye yeares together with the other, whiche had both séene and heard them, so that he could be ig­norant in no pointe of those thinges which Adam had taught. Noe dyeth (which is maruell to be tolde, and yet very true) in the. 59. yere of Abrahams age. Sem the sonne of Noah, liued [...]em. many yeares with his father. For he liued in all. 600. yeres. He was borne to Noah about. 96. yeres before the de­luge. He sawe and heard therfore, not onely his father Noe, and his grandfa­ther Lam [...]ch, but also his great grand siar Methusalem, with whome he li­ued those. 96. yeres before the deluge. Of him he might be informed of all those thinges whiche Methusalem had hearde and learned of Adam, and the other Patriarches. Sem dieth af­ter the death of Abraham, in the. 52. yeare of Iacob, which was. 37. yeares after the death of Abraham, in the. 112. yeare of Isaac his age: So that Iacob the Patriarch might very well learne all the true diuinitie of Sem him self, euen as he had heard it of Methusa­lem, who was the thirde witnesse and teacher from Adam. Furthermore, Iaacob the Patriarch, deliuered to his Iaacob. childrē that which he receiued of God, to teach to his posteritie. In Mesopo­tamia there is borne to Iaacob his sonne Leui, and to him againe is born Kahad, whiche both sawe and hearde Iaacob. For Kahad liued no small number of yeares with his grandfa­ther Iaacob. For he is rehearsed in the roll of them, which went with Ia­acob downe into Egypt: but Iaacob liued. 17. yeares with his children in Egypt. This Kahad is the grandfa­ther of Moses, the father of Amram, Kahad. Amram. Moses. from whom Moses did perfectly draw that ful and certain tradition by hand, as concerning the will, commaunde­ments and iudgements of God, euen as Amram his father, had learned thē of his father Kahad, Kahad of Iaacob, Iaacob of Sem, Sem of Methusalem and of Adam the first father of vs all: so nowe that Moses is from Adam the seuenth witnesse in the worlde. And from the beginning of the worlde to the byrth of Moses, are fully complete 2368. yeares of the worlde. And who so euer shall diligently reckon the yeres, not in vaine set downe by Mo­ses in Genesis and Erodus, he shall find this account to be true and right.

Now also, it behoueth vs to know those chiefe principles of that liuely [Page 5] tradition, deliuered by the holy fa­thers at the appointment of God, as The chief contents of the ho­ly fathers liuely tra­dition. it were from hande to hande to all the posteritie. The fathers taught their children, that God of his naturall goodnesse, wishing well to mankind, woulde haue all men to come to the knowledge of the trueth, and to be like in nature to God him selfe, holy, happie, and absolutely blessed. And therefore that God in the beginning, did create man to his owne similitude and likenesse, to the intent that he should be good, holy, immortal, bles­sed, and partaker of all the good gifts of God: but that man continued not in that dignitie and happie estate, but by the meanes of the deuill, and his owne proper faulte, fell into sinne, miserie, and death, changing his like­nesse to God, into the similitude of the deuill. Moreouer, that God here againe, as it were of freshe, began the worke of saluation, wherby mankind being restored and set free from all euill, might once againe be made like vnto God: and that he meant to bring this mightie, and diuine worke to passe, by a certain middle meane, that is, by the worde incarnate. For as by this taking of flesh, he ioyned man to God, so by dying in the fleshe, with sacrifice he cleansed, sanctified, and deliuered mankinde, and by giuing him his holy spirit, he made him like againe in nature to God, that is im­mortall, and absolutely blessed. And last of all, he worketh in vs a willing indeuour, aptly to resemble the pro­pertie, and cōditions of him, to whose likenesse we are created, so that we maye be holy bothe body and soule. They added moreouer, that the word should be incarnate in his due time, and appointed age. And also, that there did remaine a greate daye for iudgement, wherein though all men were gathered together, yet the righ­tuous onely shoulde receiue that re­ward of heauenly immortalitie. So thē, this is the brief summe of the holy fathers tradition, whiche it is best to vntwist more largely, and to speake of it more diligently, as it were by parts. First therefore, the fathers taught, God. that the Father, the Sonne, and the holy Ghost, are one God in the moste reuerend Trinitie, the maker and go­uernour of heauen, and earth, and all Creatiō of the world things whiche are therein, by whome man was made, and who for man did make all things, and put all things vnder mankind, to minister vnto him things necessarie, as a louing father and most bountiful Lorde. Then they taught that man consisted of soule and body, and that he in déede was made good according to the image and like­nesse of God, but that by his owne faulte, and egging forwarde of the de­uill, Sinne and death. falling into sinne, he brought into the worlde death and damnation, to­gether with a webbe of miseries, out of whiche it can not ridde it selfe: So that nowe, all the children of Adam, euen from Adam are borne the sonnes of wrath and wretchednesse. But, that God whose mercy aboundeth accor­ding to his incomprehensible good­nesse, taking pitie on the miserie of mankinde, did euen of his méere grace, graunt pardon for the offence, Grace, life, and redēp­tion by Christ. and did laye the weight of the punish­ment vpon his only sonne, to the intent that he, when his heele was crushed by the Serpent, might him self breake the Serpents heade. That is to say, God doth make a promise of seed, that is, of a sonne, who taking fleshe of a péerelesse woman, I meane, that Vir­gine most worthy of commendations, should by his death, vanquishe death, [Page 6] and Sathan the authour of death, and shoulde bring the faythfull sonnes of Adam out of bondage: yea, and that more is, shuld by adoption make them the sonnes of God, and heires of life euerlasting. The holy fathers there­fore, taught to beléeue in God, and in Fayth. his son the redéemer of y ^e whole world: when in their very sacrifices they did represent his death, as it were an vnspotted sacrifice, wherwith he ment to wipe away, and cleanse the sinnes of all the worlde. And therefore had The line­all descent of Messias they a most diligent eye to the stocke and lineall descent of the Meschias. For, it is brought down, as it were by a line, from Adam to Noe, and from Noe by Sem euen to Abraham him selfe: and to him againe it was sayde, In thy seede shall all the nations of the earth be blessed: in which wordes the promise once made to Adam, as touching Christe the redeemer, and chaunger of Gods curse into blessing, is renewed and repeated againe. The same line is brought downe from A­braham by Isaac vnto Iacob, and Ia­cob being ful of the spirit of God, poin­ted out his sonne Iuda to be the roote of the blessed séede, as it is to be séene in 49. of Genesis. Lastly, in the tribe of Iuda, the house of Dauid was no­ted, out of which that séede and branch of life should come. Moreouer, the ho­ly fathers taught, that God by a cer­taine The lea­gue of God. league hath ioyned him selfe to mankind, and that he hath most strei­ghtly bounde him selfe to the faythful, and the faythfull likewise to him selfe againe. Wherevpon, they did teache to be faythfull to God ward, to honour God, to hate false Gods, to call vpon the onely God, and to worship him de­uoutly. Furthermore, they taught, The wor­ship of God. that the worship of God did consist in things spirituall, as fayth, hope, charitie, obedience, vpright dealing, holinesse, innocencie, patience, trueth, iudgement, and godlinesse. And ther­fore did they reprehend naughtinesse, and sinne, falshoode, lacke of beliefe, desperation, disobedience, vnpatient­nesse, lying, hypocrisie, hatred, dispite­full tauntes, violence, wrong, vnrigh­tuous dealing, vncleannesse, riottous­nesse, surfetting, whoredome, vnrigh­teousnesse, and vngodlynesse. They taught, that God was a rewarder of good, but a punisher and reuenger of euill. They taught, that the soules of Life eter­nall and the day of iudgemēt. men were immortall, and that the bo­dyes shoulde rise againe in the daye of iudgement: therefore they exhorted vs all, so to liue in this temporall life, that we doe not lese the life eternall. This is the sum of the worde of God reuealed to the fathers, and by them deliuered to their posteritie. This is y ^e traditiō of the holy fathers, which cō ­prehendeth al religion. Finally, this is the true, auncient, vndoubted, authen­ticall, & catholike faith of the fathers. Besides this, the holy fathers taught The true [...]ystoricall [...]arration [...]eliuered by the fa­thers to their chil­dren. their children, & childers children, the accompt of the yeares from the begin­ning of the world, & also the true histo­ricall course, as well profitable as necessarie, of things from the creation of the worlde, euen vnto their owne times, leaste peraduenture their chil­dren shoulde be ignoraunt of the be­ginning and succession of worldlye things, and also of the iudgementes of God, and examples of them whiche li­ued, as well godly as vngodly. I coulde declare vnto you all this eui­dently, and in verye good order, out of the first booke of Moses called Genesis if it were not that thereby the sermen shoulde be drawne out somewhat lon­ger then the vse is.

But I suppose that there are few, [Page 7] or rather none at al here present, whi­che doe not perceiue that I haue re­hearsed this that I haue said, touching the tradition of the auncient fathers, as it were worde for worde out of the booke of Genesis, so that nowe, I maye very well go forwarde in the narrati­on which I haue begonne.

So then, what so euer hitherto was Moses in an hystory compileth the tradi­tiōs of the fathers. of the fathers deliuered to the world by worde of mouth, & as it were from hand to hande, that was first of all put into writing by the holy man Moses, together with those thinges, whiche were done in al the time of Moses life, by the space of. 120. yeares. And that his estimation might be the greater throughout all the worlde, among all men, and in all ages, and that none shoulde but knowe, that the writings of Moses were the very worde of God it selfe, Moses was furnished, and as it were consecrated, by God with sig­nes, and wonders to be meruelled at in déede, whiche the almightie by the hande, that is, by the ministerie of Mo­ses did bring to passe: and verily, he wrought them not in any corner of the worlde, or place vnknowne, but in Egypt, the moste flourishing and re­noumed kingdome of that age. Those miracles were greater and farre more by many, then that they can be here rehearsed in fewe wordes: neyther is it néedful to repeate them, bicause you, dearely beloued, are not vnskilfull or ignorant of them at al. After that also, God by other meanes procured au­thoritie to Moses. For many and of­ten times, God had communication with Moses: and amongst the rest of his talke sayde he, Beholde, I will come to thee in a thicke cloude, that the people may heare me talking with thee, & may beleue thee for euermore

Neyther was the Lord therewith content, but commaunded Meles to call together all the people, sixe hun­dreth thousand men, I say, with their wiues and children. They are called out to the mount Sina, where God appeareth in a wonderfull and terri­ble fashion, and he him selfe preaching to the congregation, doth rehearse vn­to them the ten Commaundements. But the people being terrified with the maiestie of God, doth pray and be­séech, that God him self would no more afterward, preach to the congregatiō with his owne mouth, saying, that it were inoughe, if he would vse Moses as an interpreter to them, and by him speake to the Church. The most high God did like the offer, and after that, he spake to the people by Moses, what soeuer he would haue done. And for bycause that the people was a stifnec­ked people, & by keping company with Idolaters in Egypt, was not a little corrupted, Moses nowe began to set downe in writing, those things whiche y ^e holy fathers by tradition had taught, & the things also which the Lorde had reuealed vnto him. The cause why he wrote them was, least peraduenture, by obliuion, continuance of time, and obstinancie of a people so slowe to be­leeue, they might either perish, or else be corrupted. The Lord also set Mo­ses an example to folow. For what so euer God had spoken to the Church in Mount Sina, that same did he streight way after, write with his owne finger in two tables of stone, as he had with his finger frō the beginning of y ^e world writtē the same in the harts of the fa­thers. Afterward also in plain words, he commaunded Moses to write what soeuer the Lord had reueled. Moses o­beyed the Lordes commaundement and writ them. The holy Gheste whiche was wholye in the mynde [Page 8] of Moses directed his hand as he writ. There was no abilitie wanting in Moses, that was necessarie for a most absolute writer. He was aboundant­ly instructed by his auncestours. For he was borne of the holiest progenie of those fathers, whome God had ap­pointed to be witnesses of his will, commaundements, and iudgements, suppose Amram, Kahad, Iacob, Sem, Methusalem, and Adam. He was able therefore, to write a true and certain Hystorie, from the beginning of the worlde, euen vntill his owne time. Wherevnto he added those thinges, which were done among the people of God in his owne life time, whereof he was a very true witnesse, as one that sawe and heard them. Yea and that more is, whatsoeuer he did set forth in his bookes, that did he read to his peo­ple, and amongst so many thousandes, was there not one found, which gain­sayed that whiche he rehearsed: so that the whole consent and witnesse-bearing of the great congregation, did bring no small authoritie to the wri­tings of Moses.

Moses therefore, contained in the The au­ [...]horitie of Moses, ve­ry great. fiue bookes called the fiue books of Mo­ses, an hystorie from the beginning of the world, euē vnto his own death, by the space of. 2488. yeres. In which he declared most largely, the Reuelation of the worde of God made vnto men, & whatsoeuer the word of God dothe containe and teach. In which, as we haue the manyfolde Oracles of God him self, so haue we the most lightsom testimonies, sentences, examples, & de­crees, of the most excellēt, ancient, ho­ly, wise, & greatest mē of al the world, touching all things, which séeme to ap­pertaine to true godlynesse, & the way how to liue wel & holily. These bookes therefore, founde a ready prepared en­traunce of beliefe among all the po­ [...]eritie, as bookes which are authenti­cal, and which of them selues haue au­thoritie sufficient, and which without gainsaying, ought to be beléeued of all the world. Yea, and that more is, our Lord Iesus Christe the only begotten sonne of God, doth referre the faithfull to the reading of Moses, yea, and that in déede in the chiefest pointes of our saluation: The places are to be séene Iohn. 5. Luke. 16. In the. 5. of Mathew he saythe, Doe not thinke that I am come to destroy the law and the pro­phetes, sor I am not come to destroy them, but to fulfill them. For, verily I say vnto you, though heauen and earth doe passe, one iot or title of the lawe shall not passe till all be ful­filled. Who so euer therefore, shall vndoe one of the leaste of these com­maundementes, and shall teache men so, he shall be called the leaste in the kingdome of heauen. There haue ve­rily some bene founde, that haue spoa­ken against Moses the seruant of God But God hath imputed that gainsay­ing, as done against his diuine Maie­stie, and punished it most sharply. The proofes hereof are to be séene in Exodus. 16. and Numerie the. 12. And first of the people murmuring against Moses: thē of Marie Moses sister, spea­king against her brother. But to the people it was sayde, Not against the Ministers, but against the Lorde are your complaintes. As for Marie, she was horribly strucken with a Lepro­fie. Theotectus was strucken blinde: & Theopompus fel to be madde, bicause he had vnreuerently touched the word of God. For althoughe the worde of God [...]e reueled, spoken, and written by men, yet doth it not therefore cease to be that, whiche in deede it is, ney­ther dothe it therefore beginne to [Page 9] be the worde of men, bicause it is preached and heard of men: no more then the King his commandement, whiche is proclaimed by the Criar, is said to be the commaundement of the criar. He despiseth God, & with God al y ^e holy Patriarchs, whosoeuer doth cō ­temne Moses, by whom God speaketh vnto vs, and at whose hands we haue receiued those things, which the Pa­triarches from the beginning of the world, by tradition deliuered to the posteritie. There is no difference be­twéene the woord of God, whiche is taught by the liuely expressed voyce of man, and that whiche is written by the penne of man, but so farre foorthe as the liuely voice and wryting doe differ betwéene themselues: the mat­ter vndoubtedly, the sense, and mea­ning in the one and the other is al one. By this (dearely beloued) you haue perceiued the certaine hystorie of the beginning of the word of God.

Now let vs go forward to the rest, that is, to adde the hystorie of the pro­céeding The proceding of the woord of God. of the word of God, & by what meanes it shined euer and anon ve­ry cleare and brightly vnto the world. By and by after the departure, of the holy man Moses out of this world into heauen, the Lord of his bountifulnesse gaue moste excellent Prophetes vnto his Churche, whiche he had chosen to the intent that by it he might reueale his word vnto the whole world. And the Prophetes were to them of the The Pro­phetes. olde time, as at this day amongst vs are Prophetes, Priestes, wisemen, Preachers, Pastours, Bishops, Doc­tors or Diuines, most skilfull in Hea­uenly thinges, and giuen by God to guide the people in the faith. And he whosoeuer shall read the holy hystorie, will confesse, that there flourished of this sorte no small number, and those not obscure euen vntill the captiuitie at Babilon. Amongst whom are reko­ned these singular and excellent men, Phinées, Samuel, Helias, Heliseus, Esaias, and Ieremias. Dauid, & Solo­mon were both Kings and Prophets. In time of the captiuitie at Babilon, Daniel & Ezechiel were notably kno­wen. After the captiuitie, flourished a­mong the rest, Zacharias the sonne of Barachias. Here haue I reckoned vp a few amōg many: who although they florished at sundrie times, and that the one a greate while after the other, yet did they all with one consent, acknow­ledge that God spake to the world by Moses, who, God so appointing it, left to the Churche in the world, a breui­arie of true diuinitie, and a most abso­lute Summe of the word of God con­teined in writing. All these Priestes, Diuines and prophets, in al that they did had an especiall eye to the doctrine of Moses. They did also refer all men in cases of faith and religion, to the bookes of Moses. The lawe of Moses, which is in déede the Lawe of God, & The Law. is moste properly called Thora, as it were the guide, and rule of faith, and life, they did diligently beate into the mindes of all men. This did they ac­cording to the time, persons and place, expound to al men. For al the Priests and Prophets before the incarnation of Christ, did by word of mouth teache the men of their time, godlines and true religion. Neither did they teache any other thing, then that whiche the Fathers had receiued of God, & which Moses had receiued of God and the fa­thers, and straight wayes after com­mitting it to writing, did set it out to all vs which folow, euen vntill the end of the world: so that now, in the Pro­phets, we haue the doctrine of Moses, and tradition of the Fathers, and them [Page 10] in all and euery point more fully and plainely expounded and polished, be­ing moreouer, to the places, times and pers [...]ns very fitly applyed.

Furthermore, the Doctrine, and The au­ [...]oritie of [...]he holy [...]ophetes [...]as very great. writings of the Prophetes haue al­wayes béen of great authoritie among all wise men throughout the whole world. For it is well perceiued by ma­ny argumēts, y ^t they tooke not their beginning of y ^e prophets thēselues as chief Authours, but were inspired frō God out of heauē by the holy spirit of God. For it is God, which dwelling by his spirite in the mindes of the Prophets, speaketh to vs by their monthes. And for that cause haue they a most large testimonie at y ^e hands of Christ, & his elect Apostles. What say ye to this moreouer, that God by their ministe­rie hathe wrought miracles and won­ders to be marueiled at, and those not a fewe? That at the least by mightie signes we might learne that it is God, by whose inspiration the Prophetes doe, teach, and write whatsoeuer they left for vs to remember. Further­more, so many common weales, and congregations gathered together, and gouerned by the Prophetes according to the worde of God, doe shewe moste euident testimonies of God his trueth in the Prophets. Plato, Zeno, Aristo­tle, and other Philosophers of the Gentiles, are praised as excellēt men. But whiche of them could euer yet gather a Churche to liue according to their ordinances? And yet our Prophetes haue had the moste excellent and re­nowmed common weales, or Congre­gatiōs, yea and that more is, the most flourishing Kingdomes in all y ^e world vnder their authoritie. All the wyse­men in the whole worlde, I meane [...]hose whiche liued in his time, did re­uerence Solomon, a King and so great a Prophet, and came vnto him from the very vtmoste endes of the worlde. Daniel also had the preeminence a­mong the wisemen at Babilon, being then the moste renoumed Monarchie in all the worlde.

He was moreouer, in great estima­tion with Darius Medus, the Sonne of Astyages or Assuerus, and also with Cyrus that moste excellent King. And here it lyketh me well to speake some­what of that diuine foreknowledge in our Prophets, and moste assured fore­shewing of things which were to come after many yeares passed. And now to say nothing of others, did not Esaias most truly foretell those things which were afterward fulfilled by y ^e Iewes in our Lord Christ? Not in vaine did he séeme to them of olde time, to be ra­ther an Euangelist, then a Prophete foretelling thinges to come. He did o­penly tel the name of king Cyrus one hundred and thréescore yeares at the least, before that Cyrus was borne. Daniel also, was called of them in the olde time by the name of one whiche Polyhisto [...] knewe muche. For, he did foretell those things whiche are, and haue béen done in al the kingdomes of the world almost, and among the people of God, from his owne time vntil the time of Christ, and further vntill the last day of Iudgement so plainely, that hee may séeme to haue compiled an hysto­rie of those thinges, whiche then were already gone and past. Al these things I say, doe very euidently proue, that the Doctrine, and writings of the Pro­phetes are the very word of God: with whiche name and title, they are set foo [...]the in sundrie places of the Scrip­tures. Verily, Peter the Apostle saithe, The prophecie came not in old 2 Pet. 1. time by the wil of man: but holy men of God spake as they were moued by [Page 11] the holy Ghoste. The word God reuealed by the onne of God.

And although God did largely, clear­ly, plainely and simply, reueale his wo [...]d to the world by the Patriarchs, by M [...]ses, by the Priestes and Pro­phetes, yet did he in the laste times of all, by his Sonne, set it forth moste clearely, simply, and aboundantly to al the worlde. For the very and onely begotten Sonne of God the father, as the Prophetes had foretolde, descen­ding from Heauen doth fulfill al what soeuer they foretolde, and by the space almoste of thrée yeares dothe teach all pointes of Godlinesse. For saith Iohn, No man at any time hath seene God, the only begotten Sonne which is in the bosome of the Father, he hathe de­clared him. The Lord himselfe more­ouer, saith to his Disciples, Al things which I haue herd of my Father haue I made knowne to you. And again he saith, I am the light of the world: whosoeuer doth followe me doth not walke in darkenes, but shall haue the light of life. Our Lord also did teache, that to him whiche would enter into The chief cōtents of Christe his doctrine. Heauen and be saued, the heauenly re­generation was néedeful: bicause in the first byrth, man is borne to death in y ^e second to life. But that that rege­neration is made perfect in vs, by the spirit of God, whiche instrueteth our hartes in faith, I say in faith in Christ, who died for our sinnes, & rose againe for our iustification. He taught that by that faith they whiche beleeue are iustified: & that out of the same faith doe growe sundrie fruites of charitie and innocencie, to the bringing foorthe wherof, he did most earnestly exhorte them. He taught furthermore, that he was the fulfilling or fulnes of the law and the Prophets, and did also approue and expound the doctrine of Moses and the Prophetes. To doctrine he ioyned diuerse miracles and benefites, wher­by he declared that he him selfe was that light of the world, and the migh­tie & bountifull redéemer of the world. And, to the intent that his doctrine and benefites might be knowne to all the worlde, he chose to himselfe witnesses, The Apo­stles of Christ. whome he called Apostles, bicause he purposed to sende them to Preache throughout the world. Those witnes­ses were simple men, innocentes, iust, tellers of trueth, without deceipt or subtilties, and in all pointes holy and good: whose names it is very profita­ble often to repeate in the Congrega­tion. The names of the Apostles are these, Peter and Andrewe, Iames and Iohn, Philippe and Bartholomevve, Thomas & Mathevv, Iames the sōne of Alphe & Iudas his brother, vvhose surname vvas Thaddaeus, Simon and Iudas Iscariot, into whose roome (be­cause he had betraied the Lord) came Saint Matthias. These had he by the space almoste of thrée yeares, hearers of his heauenly doctrine, and beholders of his diuine workes. These after his ascension in to the Heauens, did he by the holy ghost send downe from Hea­uen, instruct with all kinde of facul­ties. For, as they were in the Scrip­tures passing skilful: so were they not vnskilfull or wanting eloquence in a­ny tongue. And being once after this manner instructed, they depart out of the Citie of Ierusalem, and passe through the compasse of the earthe, preaching to all people and Nations that which they had receiued to preach of the sauiour of the world, & the Lord Iesus Christ. And when for certaine yeares, they had preached by woord of mouth, then did they also set downe in writing that whiche they had prea­ched. For some, verily, writ an hys­torie of the words and deeds of Christ. [Page 12] and some of the wordes and déedes of the Apostles. Other some sent son­drie Epistles to diuers Nations. In all which, to confirme the trueth, they vse the Scripture of the lawe, and the Prophetes, euen as we reade that the Lorde oftentimes did. Moreouer, to the twelue Apostles are ioyned two greate lightes of the world, Iohn Bap­tiste, then whom, there was neuer any more holy borne of women, and the [...]hn Bap­ [...]st and [...]ule. chosen vessel Paule, the greate teacher of the Gentiles.

Neither is it to be merueiled at, that the forerunner and Apostles of The autho­ [...]tie of the Apostles, [...]y great. Christ had always very great dignity, and authoritie in the Churche. For, euen as they were the embassadours of the eternall King, of all ages, and of the whole worlde: so, being indued with the spirit of God, they did nothing according to the iudgement of theyr owne mindes. And the Lord by theyr ministerie wrought great myracles, thereby to garnishe the ministerie of them, and to commend their doctrine vnto vs. And what may be thought of that, moreouer, that by that woorde of God they did conuert the whole world gathering together, & laying the foun­dations of notable Churches through out the compasse of the world? which verely by mans counsell and wordes, they had neuer béene able to haue brought to passe. To this is further added, that they whiche once leaned to this doctrine, as a doctrine giuing life, did not refuse to die. Besides that how many soeuer had their beliefe in the doctrine of the Gospell, they were not afraide through water, fire, & swordes to cutte of this life, and to lay hand on the life to come. The faithfull Saints could in no wise haue don these things, vnlesse the doctrine whiche they belée­ued had béene of God. Although there­fore, that the Apostles were men, yet their doctrine, first of all taught by a liuely expressed voyce, and after that, set downe in writing with penne and yncke, is the doctrine of God, and the very true word of God. For therefore the Apostle left this saying in writing, When ye did receaue the woord of God whiche ye heard of vs, ye recei­ued 1. Thes. 2 it not as the word of men, but as it is in deede, the word of God, which effectually worketh in you that be­leeue.

But nowe, the matter it selfe and place require that I gather also and The roll of the bookes of the diuine Scriptures plainely reckon vp those bookes, wher­in is conteined the very word of God, first of all declared of the Fathers, of Christ himselfe, and the Apostles by­word of mouth, & after that also writ­ten into Bookes by the Prophetes and Apostles. And in the first place vere­ly are set the fiue bookes of Moses. Then follow the bookes of Iosua, of Iudges, of Ruth, two bookes of Samu­el, two of Kinges, two of Chronicles, of Esdras, Nehemias, and Hester one a piece. After these come Iob, Dauid or the booke of Psalmes, Prouerbes, Ec­clesiastes, and Cantica. With them are numbered the foure greater Prophets Esaias, Ieremias, Ezechiel, and Dani­el: then the twelue lesser Prophetes, whose names are very well knowne: With these bookes the olde Testa­ment ended. The Newe Testament hathe in the beginning the Euangeli­call hystorie of Christ the Lord, writ­ten by foure Authors, that is, by two Apostles, Mathewe and Iohn: and by two Disciples, Marke and Luke: who compiled a wonderfull goodly and profitable booke of the Actes of the Apostles. Paule to sundrie Churches and persons published 14. Epistles. The other Apostles wrote 7. whiche [Page 13] are called both Canonical and Catho­lique. And the books of the new Tes­tament are ended with the reuelation of Iesus Christ, whiche he opened to the Disciple whome he loued, Iohn the Euangelist and Apostle, shewing vnto him and so to the whole church, the ordinaunce of God touching the Churche, euen vntil the day of iudge­ment. Therefore in these fewe and meane, not vnmeasurable: in these plaine and simple, not darke and vn­kemmed books: is coōprehended the ful doctrine of godlynes, whiche is the ve­ry word of the true, liuing and eter­nall God.

Also the bookes of Moses and the Prophetes through so many ages, pe­rils The scrip­ture is sound and vncorrup­ted. and captiuities, came sound and vncorruptted euen vntill the time of Christ and his Apostles. For the Lord Iesus & the Apostles vsed those bookes as true copies and authentical: which vndoubtedly they neither would, nor could haue done, if so be that eyther they had béen corrupted, or altogether perished. The bookes also, whiche the Apostles of Christ haue added, were throughout all persecutions kept in the Church safe and vncorrupted, and are come sound and vncorrupted into our handes, vpon whome the endes of the world are falne. For by the vigi­lāt care & vnspeakable goodnes of God our Father, it is brought to passe, that no age at any time either hathe or shal want so great a treasure.

Thus muche hitherto haue I de­clared vnto you (derely beloued) what the word of God is, what the begin­ning of it in the Churche was, & what procéeding, dignitie and certaintie it had. The word of God is the speache of God, that is to say, the reuealing of his good will to mankinde, whiche frō the beginning, one while by his owne mouthe, and an other whyle by the speache of Angels, he did open to those first, ancient, and most holy Fa­thers: who againe by tradition, did faithfully deliuer it to their posteritie. Here are to be remembred those great lightes of the world Adam, Seth, Me­thusalem, Noe, Sem, Abraham, Isaac, Iaacob, Amram, and his Sonne Mo­ses, who at Gods commaundement, did in writing comprehend the hysto­rie and traditiōs of the holy Fathers, whervnto he ioyned the written lawe, and exposition of the lawe, togeather with a large and lightsome hystorie of his owne lyfe time. After Moses, God gaue to his Churche moste excellent men, Prophets and Priestes, who al­so by worde of mouthe and wrytings, did deliuer to their posterity that whi­che they had learned of the Lord, Af­ter them came the Onely begotten Sonne of God himselfe downe from heauen into the world, and fulfilled all, whatsoeuer was found to be writ­ten of himselfe in the Lawe, and the Prophetes. The same also taught a moste absolute meane howe to liue well and holily: He made the Apostles his witnesses. Which witnesses did afterwardes, first of all with a liuely expressed voice, preach al things which the Lord had taught them, and then, to the intent that they should not be corrupted, or clean taken out of mans remembraunce, they did commit it to writing: so that nowe we haue from the Fathers, the Prophetes and Apo­stles, the word of God as it was prea­ched and written. These thinges had their beginning of one & the same spi­rite of God, and do tende to one end, that is, To teach vs men how to liue well and holily. He that beléeueth not these men, & namely the only begotten Sonne of God, whom I pray you will [Page 14] he beleeue? We haue here the moste holie, innocent, vpright liuing, most praise worthie, most iust, moste anci­ent, most wise, and most diuine men of the whole world and compasse of the earth, and briefly, suche men as are by all meanes without comparison. All the worlde cannot shew vs the like a­gaine, although it shuld wholy a thou­sand times be assembled in Counsels. The holy Emperour Constantine ga­thered a generall counsell out of al the compasse of the earthe, thether came there together, out of all the worlde, thrée hundred and eightéene moste ex­cellent Fathers. But they that are of the wisest sorte will say, that these are not so muche as shadowes, to be compared to them of whome we haue receiued the worde of God. Let vs therefore in all thinges beléeue the worde of God, deliuered to vs by the Scriptures. Let vs thinke that the Lorde him selfe, whiche is the very liuing and eternall God, dothe speake to vs by the Scriptures. Let vs for euermore prayse the name and good­nesse of him, who hath vouched safe so faythfully, fully and plainely, to open to vs miserable mortall men, all the meanes howe to liue well and holyly.

To him be prayse, honour, and glo­ry, for euermore. Amen.

Of the worde of God, to whom and to what end it was re­uealed, also in what maner it is to be hearde, and that it doth fully teache the whole doctrine of godlinesse.
¶ The seconde Sermon.

DEarely beloued, in the laste Sermon you learned what the worde of God is, from whence it came, by whome it was chiefly reuea­led, what procéedings it had, and of what dignitie and certaintie it is. Now am I come againe, and by Gods fauour and the helpe of your prayers, I will declare vnto you (beloued) to whome and to what ende the worde of God is reuealed: in what manner it is to be hearde, and what the force thereof is or the effect.

Our God is the God of all men and nations, who according to the saying [...]o whom [...] worde [...] God is [...]ealed. of the Apostle, woulde haue all men to be saued, and to come to the know­ledge of the trueth: and therfore hath he for the benefite, life and saluation of all men, reuealed his worde, that so in déede, there might be a rule and certaine waye, to leade men by the pathe of iustice into life euer­lasting. God verily, in the olde time did shewe him selfe to the Israelites, his holy and peculiar people, more fa­miliarly then to other nations, as the Prophete sayth: To Iacob hath he de­clared his statutes, and his iudge­mentes to Israel: he hath not dealt so with any nation, neyther hath he she­wed them his iudgementes: and yet he hath not altogether bene carelesse of the Gentiles. For as to the Nini­uites he sent Ionas, so Esaias, Iere­mias, Daniell, and the other Pro­phetes bestowed muche labour in tea­ching [Page 15] and admonishing the Gen­tiles. And those moste auncient Fa­thers, Noe, Abraham, and the rest, did not onely instruct the Iewish people which descended of them, but taught their other sonnes also, the iudge­mentes of God. Our Lorde Iesus Christe verily laying open the whole world before his disciples, sayd: Teach all nations: Preache the Gospell to all creatures. And when as Sainte Peter did not yet fully vnderstande, that the Gentiles also did appertaine to the fellowship of the Churche of Christe, and that to the Gentiles also did belong the preaching of the glad tydings of saluation, purchased by Christe for the faythfull, the Lord doth instruct him by a heauenly vision, by speaking to him out of heauen, and by the message which came from Corne­lius, as you knowe (dearely beloued) by the hystorie of the Actes of the Apo­stles. Let vs therfore thinke (my bre­thren) that the worde of God and the holy Scriptures, are reuealed to all men, to all ages, kindes, degrées, and states, throughout the worlde. For the Apostle Paule also confirming the same, sayth: Whatsoeuer things are written, are written for our learning, that through patience, and comfort of the Scriptures, we may haue hope.

Let none of vs therefore hereafter say, what néede I to care what is writ­ten What haue I to doe what was writ­ten to thē of olde time. to the Iewes in the olde Testa­ment, or what the apostles haue writ­ten to the Romanes, to the Corinthi­ans, and to other nations? I am a Christian. The Prophets to the men of their time, and the Apostles to those that liued in the same age with them, did both preach and write. For if we thinke vprightly of the matter, we shall sée that the Scriptures of the olde and newe Testamentes, ought therefore to be receiued of vs, euen bi­cause we are Christians. For Christ our Sauiour and maister, did referre vs to the written bookes of Moses and the Prophets. Saint Paule the ve­ry elect instrument of Christ, doth ap­ply to vs the Sacramentes and exam­ples of the olde Fathers, that is to say, Circumcision in baptisme, Coloss. 2. and the Paschall lambe in the Supper or Sacrament. 1. Cor. 5. In the tenth Chapter of the same Epistle he apply­eth sundry examples of the Fathers to vs. And in the fourth to the Romans where he reasoneth of fayth, whiche iustifieth without the helpe of works, and the lawe, he bringeth in the exam­ple of Abraham. And therewithall addeth, Neuerthelesse it is not written for Abraham alone, that fayth was reckoned vnto him for righteous­nesse, but also for vs to whome it shal be reckoned if we beleeue. &c.

By that meanes, say some, we shal The wri­tings of the old te­stament are also giuen to Christians. againe be wrapped in the lawe, we shall be inforced to be circumcised, to sacrifice fleshe and bloud of beastes, to admit againe the priesthood of Aaron, together with the temple, and the o­ther ceremonies.

There shall againe be allowed the byll of diuorcement, or putting away of a mans wife, together with suffe­raunce to marrie many wiues. To these I aunswere, that in the olde Testament we muste consider, that some thinges there are, whiche are for euer to be obserued, and some thinges whiche are ceremoniall and suffered onely till time of amende­ment. That time of amendment is the time of Christe, who fulfilled the lawe, and tooke awaye the curse of the lawe.

The same Christe chaunged Cir­cumcision into Baptisme. He with [Page 16] his owne only sacrifice made an end of all sacrifices, so that nowe in steade of all sacrifices, there is lefte to vs that onely sacrifice of Christe, where­in also we learne to offer our own ve­ry bodies and prayers together with good déedes, as spirituall sacrifices vn­to God. Christ changed the Priesthood of Aaron for his owne, and the Priest­hoode of al Christians. The Temple of God are we in whom god by his spirit doth dwell. All ceremonies did Christ make voide, who also in the nineteene of Mathewe did abrogate the bill of diuorcement, together with the mar­riage of many wiues. But althoughe these Ceremonies, and some externall actions were abrogated and cleane ta­ken away by Christ, that we should not be bound vnto them: yet notwith­standing, the Scripture whiche was published touching them, was not taken awaye or else made voide by Christ. For there must for euer be in the Churche of Christ a certaine testi­moniall, wherby we may learne what manner of worshippings and figures of Christ they of the olde time had. Those worshippīgs & figures of Christ must we at this day interprete to the Churche spiritually, and out of them we muste no lesse then out of the wri­tinges of the newe Testament preach Christ, forgiuenes of sinnes, and re­pentance. So then to all Christi­ans are the writinges of the olde Tes­tament giuen by God: in like manner as the Apostles writ to all Churches those thinges which bore the name or title of some particular Congregati­ons.

And to this end is the woord of God To what [...]nd the [...]ord of God is [...]. reuealed to men, that it may teache them what, and what māner one God is towardes men, that he would haue them to be saued, a [...]d that by faithe in Christ: what Christ is, and by what meanes saluation commeth: what be­commeth the true worshipers of God, what they ought to flie, and what to ensue. Neither is it sufficient to know the wil of God, vnlesse we do the same and be saued. And for that cause sayde Moses, Heare Israell the statutes and iudgements whiche I teache you, that ye may doe them and liue. And the Lorde in the Gospell confirming the same, cryeth: Blessed are they whiche heare the worde of God and keepe it.

And here is to be praysed the excée­ding Gods goodnesse to be praysed for teaching vs. great goodnesse of God, whiche would haue nothing hid frō vs, whiche maketh any whit to liue rightly, well and holily. The wise and learned of this world doe for the most part beare enuy or grudge, that other shoulde at­taine vnto the true wisedome. But our Lorde doth gently, and of his own accorde offer to vs, the whole know­ledge of heauenly things, and is desi­rous that we goe forward therein, yea and that more is, he doth further our labour, and bring it to an ende. For whosoeuer hath, sayth the Lorde him selfe in the Gospell, to him shall be giuen, that he may haue the more a­boundance. And euery one that as­keth receiueth, and he that seeketh findeth, and to him that knocketh it shal be opened. Whervpon S. Iames the Apostle sayth. If any of you lacke wisdome, let him aske of God, whiche giueth to al men liberally, that is, wil­lingly, not with grudging, neyther casteth any man in the teeth, and it shall be giuen him. Where, by the way, we sée our dutie, which is in rea­ding and hearing the worde of God, to pray earnestly and zealously, that we may come to that ende, for the whiche the worde of God was giuen and re­uealed vnto vs. But as touching that [Page 17] matter, we will say somewhat more, when we come to declare in what ma­ner of sorte, the worde of God ought to be heard.

Nowe, bycause I haue sayde, that All points of true godlinesse [...]re taught [...]s in the holy scrip­tures. the worde of God is reuealed, to the intente that it maye fully instructe vs in the wayes of God and our salua­tion, I will in fewe wordes declare vnto you (dearely beloued) that in the worde of God deliuered to vs by the Prophetes, and Apostles, is aboun­dantly contained the whole effect of godlynesse, and what thinges soeuer are auaileable to the leading of oure liues rightly, well, and holyly. For verily, it must néedes be, that that do­ctrine is full and in all pointes perfect, to which nothing ought eyther to be added, or else to be taken away. But such a doctrine is the doctrine taught in the worde of God, as witnesseth Moses Deuter. 4. &. 12. and Solomon Prouerb. 30. What is he therfore that dothe not confesse that all pointes of true pietie, are taught vs in the sacred Scriptures. Furthermore, no man can denie that to be a most absolute doc­trine, by which a man is so fully made perfect, that in this worlde he may be taken for a iust man, and in the world to come, be called for euer to the com­panie of God. But he, that beleeueth the word of God vttered to the world by the Prophetes and Apostles, and liueth thereafter, is called a iust man, and heire of life euerlasting. That doctrine therefore is an absolute doc­trine. For Paule also declaring more largely and fully the same matter, [...] Tim. 3. sayth: All Scripture giuen by inspira­tiō of god, is profitable to doctrine, to reproue, to correction, to instruction whiche is in righteousnesse, that the man of God may be perfect, instruc­ted to all good workes. Ye haue (bre­thren) an euident testimonie of the ful­nesse of the worde of God. Ye haue a doctrine absolutely perfect in al points Ye haue a most perfect effect of y ^e word of God, bicause by this doctrine the mā of God, that is the godly and deuoute worshipper of God, is perfect being in­structed, not to a certaine fewe good workes, but vnto all and euery good worke. Wherein therfore caust thou finde any want? I do not thinke that any one is suche a sot, as to interprete these wordes of Paule, to be spoken onely touching the olde Testament: séeing, it is more manifest then the daye light, that Paule applyed them to his scholer Timothie, who preached the Gospell, and was a minister of the newe Testament. If so be then, that the doctrine of the olde Testament be of it selfe full, by howe much more shal it be the fuller, if the volume of the newe Testament be added there vn­to? I am not so ignoraunt, but that I knowe that the Lorde Iesus both did The Lord bothspake & did ma­ny things which ar [...] not writtē. and spake many things, whiche were not written by the Apostles. But it followeth not therefore that the doc­trine of the worde of God, taught by the Apostles, is not absolutely perfect. For Iohn the Apostle and Euangelist doth freely confesse, that the Lord did many other things also, whiche were not written in his booke: But imme­diately he addeth this, and sayth: But these are written that ye might beleue that Iesus is Christe the sonne of God, and that in beleeuing ye might haue life through his name. He affir­meth by this doctrine, whiche he con­teined in writing, that faythe is fully taught, and that through fayth there is graunted by God euerlasting life. But the ende of absolute doctrine is to be happie and perfectly blessed. Since then, that that commeth to man by [Page 18] the written doctrine of the Gospell, vndoubtedly that doctrine of the Gos­pell is most absolutely perfect.

I knowe, that the Lord in the Gos­pell sayde, I haue many things to tell you: but at this time you can not beare them: But therwithal I know to, that he immediatly added this say­ing, But when the spirite of trueth shall come, he shall leade you into all trueth. I knowe furthermore, that the spirite of trueth did come vpon his disciples, and therefore I beléeue, that they according to the true promise of Christ, were led into all trueth, so that it is most assuredly certaine, that no­thing was wanting in them.

But some there are, whiche when The Apo­stles set downe in writing the whole doctrin, of godlinesse they can not deny this, do turne them selues and saye, that the Apostles in déede knewe all things, but yet taught them not but by word of mouth only, not setting downe in writing al those things, whiche doe appertaine to true godlinesse. As though it were likely that Christ his most faithful Apostles, would vpon spite, haue kept back any thing from their posteritie. As though in deede, he had lyed which sayd, These things are written, that in beleeuing, ye might haue life euerlasting. Iohn therefore did let passe nothing whiche belongeth to oure full instructing in the fayth. Luke did omit nothing. Neyther did the rest of the Apostles and disciples of our Lord Iesus Christ suffer any thing to ouerslip them. Paule also wrote fourtéene sundry Epistles: but yet the most of them cō ­tained one and the selfe same matter. Whereby we may very well coniec­ture, that in them is wholy compre­hended the absolute doctrine of godly­nesse. For he would not haue repea­ted one and the selfe same thing so of­ten, to so many sundry men, if there had yet bene any thing else necessarie, more fully to be taught, for the obtain­ing of saluatiō. Those things vndoub­tedly woulde he haue taught, and not haue rehearsed one and the same thing so many times. Verily in the thirde chapter of his Epistle to the E­phesians he dothe affirme, that in the two firste chapters of the same his E­pistle, he did declare his knowledge in the Gospel of Christ. God (saith he) by reuelation shewed the mysterie vnto me as I wrote before in fewe wordes, whereby when ye reade, ye may vn­derstand my knowledge in the miste­rie of Christe. And this spake he tou­ching that one and onely Epistle, yea and that too touching the two firste chapters of that one Epistle. Wher­vnto when the moste large and light­some Letters or Epistles of Sainte Paule him selfe, and also of the other Apostles are added, who I praye you, vnlesse he be altogether without sense will once thinke that the Apostles haue left in writing to vs their posteritie, a doctrine not absolutely perfect.

As for those whiche doe earnestly Against the liuely and fai [...] traditio [...] of the Apostles. affirme, that all pointes of godlynesse were taught by the Apostles, to the posteritie by worde of mouth, and not by writing, their purpose is to set to sale their owne, that is, mens ordi­naunces in steade of the worde of God.

But against this poyson (my bre­thren) take this vnto you for a medi­cine to expell it. Conferre the things, whiche these fellowes set to sale, vn­der the colour of the Apostles traditi­ons, taught by worde of mouthe, and not by writing, with the manifest writings of the Apostles, and if in a­ny place you shall perceiue those tra­ditions to disagrée with the scriptures, then gather by and by, that it is the [Page 19] forged inuention of men, and not the Apostles tradition. For they, which had one and the same spirite of trueth, lefte not vnto vs one thing in writing, and taught an other thing by worde of mouthe.

Furthermore, we muste diligently search, whether those traditions do set forward the glory of God, rather then of men, or the safetie of the faythfull, rather then the priuate aduauntage of the Priestes. And we muste take héede of mens traditions, especially since the Lorde sayth, In vaine doe they worship me, teaching doctrines the precepts of men: So that nowe, the surest way is to cleaue to the word of the Lorde lefte to vs in the Scrip­tures, whiche teacheth aboundantly all thinges that belong to true godly­nesse.

It remayneth nowe for me, to tell Howe the worde of God is to [...]e hearde. in what manner of sorte, this perfecte doctrine of godlynesse and saluation, I meane, the very word of God ought to be hearde of the faythfull, to the in­tent it may be hearde with some fruit to profite them aboundantly. I will in fewe wordes containe it. Let the worde of God be hearde with greate reuerence, whiche of right is due to God him selfe and godly things. Let it be hearde very attentiuely: with continuall prayers betwéene and ear­nest requestes. Let it be hearde so­berly to our profite, that by it we may become the better, that God by vs maye be gloryfied, and not that we go curiously about to search out the hid­den counselles of God, or desire to be counted skilfull and experte in many matters.

Let true fayth, the glory of God, and our saluation be appointed as the measure and certaine ende of oure hearing and reading. For, In Exo­dus Moses the holy seruaunt of God is commaunded to sanctifie the peo­ple, and make them in a readinesse to heare the sacred Sermon whiche God him selfe did mynd to make the next daye after. Moses therefore com­meth, and demaundeth of the whole people due obedience to be shewed as well to God, as to his Ministers.

Then commaundeth he them to washe their garmentes, to abstaine from their wiues. After that he ap­pointeeh certaine limites, beyonde whiche it was not lawful vpon paine of death for them to passe.

By this we plainely learne, that the Lorde doth require suche to be his Disciples to heare him, as doe espe­cially shewe obedience and reuerence to God in all thinges. For he being God speaketh to vs men, all we men owe vnto God honoure and feare. A man, vnlesse he become lowly, hum­ble, and obedient to God, is altoge­ther godlesse. Then is it required at the handes of those whiche are méete hearers of the worde of God, that they lay aparte worldly affaires, whiche are signified by the garments: to treade vnder foote all filthynesse and vncleannesse of soule and bodye: to refraine for a season, euen from those pleasures whiche are lawfull vnto vs. The holy Ghost dothe loue the myndes that are purely cleansed, whiche yet notwithstanding are not cleansed but by the spirite of God. Néedefull it is to haue a sincere be­liefe in God, and a ready good will and desire to liue according to that whiche is commaunded in the word of God. Moreouer, we muste be wise to sobri­etie. Ouer curious questions must be set aside. Let things profitable to sal­uation only be learned.

Last of all, let especial héede be takē [Page 20] in hearing and learning. For saythe Solomon, If thou wilt seeke after wis­dome as after golde, thou shalte ob­teine it. Againe he sayth, The searcher out of Gods maiestie shall be ouer­whelmed by his wonderfull glory. And againe he sayth, Seeke not things too highe for thee, neyther goe about to searche out things aboue thy stren­gthe: but what God hath commaun­ded thee, that thinke thou always on: and be not ouer curious to knowe his infinite workes, for it is not expedi­ent for thee to see his hidden secrets with thine eyes. Wherevpon the A­postle Paul sayth, Let no man thinke arrogantly of him selfe, but so thinke that he may be modest and sober, ac­cording as God to euery one hath gi­uen the measure of fayth. And hereto belongeth that which the same Apostle saythe, Knowledge puffeth vp, but charitie doth edifie.

But chiefly we muste beware of those plagues, which choake the séede The disea­ [...]es and plagues of the hearers of gods word of the worde of God, and quenche it without any fruite at all in the hearts of the hearers. Those plagues and dis­eases hath the Lorde rehcarsed or rec­koned vp in the parable of the sower. For first of all, wanton and vaine co­gitations whiche alwaies lye wide o­pen to the inspirations of Satan, and talke of naughtie men, are plagues to the word of God. Also voluptuous and deintie louers of this world, who can not abide to suffer any affliction for Christ and his Gospell, do without any fruite at all heare Gods worde, although they seeme to giue eare vnto it very ioyfully. Furthermore, the care of this worlde, and the deceit of riches, are moste pestilent diseases in the hearers of the worde of God. For they doe not onely hinder the séede that it can not bring soorthe fruite in their heartes, but also they doe stirre vp and egge men forwarde to gayne­say the worde of God, and to afflict the earnest desirers of Gods worde. Here therefore we muste take héede diligently, leaste being infected with these diseases, we become vaine and vnthankfull hearers of the worde of God. We must praye continually, that the bountifull and liberall Lorde will vouchsafe to bestowe on vs his spirit, that by it the séed of Gods word may be quickned in our heartes, and that we, as holy and right hearers of his worde may beare fruite aboun­dantly to the glory of God, and the e­uerlasting saluation of oure owne soules.

For what will it auayle to heare the worde of God without fayth, and What the power and effect of Gods word is. without the holy spirite of God to worke or stir inwardly in our hearts? The Apostle Paule sayth, He whiche watreth is nothing, nor he whiche planteth, but it is God whiche giueth increase. We haue néede therefore of Gods watering, that the word of God may growe to a perfect age, may re­ceiue increase, yea, and may come also to the bringing foorthe of ripe fruite within our mindes. The same Apo­s [...]le Paule saythe, To vs also is the worde of God declared, euen as vnto our fathers. But it auayled them no­thing to heare the worde, bycause it was not ioyned with Fayth in them that hearde it: For they dyed in the desarte. And immediately af­ter, he sayth: Let vs therefore doe our best to enter into that reste, so that no man dye in the same example of vn­beliefe. If therefore, that the worde of God doe sounde in oure eares, and therewithall the spirite of God doe shewe foorth his power in our harts, and that we in fayth doe truly receiue [Page 21] the word of God, then hath the worde of God a mighty sorce and wonderful effect in vs. For it driueth away the misty darknesse of errors, it openeth our eyes, it conuerteth and inlighte­neth our mindes, and instructeth vs most fully and absolutely in truth and godlines. For the Prophet Dauid in his Psalmes beareth witnes, & sayth: The law of the Lord is perfect con­uerting the soule, the testimony of God is true and geueth wisedome vn to the simple: The commaundement of the Lord is pure, and geueth light vnto the eies. Furthermore, the word of God doth féede, strengthen, confirm and comfort our soules, it doth rege­nerate, clense, make ioyfull and ioyne vs to god, yea and obtaineth al things for vs at Gods handes, setting vs in a most happy state, in so much that no goods or treasure of the whole worlde are to be compared with the worde of God. And thus much do we attribute to the worde of God, not without the testimony of Gods worde. For, the Lord by the prophet Amos doth threa ten hunger & thirst, not to eate bread and to drinke water, but to heare the worde of God. For in the olde & new testaments it is sayd, that man doth not liue by bread onely, but by euery worde that proceedeth out of the mouth of god. And the Apostle Paul saith: that all things in the scriptures are written for our learning, that by patiēce and comfort of the scriptures we might haue hope. Also Peter saith ye are born a new, not of corruptible seede, but of incorruptible, by the word of god which liueth & lasteth for euer. And this is the worde which by the gospell was preached vnto you. The Lorde also in the gospell beareth witnesse to the same, and sayth: Now are ye cleane by the worde which I haue spoken vnto you. Againe in the gospell he crieth, saying: If any man loueth me, he will keepe my saying, and my father will loue him, and we will come into him and make our dwelling place in him. Ieremie saith also, Thy word became my comfort. And the Prophet Dauid saith, The statutes of the Lorde are right and re­ioyce the hart, Wherunto adde that saying of the Lordes in the gospell, If ye remaine in me, and my wordes re­maine in you, aske what ye will, and it shalbe done for you. In an other place also the Prophet crieth, saying: If ye be willing and will hearken, ye shall eate the good of the land, but if ye wil not heare my word, the sword shall deuoure you. Moreouer Moses doth very often and largely reckon vp the good thinges that shall happen to them which obey the worde of God, Leuiticus. 26. Deutero. 28. Where­fore Dauid durst boldly preferre the word of God before all the pleasures and treasures of this world. The feare of the Lorde is cleane and endureth for euer, the iudgementes of the Lord are true and righteous altogether: more to be desired are they thē gold, yea then much fine golde: sweeter al­so then hony and the dropping hony combes. For by them thy seruaunt is plainely taught, and in keeping of them there is great aduantage. Ther­fore is the lawe of thy mouth more precious vnto me, then thousands of siluer and golde. Vnlesse my delight had been in thy lawe, I had perished in my miserie. To this now doth ap­pertaine that parable in the gospell of him which bought y ^e precious pearle: and of him also which solde all that he had, and bought the grounde wherin he knewe that treasure was hidde. For, that precious pearle, and that [Page 22] treasure are the gospell or worde of God: which for the excellencie of it is in the scriptures called a light, a fire, a Sworde, a Maule which breaketh stones, a Buckler, and by many other names like vnto these.

Dearely beloued, this howre ye haue heard our bountifull Lorde and God, who would haue all men saued and to come to the knowledge of the truth, how he hath reuealed his word to al men throughout y ^e whole world, to the intent that all men in al places, of what kinde, age, or degrée so euer they be, may know the trueth, and be instructed in the true saluation, and may learne a perfect way how to liue rightly, well and holily, so that the mā of God may be perfect, instructed to all good workes. For the Lorde in the worde of trueth hath deliuered to his Church all that is requisite to true godlinesse and saluation. Whatsoeuer thinges are necessary to be knowne touching God, the works, iudgments, will and commaundements of God, touching Christe, our faith in Christe, and the duties of an holy life, all those thinges I say, are fully taught in the worde of God. Neither néedeth the Church to craue of any other, or else with mens supplies to patch vp that which seemeth to be wantinge in the worde of the Lorde. For the Lord did not onely, by the liuely expressed voice of the Apostles, teach our fathers the whole summe of godlinesse and salua­tion, but did prouide also, that it by the meanes of the same Apostles, shoulde be set down in writing. And that doth manifestly appéere, that it was done for the posterities sake, that is, for vs and our successours, to the intent that none of vs nor ours should be seduced, nor that false traditiōs should be popt into any of our mouthes in stéede of the truth. We must all therfore be­ware, we must all watch and sticke fast vnto the worde of God, which is left to vs in the scriptures by the Prophetes and Apostles. Finally let our care be wholy bent, with faith and profite to heare whatsoeuer the Lord de­clareth vnto vs. Let vs cast out and treade vnder foote whatsoeuer by our flesh, the world or the deuill, is obiec­ted to be a let to godlines. We know what the diseases & plagues of y ^e séede of Gods worde sowed in the hartes of the faithful are. We know how great the power of Gods worde is in them which heare it deuoutly. Let vs ther­fore beséech our Lorde God to powre into our mindes his holy spirite, by whose vertue the séede of Gods word may be quickened in our harts, to the bringing forth of much fruite to the saluation of our soules, and the glory of God our father. To whom be glory for euer.

Of the sense and right exposition of the worde of God, and by what maner of meanes it may be expounded.
¶ The thirde Sermon.

DEarly beloued brethren, I doe vn­derstande that by meanes of my doctrine of the worde of God, ther are risen sūdry thoughts in the hartes of many men: yea, and that of some there are sowen abrode very vngodly spéeches. For some there are, which do suppose that the scrip­tures, that is the very worde of God, is of it selfe so darke, that it cannot be read with any profite at al. And again some other affirme, that the worde plainly deliuered by God to mankind, doth stande in néede of no exposition. And therefore, say they, that the scrip­tures ought in déede to be read of all men, but so, that euery man may law­fully inuent and choose to himself such a sense, as euery one shalbe persuaded in him selfe to be most conuenient. These fellowes doe altogether con­demne the order receiued of the Chur­ches, wherby the minister of y ^e church doth expounde the Scriptures to the congregatiō. But I (déerely beloued) if as ye haue begoon, so ye will go for­warde to pray to the Lorde, do truste by the hope that I haue in gods good­nesse, that I am able plainely to de­clare, that to the godly the scripture is nothing darke at al, & that the lord his will is altogether to haue vs vnder­stande it. Then that the Scriptures ought alwayes to be expoūded. Wher also I will teach you the maner, and some ready wayes how to interprete the scriptures. The handling of these pointes shall take away the impedi­ments which driue men from the rea­ding of the word of god, and shal cause the reading & hearing of the worde of God to be both wholesome & fruitful.

And firste of all, that Gods will is to haue his worde vnderstoode of man Gods will is to haue his word [...] vnder­stoode. kinde, we may thereby gather especi­ally, bicause that in speaking to his seruaunts, he vsed a most common kind of speach, wherwithall euen the very idiotes were acquainted. Neither do we reade that the Prophets and Apo­stles the seruaunts of God, and inter­preters of his high and euerlastinge wisedome, did vse any straunge kinde of speach: so that in the whole packe of writers, none can be founde to excell them in a more plaine and easy phrase of writing. Their writings are full of common prouerbes, similitudes, para­bles, comparisons, deuised narrations, examples, and such other like maner of spéeches, then which ther is nothing that doth more moue & plainely teach the common sorte of wittes amonge mortall men. There ariseth, I con­fesse, some darknesse in the scriptures by reason of the naturall propertie, fi­guratiue ornaments, and the vnac­quainted vse of the tongues. But that difficulty may easily be helped by stu­die, Difficultie in the scriptures diligence, faith, and the meanes of skilfull interpreters. I know y ^t y ^e Apostle Peter saith in the epistles of Paul Many thinges are harde to be vnder­stoode. [Page 24] But immediatly he addeth, which the vnlearned, and those that are vnperfect or vnstable, peruert, as they doe the other scriptures also vnto their owne destruction. Wher­by we gather, that the scripture is dif­ficulte or obscure to the vnlearned, vnskilfull, vnexercised, and malicious or corrupted willes, and not to the zealous and godly Readers or Hearers therof. Therefore, when S. Paule sayth, If as yet our gospell be hidde: from them it is hid which perish, in whom the Prince of this worlde hath blinded the vnderstanding of the vn­beleeuers, that to them there shoulde not shine the light of the gospell of the glory of Christ, who is the image of God. He doth not lay the blame of this difficultie on the word of God, but vpon the vnprofitable hearers. Whosoeuer we are therefore, that do desire rightly to vnderstand the word of God, our care must be, that Satan possesse not our mindes, and close vp our eyes. For, our Sauiour also in the gospell sayde, This is damnation, because the light came into the world and men loued darknesse rather than light. Besides that, the holy Pro­phetes of God, and the Apostles, did not call the worde of God or the scrip­tures darkenesse, obscurenesse, or mi­stinesse, but a certaine brightnesse and lightsomnesse. Dauid saith, Thy word is a Lanterne vnto my feete, and a light vnto my pathes. And what I praye you is more euident than that which in makinge doubtfull and ob­scure thinges manifest, no man doth referre to darkenesse and vncertain­ties? Things vncertaine, doubtful and obscure, are made manifest by those things that are more certain, sure and euident. But as often as any question or controuersie doth happen in mat­ters of fayth, do not all men agree that it ought to be ended and deter­mined by the scriptures? it must ther­fore needes be that the scriptures are euident, plaine, and most assuredly certaine.

But though the scripture be mani­fest, and the worde of God be euident, The word of God re­quireth an exposition yet notwithstanding, it refuseth not a godly or holy exposition, but rather an holy exposition doth giue a setting out to the worde of God, & bringeth forth much fruite in the godly hearer. And for bicause many do deny that the scriptures ought to haue any exposition, I will shew by examples (which can not be gainsaide) that they ought altoge­ther to be expounded. For God him selfe, hauing often cōmunication with Moses by the space of fortie dayes and as many yeares, did by Moses expoūd to the Church the wordes of the law, which he spake in Mount Sina to the whole congregation of Israe [...]l, wri­ting them in two tables, which Moses left to vs, the Deuteronomie and cer­taine other bookes as commentaries vpon Gods commaundements. After that, immediatly followed the Pro­phetes, who interpreting the lawe of Moses, did apply it to the times, pla­ces, and men of their age, and left to vs that fellow, their sermons as plain expositions of Gods law. In the eight A solemn exposition of Gods worde. Chapiter of Nehemias we reade these wordes. Esdras the Priest, brought the Lawe, the booke of Mo­ses, and stoode vpon a turret made of wood, that is in the holy pulpet. And Esdras opened the booke before the congregation of men and women, & who soeuer else had any vnderstan­ding. And the Leuits stode with him, so that he read out of the booke, and the leuits instructed the people in the law, & the people stode in their place [Page 25] And they reade in the booke of the lawe distinctly, expounding the sense and causing them to vnderstande the reading. Thus muche in the booke of Nehemias Marke here by the waye (my brethren) that the lawfull and holy ministers of the Churche of God, did not onely reade the worde of God, but did also expounde it.

This manner of reading and ex­pounding the Scriptures or worde of God, oure Lorde Iesu Christe did neyther abrogate nor contemne, when comming in the fleshe, he did as a true Prophete and heauenly maister in­structe the people of his Churche, in the doctrine of the Newe Testament. For entring into the Synagogue at Nazareth, he stoode vp to reade: and there was deliuered to him the booke of the Prophete Esay. So he opened the booke, and read a certaine notable place out of the .lxj. Chapter. Then shutting the booke, he gaue it to the Minister againe, and expounded that which he had read, declaring how that in him selfe nowe that prophesie was fulfilled.

Moreouer, after that he was risen from death, he ioyned him self in com­panie to the two Disciples, whiche went to Emaus, with whome he tal­ked of sundry matters: but at length beginning at Moses and all the Pro­phetes, he expounded to them what so euer was written of him self through­out all the Scriptures. The Apostles following this example of the Lorde, did them selues also expound the word of God.

For Peter in the seconde Chap­ter of the Actes of the Apostles, dothe expounde the xvj. Psalme of Christe his resurrection from the deade. And Philip also doth plainely expounde to the noble man of Ethiope the prophe­sie of Esay, wherby he bringeth him to the fayth of Christe, and fellowship of the Church. Whosoeuer doth say that Paul doth not euery where interpret the holy Scripture, he hath neyther read nor séene the déedes nor writings of Paule. Thus haue I, I hope, both plainly & substantially shewed, that the word of God ought to be expounded.

As for those whiche cry out against what their meaning is that wil not haue the scrip­tures ex­pounded. the exposition of the Scriptures, and woulde not haue the ministers of the worde and Churches, to declare the scriptures in open and solemne audi­ence, neyther to apply them to the pla­ces, times, states, & persons, their fetch is to seeke somewhat else then the ho­nour due vnto God. They leade their liues farre otherwise, then is comely for godly men. Their talke is wicked, vnséemely, & dishonest. Their déeds are mischieuous, and haynous offences. And this woulde they to doe without punishment, and therefore desire to haue the exposition of the Scriptures to be taken cleane away. For if a man doe read the wordes of the Scripture onelye, not applyinge it to the states, places, times and persones, it someth that he hath not greatly touched their vngodly and wicked life. Therefore, when they crie that Sermons and ex­positions of the scriptures, ought to be taken a waye from among men, and that the Scriptures ought to be reade simplye without any addition, they minde nothing else but to caste behind them the lawe of God, to treade vnder foote all discipline and rebuking of sinne, and so to offende fréely without punishment: whiche sorte of men the rightuous Lorde will in his appointed time punishe, so muche the more grie­uously, as they doe more boldly rebell against their God.

In the meane season, all the mini­sters [Page 26] of the Churche muste beware, The scrip­tures are [...] to be [...]orrupted with for­tune expos [...]t [...]ons. that they followe not héerein their owne affections any whit at all, or else corrupt the Scriptures by their wrong interpretations, and so by that meanes set foorth to the Church their owne inuentions, and not the worde of God. Some suche like offence it sée­meth that the teachers of the auncient people in olde time did commit, by­cause the Lorde in Ezechiell accuseth them saying, Seemeth it a small thing to you to haue eaten vp the good pa­sture, but that ye must also treade the residue of your pasture vnder your feete? and to drinke the clearer wa­ter, but that ye muste trouble the rest with your feete? Thus my sheepe muste be faine to eate the thing that is troden downe with your feete, and to drinke that whiche ye with your feete haue defiled. A sore offence is this, which the Lord according to his iustice punisheth most sharpely. We therefore the interpreters of Gods ho­ly worde, and faythfull ministers of the Churche of Christe, must haue a diligent regarde to keepe the Scrip­tures sounde and perfect, and to teach the people of Christ the worde of God sincerely, made plaine I meane, & not corrupted or darkned by foolish & wrōg expositions of oure owne inuention.

And nowe (dearely beloued) the The holy scriptures [...]re not to be expoū ­ded accor­ding to [...]ens fan­ [...]sies. place and time require vs to say som­what vnto you, touching the interpre­tation of the holy Scriptures, or the exposition of the word of God. Wher­in I will not speake any thing parti­cularly, of the skilfull knowledge of tongues, or the liberall sciences, which are thinges requisite in a good inter­preter, but will briefly touche the ge­neralities alone. And first of al ye must vnderstande, that some things in the Scriptures or worde of God, are so plainly set foorth, that they haue neede of no interpretation, neyther will ad­mit any exposition. Which if any man goe about with his owne expositions to make more manifest, he may séeme to do as wittily, as he which with fag­got light and torches, would helpe the sunne at his rising to giue more light vnto the world. As for those thinges which are so set down, that they séeme to require our helpe to expound them, they must not be interpreted after our owne fantasies, but according to the minde and meaning of him, by whom the Scriptures were reuealed. For Saint Peter saythe, The prophesie came not in olde time by the will of man: but holy men of God spake as they were moued by the holy Ghost. Therefore the true and proper sense of Gods worde must be taken out of the Scriptures them selues, and not be forceably thruste vpon the Scrip­tures, as we our selues lust. And ther­withal ye must marke a fewe certaine rules, which I meane briefly to touch and to shewe vnto you, in those fewe wordes which I haue yet to speake.

First since the Apostle Paul would haue the exposition of the Scriptures The ex [...] sition of the scripture [...] not be c [...] trary to the arti [...] of our be­liefe. to agree fitly, and in euery point pro­portionally with our fayth: as it is to be seene in the twel [...]the to the Ro­manes: And bycause againe in the la­ter epistle to the Corinthians he saith. Seing then that we haue the same spi­rite of faith (according as it is wri­ten, I beleeued and therefore haue I spoken) we also beleeue and therefore doe we speake: Let it therefore be ta­ken for a point of Catholike religion, not to bring in, or admit any thing in our expositions, which others haue al­ledged against the receiued articles of our fayth, conteyned in the Apostles Créede, and other cōfessions of the an­cient [Page 27] fathers. For sayt [...] the apostle, in defence of the trueth we can saye somewhat, but against the trueth we are able to say nothing. When there­fore in the Gospel after S. Iohn we read y ^e saying of y ^e Lord, The father is greater then I, we must thinke that it is against the articles of our fayth to make or admit any equalitie in the Godhead betwixt the Father and the Sonne: and therefore, that the Lorde his meaning was otherwise then the very words at the first blush do séeme to import. Againe, when we read this saying of the apostle, It can not be that they which were once illuminated, if they fall away shuld be renued againe into repētance: Let vs not beléeue that repentance is to be denied to thē that fall. For the Catholike Fayth is this, that in euery place, at euery season, so long as we liue on this earthe, a full pardon of all sinnes is promised to all men whiche turne to the Lorde. In like manner, when we reade that the Lorde tooke breade, and sayde of the breade, This is my body, let vs pre­sently remember that the Articles of our fayth doe attribute to our Lorde the very body of a man, which ascēded into heauen, and sitteth at the righte hande of the Father, from whence it shall come to iudge the quicke and the deade, and let vs thinke that the Lord speaking of the Sacrament, woulde haue vs to expounde the words of the Sacrament Sacramentally, and not Transubstancially. Also in reading that saying of the Apostle, Fleshe and bloud can not inherite the kingdome of God, let vs not by and by vppon these wordes take it simply as the words do séeme to signifie, but sticking to the Article of our sayth, I beleeue the resurrection of the body, let vs vnderstand that by fleshe and bloud are ment y ^e affectiōs & infirmities, not the nature & substance of oure bodies.

Furthermore, we reade in the gos­pell, that the Lorde doth gather a sum The expositiō must not be re­pugnant to the loue of God and our neighbour. of the lawe and the Prophets, saying: Thou shalt loue the Lorde thy God with all thy heart, with all thy soule, and with al thy mind: this is the chief and great commaundement. And the second is like vnto it, Thou shalt loue thy neighbor as thy selfe. In these two commaundemēts hangeth the whole law and the Prophets. Math. 22. Vp­on these words of the Lorde, that holy man Aurelius Augustinus in the. 36. Chapter of his firste booke De doctrina Christi. sayth▪ Whosoeuer doth seeme to himself to vnderstād the holy scriptures, or any part thereof, so that that vnderstanding he dothe not worke these two points of charitie towardes God, & his neighbor, he yet doth not vnderstande the scriptures perfectly. But whosoeuer shall take out of them such an opinion, as is profitable to the working of this charitie, and yet shall not say the self samethig which shalbe proued that he did meane whome he readeth in that place, that mā doth not erre to his own destruction, nor doth altogether by lying deceiue other mē: Thus much writ Augustin. We must therefore by all meanes possible, take héede that our interpretations doe not tende to the ouerthrow of charitie, but to the furtherance and commendatiō of it to al men. The Lord sayth, Striue not with the wicked. But if we af­firme that he spake this to the Magi­strates also, thē shal charitie towards our neighbours, the safetie of them that are in ieopardie, & defence of the oppressed, be broken and cleane taken away. For théeues & vnruly persons, robbers and naughtie fellowes, will oppresse the widowes, the fatherlesse, [Page 28] and the poore, to that all iniquitie shall reigne and haue the vpper hande. But in a mattter so manifestly kno­wen, I suppose it is not néedefull to vse many examples.

Moreouer, it is requisite in expoun­ding [...] expoun [...]g the [...]ptures [...]e must [...]rk that [...]at goeth [...]fore and [...]lloweth [...]er, and [...] the circumstā ­ [...]es. the Scriptures, and searching out the true sense of Gods worde, that we marke vpon what occasion euery thing is spoken, what goeth before, what followeth after, at what season, in what order, and of what person any thing is spoken. By the occasion, and the sentences going before and com­ming after, are examples and para­bles for the moste parte expounded. Also, vnlesse a man do alwayes marke the manner of speaking throughout the whole Scriptures, and that verie diligently too, he can not choose in his expositions but erre very muche out of the right way.

Sainte Paule obseruing the cir­cumstaunce of the time, did thereby conclude that Abraham was iustified neyther by Circumcision, nor yet by the Lawe. The places are to be séene in the fourth to the Romanes, and the thirde to the Galathians: Againe, when it is sayde to Peter, Put vp thy sword into thy sheath, He that taketh the sworde shall perishe with the sworde: We must consider that Pe­ter bare the personage of an Apostle, and not of a Magistrate. For of the Magistrate we reade, that to him is giuen the sworde to reuengement. But it woulde be ouer tedious and too troublesome, to rehearse more exam­ples of euery particular place. The exposition of g [...]ds word [...]st be ma [...] by [...] layin [...] [...]ge [...]her of [...]iuers places.

There is also beside these, another manner of interpreting the worde of God, that is, by conferring together the places whiche are like or vnlike, and by expounding the darker by the more euident, and the fewer by the more in number. Wheras therfore the Lorde sayth, The father is greater then I, we must consider that the same Lorde in another place sayth, My fa­ther and I are all one. And whereas Iames the Apostle sayth, That Abra­ham and we are iustified by workes, there are many places in Saint Paul to be set againste that one. And this manner of interpreting did Peter the Apostle allowe, where he sayth: We 2. Pet. 1. haue a right sure worde of prophesie, wherevnto if ye attend, as vnto a light that shineth in a darke place, ye doe well, vntill the daye dawne, and the daye starre arise in your heartes.

That auncient writer Tertullian affirmeth, that they are heretiques, and not men of the right fayth, which drawe some odde thinges out of the Scriptures to their owne purpose, not hauing any respecte to the rest. But doe by that meanes picke oute vnto them selues a certaine fewe testimo­nies, which they woulde haue altoge­ther to be beleeued, the whole Scrip­ture in the meane season gaine-saying it, bycause in deede the fewer places muste be vnderstoode accor­ding to the meaning of the more in number.

And finally, the moste effectuall rule of all, whereby to expounde the The scri [...] tures m [...] be expo [...] ded wi [...] zealous [...] hertaf [...] earnest prayer. worde of God, is an heart that lo­ueth God and his glorye, not puffed vp with pryde, not desirous of vayne glorye, not corrupted with heresies and euill affections: but whiche doth continually praye to God for his ho­ly spirite, that as by it y ^e scripture was reuealed and inspired, so also by the same spirite, it maye be expounded to the glorye of God and safegarde of the faythfull.

Let the mynde of the interpreter be set on fire with zeale to aduaunce [Page 29] vertue, and with hatred of wicked­nesse euen to the suppressing thereof. Let not the heart of suche an expositor call to counsell that subtile Sophister the deuill, least peraduenture nowe also he doe corrupt the sense of Gods worde, as heretofore he did in Para­dise. Let him not abide to heare mans wisedome argue directly against the worde of God. This if the good and faythfull expositor of Gods worde shal doe, then although in some pointes he doe not (as the prouerbe sayth) hit the very head of the nayle, in the darker sense of the Scripture: yet notwith­standing, that errour ought not to be condemned for an heresie in the au­thour, nor iudged hurtfull vnto the hearer. And who so euer shall bring y ^e darker, & more proper meaning of the Scripture to light, he shall not by and by condemne the vnperfect expo­sition of that other: no more then he whiche is authour of the vnperfect ex­position, shall reiect the more proper sense of the better expositour, but by acknowledging it shall receiue it with thankes giuing.

Thus muche hytherto haue I said touching the sense and exposition of Gods worde: which, as God reuealed it to men, so also he would haue them in any case to vnderstand it. Where­fore there is no cause for any man by reason of a few difficulties, to despaire to attaine to the true vnderstanding of the Scriptures. The Scripture dothe admit a godly and religious in­terpretation. The worde of God is a rule for all men and ages to leade their lyues by: Therefore ought it by interpretation to be applyed to all ages, and men of all sortes. For euen our God him self did by Moses in ma­ny wordes expounde and apply to his people the lawe, whiche he gaue and published in Mount Sina. Further­more, it was a solemne vse among the auncient Prophets, first to reade, and then by expositions to apply Gods law to the people. Our Lord Iesus Christ him selfe expounded the Scriptures. The same did the Apostles also. The word of God therfore ought to be ex­pounded: as for those whiche woulde not haue it expounded, their meaning is bicause they would sinne frely, with out controling or punishment. But wheras the Scripture doth admit an exposition, it doth not yet admit any exposition whatsoeuer. For that which sauoureth of mans imagination it vt­terly reiecteth. For as by the spirite of God the scrip­ture was reuealed, so by the same spi­rit it is requisite to expound it. There are therefore certaine rules, to ex­pounde the worde of God religiously, by the very worde of God it self: that is, so to expounde it, that the expositi­on disagrée not with the articles of our fayth, nor be contrarie to charitie to­wardes God and our neighbour: but that it be throughly surueyed, and grounded vpon that whiche went be­fore and followeth after, by diligent weighing of all the circumstances, and laying together of the places. And chiefly it is requisite, that the heart of the interpreter be godly bent, willing to plant vertue, and plucke vp vice by the rootes, and finally alwayes ready euermore to praye to the Lorde, that he will vouchsafe to illuminate oure myndes, that Gods name maye in all thinges be gloryfied. For his is the glory, honour, and dominion, for euer and euer. Amen.

Of true fayth, from whence it commeth, that it is an assured beliefe of the minde, whose onely stay is vpon God and his worde.
¶ The fourth Sermon.

IN my last sermō I declared vnto you, howe that the per­fecte exposition of Gods worde doth differ nothinge frō the rule of true Faith, and the loue of God and our neighbour. For vn­doubtedly, that sense of Scripture is corrupted, which doeth square from Faith and the two points of charitie. I haue now therfore next to treate of true faith and charitie towards God and our neighbour, to the intent that no man may finde lacke of any thing herein. And first therefore by Gods help, and the good means of your pray­ers I wil speake of true Faith.

This word Faith or beliefe, is di­uersly vsed in the common talke of men: For it is taken for any kinde of religion or honor done to God. As we say, the Christian faith, the Iewish faith, and the Turkish faith. Faith or beliefe also, is taken for a conceiued o­pinion of any thing that is tolde vs, as whē we heare any thing rehearsed vn­to vs out of the Indian or Ethiopian hystorie, we by & by say that we beleue it, and yet notwithstanding we put no confidence in it, nor hope to haue any commoditie therby at all. This is that faith, wherewith Saint Iames sayth that the deuill beleeueth and trem­bleth. Last of all, faith is commonly put for an assured and vndoubted confidence in God and his word. Among the He­brues faith taketh her name of truth, certainty and assured constancy. The Latines call that faith, when that is done which is sayd. Wheruppon one sayth, I demaund of thee whether thou beleeuest or no? Thou aunswe­rest, I beleue, do thē that which thou sayst, and it is faith. Therfore in this treatise of ours, faith is an vndoubted beliefe most firmely grounded in the minde. This faith, which is a setled The de [...] nitions [...] faith. and vndoubted persuasion or beliefe leaning vpon God and his worde, is di­uersly defined by y ^e perfecter diuines. S. Paul saith, Faith is the substance of things hoped for, the euidence of things not seene. The substance or hypostasis is the foundation, or the vnmoueable proppe, which vpholdeth vs, and wheron we leane and lye with out perill or daunger. The things ho­ped for are thinges celestiall, eternall, & inuisible. And therefore Paul saith, Faith is an vnmoueable foundation, and a most assured cōfidence of gods promises, that is, of life euerlasting & all his good benefits. Moreouer Paul himselfe, making an exposition of that which he had spoken, immediatly af­ter, saith: faith is the argument of thinges not seene. An argument or proofe is an euident demonstration, whereby we manifestly proue that, which otherwise should be doubtfull, so that in him, whom we vndertoke to instru [...]te, there may remain [...] no doubt at all. [Page 31] But now, touching y ^e misteries of god reuealed in gods word, in themselues or in their owne nature they can not be seene with bodily eyes: and there­fore are called things not séene. But, this faith by giuing light to the mind, doth in harte perceiue them, euen as they are set forth in the word of God. Faith therfore, according to the defi­nition of Paul, is in the minde a most euident seeing, and in the hart a most certaine perceiuing of things inuisi­ble, that is, of things eternall, of God I say and all those thinges which he in his word setteth forth vnto vs concerning spirituall things. To this de­finition of Paules they had an eye, which defined Faith in this sorte. Faith is a groūded persuasion of hea­uenly things, in the meditation wher of we ought so to occupy our selues, for the assured truthes sake of Gods worde, that we may beleeue that in minde we do see those things as well, as with our eyes we do behold things sensibly perceiued & easy to be seene. This description doth not greatly dif­fer from this definition of an other godly & learned man, who saith: Faith is a stedfast persuasion of the minde, wherby we do fully decree with our selues that Gods truth is so sure, that he can neither will nor choose but performe that which he in his worde hath promised to fulfill. Againe, Faith is a stedfast assurednes of conscience, which doeth embrace Christ in the same sort, wherin he is offered vnto vs by the gospell. Another there is, which after the same manner almost defineth Faith in this sort: Faith is a gift inspired by god into the mind of mā, wherby without any douting at al he doth beleue that to be most true whatsoeuer god hath either taught or promised in the bokes of both the te­stamēts. The very same author of this definitiō therfore, doth extend fayth to thrée termes of time, to the time past, the time present, & the time to come: For he teacheth to beléeue that the worlde was made by God, and what so euer the holy Scriptures do declare to haue bene done in the olde worlde: also that Christ dying for vs, is the on­ly saluation of them whiche beléeue: and that by the same God at this daye also, the worlde and Church are go­uerned or preserued, & that in Christe the faythfull are saued: Laste of all, that that shal most assuredly light vp­on the vngodly and the godly, what so euer the holy Scriptures doe eyther threaten or promise.

Out of all these definitions there-fore, The des­cription of true fayth. being diligently considered, we maye, according to the Scriptures, make this description of fayth. Fayth is a gift of God, poured into man frō heauen, whereby he is taught with an vndoubted persua [...]iō, wholy to leane to God and his word▪ in which word God dothe freely promise life and all good things in Christe, and wherein all trueth necessarie to be beleeued, is plainly declared. Whiche description of fayth, I will by Gods helpe in this that followeth vnfolde into partes, and by assertion of places out of the Scriptures, will bothe confirme and make manifest vnto you. Ye, as hy­therto ye haue done, so still giue dili­gent care, and in your heartes praye earnestly to God.

First of all, the cause or beginning The begi [...] ning and cause of faith. of fayth commeth not of any man, or any strength of man, but of God him selfe, who by his holy spirite, inspireth fayth into our hearts. For in the Gos­pell the Lorde sayth, No man com­meth to me, vnlesse my father drawe him. And againe, fleshe and bloude [Page 32] (sayth the Lorde to Peter, confessing Christ in true faith) hath not reuealed this to thee, but my father which is in heauen. Whervnto the Apostle Paul alludeth when he sayth, We are not able of ourselues to thinke any thing, as of our selues, but all our abilitie is of God. And in another place, To you it is giuen for Christe, not onely to beleeue in him, but also to suffer for his sake. Fayth therefore is pou­red into our hearts by God, who is the welspring and cause of all goodnesse.

And yet we haue to consider here, Faith is planted by the worde of God. that god in giuing and inspiring faith, dothe not vse his absolute power, or miracles in working, but a certaine ordinarie meanes agréeable to mans capacitie: although he can in déed giue fayth without those meanes, to whom when, and howe it pleaseth him: But we reade, that the Lord hath vsed this ordinarie meanes, euen from the first creation of all things. Whome he meaneth to bestowe knowledge and faith on: to them he sendeth teachers, by the worde of God to preache true fayth vnto them. Not bycause it ly­eth in mans power, wil or ministerie, to giue fayth, nor bicause the outward worde spoken by mans mouth, is able of it selfe to bring fayth: but the voice of man, and the preaching of Gods worde, do teache vs what true fayth is, or what God dothe will and com­maunde vs to beléeue. For God him selfe alone by sending his holy spirite into the hearts and myndes of men, dothe open our hearts, persuade oure myndes, and cause vs with all oure heart to beléeue that, which we by his worde and teaching haue learned to beleeue. The Lorde could by miracle from heauen, without any preaching at all, haue bestowed fayth in Christe vpon Cornelius the Centurion at Ce­saria: but yet, by an Aungell he dothe sende him to the preaching of Peter. And while Peter preacheth, God by his holy spirite worketh in the hearte of Cornelius, causing him to beléeue his preaching. Verily Sainte Paule sayth, Howe shall they beleeue in him of whome they haue not heard. How shall they heare without a preacher? And howe shall they preache if they be not sent? So then, fayth commeth by hearing: and hearing by the word of God. In another place also, Who is Paule (sayth he) or what is Apollos, but ministers, by whome ye haue be­leeued, according as God hath giuen to euery one? I haue planted, Apol­los watred, but God hath giuen in­crease. So then he that planteth is no­thing, nor he that watreth, but God that giueth increase. With this doc­trine of Saint Peter and Saint Paul doth that agrée which Augustine wri­teth, in the Preface of his booke of Christian doctrine, where he sayth: That whiche we haue to learne at mans hande, let euery one learne at mans hande without disdaine. And let vs not goe about to tempte him in whom we beleeue, neyther being de­ceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes, looking still when we shal be rapt vp into the thirde heauen. Let vs take héede of such like temptations of pride, and let vs rather haue this in oure myndes, that euen the Apostle Paul him selfe, although he were cast prostrate, and instructed by the calling of God from heauen, was neuerthe­lesse sent to a mā to be taught the will of God: and that Cornelius, although God had heard his praiers, was com­mitted to Peter to be instructed, by whome he should not only receiue the Sacramentes: but shoulde also heare [Page 33] what he ought to beleue, what to hope for and what to loue: all which things notwithstāding might haue bene done by the Angell &c. The same Augu­stine also in his Epistle to the Circen­ses, saith: Euen he worketh conuersi­on and bringeth it to passe, who by his ministers doth warne vs outwardly with the signes of thinges, but in­wardly doth by himself teach vs with the very things themselues. Also in his treatise vpon the 26. of Iohn: What doe men (saith he) when they preach outwardly? What doe I now while I speake? I driue into your eares a noise of words: but vnlesse he which is with in doe reueale it, what say I or what speake I? He that is without doth husband the tree, but he within is the creator of it. &c. This said he.

But, euen as the Lorde his desire is, We muste [...]raye for [...]rue fayth. to haue vs beleue his worde, (for the Prophet crieth out and saith: To day if ye will heare his voice, harden not your harts:) So in like maner, he doth require of vs al which heare his word, that we be not slacke in praying. For in hearing the worde of God, we must pray for the gifte of faith, that the lord may opē our harts, cōuert our soules, breake and beate downe the hardnes of our mindes, and increase the mea­sure of faith bestowed vpon vs. Of this order of prayer, there are many examples in the holy scriptures. Whē the Lorde in the gospell sayde to one, Canst thou beleue? to him that bele­ueth all things are possible: He made aunswere, saying: I beleue lord, helpe thou mine vnbeliefe. The Apostles also cry to the Lord and say: O Lorde increase our faith. Moreouer, this praier, wherin we desire to haue faith powred into vs, is of the grace & gifte of God, and not of our owne righte­ousnesse, which before God is none at all. This therefore is lefte vnto vs, for a thinge most certaine and vndou­btedly true, that true faith is the mere gift of god, which is by the holy ghost from Heauen, bestowed vpon our mindes, and is declared vnto vs in the worde of trueth, by teachers sent of God, and is obtained by earnest prai­ers which cannot be tyred. Whereby we learne that we ought often and attentiuely to heare the word of God, and neuer cease to praye to God for the obtayning of true faith.

But that this faith inspired from That faith is an vn­doubted persuasion of the minde. heauen, and learned out of the worde of trueth, doth put into mans minde an vndoubted persuasion, that is, that whatsoeuer we beléeue in the worde of God, we do beléeue it most assured­ly without wauering or doubting, be­ing altogether as sure to haue the thinge, as faith doth beléeue to haue it (for I vse this worde persuasion, not as it is cōmonly taken, but for a firme assent of minde inspired and persua­ded by the holy ghost) that this faith I say, doth put into mans minde this vndoubted persuasion, I meane to de­clare by the example of Abrahams faith, which Paule in the fourth cha­piter to the Romanes describeth in these words. Abraham contrary to hope beleeued in hope: and he fainted not in faith, neither considered he his owne body now dead, whē he was almost an hundred yeares olde, nor the deadnesse of Saraes wombe, he stac­kered not at the promise of God tho­rowe vnbeliefe, but became stronge in faith and gaue the glorie to God, hauinge a sure persuasion that hee which had promised, was able also to perfourme. In these wordes of the Apostle, there are certayne notes t [...] be obserued, which do proue to vs that Faith doth bringe an assured persua­sion [Page 34] into the mynde and harte of man: and so, that Fayth is an vndoubted confidence of thinges beleeued, where­to the harte is made priuie, that is, that true fayth doth not flie to and fro from place to place in the hart of mā, but that being deepely rooted in Christ, it sticketh in the hart which is inligh­tened.

Firste, sayeth the Apostle, A­braham contrary to hope beleeued in hope: that is to say, there he had a constant hope, where notwithstan­ding he had nothing to hope after, if all thinges had been weighed accordinge to the manner of this worlde. But, Hope is a moste firme and vndoubted looking after those thinges which we beléeue: So that we see that the Apo­stle did make fayth manifest by hope, and by the certaintie of hope did de­clare the assured constancie of fayth. After that sayth he, Abraham faynted not in fayth, nor stackered at the pro­mise of God through vnbeliefe, but was stronge in fayth.

There are two kindes of stacke­rings in mankinde: The one is that which being ouercome by euill tenta­tions doeth bende to desperation, and the despising of Gods promises. Such was the stackering of those ten spies of the holy lande, of whom mention is made in the thirtéene and fourtéene chapiter of Numbers. The other stackering, is rather to be called a weake infirmitie of fayth, which also is tempted it selfe: that nowe I may not make rehearsall to you, howe that in vs all, by the spot of originall sinne, is naturally grafted a certaine kinde of vnbeliefe, and that mans minde is at no time so inlightened or confir­med, but that cloudy mystes of igno­rance and doubtinges doe some times arise: yet notwithstanding, fayth yéel­deth not to tentation, neither is drow­ned nor sticketh in the of myre stacke­ring, but laying holde vpon the promi­sed worde of trueth, getteth vp againe by strugling, and is confirmed. So we reade, that at the promise of God this came into Abrahams mynde. What, shall there a Sonne be borne to thée that art an hundred yeres old? this was that infirmitie, and stacke­ring or weakenesse of fayth. But here the Apostle commending Abrahams fayth, which ouercame and yéelded not, teaching vs also of what sort true fayth ought to be, that is, a firme and most assured persuasion, sayth: Abra­ham fainted not in fayth, neyther considered his owne body nowe deade, when he was almost an hundred yea­res olde, nor the deadnesse of Saraes wombe. Loe, this thought came into Abrahams minde. Shall a Sonne be borne to me that am an hundred yea­res olde? But he faynted not in fayth. The fayth of Abraham began not to droope by reason of this temptation. For, he considered not the weaknesse that was in him selfe, nothing answe­rable to the promise of God. what thē? He stackered not at y ^e promise of God through vnbeliefe. That is, he gaue no place to vnbeléefe to be tempted of it: he fell not to his owne reasons and doubtfull inquisitions, as vnbeléeuers are woont to doe. For Gods promise beinge once set before the eyes of his mind, so that I say he stucke vnmoue­ably, casting of all doubts and reasons of his owne. For, fayth hath no res­pecte at all to the weakenesse, mise­rie, or lacke which is properly in man kinde, but setteth her whole staye in the power of God. So then, I saye, Abraham was stronge in fayth, that is, he preuayled and gotte the vpper hande in his temptacion. For, this [Page 35] is an argument to shewe that he had the vpper hande: He faynted not, nor waxed weake in fayth. It follow­eth in the Apostle, Abraham gaue God the glorie, to wit, in beleeuing that God wisheth well to man kinde, and that he is a true God and almigh­ty.

For he giueth God his glory, which attributeth to God the properties of God, and doeth not gainesay the word and promise of God. For John the Apostle sayth: He that beleeueth not in God, maketh God a lyar, Abra­ham therefore beleeued in God, and in beleeuing gaue God the glorie. The Apostle Paule goeth forwarde and sayth. He was throughly persua­ded, or certified, that he which had promised was able also to performe. Paule vsed the Gréeke worde [...], which is all one as if you should say, being certified. For, [...] doeth signifie fully to certi­fie: wherevppon [...] is an assured fayth giuen vnto vs which is made by way of argument, or by the thinge it selfe, And they call that [...], which we call a certifica­tion, as when a thinge by persuasions is so beaten into our mindes, that af­ter that we neuer doubte any more. Therefore fayth did certifie Abraham, and with vndoubted persuasions did bring him to the point, neuer to doubt, but that God was able to perfourme what he had promised: in fayth there­fore he stucke vnmoueably to the pro­mise of God, béeing assuredly certified that he shoulde obtayne whatsoeuer God had promised.

It is certaine therefore, and plain­ly declared by the wordes of the Apo­stle, that true Fayth is an vndoubted persuasion in the mynde of the belee­uer: euen so to haue the thinge as his beliefe is, and as he is sayde to haue it in the expresse worde of God. Where­by also we learne, that Fayth is not Faith be­leueth not euerithing what soe­uer. the vnstable and vnaduised confidence of him which beleeueth euery greate and vnpossible thinge. For, Fayth is ruled and bound to the worde of God, to the worde of God, I saye, rightly and truly vnderstoode.

The godly and faythfull therefore, doe not by and by, out of the omnipo­tencie of God, gather what they liste, as though God therefore would doe euery thinge bycause he can doe all thinges, or that Fayth should there­fore beléeue euery thinge, bycause it is written: All thinges are possible to him that beleeueth. For, hys Fayth is therfore a great deale more, bycause that which he doeth beléeue, is so sette downe and declared in the worde of God, as he doeth beléeue.

Furthermore, where the Lorde in the Gospell sayeth. All thinges are possible to him that beleeueth, we must not take that sayinge to be ab­solutely spoken, but to be ioyned to the worde, will, and glorie of God, and the safetie of our Soules. For, all thinges whych God in his worde hath promised, all thinges which God will haue, and lastely, all thinges whiche make to the glorie of God and saue­garde of our Soules, are possible to him that beléeueth. And for that cause, the Apostle both openly and plainly sayd: Whatsoeuer God hath promised, that same he is able also to perfourme. For whatsoeuer he hath not promised, and whatsoeuer plea­seth not his diuine maiestie, or is con­trary to the will and expresse worde of God, that cannot God doe, not by­cause he can not, but bycause he will not.

[Page 36] God could make breade of stones, but we must not therefore beléeue that stones are breade, neyther are they breade therefore, bicause God can doe all things. This ye shall vnderstande better and more fully, where as a litle hereafter I shall shew vnto you, that true fayth strayeth not nor wauereth wandringly to and fro, but cleaueth close and sticketh fast to God and his worde.

In the meane season bicause we Examples [...]f vndoub [...]ed saith. haue shewed out of Paules wordes by the example of Abraham, that faith is a substance and vndoubted persua­sion in the harte. And bicause many doe stiffely stande in it, that man is not surely certaine of his saluation, I will adde a fewe examples out of the gospel, wherby they may plainly per­ceiue that faith is a most sure groūd, & setled opinion touching God and our saluation. And firste verily the Cen­turion, of whom mention is made in the gospell, had conceiued a stedfaste hope that his seruaunt should be hea­led of the Lorde. For he vnderstoode howe great and mightie thinges he promised to them that beléeue. He gathered also by the workes of Christ, that it was an easy matter for him to restore his seruaunt to health againe. Therefore he commeth to the Lorde, and amonge other talke sayth. It is no reason that thou shouldest come vnder my roofe, yea doe but say the worde and my seruaunt shal be made whole. These wordes doe testifie, that in the hart and minde of the Cen­turion, there was a sure persuasion of most assured health, which by a cer­taine comparison, he doth make mani­fest and more fully expresse. For I my selfe am a man vnder the authoritie of an other, and vnder me I haue souldiours, and I say to one, goe, and he goeth: and to an other, come, and he commeth: and to my seruaunt doe this, and he doeth it. When the lord perceiued this certificatiō of his mind, by his wordes most sull of fayth, he crieth out, that in al Israel he hath not found so great faith. The same again in the gospell, speaketh notably of the womans fayth which was sorely pla­gued with the bloudy fluxe. And that that faith was an vndoubted persua­sion in her harte once illuminated, we may thereby vnderstande, because she (beinge first in déede stirred vp by the workes & wordes of the Lord) thought thus within herselfe, if I do but touch his garment I shall be whole. And therfore preassing through the thickest of the throng, commeth to the Lord. But why heape I together manye examples? doth not the onely faith of the Chananitish, or Syrophenissian woman, declare more plainely then that it can be denied, how that faith is a most assured persuasion of thinges beléeued? For being ouerpassed, and as it were contemned of the Lorde, she wauereth not in faith, but follow­ing him, and hearing also that the lord was sent to the lost shéep of y ^e house of Israell, she goeth on to worship him. Moreouer, being put back, & as it wer touched with the foule reproch of dog, she goeth forwarde yet humbly to cast her selfe prostrate before the Lorde, requesting to obtaine the thinge that she desired. She would not haue per­seuered so stiffely, if fayth had not ben a certification in her beléeuing minde and harte. Wherefore, the Lorde moued with that fayth of hirs, cryed: Woman, great is thy fayth, be it done to thee euen as thou wilte. It is ma­nifest therefore, by all these testimo­nies of the holy Scripture, that Faith is a stedfast and vndoubted persuasion [Page 37] in the minde and hart of the beléeuer.

This, being now brought to an end, [...]herunto [...]aith lea­ [...]eth, and what the [...]biect or [...]oundati­on of faith [...]. let vs see what it is wherevpon mans fayth doth leane, and also how we may clearely perceiue, that fayth is not a vayne and vnstable opinion (as a little before we were about to saye) of any thinge whatsoeuer conceiued in the minde of man, but that it is tyed vp and contayned within boundes, and as it were certayne conditions. In the definition therefore of fayth, we sayd that fayth bendeth to Godwarde, and leaneth on his worde. God therfore and the worde of God, is the obiect or foundation of true fayth. The thing wheron a man may leane safely, sure­ly, and without all manner doubting, must néedes be stedfast and altogether vnmoueable, which doth giue health, which doeth preserue, and which doeth fill vp or minister all fulnesse vnto vs. For this doth fayth séeke and request. But this is not else where thē in god, On God alone therefore doeth true fayth bende and leane. God is euer­lasting, chiefely good, wise, iuste, migh­tie and true of worde. And that doeth he testifie by his workes and worde. Wherefore in the Prophets he is cal­led a strong and vnmoueable Rocke, a castle, a wall, a tower, an inuincible fortresse, a tresure, & a wel that neuer wil be drawne drie. This euerlasting God can doe all thinges, knoweth all things, is present in all places, loueth mankinde excéedingly, doeth prouide for all men, and also gouerneth or dis­poseth all thinges. Fayth therfore, whiche is a confidence of Gods good will and of his ayde in all necessities, and of the true saluation of mankinde, bendeth on God alone, & cannot leane to any other creature, in whome the thinges are not that fayth requireth. And euen as God is true of word, and can not lye, so is his word true and de­ceiueth no man. In the worde of God is expressed the will and mynde of God: To the worde of God therfore hath faith an eye, and layeth hir groūd vppon Gods worde, touching which worde the Lorde in the Gospell sayd: Heauen and earth shall passe, but my worde shall not passe. The worde of God here is compared with the moste excellent elements. Ayre and Wa­ter are féeble and vnstable Elements: but Heauen, although it turne and moue, doth kéepe yet a wonderful and moste stedfast course in mouing, and stedfast are all thinges therein. The Earth is moste stable and vnmouea­ble. Therefore if it be easier for these thinges to be loased, which can not be vndone, then for the worde of God to passe: it followeth that Gods worde in all pointes is moste stable, vnmouea­ble, and not possible to be loased. If (sayth the Lorde in Ieremie) ye can vndoe the league that I haue taken with the day, or the couenant that I haue made with the night, so that it neyther be day nor night at the ap­pointed time, then may my couenant be of none effect, which I haue made with Dauid. But not the whole worlde laying all their strengthes to­gether, is able to make it day when it is once Night, nor cause the Daye to breake one howre sooner then y ^e course of Heauen doth commaunde. There­fore not all this worlde with all the powre and pompe therof, shall be able once to weaken or breake, to chaunge or abolish so much as one tittle in the word of God, and the trueth of Godds worde. Faith therefore, which re­steth vpon a thing most firme or sure, can not choose but be an vndoubted certification. And since Gods worde is the foundacion of Fayth, Fayth can [Page 38] not wander to and fro, and leane to e­uery worde whatsoeuer. For euery o­pinion conceiued without the worde of God, or against Gods word, cannot be called true faith. And for that cause S. Paule the Apostle of Christ would not ground the true or Christian faith vpon any carnall proppes or opinions of men, but vpon the truth and power of God. With his wordes will I con­clude this place. Fayth (sayth he) com­meth of hearing, and hearing by the worde of God. By the worde of God, he saith, and not by the worde of man. Againe to the Corinthians: My preaching (saith he) was not in enti­sing wordes of mans wisedome, but in the shewing forth of the spirite, and of powre, that your faith should not be in the wisedome of man, but in the power of God. Whereby also we learne, that some there are, which a­gainst all reason require fayth at our handes, that is, they would haue vs to beléeue that, which they are not able to shewe out of Gods worde, or that, which is cleane contrary to the word of God. To the better declaring of this that I haue saide, auaileth that short abridgement of Gods word and of fayth, which we in the definition of fayth haue closely knitte vp together. There are there rehearsed two chiefe Two chief [...]in [...]s of [...]aith. [...]oints of fayth and of the worde. And first of al that God in Christ doth frée­ly promise life and euery good thinge. For God, who is the obiect or marke and foundation of fayth, beinge of his owne proper nature euerliuing euer­lasting, & good, doth of himself from be­fore al beginning, beget the son like to himself in al points, who bicause he is of the same substance with the father, is himselfe also by nature life and all goodnesse. And to the ende he might communicate to vs, his Sonnes and brethren, both life and all goodnesse, he became man, and being conuersant very God and man among men, he testi­fied that God the Father, through the Sonne, doeth powre himselfe wholly with all good things into the faithfull, True fai [...] seeketh a [...] good thi [...] ­ges in [...] through Christ. whom he quickneth and filleth with all goodnesse, and last of all doeth take them vppe to himselfe into the bles­sed place of euerlasting life. And that he doth frankly and fréely bestow this benefite, to the ende that the glory of his grace may in all thinges be pray­sed. This doth true fayth beleeue, and herevnto belonge no small part of the scriptures, which testifie that God in Christ doth communicate to the faith­ful, life and al goodnes. Iohn the Apo­stle cryeth out and sayth: In the be­ginning was the word, and the word was with God, & God was the word. And the word became flesh, & dwelt amonge vs. And we saw the glorie of God as the glory of the onely begot­ten sonne of the Father, full of grace and truth. And of his fulnesse haue all we receiued &c. For the Lorde him selfe in the Gospell after Saint Iohn, sayde: Verily I say vnto you, whatso­euer things the Father doth, the same also doth the Sonne. For euen as the Father doth raise the deade to life and quickneth thē, so also doth the sonne quicken whom he will: for, neyther iudgeth the father any man, but hath cōmitted all iudgement to the sonne, that all men may honour the sonne euen as they honour the father. He that honoureth not the sonne, the same honoureth not the father which hath sent him. Verily verily I say vn­to you, he that heareth my word, and beleeueth on him that sente me, hath life euerlasting, and shal not come in­to iudgemente, but is escaped from death vnto life.

[Page 39] With these woordes of the Gospell, agreeth that sayinge of S. Paule. In Christe are layde vp all the treasures of wysedome and knowledge. Be­cause in him dwelleth all fulnesse of the Godheade bodily, and yee in him are fullyfilled. But that these great benefits of God are freelie bestowed vppon the faithful, Paule that Vessell of election declareth in these woords. Blessed be God, who hath chosen vs in Christe before the foundations of the world were layd, and hath prede­stinated vs into the adoption of chil­dren through Iesus Christ vnto him­selfe, accordinge to the good pleasure of his will, to the prayse of the glorie of his grace, wherein he hath made vs accepted in the beloued, throughe whom wee haue redemption in his bloud &c. And againe. All haue sin­ned and haue neede of Gods glorie, but are iustifyed freely throughe his grace, by the redemption which is in Christe: And so forward. True fayth therefore doth beleeue that life and e­uery good thinge doth freely come to it from God through Christe: which is the chiefe Article of our fayth, as in the Articles of y ^e beliefe is more larg­ly layde forth.

The second principal point of Gods word and fayth is, that in the word of [...]rue faith [...]eleeueth [...] holy [...]riptures. God, there is set downe all truth ne­cessary to be beleeued: and that true fayth doth beleeue all that is declared in the Scriptures. For, it telleth vs that God is, what maner one hee is, what Gods works are, what his iudg­ments, his wil, his commaundements, his promises, & what his threatnings are, finally what soeuer is profitable or necessary to be beleeued, that doth Gods worde who lie set downe vnto vs, and that doth true fayth receiue, beleeuing all thinges that are written in the Lawe and the Prophets, in the Gospell and wrytinges of the Apo­stles. But, whatsoeuer cānot be fet­ched or proued out of those writinges or whatsoeuer is contrary vnto them, that do the faithful not beleeue at all▪ For, the very nature of true fayth is, not to beleue that which squareth frō the worde of God. Whosoeuer there­fore beleeueth not the fables and opi­nions of men, he alone beleeueth as he should: for he dependeth onely vppon the worde of God, and so vppon God himselfe, the onely fountayne of all truth. The matter, the argumente and the whole summe of fayth, is brie­flye set oute vnto vs in the Articles of the Christian fayth: whereof I will speake at another time. I haue this houre declared vnto you (decrely be­loued, and reuerende brethren in the Lorde) the definition of faith, which to the ende that I may surely fasten in euery ones mynde, and that all may vnderstand what fayth is, I repeate it here againe, and therwithall conclude this Sermon. Fayth is a gifte of God, powred into man from Heaue, wherby he is taught with an vndou­ted persuasiō wholie to leane to God and his word, in which word, God in Christ doth freely promise life and e­uery good thing, and wherin al truth necessary to be beleued is plainly de­clared. Let vs all pray to God our fa­ther, through his only begottē Sonne our Lord Iesus Christe, that hee will vouchsafe from Heauen, to bestowe true fayth vppon vs all, that wee by it knowinge him a righte, may at the laste obtayne life euerlasting. Amen.

That there is one onely true Fayth, and what the vertue thereof is.
¶ The fifth Sermon.

BEinge cutte of with the shortnesse of tyme, and deteyned by the excel­lencie of the matter, I could not in my last ser­mon make an end of al y ^t I had deter­mined to speake touching Fayth: now therefore, by the grace of the holy spi­rite I will adde the rest of the argu­ment which seemeth yet to be behind. Pray to the Lorde, that that which by mans voyce is brought to your eares, may by the finger of God be written in your hartes.

True Fayth is ignorant of all di­uision, for there is sayth the Apostle, Fayth is [...]ue alone. one Lorde, one Fayth, one Baptisme, one God and Father of all. For, there remayneth from the beginning of the worlde euen vnto the ende therof, one and the same fayth in all the electe of God. God is one and the same for euer, the onely Well of all goodnesse, that can neuer be drawne drie. The trueth of God, from the beginning of the worlde, is one and the same, set forth to men in the word of god. Therfore, the obiect and foundatiō of faith, that is God and the worde of God, re­maine for euer one and the selfe same. In one and the selfe same fayth with vs haue al the elect euer since the first creation of the worlde beléeued, that vnto vs through Christ all good things are fréely giuen, and that all truth ne­cessary to be beleued is declared in the word of the Lord: wherfore, the faith­ful of the olde world, haue alwayes set led their faith on God and his worde: so that now without all doubte, there cānot be any more thē one true faith.

I know very well, that in the world [...] re­ligions, but no more the [...] one true fayth. there are soweb many and sundrye faythes, that is to say, religions. For, there is the Indian fayth, the Iewish fayth, the fayth of the Mahometists, & the fayth of the Georgians, & yet not withstāding ther is but one true Christian fayth, the abridgement whereof is conteyued in the articles of our be­leefe, and is taught at the full in the sa­cred Scriptures of both the Testa­ments. I know also that there are sundry beliefes of men, resting vpon sun­dry things, and beleuing that which is contrary to true faith: but yet neuer­thelesse, there remaineth but one true beliefe in God and his worde, (which is) an vndoubted persuasion and confi­dence of things most true, and assuredly certaine.

This confidence doth grow with in­crease Faith do [...] encrease and de­crease. in the mindes of the faithfull, & contrarily decreaseth againe and vt­terly faileth. And for that cause the A­postles besought the lord saying: Lord increase our faith. And Paul the Apo­stle doth in his writings euery where, wish to the faithful the increase of the spirite and faith. Dauid also, before him prayed, saying: O God create a cleane harte within me, and take not thy holy spirite from me. For he had séene how that from Saule, whom he succéeded in the kingdom, the good spi­rite of God was departed, and that in stéede therof the wicked spirit had en­tred into his minde which tormented him very pitifully. Here vnto belon­geth that saying in the gospel, To eue­ry one that hath shall be giuen, and from him that hath not shalbe taken away that which he hath not, or that he maketh no accompt of, and shalbe giuen to him that hath. Neither was it in vain, that the Lord said to Peter, [Page 41] I haue prayed for thee Peter that thy fayth faile not. For Paul speketh of some in his time that made ship­wracke of their owne [...]aith, and ouer­threw the faith of other. And to what ende I praye you, doe we dayly heare the worde of God, and make our hum­ble petitions to the Lord, but bycause we looke for increase of godlinesse, and request his ayde to keepe vs that we fall not from true fayth? verily Paul to the Thessalonians, sayth: We pray earnestly daye and night to see you personally, and to supply that which is wanting in your fayth. And a little before, he sayde: For this cause I sent Timotheus, that I might be certi [...]ed of your fayth, least by any meanes the tempter had tempted you, and so our labour had ben of no effect. The same Apostle also in his epistle to the Ephe­sians, sayth: Christe gaue some Apo­stles, some Prophetes, some Pastours and teachers to the restoring of the Saintes vnto the building of the bo­dy of Christ, vntill we all meete toge­ther in the vnitie of fayth, and the ac­knowledging of the sonne of God, vnto a perfect man, vnto the measure of age of the fulnesse of Christ, so that now we be no longer children. Ther­fore so long as we liue, we learne that our fayth may be perfect, and if so be at any time it shall be weakned by temptations, that then it may be re­payred, and againe confirmed. And in this diuersitie (I meane) in this in­crease and weaknesse of fayth, there is no partition or diuision, for the selfe same roote and substance of fayth doth alwayes remayne, althoughe it be at sometime more, and at somtime lesse. In like manner, fayth is not therefore Generall and parti­cular faith changed nor cut in sunder▪ bicause one is called generall fayth, and another particular fayth. For generall faith is no other then that, whiche beleeueth that al the words of God are true, and that God hath a good will to mankind. Particular fayth beléeueth nothing contrarie to this, onely that whiche is cōmon to al, the faythful applieth par­ticularly to him selfe, beleeuing that God is not well minded towarde o­thers alone, but euen vnto him also. So then, it bringeth the whole into parts, and that which is generall into particularities. For whereas by ge­nerall fayth he beléeueth that all the wordes of God are true: in the same sorte by particular fayth he doth be­léeue that the soule is immortall, that our bodyes rise againe, that the fayth­full shall be saued, the vnbeléeuers de­stroyed, and whatsoeuer else is of this sort taught to be beléeued in the word of God. Moreouer, the disputation tou­ching faith that is poured into vs, and Faith insp [...] red, and Faith got­ten. fayth that we our selues get, touching formall fayth, and fayth without fashi­on, I beléeue to be beaten out of them whiche of them selues do bring these newe disputations into the Churche. True faith is obtained by no strength or merite of man, but is powred into him of God, as I declared in my laste Sermon: and though man obtaine it by harkning vnto the word of God, yet neuerthelesse, it is wholy impated to the grace of god. For vnlesse this grace do worke inwardly in the heart of the hearer, the preacher that laboreth out wardly doth bring no profit at al. We reade in the third chapter of S. Augu­stins booke, De praedestinatione San­ctorū. That once he was in an errour, bicause he thought that that faythe, wherewith we beleeue in God, is not the gift of God, but that it was in vs as of our selues, and that by it we do ob­tain the gifts of God, wherby we may in this world liue rightly and holily. [Page 42] But this he confuteth in that booke at large and that substantially. So then, true faith whiche bendeth on God a­lone, and is directed by the worde of God, is formall enough or sufficiently in fashion. Verily the forme of fayth [...]mall [...]. is ingrauen in the heart of the fayth­full, by the holy Ghost. And althoughe it be small and dothe not growe vp to the highest degrée, yet notwithstan­ding, it is true fayth hauing force in it as it were a graine of mustarde seede. The theef that was crucified with our Lorde, beléeued in the Lord Iesus, and was saued, although the force of fayth was strong in him but a very small season, and brought not foorthe any great store of the fruit of good works: finally, that faith of the théefe was not any whit diuers or contrarie from the faith of Saint Peter and Saint Paul but was altogether the very same w ^t theirs, althoughe their faith brought forth somwhat more aboundantly the fruite of good works. Peter and Paul were franckly and fréely iustified, al­thoughe they had many good workes: fréely was the théef iustified, although his good works were very few or none at all. Let vs hold therefore, that true fayth is one alone, which notwithstan­ding doth increase & is augmented, and again, may decrease & be extinguished.

There remaineth nowe for me to The po­wer and ef [...]ecte of faith. declare, the vertue and effect of true fayth. This hath the holye Apostle Paule done very excellently well, yea & that most absolutely too. But altho­ugh in the eleuenth chapter to the He­brues he had sayd very muche, he is compelled notwithstanding to confesse that he can not reckon vp all: therfore at this time I meane to rehearse a few vertues of fayth, leauing the rest (dearely beloued) to be sought out and considered of your selues,

True fayth before al things bring­eth with it true knowledge and ma­keth Faith is the true knowledge that ma­keth men wise. vs wise in déed. For by fayth we knowe God, and iudge aright of the iudgementes and workes of God, of vertues and vices. The wisdome that it bringeth with it, is without doubte the true wisdome. Many men hope that they can attaine to true wisdome by the studie of Philosophie: but they are deceiued as farre as Heauen is broade. For Philosophie dothe falsly iudge, and faultily teach many things touching God, the workes of God, the chiefe goodnesse, the ende of good and euill, and touching things to be desired and eschued. But the very same things are rightly and truely taught in the word of God, and vnderstoode and per­ceiued by fayth. Fayth therefore is the true wisdome, and maketh vs wise in déede. For Ieremie also sayth. Behold they haue cast away the worde of the Lorde, what wisedome therefore can there be left in them? The wisedome of Solomon, is worshipfully thought of throughout the whole compasse of the world. And yet we reade that the Lord in the Gospell after S. Math. vt­tred this sentence against the Iewes. The Queene of the South shall rise in iudgement with this generation and shall condemne it, bycause she came from the endes of the worlde to heare the wisdome of Solomon: and behold there is one in this place greater then Solomon. Christe is preferred before Solomon, and the wisedome of Christ before the wisdome of Solomon. But it is well known that the wisedome of Christ the sonne of God can not be at­tained to without fayth. Fayth there­fore bringeth with it the most excellēt wisdome. But herein, this wisdome of ours deserueth a singular prayse, by­cause they that desire it are not sent to forreine nations, with great cost & la­boure to learne it, as to the priests of [Page 43] Egypt, the Gymnosophistes of India, the Philosophers of Greece, or to the Rabines of the Iewes. God hath dis­persed the worde of God throughout the whole world, so that now the word of faith is in the hearts of all the faith­ful. For Paul the Apostle sayth. Thus saith the iustice that is of faith, say not in thy heart who shall descende into heauē? that is, to fetch Christ downe from aboue. Or who shal descend in­to the deepe? that is to bring Christe from the dead againe. But what saith he? The word is nighe vnto thee euen in thy heart: this same is the worde of faith which we preach, for if thou cō ­fesse with thy mouth the Lord Iesus, and doest beleeue with thy heart that God hath raised him from the deade thou shalt be saued. Faith therefore doth not only make vs wise but hap­py also, the Lord him self bearing wit­nes thervnto & saying to his disciples. Happy are the eyes that see the things that ye se. For I say vnto you that ma­ny Prophets and Kings haue desired to se the things that ye se, and to heare the things that ye heare and heard thē not. We shal therfore finde in faith, a How man may attaine to [...]he chiefe goodnesse most certaine determination of y ^e most notable question stirred in, since y ^e be­ginning of y ^e worlde, of learned & most excellent wits, which is: by what mea­nes a man may liue, be happy, attaine to the chief goodnesse, be ioyned to the chief goodnesse, & so be iustified? There haue ben, yea & yet are, diuers opiniōs touching this matter, contrary the one to the other. But we do briefly & truely affirme, that by true faith a man doth liue, is happy, attaineth to y ^e chief good­nesse, is conioyned to y ^e chief goodnes, & also iustified: so y ^e god dwelleth in vs, & we in him, & that by faith we are both happy and blessed. What I pray you could haue ben spoken more excellētly worthily or diuinely, touching true faith? for se, faith quickneth vs, maketh vs happy, ioyneth vs to the chiefe good­nes, so y ^t he in vs & we in him may liue, & faith doth also fully iustifie vs. But nowe it is best to heare y ^e testimonies out of y ^e scriptures. Faith maketh vs happy. For to S. Pet. cōfessing y ^e Lord Faith maketh hap­py. Iesus by true faith it is saide. Happy art thou Simon the son of Ionas. Flesh and bloude hath not reuealed this to thee, but my father which is in heauē. S. Paule for y ^e proofe of faith bringeth in that sentence of Dauid. Happy are they whose iniquities are forgiu [...]n & whose sinnes are couered. Blessed is the mā to whō the Lord shal impute no sin. Faith quickneth or maketh a­liue. Faith quickneth Eor the iust liueth by faith This doth Paule very often in his writings alledge out of the prophets. The same Paul also saith. The life which now I liue in fleshe, I liue by faith in the son of god, who loued me and gaue him self for me. Faith ioyneth vs to y ^e eter­nal & chief goodnesse, & so maketh vs to Faith ioyneth to god. inioy y ^e chief goodnes, y ^t god may dwell in vs & we in God. For y ^e Lorde Iesus him self in the Gospel saith. He which eateth my flesh, & drinketh my bloud dwelleth in me, & I in him. As the louing father sēt me, so also I liue by the father, & he that eteth me shal liue by me. But to eate & drink y ^e Lord is to be léeue in y ^e Lord, y ^e he hath giuē him self to death for vs. Whervpon Iohn y ^e A­postle saith. We haue seene & do wit­nesse, that the father hath sent the son the sauiour of the world. Whosoeuer shal confesse that Iesus is the sonne of God, God dwelleth in him and he in God. Wherfore also Paul saide. I liue now, not I, but Christ liueth in me.

Moreouer faythe dothe iustifie. Faith i [...] stifieth. But for bycause y ^e treatise thereof can not be fitlye and fullye made an [Page 44] ende of this houre, I meane to deferre it till the next Sermon that shall be. At this present (dearely beloued) ye must remember, that there is but one true fayth, that is, the Christian fayth. For although there be said to be many fayths, that is religions, yet notwith­standing there is onely but one true and vndoubted fayth. And that dothe increase and againe decrease in some men. As for those in whom it is right­ly and godly obserued, in them it shew­eth foorthe sundry vertues. For it bringeth with it true wisedome, final­ly, it quickneth and maketh vs blessed and happy in déede. To God the father the authour of all goodnesse, and of our felicitie, be all prayse and glory thro­ughe Iesus Christ our Lorde, for euer and euer. Amen.

That the faithfull are iustified by fayth with out the lawe and workes.
¶ The sixte Sermon.

BEing readye here (dearely beloued) to speake vnto you of fayth, whiche with­out workes dothe iustifie them that beléeue, I call vpon the Father, whiche is in heauen, thro­ugh his onely begotten sonne Iesus Christe our Lorde, beséeching him to open my mouth and lippes to the set­ting foorthe of his prayse, and to illu­minate your hearts, that ye acknow­ledging the great benefite of God, may become thankfull for it and holy in déede.

And first of all, I will speake cer­taine Iustifica­tion. things chiefly necessarie to this argument or treatise, touching this terme of iustification. The terme of iustifying, very vsuall and common a­mong the Hebrues, and of a large sig­nification, is not at this day so wel vn­derstoode of all men, as it ought to be. To iustifie, is as muche to say as to quite from iudgement, and from the denounced and vttered sentence of condemnation. It signifieth to remit offences, to cleanse, to sanctifie▪ and to giue vtterance of life euerlasting. For it is a lawe terme belonging to courts where iudgement is exercised. Ima­gine therefore, that man is set before the iudgement seate of God, and that there he is pleaded guiltie, to wit, that he is accused and conuinced of hainous offences, and therefore sued to punish­ment or to y ^e sentence of condēnation. Imagine also that the sonne of God maketh intercession, and commeth in as a meane, desiring that vpon him may be layde the whole fault and pu­nishment due vnto vs men, that he by his death may cleanse them and take them away, setting vs frée from death and giuing vs life euerlasting. Ima­gine too, that God the most highe and iust iudge, receiueth the offer, and trā ­slatet [...] [...] punishment together with the fault from vs vnto the necke of his sonne, making therwithall a statute, that whosoeuer beléeueth that the son of God suffered for the sinnes of the world, brake the power of death, and deliuered vs from damnation, shoulde be cleansed from his sinnes, and made heire of life euerlasting. Who there­fore can be so dull of vnderstanding, but maye perceiu [...] that mankinde is iustified by fayth.

[Page 45] But that there may be no cause of doubt or darkenesse left in the mynde of any man, that which I haue already spokē generally, by the parable and si­militude fetched from oure common lawe. I will here particularly bring into certaine partes confirming and manifestly prouing euery one of them seuerally, out of the holy Scriptures, so that euen to the stoutest wittes the power of fayth and worke of iustifica­tion, may be most euident.

And first I will shew vnto you that this terme of iustification, is taken in What it is [...]o iustifie. this present treatise for the absolution and remission of sinnes, for sanctifica­tion and adoption into the number of the sonnes of God. In the .xiij. of the Actes, the Apostle Paule sayth: Be it knowne vnto you men and brethren, that through this Lord Iesus Christ, is preached vnto you the forgiunesse of sinnes, and by him, all that beleeue are iustified frō al things, from which they could not be iustified by the law of Moses. Sée, in Christe is preached vnto vs the forgiuenesse of sinnes, and he that beleueth that, Christ preched, forgiueth sinnes, is also iustified. It followeth therefore, that iustifica­tion is the remission of sinnes. In the fifth Chapter to the Romanes saythe the same Apostle. Being iustified by the bloud of Christ, we shall be saued from wrath through him. But the bloud of Christ washeth away sinnes. Iustification therefore is the washing away or forgiunesse of sinnes. And a­gaine, in the same Chapter saythe he more plainly, Iudgement entred by one offence vnto condemnation, but the gifte of many sinnes vnto iustifi­cation. He maketh iustification the contrarie to condemnation: therfore, iustification is the absolution and de­liuerie from condemnation. What say ye to this moreouer, that he dothe plainely call iustification a gifte, that is, the forgiuenes of sinnes. Herevnto also belong those words of his, Euen as by the sinne of one, condemnation came on all men: so by the righteous­nesse of one, good came vpon all men to the iustification of life. Here a­gain is the iustification of life made y ^e contrarie of condemnation vnto death set as a peine vpon our heads, bycause of the transgression: iustification of life therefore is an absolution from sinnes, a deliuerie from death, a quick­ning or translating from death to life. For in the fourth to the Romanes, the same Apostle expoundeth iustification by sanctification, and sanctification by the remission of sinnes. For intrea­ting of fayth, whereby we are iustifi­ed, or whiche God imputeth to vs for righteousnesse without workes, he sayth, Euen as Dauid also dothe ex­pounde the blessednesse of that man to whome the Lord imputeth righteous­nesse without workes, saying: Blessed are they whose iniquities are forgiuē, and whose sinnes are couered. What coulde be more plainely spoken then this? For he doth euidently expounde iustification by sanctification, and san­ctification by the remission of sinnes. Furthermore, what else is sanctifica­tion but the adoption whereby we are receiued into the grace and number of the sonnes of God? What is he therefore, that séeth not that in this treatise of Saint Paule, iustification is taken for adoption? especially, since in the very same fourth Chapter to the Romanes: he goeth about to proue, that an inheritance is due to fayth, wherevnto also he doth attri­bute iustification. By all this it is made manifest, that the question of iustification containeth nothing else, [Page 46] out the manner and reason of sanctifi­cation, that is to say, wherby and how men haue their sinnes forgiuen, and are receiued into the grace and num­ber of the sonnes of God, and being iustified are made heires of the king­dome of God.

And now, let vs trye whether that which we haue sayde be taught in the [...]hri [...]t hath [...] on [...]im self & [...] sinnes. Scriptures, y ^e Christ before the iudge­ment seate of God, when sentence of condemnation was to be pronounced against vs for our offences, tooke oure sinnes vpon his owne necke, and pur­ged them by the sacrifice of his death vpon the crosse, and that God also layd vpon Christ our fault and punishmēt, so that Christe alone is the only satis­faction & purging of the faithful. This doth the Apostle Paule teach most ex­pressely, where he sayth: Who shall lay any thing to the charge of Gods elect? It is God that iustifieth. Who shal condemne? It is Christ that dyed yea rather it is he which is raised vp, & is at the right hand of the father ma­king intercession for vs. And againe he sayth, Christ redeemed vs from the curse of the lawe, while he was made the curse for vs. For it is written, cur­sed be euery one that hangeth on the tree, that vpon the Gentiles might come the blessing of Abraham thro­ugh Iesus Christ. &c. This did the A­postle teach out of the writings of Mo­ses. And Moses in his bookes doth often times make mention, y ^e the sinnes are laid vpō the heads of the beastes which were sacrificed. But those sacrifices bare the tipe or figure of the death and sacrifice of Christ. Esaias also in his. 53. chapter saith expresly, He verily hath takē on him our infirmities, and born our peines, He was wounded for our iniquities, and smitten for our sinnes. For the peine of our punishment was laid vpō him, and with his stripes ar [...] we healed. We all went astraye like shepe, euery one turned his own way, but the Lord hath thrown vpon him all our sinnes. And immediatly after, He hath taken away the sinnes of the multitude, and made intercession for the transgressors. Then these wordes I think, nothing can be brought more to the matter, or more fit for our pre­sent purpose. To this alludeth Saint Peter when he sayth, The Lorde him selfe bare our sinnes in his body vpon the crosse, that we being dead to sinne may liue to righteousnes, by the signe of whose stripes we are made whole. Herevnto aliuded S. Iohn the fore­runner of the Lorde, when he sayde: Beholde the Lambe of God that ta­keth awaye the sinnes of the worlde. Moreouer the Apostle Paule beareth witnesse hereto saying: Him that knewe not sinne, he made sinne for vs, that we throughe him might be made the righteousnesse of God Also in his Epistle to the Colossians he saythe, It pleased the father that in Christ all fulnesse should dwell, and by him to reconcile all thinges vnto him selfe, hauing set at peace through the bloude of his crosse by him, both things in earth and things in heauen. These I suppose, are testimonies suffi­ciently euident, to proue that vpon Christ are layde our sinnes, with the curse or condemnation due vnto oure offences, and that Christe by his bloud hath cle [...]sed oure sinnes, and by his death hath vanquished death, and the deuill the authour of death, and taken away the punishment due vnto vs. The [...] & [...] of since [...]re take [...] away by Chri [...]