call him The Lord our righteousnes Psal 4. ◠And thus also Dauid cals him heare me O God that art my righteousnes And this also then is another true marke of the true Church to call account Iesus Christ their righteousnes And if this be his name it must not be giuen to anie other he must haue his name alone himselfe They denie him his name that attribute their righteousnes to an thing else in this world what soeuer And this name haue al Gods saints alwaies attributed vnto him Gen. 18.27 I haue begun to speake vnto my Lord saith Abraham which am but dust and ashes thus basely he thought of himselfe what glorie what beautie is in dust and ashes And O Lord saith Iacob I am not worthie of the least of all thy mercies Gen. 32.10 and of all the truth which thou hast shewed vnto thy seruant As though hee should say I can challenge nothing no not the least grace which thou hast bestowed vpon me And Iob saith Iob. 9.2 How should a man compared to God be iustified If he would dispute with him he could not aunswere one thing for a thousand And to Iob agréeth Dauid Innumerable troubles saith hée are comed about me my sinnes haue taken such holde vpon me that I am not able to looke vp Psal 40.12 Yea they are moe in number then the haires of my head and my heart hath failed me Euen Dauid himselfe thus manie in number accounted his sinnes Act. 13.22 being a man according to Gods owne heart And who dare then account his sinnes fewer And our Sauiour likewise teacheth all his when as they haue done all that is commaunded them if they were able to doe it Luk. 17.10 as there is none able euen then to say and to account themselues in deed vnprofitable seruants Much more then when they shall not be able to doe perfectly euen the least of that which is commaunded them Nay if the Apostles themselues shall say they haue no sinne 1. Io. 1.8 they were lyers Much more then anie other Christians whatsoeuer All true Christians account their works doe they neuer so manie and so excellent but duties not deserts as saint Paul teacheth them For the loue of Christ now saith he pincheth vs or constraineth vs to doe all things 2. Cor. 5.14 For we thus iudge that if one be dead for all then were all dead And he died for al that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe Here is the ende and cause of all good works They are but duties which we are bound to doe for Iesus Christs sake that died for vs if so be we could do euen a thousand times more thē we can doe Mat. 5.16 They are light they are not fire Let your light so shine before men saith our Sauiour that men seeing your good works Luke 12.44 may glorifie your heauenly father But he deserueth the praise of this light that kindled the fire And that is he which said I am come to send fire vpon the earth and what will I now but that it burne Io. 2.18 The light is his that oweth the fire our works are not ours they are but the light of faith The Apostle Paul cals them fruits of righteousnes Phil. 1.11 they are not causes thereof They procéed from it When we are iustified then we bring forth good workes Heb. 11.6 2. Cor. 3.5 Before we can doe nothing that is good no not so much as thinke a good thought He that owes the trée may iustly challenge these fruits Ephes 1.13 After saith saint Paul that the Ephesians beléeued which is their new life and iustification they were also sealed with the holy spirit of promise which is the earnest of their inheritance vntill the redemption of the possession purchased vnto the praise of his glorie God bestowes all his gifts vpon vs our faith whereby we liue and are iustified the holy spirit whereby we are sealed and assured that we are Gods children whereby we are sanctified and enriched with all good works yea and preserued euen till the day we shall obtaine that glorious kingdome of heauen purchased for vs by Iesus Christ for this onely ende that we should be to the praise of his glorie A Christian must in all things and for all things all his life long glorifie God This is the marke he must shoote at the thing he must doe daily And for this cause God bestowes his benefits yea euen all the good works he doth daily vpon him Gal. 1.23 So the Saints magnified God in Paul being now conuerted So in the Psalme all the saints protest Not vnto vs O Lord not vnto vs Psal 1 15 1. but vnto thy name giue the glorie And in the Prophet Esay 26.12 Thou hast wrought all our works in vs. We chalenge nothing our selues but onely glorifie thée that by vs vile earth blunt tooles vnfit instrumēts thou wouldest vouchsafe of thy aboundant mercie wisedome and power to worke such excellent things So that this is another marke of the true Church to attribute and ascribe all her righteousnes to the Lord Iesus Christ Another euident marke of the true Church to be cunning in the Scriptures to haue Gods law in her heart Heb 8.8 And this is that which saint Paul alleadgeth out of Ieremie that out of the mouth of two witnesses Deut. 19.15 this truth might be confirmed to vs That he that should now doubt thereof might iustly be condemned Behold the daies wil come saith the Lord when I shall make with the house of Israel with the house of Iudah a new testament Not like the testament I made with their fathers in the day I tooke them by the hand to lead them out of the land of Egypt For they continued not in my testament and I regarded them not saith the Lord. For this is the testament that I will make with the house of Israel after these daies saith the Lord I wil put my lawes in their minds in their harts I wil write them and I will be their God and they shall be my people And they shall not teach euerie man his neighbour saying know the Lord For all shal know me from the greatest of them to the least of thē Here we may note a notable yea and a principal marke of the true Church God cals this his new testament or couenant Why then they that haue not had this or haue it not are not within the couenāt of God are none of his heirs are not partakers of his testament But what is this couenant They shal haue Gods law written in their heart they shall al know God frō the greatest of thē to the smallest Psal 19.7.119.110 They shall now be all cunning in Gods word that thereby as Dauid saith the verie simple shal get vnderstanding that they shall
expounded it and shall we not beleeue him rather then Master Bellarmine he writte thus of our Sauiour Christ In. 5. Psal penit I am Α and Ω the first and last the beginning and the end In this beginning was the earth founded because in him is the Church founded and therefore the Apostle saith No man can lay any other foundation besides that which is laid alreadie which is Iesus Christ So doth Theodoret also expound it This foundation Peter laid or rather the Lord himselfe Theo. 1. Cor. 3. And therefore the mediator of God and man said to the prince of the Apostles Thou art Peter and vpon this rocke I will build my Church For he is that rocke from which Peter tooke his name and vpon the which he said he would build his Church And after But the Church founded vpon the strength of that rocke whereof I haue spoken meaning Christ Iesus neither is shaken with the stormes of threates nor moued with the waues of persecution Here we may note that Gregorie affirmes that the rocke vpon which the Church must be built must be strong and firme which no stormes nor no waues can be able to moue but such strength is in no mortall man Secondly that Christ is that rocke that no other can be put This was the Catholikes doctrine in his daies And heereby we may plainly see how now the common receiued opinion of Catholikes dissents from him And although some other of the Fathers haue called Peter the rocke vpon which our Sauiour said he would builde his Church and M. Bellarmine saith that saint Austine when as he had also sometime affirmed the same retracted it after because he vnderstood not the Hebrewe tongue and thought that Cephas did not signifie a rocke but some thing deriued from a rocke as if we should say rockish or of the nature of a rocke I answere that Austine vnderstood the Gréeke tongue which plainely expounds this word Cephas to be Petra as appeares not onely by saint Matthewes Gospell Io. 1. 42. but also by saint Iohn where our Sauiour himselfe saith Thou shalt be called Cephas which is interpreted Petrus or a stone no doubt the holy Ghost foresaw how some would goe about by this worde Cephas to make Peter the rocke whereon the Church should be builded And therefore to stop the mouthes of all such expositors whosoeuer it selfe hath expounded that Cephas is by interpretation not a rocke but a stone And this interpretation of the spirit of God is sufficient to settle anie true Christians conscience against any other mans interpretations whatsoeuer And Austin himselfe distinguisheth Peter farre otherwise then M. Bellarmine doth Tract in Ioh. 133. Forasmuch saith he as belonged properly to himselfe Peter by nature was one man by grace one Christian and by his more abundant grace Primus Apostolus that he had more then others one and the same * first Apostle But when it was said vnto him I will giue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind on earth c. he signified the whole Church and not one person M. Bellarmine distinguisheth Peter as one person and againe as he was head of the Church But S. Augustine distinguisheth him as he is one person and in that consideration he saith by that abundant grace he had more then others he was not head of the Church as M. Bellarmine saith but onely the first Apostle And in his second consideration he represented the whole body of the Church when hee receiued the keyes which is tossed with many waues and is built vpon the rocke so in this consideration Peter himselfe was built vpon the rocke But to make the matter without all doubt not all the Catholikes as M. Bellarmine affirmeth do auouch Peter to be that Rocke whereon the Church was built For Ferus expounds Cephas to be taken for a stone and not for a rocke when it was giuen to Peter his words are these Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he in Greeke Cephas in the Chaldee tongue in Latine is a stone Ferus in 16. cap. Matth. Therfore we must search out the reason of this name for he did not without cause call him Peter which before was called Simon We reade in Iohn when as Andrew had brought Simon his brother to Christ by and by as soone as Christ sawe him hee said Thou art Simon the sonne of Iohn Thou shalt be called Cephas At the very first sight of him hee foretold that hee should haue another name and that not any name whatsoeuer but such a name as should signifie a stone neither did hee notwithstanding giue a reason of that name in that place neither in any other place of the Gospell as hitherto ye haue heard why he is called Peter but only in this place for when Peter had said Thou art Christ the sonne of God he heard by and by Thou art Peter As though he should say Hitherto thou hast beene called Simon and thou hast beene called the sonne of man now thou art the sonne of God and thou art Peter now thou art worthy of this name now thou art truly a stone because thou standest vpon the rocke Thou seest that Peter was so called for the confession of the faith And this changing of the name also concernes vs For thus it is prophesied of the beleeuers For Sions sake I will not hold my peace And thou shalt be called by a new name because the mouth of the Lord hâ—th spoken it It is not a newe name that one should be called Peter that is a stone It is not for man that he should be a rock euen as Iob saith My strength is not the strength of stones Nay on the contrary All flesh is grasse and euery man liuing is altogether vanitie It belongs only to Christ that he should be a rocke And he gets this new name who is built vpon this rocke as thou seest in Peter Thus far Ferus Where we may learne euidently that he agrées not with M. Bellarmine who expounds Cephas to be a rocke but he agrées with vs and with the interpretation thereof set downe in the Gospell and cals it a stone and so also makes Peter himselfe to be Nay he addes farther which quite ouerthrowes M. Bellarmines assertion that all Christians which are built vpon the rock which is Iesus Christ get to themselues this new name why then if Cephas signifie a rocke then all Christians should be rockes and vpon them also as well as vpon Peter should the Church be builded But to put the matter out of all doubt he saith plainly that it is not for any man to be called a rocke no not for the Pope then if he be a man And yet to make it more euident if it were possible what was his opinion and iudgement concerning this matter he addeth It belongeth only to Christ to be a rocke What can be more
from a thousand dangers Psal 121.4 and euen as it were to loade me with many graces for all which as it is méete that I should craue pardon at thy hands Psal 19.12 not only for the forgiuenesse of these sins which I know but also of those which I know not so it is méete that I should in like sort giue thee as great and bounden thankes as possiblie I can not onlie for the benefites I know but also for those I know not And therefore I worship thee I praise thee I giue thanks to thee in them and for them all Giue me grace O my Redéemer that I may so learne to vse all these thy benefits hereafter Mat. 25.24 that they be not occasions of pride and slouthfulnesse in me but of greater humilitie and thankfulnesse and that they may kindle in me a greater desire and zeale of thy seruice To thee therefore who liuest and raignest with the Father and the holy Ghost be all honor and glorie both now and for euer and euer Amen A Forme of Morning Prayer taken out of Granatensis for Christian families O Lord God of Israel which dwellest betweene the Cherubins 2. King 19.15 thou art the verie God alone ouer all the kingdomes of the earth thou hast made heauen and earth thou hast made winter and sommer Psal 74.16 Gen. 1.1 the day is thine and the night also is thine O Lord God our most bountifull most mercifull and most louing Father wee most wretched sinners here gathered together in thy most holie name humblie prostrate our selues before thy throne of mercie crauing pardon and forgiuenes for al our sins And although we be vnworthie through our manifolde iniquities Luke 18.13 to present our selues before thy glorious Maiestie much lesse to offer to thée any oblation of praise thāksgiuing considering our owne basenesse demerits yet we know that thou art a Lord most bountifull a God most merciful a Father most louing and a sauior most swéet comfortable Luk. 15.20 whose propertie is euer to saue and haue mercie on the humble sorowfull penitent persons that come to thee in the name of thy beloued son Iesus Christ We confesse O Lord our wretchednesse Psal 32.5 wee acknowledge O Father our vnworthinesse wee are hartilie sorie for our sinnes we most humbly craue pardon for them euen for Iesus Christs sake Esay 59.2 we know that our sinnes stand before vs as great huge heaps like walles of iron and gates of brasse which hinder our petitions so that they cannot come before thee Esa 1.18 we do account our sinnes as red as scarlet in thy sight wee feele our burthen is so heauie and intolerable that we are not able to beare it Psal 40.12 we sée in our selues to be no frée spot from the crowne of the heade to the sole of the foote but all is spotted and corrupted with sores and vlcers Esa 1.6 whose great vengeance which they worthily deserued would haue fallen vpon vs long agoe Lam. 3.22 but that it was stayed and kept backe by thy mercifull hand Wee giue thee O most gratious God and louing Father humble and heartie thankes for this thy fatherlie loue in the name of thy dearely beloued Sonne Iesus Christ beséeching thee for his sake to continue this thy loue and mercy towards vs all the daies of our liues Psal 84.9 O most louing Father looke not vpon vs but looke vpon the face of this thy annointed Iesus Christ and for his sake haue mercie vpon vs Remoue O Lord our sinnes as farre from vs as the East is from the West Psal 103.12 that they bee neither hinderances to let thy mercie for falling on vs or our prayers Psal 51.7 for comming vp into thy sight Purge vs with Isop dipped not in the bloud of the lambe but in the bloud of thy Son Iesus Christ and we shall be as white as snowe O good Lord sprinckle not only the vppermost poste Exod. 12.7 Rom. 10.9 and the two side postes of the doores of our houses but the whole houses of our hearts and soules with that most precious bloud with the Isop of thy Gospell now preached and wée doe beleeue verily that the destroyer shall passe ouer vs he shall in no wise hurt vs. Ease we beséech thée O swéete Sauiour our burthens as thou hast promised Matt. 11.28 who callest all to thée that are heauie loaden and burthened We confesse O Sauiour euerie one of vs that we carie on our backes the greatest burthens that euer were borne 1. Tim. 1.25 Heb. 13.20 Rom. 8.33 Ephes 5.16 And graunt to vs we beséech thee O mercifull Father that by the bloud of the euerlasting testament sprinkled in our harts by a liuely faith all the inditements and accusations of Satan against vs maie be quite blotted out and all his fir is darts quenched Make this couenant with vs O sweete Sauiour that so long as we serue thée that thou wilt be our God 1. Sam. 2.30 Psal 119 32. our guide and protectour And graunt vs euer therefore thy grace that we may be able to do thée seruice and willing minds to do it with chéerefulnesse 2. Cor. 5.25 And because O Lord Ephes 1.6 the whole course and end of our life should be no other thing but to delight to do thy will and pleasure Psal 5.3 giue vs grace to begin to praise and serue thée the first thing we do in the morning and let vs account and make it the principall ground-worke of all other whereon we should laie all other businesses and affaires whatsoeuer And that we may do it more effectuallie giue vs the holie Ghost the seale of our saluation 2. Cor. 1.22 to seale and shut vp the doores of our hearts and minds from all earthly thoughts and worldly cogitations And close O good Lord Ier. 9.21 the windowes of al our senses frō the vaine appetites of the world the concupiscence of the flesh and the baites of the diuell first of all in the morning when we awake so that all these being excluded and shut out of doores our hearts and minds may be open onlie to thee and to receiue and admit thy Son our Sauiour Iesus Christ into them before all things else 1. Thess 2.13 Reu. 14.4 That so wee may offer vnto thee the firstlings of this day and of all the dayes of our liues And here we giue thee deare Father Psal 137.2 most humble and heartie thankes for the quiet rest and swéete sléepe that thou hast giuen vs this night and for that thou hast deliuered vs from all vaine dreames and foolish fantasies and from all the subtill snares and illusions of our enemy the diuell Psal 91.3 and for all other the benefits of our creation our redemption 1. Cor. 1.30 our election our iustification our sanctification that thou hast called vs vnto the knowledge of
that is of the sorrowes of a woman trauelling with child eueÌ„ to Tabbaath to the last moneth in the yeare which answereth to our December which for the abundance of waters Psal 137.8 1. Pet. 5.3 which commonly are â—herein is called in Hebrue Tabbah which signifieth to be drowned Surely such flouds of sorowes and calamities remaine for Rome the daughter of Babylon Reue. 17.2 which Saint Peter calleth Babylon as the prophesies of the holie Scriptures do teach Nay Saint Iohn describeth her most manifestly That great citie which is built vpon seuen hilles and raignes ouer the kings of the earth Psal 73.27 Ier. 3 1. made them drinke the wine of her fornication What citie in the world is thus built and hath had this authoritie ouer Kings Reuel 17.17 and hath made them drinke wine of fornication that is Idolatrie which is so called in the Scripture but Rome The day shall come that these her louers those kings which with one consent haue giuen their kingdome to the beast shall hate her and shall eate her flesh and shall burne her with fire Wee see now the former of these fulfilled so no doubt wee shall see the latter also When God shall put it into their hearts and when his wordes are fulfilled and that euen in one day If Rome be in this case may shee not fitly be called the afflicted tottering house And therefore as the father and prince of the Madianites Dan may resemble the Pope and the Madianites his souldiers which shall one of them kill another so Beth-hashittah may resemble Rome their castle of refuge And God deales euen now as mercifully with his Church 2. Chro. 20.22 as he did in the dayes of good king Iehoshaphat against whom when manie nations had conspired and came to make warre it is thus written When they began to shout and praise the Lord the Lord himselfe laid ambushmeÌ„ts against the children of Ammon Moab mount Seir which were come against Iudah they slew one another 1. King 18.13 Ioh. 3.1 Luke 25 50. Matth. 27.19 euen so the enemies of the Church of God at this day by Gods speciall grace and mercy one of them kill another And euen as in the law Obadiah Ahabs steward nourished the Prophets of the Lord and Nichodemus and Ioseph of Arimathea princes amongst the Iewes Phil. 4.22 Ierem. 38.7 and euen Pilates wife fauoured Iesus Christ euen so now also in the Gospell the Popes darlings and Friers some of them fauour the truth And as Saint Paul also had some friends in Caesars house and Ieremie in the kings court so now hath the Gospell some friends among the Popes traine and that in no smal matters There is no one thing I am perswaded at this day doth so dazell the eyes of a great nuÌ„ber that they cannot behold the cleare light of the Gospel keeps theÌ„ stil in the obedience of the Church of Rome as the reading of Granatensis Stella Ferus Philippus de diez such like But all shall clearly see in this book how that in the principall points of religion they ioyne hands with vs. And that we may say of them 1 King 22.43 as we reade in the booke of the Kings of Iehoshaphat that he walked in all the wayes of Asa his father and declined not therefrom but did that was right in the eyes of the Lord neuerthelesse the high places were not taken away and the people offered still and burnt incense in the high places Good men haue their imperfections So these follow the way of the Fathers in preaching and setting forth zealously the word of God in maintaining the authoritie thereof as also the knowledge reading and meditation thereof they teach also the true vse of prayer with faith deuotion vnderstanding our perfect redemption by Christ and the assured faith that we ought to haue in him and how that we ought to trust in his merits and not in our owne works his exceeding great loue towards vs and the great corruption of our nature without his grace In these points they worship God aright with good king Iehoshaphat and they followe the wayes of their fathers But yet the high places are not taken away they burne incense there still They maintaine the Popes supremacie their patron Col. 2.18 2. King 9.20 10.28 they make prayers to Saints and Angels through their ouermuch humilitie as Saint Paul teacheth vs. Their great and good zeale is like to that wee reade of Iehu And the marching is like the marching of Iehu the sonne of Nimshie for he marcheth furiously And againe So Iehu destroyed Baal out of Israel but from the sinnes of Ieroboam the sonne of Nebat which made Israel to sinne he departed not He was the founder of his kingdome The policie which he deuised to maintaine his estate and kingdome hee also although it were against the word of God embraced So these are zealous Mark 12.34 but they also maintaine their founder the Pope and his authoritie We may say of these truly as our Sauiour Christ in the Gospel sayd of that Scribe Thou art not far from the kingdom of God no more surely are these So that heere good gentle Reader thou maist see Popery pulled vp euen by the roots by the hands of Papists themselues The true Catholike faith out of the Scriptures out of the Fathers out of the mouthes of them who seeme to be the verie enemies therof this small Treatise teacheth Euery one therefore that tendereth his own saluation let him mark wel that faith which herein is taught In the time of ignorance God might and no doubt did shew mercy but now at midday in the most cleare sunshine of the Gospell now I say to shut the eyes is wilful murther Reu. 14.8 For in the Reuelation our daies are most liuely expressed Then I saw saith S. Iohn another Angel fly in the midst of heauen hauing an euerlasting Gospell to preach vnto them that dwel on the earth and to euery nation and kinred tongue and people saying with a loud voice Feare God giue glorie to him for the houre of his iudgement is come and worship him that made heauen and earth the sea and the fountaines of waters Are not here our daies most euidently declared The preaching of the euerlasting Gospell the worshipping of God alone that made all things and not of any creature nay the verie time For the houre of his iudgement is come This preaching of these doctrines and this preaching of the Gospell shall be immediately before the iudgement Hee that is not starke blind cannot choose but see this Now followes the Church of Antichrist And there followed another Angell saying It is fallen it is fallen Babylon the great citie for she made all nations to drinke of the wine of her fornication Here is likewise the Church of Antichrist most euidently described She shall make all nations drinke of the wine
be the greatest signe of loue to suffer for him that is beloued what else are all thy sorrowes then speciall testimonies of thy loue If then there are so many testimonies thereof as there are blowes and strokes who will doubt of this loue being confirmed with so many Testimonies Oh then how great is my incredulity which is not ouercome with so many and so great arguments Iohn maruelled at the infidelity of the Iewes saying that When as Iesus had done so manie and so great signes amongst them to confirme his doctrine yet they beleeued not in him O blessed Euangelist cease to woonder at the incredulitie of the Iewes and woonder at mine For it is no lesse an argument to perswade vs to beleeue the exceeding great loue of Christ towards vs that he suffered for vs wherefore if it be greatly to be woondred at that the Iewes beleeued not the preaching of Christ hauing seene his so many miracles how is it not farre more woonderfull that seeing Iesus hath receiued for vs more then fiue thousand wounds in his most tender body that we will yet doubt of his loue towards vs But what a matter will it be if wee shall ioine all the sorrowes and sufferings of his life to those stripes which hee suffered when as hee was bound to the pillar when as he suffered all those euilles for the loue he bare vnto vs what thing else O Lord drew thee from heauen into this valley of teares but loue what made thee come out of the bosome of the father into the wombe of thy mother and there to be cladde with earth and comming out from thence caused thee to endure all kinds of miseries but loue What droue thee into the stable and manger and caried thee after into a strange land as a banisht person but loue what caused thee to take such paines to runne vp and downe hither and thither to watch to endure all the troubles of the long night to compasse about Sea and land to seeke the lost sheepe but loue What bound Sampsons hands and feet what powled his head and bereaued him of al his strength and made him a laughing stocke to his enimies but the only loue of his spouse Dalilah And O Christ what bound thy hands and feet what powled thee and depriued thee of all thy strength and fortitude and gaue thee into the hands of thine enimies of whom thou wast mocked spit vpon and slaine was it not onely the loue wherewith thou louedst so dearly the spouse of thy Church and the soules of euery one of vs To conclude what bound thee to this Pillar where thou stoodest from the sole of thy feet to the crowne of thy head most iniuriously dealt withall with thy hands bound thy ribs torne from their flesh thy members al out of ioint thy body al to be bathed with bloud thy veines cutte in pieces thy lippes thirsting thy toong being bitter as gal and that I may say al in a word al thy body torne and rent and all thy members crusht in pieces O Christ I beseech thee what other thing forced thee into this gulfe of so rowes but onely loue O exceeding great loue O loue full of fauour O such a loue as becomes his comâ—assion and greatnesse who is infinit goodnesse it selfe bountifulnesse it selfe loue it selfe and mercie it selfe Gran. de orat med die Mer. how therefore O Lord hauing so many and so great testimonies as these are can I not beleeue that thou louest mee most dearely when as it is most certaine that in heauen now thou hast not changed thy mind from that since thou wast here vpon earth Thou art not that Pharaohs Butler who when as he saw himself restored againe to his former honor forgat his miserable friend whom he left in prison but thou now abounding with all prosperitie glory and maiesty in heauen loues more dearely thy Sonnes dwelling here on earth then before When as therefore thou hast so greatly loued me how cannot I but loue thee againe How shall I not but trust in thee how shall I not but commit my selfe wholy to thee how shal I not now account my selfe rich and happy enough seeing I haue God mine such a deare friend It is greatly to be wondered at that I should delight in any transitory things in this life or to giue my mind to any outward things when as I haue such a mighty and rich friend by whose meanes all good things both temporal and eternall are bestowed vpon me Thus farre Granatensis wherein he most excellentlie describes the excéeding great loue that Iesus Christ our most blessed Sauiour euer had and euen now hath towards vs so that he that now will doubt thereof is worse then anie Turk Pagan or Infidell for what is this else but to denie that hee suffered all these things for vs And if euerie one is to beleeue assuredlie this excéeding loue of Iesus Christ towards him then surely he is not to doubt of his saluation And after speaking of Christ when as hee was whipped and then againe shewed to the Iewes of Pilate VVee must knowe sayeth hee that Christ euen now shewes to his Father in heauen the same shape and the same countenance Med. die louis which he shewed to this furious people euen as fresh and as blew with stripes and as besprinkled with blood as he was at that day when hee liued here on earth What Image can be more forcible to pacifie the eyes of an angry father then the bloodie countenance of this his sonne This is that golden propitiatory this is that Raine-bow of diuers colours placed in the cloudes by the sight whereof God is appeased this delights the eies of God this satisfies his iustice this restores to God againe the honour that man had stolne from him this yeelds to God that seruice which his greatnes requireth Tell me O thou faint-hearted Christian whosoeuer thou art distrusting of the goodnesse of God if the shape and forme of Christ was such that it was able to pacifie the eyes of such cruell enemies how much more forcible shall it bee to pacifie the eyes of a louing Father especially when as he suffered all things which he suffered for his honor and obedience Make a comparison of eyes with eies and of person with person and thou shalt easily perswade thy selfe that thou art more secure and certaine of the mercy of this father if thou offer vnto him such a shape and figure of his sonne then Pilate was of the compassion of the Iewes then when as he bringing forth Iesus shewed him to the people Therefore in all thy prayers and temptations lay hold on this Lord for a shield and put him between thee and thy God offring him and saying Behold the man Behold O Lord God here thou hast that man whom thou soughtest for so many hundred yeares that he might be a mediator between thee miserable sinners Behold how thou hast such an excellent
that they came out of the land of Egypt in the moneth of Abib when corne waxed ripe and began to be eared And this God wils them here to remember And surely no doubt for our learning and instruction That we also should come out of Egypt in the moneth Abib when as the Lords corne shall waxe ripe when as the doctrine of the Gospell shall growe to perfection when as the séede of the Gospell shall not now be newe sown as it was in the daies of the Fathers but now shall be eared and be comed to perfection Mat. 13 26.30 Mar. 4.28 and be readie for the reapers to thrust in the sicle and reape it into the Lords barnes As our sauiour teacheth The earth bringeth out of her selfe first the blade then the eare and after the full corne in the eare Such like is the growth of the seede of the worde in the Church I would to God all Israelites which nowe amongst vs belong to the Lord would remember this moneth Abib when we shall come out of the spirituall Egypt as the other Israelites came out of that corporall Egypt the Lords corne shall waxe ripe and shall growe to perfection Manie Israelites obserue not this They will haue the ceremonies and rites which the Fathers obserued euen now to be obserued still as though corne being greene and like grasse had not the hoses or huskes belonging to it which it being now ripe do wither away and fall downe as nothing which in the beginning grew aloft and flourished Surely this lesson the moneth Abib must teach vs the Lordes corne is now waxen ripe and therefore wee must not looke for those rites and ceremonies those hoses or huskes which in the beginning when as the Lords corne was greene the Fathers tolerated or perchance made great account of that part of the corne which in the spring flourished most and grewe aloft is now become withered and quite fallen to the ground The true worshippers as our sauiour teacheth worship the father in spirit and trueth Io. 4.23 And the name of the whore of Babylon is a mysterie as saint Iohn sheweth vs Reue. 17.5 that is she is full of ceremonies and mysteries Wee are made partakers of Christ if we keepe and holde fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.14 That is the beginning of our confidence our vnderpropping that is of our faith as Chrysostome expounds it euen vnto the ende That is asmuch to say as if wée kéepe fast the faith in the beginning taught and preached They that holde not the beginning of their firmitie and first faith haue lost their part in Christ The traditions of men will not warrant it them as saint Paul also writes to the Galathians O ye foolish Galathians Gal. 3.1 who hath bewitched you that you should beleeue another Gospell Euen then Sathan began by little and little to chaunge the Gospell of Christ to bring in his traditions and so to make the first Christians to loose their benefit in Christ let vs beeing warned by their example beware this his sleight Ferus of the markes of the true Church writes thus In 2. cap. Mâ—â— That also is the true Church which the starre declares that is where the word of God is taught and raigneth and where they liue according to the word of God and where all things are done according to the word of God and of Christ in what corner of the earth soeuer it be The new Testament saith Ferus is nothing else but a manifestation of those things which were sealed vp in the old vnder the rude letter vnder diuers figures The which thing is excellently declared vnder the figure of a booke sealed which none could open but the Lambe that was slaine and hereof it came to passe that the Apostles in their preachings opened the scriptures and hence it is that Christ wrote nothing but preached by worde of mouth that which was conteined in the olde lawe And also sewe of the Apostles wrote any thing And if any of them did write they would onely teach things that were contained in the olde If this be true then the scripture which the Papists cal traditioneÌ„ is not of like force with that which is scripta or written Secondly then the traditions which we are to beléeue are commended to vs in the worde of God and are the same that are contained in the written word of God For such traditions onely the Iewes were commaunded to obserue As we read in Ieremie Stand by the waies Ier. 6.16 marke and enquire of the auncient waies which is the good way and walke in it and you shall finde comfort for your soules But the traditions of the fathers besides the word were vtterly forbidden them as we read in Amos Thus saith the Lord for three transgressions of Iudah and for foure I will not turne Am. 2.4 but because they haue cast away the lawe of the Lord and haue not kept his commaundementes Their lies caused them to erre after which their fathers haue walked Sée how the following of their fathers steppes could not iustify them neglecting or making light account of the law of the Lord no traditions of fathers besides are warranted them So saint Paul writes to the Thessalonians That they should keepe the traditions which they had learned eyther by word or by Epistle 2. Thes 2.15 That is no doubt such traditions as either were written in other parts of the scripture or were agréeing to the worde written How greatly soeuer the nature of man delightes in traditions in the seruice of God yet our Sauiour telles all men plainlie They worship me in vaine Mat. 15.9 teaching the doctrines and commandements of men God will be worshipped of all his according to his own commandements All other worshippe be it neuer so statelie or costlie is vaine worship and displeaseth God Then by Ferus iudgement that doctrine which is not contained in the olde Testament vnder some type or figure is not to be beléeued in the newe And then as the olde Testament condemned all traditions besides the lawe written so that from that the Iewes might not depart neither to the right hand nor to the left so doth also the new Testament In cap. 4.30 The same Ferus of the worship of Christians writes thus The true worshippers shall worship the father in spirit and truth Waye saith he our worship according to this rule and see whether it be not more like Iewish then Christian worshippe Nay be sure that thou art not as yet a true worshipper although thou obserue al outward things neuer so exactly vnlesse thou worship God in spirit and truth How manie euill worshippers were then in the daies of our forefathers by his iudgement in the midst of Popish darknesse In. cap. 16. Mat. Also Ferus writes thus of this matter There is nothing more pestilent then euill doctrine and therefore Christ doth shadow it by
bulwarks and towers of defence of the Church which S. Austen knewe in his daies First generall councells then the apostolicall seas no one apostolicall sea more then the rest no not Rome and lastly some especiall godly learned men with their inuincible arguments and forces of reason Where also we maie note that as he preferreth no one apostolicall sea before all the rest so that he doth preferre generall councels before them all So that by Augustines iudgment a generall councell is to be preferred before the Church of Rome And here Augustine declaring the bulwarks of Gods Church against heretiques had shewed himselfe to be a verie vnskilfull Captain of the Lords armie if so be that he had quite forgotten the chiefe bulwarke aboue all the rest against them that is that the Pope cannot erre This had been the forciblest bulwarke that the Church could haue had against all heretiques But Austen in his daies knewe no such and therefore no doubt hee makes no mention of it And also in another place of Peters prerogatiue he writes thus As some things are sayd which seeme properly to belong to Peter himselfe and yet they are not rightly expounded In psal 108. vnlesse they be referred to the Church of which hee is acknowledged in a type to haue borne the figure for the primacie that hee had among the Apostles As this To thee I will giue the keies of the kingdom of heauen and other speeches of our sauiour to him like to this so Iudas likewise as it were sustaineth the person of the Iewes that bee enemies vnto Christ which then hated Christ and now also their wickednes continuing as it were by a succession doe hate him still Here Austen acknowledgeth a primacie of Peter amongst the Apostles But for all that by this his primacie by Austens iudgement hee gaineth nothing to his successor or to the Bishop of Rome but to the whole Church whose Image he sustained because he was the chiefe among the Apostles He plainly affirmes that Peter was a type of the whole Church to it conueyed that priuiledge giuen to him and not to his successor the Bishop of Rome as that papists now would haue him And to expound that saying of our Sauiour To thée will I giue the keies of the kingdom of heauen as the papists doe nowe to Peter himselfe is not rightlie to expound them what can be plainer then As Iudas sustaineth the persons of all the wicked Iewes so doth Peter not of the bishop of Rome but of the whole Church This is Austens iudgment concerning this matter and he ouerthrowes the papists exposition of these words To thee will I giue the keies which referre them to Peter himselfe and his successors And to Austen agrées Chrysostome both concerning the authoritie of Rome and of Peter he manifestlie preferres Antioch before Roome Ho. 17. ad pop Ant. What saith he is the dignitie of our Citie it chanced first saith he that the disciples at Antioch were called Christiās this dignitie hath no citie else that is in the world no not Romulus his citie And therefore she that is Antioch may lift vp her eyes and ouerlooke all the world beside for this fire of her loue toward Christ for this her great confidence and boldnes for this her valiantes He cals Rome but Romulus his citie if she had béen then accounted the catholique mother church as the papists nowe affirme that she is he would not haue béen too bould with her he would haue giuen her some more honorable stile then to call her Romulus his citie nay he would not haue preferred Antioch before her yea and not onlie Chrisostome but the Emperor himselfe yéelds that same priuiledge to Antioch Ho. 21. ad pop Ant aeditione Harma 21. And haue I not saith hee alwaies preferred that citie before all other and haue I not accompted it dearer to me then mine owne natiue countrie The Emperor preferred Antioch before all other cities in the world and therefore before Rome and it is not likelie that he erred in iudgment And after of the Emperors authoritie in the same homilie Chrysostome writes thus Oh howe great is the force of Christian religion It restrained and bridled a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on earth had none to be compared with him that Lord that can ouerthrowe and destroy all things and taught him such heauenly philosophie as a meane man would neuer haue embraced c. He plainly here affirmes that the Emperor is the chiefe man here vpon earth And that there is none equall to be compared with him no not the Pope Victorinus an auncient father vppon the Reuelation concerning the church writes thus These seuen starres are seuen churches Victor in 1. cap. Ap. which he calls by their names and to whom also he writes his Epistles Not that they were the principall Churches of all other but that which hee speakes to one hee speakes to all for there is no difference as when one doth preferre the standerd of a fewe souldiers to a greater number Paul taught first that all the churches of the world were but seuen and those seuen which he named to be that one catholique Church The which thing that he might obserue him selfe he exceeded not the nūber of seuen Churches but he wrote to the Romanes Corinthians Galathians Ephesians Philippians Collossiās and to the Thessaloniās And afterward he wrote to particular persons least he should exceede the nūber of seauen Churches And briefly knitting vp togither the whole summe of his preaching he saith to Timothie That thou maist know how thou oughtest to behaue thy selfe in the Church of the liuing God We read also that this type was declared by the holy Ghost by the prophet Esay of seuen women that should lay hould of one man Christ is that one man which was not borne of mans seede the seuen women are the churches taking their bread and with them that is their garments they are couered who desire that their reproch may bee taken from them and that the name of the Lord may be called vppon them They take their bread which is the holy Ghost which nourisheth into his eternal life promised them by faith and their garments also which are promised thē which desire that they may be clothed Of which S. Paul speaketh this mortalitie must be clothed with incorruption and this mortall must put on immortalitie And they desire that their reproch may be taken away their reproch is their old accustomed sinne which is taken away in baptisme and a man then beginnes to be called a Christian which is as much to say as let thy name be called vpon Therefore in these seuen churches it may be that of one Church is made seuen c. Victorinus here plainly makes but one catholique Church and the Romane church being one of the seuen whereunto S. Paul wrote his Epistles a member thereof In psal 99. in praelat Austine writes thus Eyther
our Lord Iesus doth hee not now euer gouerne the worlde with his Father and whether to this matter doth he call any man making him his imitator or follower that with him he should gouerne heauen and earth and all Christ by S. Austines iudgement calles no man to bee partaker with him in his gouernement of heauen and earth therefore not the Pope Primasius also S. Austines scholler writes thus Let no man glorie in men in false Apostles no nor in any eyther king or priest for all thinges are yours In 1. ep ad Cor. cap. 3. eyther Paul or Apollo or Cephas or the world or life or death we are yours you are not ours c. Nowe if Peter had béen Christs vicar then the saints had béene his as they were Christs whose place he sustained But Primasius saith plainly that the Corinthians were Christs they were not Peters Therefore Peter was not in any respect their head but their seruant or minister That Christ alone is the head of the Church Theodoret writes thus Theod. in 2 ca. ad Col. Againe saith he he cals Christ the head and the congregation of the faithfull the bodie And he hath put downe all this place metaphorically for euen as in the bodie the braine is the root of the sinewes and by the sinewes the bodie hath feeling so the bodie of the Church by Christ our Lord receiues both fountaines of Doctrine and matter of saluation And that thing which sinewes are in the bodie that are Apostles prophets and teachers in the assemblie of the Church Thus much Theodoret the Apostles are but ligaments or sinewes by his iudgement nowe it is monstrous and against all reason to make a sinew a head In 1 ep Co. 10 And in another place he writes thus This is required of Stewards that they bee founde faithfull not that hee should take vnto him the honour o◠dignitie of his maister but that he should keepe his maisters good will In 1 ep ad Cor. cap. 9. And in another place of S. Paul hee writes thus Am I not free that is as much to say I am vnder no mans iurisdiction I am not in the place of a disciple But to whose credite the whole world was committed because he was called after Christs assumption And the same prerogatiue he yeelds also to S. Paul in another place vpon these words whereof I am made a minister The saluation of the Church was committed to me meaning S. Paul to me was committed the office of preaching that I should fill you all with heauenly doctrine And that word you doth not onely meane them but also the faithfull that are in the world Gregorie also writes thus In 5. psal penit Christ is one person with his whole Church which either now is conuersant here on earth or is in heauen now with him And as there is one soule which quickens the diuers members of the bodie so one onely holie spirit quickens and lightens the whole Church And as Christ which is the head of the church was conceiued by the holy Ghost so the holy Church which is his bodie is filled with the same holy spirit that it may liue and by his power is strengthned that it may stand in the ioining or coupling togither of one faith and charitie By which the whole bodie being ministred vnto built by ioints and couplings growes to the increase of God Gregorie here makes plainly Christ his Church whether in heauen or in earth to be but one bodie And that by the holie spirite he quickens strengthens and gouernes the same euen as our soule quickens and gouernes our bodies And that by ioints couplings not by any ministeriall head as the papists do imagine nay he saith that his triumphant and his militant Church is but one bodie So that then if they will make Peter the head of the militant Church he must also be the head of the triumphant which I thinke they will not graunt Lastlie to conclude to make the matter more plaine and to shew how farre Gregorie was from imagining Peter to bee the head of the whole Church he writes thus in another place In psal penit 3. 5. The Apostles were called feet because that as feet carrie the bodie so the Apostles carried Christ into the knowledge of al nations which were moued when they doubted that he whom they saw did suffer was the sonne of God In the bodie of the Church he compares Apostles to féete not to heades and that verie fitlie alledging that place of the Apostle Ro. 10.15 How beautifull are the feete of thē which bring glad tydings of peace And of the gouernment of his Church by his holie spirit our sauiour most manifestly speaketh himselfe And I will praie the Father and hee shall giue you another comforter that he may abide with you for euer Io. 14.15 euen the spirite of truth As though he should say you are discomforted because I goe from you but I in my stead will send you a comforter which shall neuer forsake you but shall abide with you for euer And after I wil not leaue you like Orphans without a guide or gouernour but I will come vnto you meaning by his holie spirite The holie spirit then is the gouernour and guardian of Christs Church here on earth wee are not orphanes And the same lesson he taught al his Apostles again immediatlie before his ascension It is not for you to know the times and seasons which the Father hath put in his owne power Act. 1.7.8 But you shall receiue the power of the holy ghost when he shall come on you Héere is the authoritie heere is the power and the gouernment of the Church And you shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost part of the earth Héere also is the estate and condition of all the Apostles put downe no one of them is made better then an other They are all appointed witnesses of him no one of them Lord or Iudge And this authoritie and office of gouernment in the Church to declare that it was of God giuen to the spirit of God the spirit of God expresly oftentimes executed As when Peter doubted what the vision ment Act. 10.19 the spirit sayd vnto him Behold three men seeke thee Arise therfore and get thee downe and goe with them doubt nothing For I haue sent them What can be more plaine then this The holie ghost sent those thrée men from Caesarea to Ioppe and also sent Peter with them Is not this to gouerne If Peter had béen head appointed by Christ vnder him he might haue gone by his owne authoritie but here he is namelie sent of another to declare that the authoritie was not in himselfe And when Peter came again to Ierusalem Act. 11.3 They of the Circumcision contended with him about this matter And he alleadgeth this
was pierced but this which Zacharie speaks of shall be after Neither was it fulfilled in the destruction of Ierusalem as some other haue expounded it Because the incredulous Iewes hauing now quite forgotten the death of Christ when as Ierusalem was destroyed neuer thought of Christ neither that they suffered all those euils for his sake but rather for the sins of some seditious persons and of some other that then were in the citie as Iosephus himselfe thought I will not refuse to speake that saith hée which sorrow enforceth me to speake I suppose Lib. 6. de bel Iudaic. cap. 16. that if the Romans had not comed against those wicked persons that either the citie should haue beene destroyed by some earthquake or ouerflowed with some Deluge or should haue beene consumed with thunder and lightning from heauen as was Sodom For she then had brought forth a farre more wicked brood then euer Sodome did To conclude togither with their wickednes past all cure the whole people also perished So that this prophecie is to be fulfilled in the true naturall Iewes and as yet it hath not béene fulfilled in them And no doubt our blessed Sauiour himselfe in the Gospel had relation to the prophecie of Zacharie Mat. 24. â—0 who speaking of the day of iudgement saith Then shall appeare the signe of the sonne of man in heauen and then shall all the kinreds of the earth weepe And they shall see the sonne of man comming in the clouds of heauen with power and great glorie What other signe can any man iudge here to be meant then the signe of the crosse the glorie brightnes of Iesus Christ going before him cannot be that signe for of that he ads a little after Then shall they see the son of man come in the clouds of heauen with power and great glorie But before this great glorie shall this signe appeare So that it cannot be properly this great glorie They are two distinct things Let vs marke diligently here also how the Euangelist cals it the signe of the sonne of man and not the signe of the sonne of God And therefore shall be an humble and not a glorious signe All the whole life of our Sauiour was humble but especially in his death on the crosse he declared this his humilitie That he touched leapers that he talked so familiarly with that sinfull woman of Samaria that he was baptised of Iohn Mat. 8.3 Io. 4.7 Mat. 3.15 Ioh. 13.5 Phil. 2.6 nay that he washed his Apostles feete but aboue all other signes of his humilitie this was the greatest that he died vpon the crosse And therefore saint Paul saith who when he was in the shape of God and thought it no robberie to be equall with God but he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse Wherefore God hath also greatly exalted him and giuen him a name aboue euerie name On the crosse appeared his greatest humilitie So that the crosse in this respect may verie fitly be called the signe of the sonne of man And this also the spéeches of the Iewes spoken to our sauiour may insinnate If he be the king of the Iewes let him come down from the crosse And we will beleeue in him It was the crosse that they stumbled at Mat. 27.42 Gal. 5.11 Es 9.6 that to this day is that that offends the Iewes And that is Christs greatest glorie His principalitie is vpon his shoulder as Esay saith Nay it shall be such a signe as shall make all the tribes of the earth to wéepe which beleeue not in Christ And surely what other signe can this be then the signe of the crosse What other signe in heauen could make the Iewes to wéepe but the signe of the crosse No doubt the sight of this will euen breake their hearts make them burst out into teares and to fulfill this prophecie of Zacharie Dom. 24. Post Pent. Conc. 1. To this effect Granat hath a notable sentence and to the confirmation thereof he cites Eusebius Emissenus and he writes thus Before the comming of this heauenly king the triumphant signe of the crosse more cleere then the sunne shall appeare And then saith the Lord all the tribes of the earth shall lament because in that signe all the wicked shall manifestly see their condemnation The infidels because they haue blasphemed the crosse of Christ the faithfull which haue liued wickedly because they haue made no vse of such a great benefit and remedie For as Eusebius Emissenus saith So farre more greater shall be the sinners of men how much more Gods benefits haue stretched forth themselues vnto them Therefore saith he it is to be beleeued that the Lord will pronounce and speake to the vessels of iniquitie at his iudgement that same voice which he spake at his resurrection declaring the precious prints of the wounds which he receiued on his crosse Put thy finger in hither and behold my hands and bring hither thy hand and thrust it into my side and acknowledge O wickednes of men what for thy sake and of thee I suffered For those same signes of his nailes healthfull to the godly but terrible to the wicked which shal not be done away vntil the day of iudgment no doubt are reserued to cast men in the teeth withall Thus farre he Neither shal that crosse condemne onely our ingratitude and make it void of all excuse but our slothfulnes also and our idlenes for by what meanes possible can a wicked man excuse himselfe when as he seeth the crosse of Christ which is a most forcible remedie against that excuse of our infirmitie and all other our euils Wherefore to all other crimes wicked man may haue somthing to say but to these that is his slothfulnes and ingratitude infirmitie nothing at all for if it shall be laid to his charge Thou hast beene an extortioner an adulterer thou hast cursed forsworne blasphemed He may answere perchance I am a fraile man conceiued in sin I was prone to sin I was compassed about with sinful flesh But when the Iudge shal replie Is there not Rosine in Gilead and is not there a phisition there which is as though he should say were there not medicins in my Church were there not sacraments which flowed out of my side Was there not confession there a remedie of former sins the Eucharist a treacle and preseruatiue for those which were to come was there not in my crosse most vehement procurements of charitie and most cleare examples of most great humilitie patience obedience and of all vertues by which thou mightest haue caried thine infirmity wherfore then is not the wound of the daughter of my people healed That is wherfore hast thou not healed thy wounds with these medicines which the
one state and therfore they who do build their faith vpon the Church build vpon no sure foundation Master Bellarmine also concerning Antichrist agrées with their Catholicon and writes thus Adde this also saith he that as we haue shewed before Antichrist shall be a Iew and shall be Messias and King of the Iewes And therefore without all doubt shall make his seat in Ierusalem and shall go about to restore Salomons temple For the Iewes dreame of nothing else thē of Ierusalē the temple neither do they seeme that they will euer acknowledge any for their Messias which sits not in Ierusalem and after some sort repaires againe the Temple Thus farre Master Bellarmine But Stella contrarie to this assertion of M. Bellarmine writes thus If God promised by Aggee In ca. 2. Luc. that Messias should come to that Temple while it remained and that Temple now is ouerthrowen neither is there now any such Temple nor one stone thereof left vpon another how madde are the Iewes that will looke yet for a Messias To what second Temple shall he come if it be vtterly ouerthrowen if no signe thereof remaine Neither can the Iewes say that they shall haue another temple to which their Christ should come For Aggee their Prophet speakes of that Temple which then was built in Ierusalem and not of any other as his words plainly testifie nay he saith plainly that there shal neuer be any other Thus much Stella out of Aggee And where is then Master Bellarmines temple which he affirmes after a sort Antichrist shall restore Where is his Antichrist which shall lacke a seat by Stellas iudgement Nay vnlikelie is this to common experience Iulian the Apostata Egnat ca. 6. when he came to Ierusalē and saw the temple quite ouerthrown by Titus in despight of Christian religion he commaunded Philip of Antioch that he should make fit the place and should lay such a foundation of the temple that it might be compared with the former in statelinesse The which things pleased Iuliā the Iewes wonderfully But sodainly there were heard terrible rorings in the earth hot burning firebrands rose vp among the foundations which in a moment dispersed all things and consumed both the workemen and their tooles and the signe of crosses appeared in many mens garmēts which could not be put out If God so resisted then Iulian do we think he wil now suffer Antichrist to build the temple againe But the seate of Antichrist the seat of the Babylonish whore Who shall make all men drunke with the wine of her abominations Saint Iohn saith shall be a citie with seuen hils And what other citie in the world can that be else but Rome And what other heretique can this be then Antichrist who shall make the chast spouse a whore Re◠17.4 and that by wine of fornication what religion more pleasant or like wine then the Romish religion As their ordinarie musicke of singing and Organs playing of censing their precious Robes and Ornaments they vsed wherein not the least part of their seruing of God consisted do declare besides their guilds feastings their fraternities of euerie trade and occupation But to let all these passe All things amongst them were pardonable for mony And what more pleasant wine could be then this to flesh and bloud But as this their wine wherewith they made all men drunken is manifest so is also their fornication no lesse manifest It is spirituall fornication to trust in anie to call vpon anie to reueale the secrets of the heart to anie but to God Honest matrons know thus much For so they behaue themselues towards their husbands Hos 2.16 And God is the husband of his Church as he oftentimes protesteth But the Church of Rome hath taught men to trust in others to cal vpon others to reueale the secrets of the heart to others then to God And can this be anie thing else then spirituall fornication But they did this to saints and therefore it was no sinne neither can it be rightly iudged fornication Psal 73.25 Thus they say But let all true Catholikes marke what Dauid saith Whom haue I in heauen but thee and I haue desired none on earth with thee Here is the true spouse declared and the true Catholike religion grounded Now followes the whore 27 for lo they which withdraw themselues from thee or as it is in the Hebrew go farre from thee shall perish thou destroiest all them that go a whoring from thee To haue anie other yea in heauen to trust in to giue our hearts vnto but God is to commit fornication And therefore let all true Catholickes that meane to be saued take héed how they call vpon or repose their trust in anie no though he be in heauen but in God alone Reu. 14.8 as did Dauid lest they commit fornication against him and so be destroyed all The same doctrine plainely the angell crieth out To all nations kinreds and people against the kingdome of Antichrist and shall we be deafe will we not heare him Ibid. 6.7.8 Then saw I another Angell saith Saint Iohn flie in the midst of heauen hauing an euerlasting gospell to preach to them that dwell on earth and to euerie nation and kinred and tongue and people saying with a loud voice Feare God giue glorie to him For the houre of his iudgement is come worship him that made heauen and earth and the sea and the fountaines of waters And there followed another Angell saying It is fallen it is fallen Babylon that great citie for she made all nations to drinke of the wine of the wrath of her fornication Here first is the euerlasting gospell preached with a loud voice of an Angel which is feare God and worship him that made heauen and earth and not anie creature or saint whatsoeuer And shall we not imbrace this gospell shall we not beléeue this Angell this no doubt is the true Catholike faith this is the euerlasting gospel whatsoeuer all the Iesuites in the world teach to the contrarie And Babylon the mother of fornications which taught a doctrine contrarie to this is fallen What can be more plain then this To worship anie but him that made heauen earth is fornication This Dauid and the Angell teach And Babylon who hath taught the contrarie is fallen And as the wine of this whore is manifest so is her seat also as I noted before so that as he is deafe that will not heare the crying of the Angell concerning her poisoned wine so he is blind wilfully that will not see her seuen hils whereon she is situated Neither Saint Iohn onely but other prophecies haue taught the destruction of Rome and haue by these seuen hils portraied her out vnto vs Vae tibi septicollis c. Vaticinium Leonis Wo to thee O Citie built on seuen hils saith a prophecie going vnder the name of Leo the Emperour printed lately in Briscia
to anie other The same Granatensis writes thus of himselfe Ibidem And surely the errours of my life and sinnes are so manie and so great that some men being in the same state of damnation as well as I and not considering O Lord thy omnipotencie but measuring according to their owne frailtie and wauering mindes with their forward thoughts haue entered into iudgement with thee saying Mine iniquities are greater then that they may be pardoned and giuing no credite to thy words and promises imagine that as some angrie or cruell man thou thinkest vpon punishment and reuenge and not vpon grace and pardon And such O my God when they shall see that thou wilt forgiue me my sinnes shall be ouercome and ashamed of their iudgements And they shall acknowledge that which thou spakest by thy Prophet that is As high as the heauens are exalted from the earth so are thy waies farre aboue the waies of men and thy thoughts aboue their thoughts Therefore O Lord haue mercie vpon me and blot out mine iniquitie Thus farre Granatensis He confesseth himselfe to be a damnable sinner Here is no merits then and yet for all that he hopes for pardon comes to the throne of Gods mercie nay they which think God to be an angrie God so that he will not heare sinners he plainlie teacheth that they haue a wrong opinion of God And do not the papists teach this in their doctrine of intercession to saints Angels This faith al the scriptures teach vs that when we pray in the name of Iesus Christ God doth most assuredly heare vs. And so we ought to frame our words when we pray as though we were in the presence of God and our hearts after we haue praied that God in whose presence we haue praied hath granted our requests This faith the gospell teacheth They which beléeue not this denie the faith of the Gospell And the same Granatensis that he may the more déepelie imprint and fasten this loue of God in our hearts which is the very roote of the assurance which we haue in our prayers in another place let vs marke how excellentlie he commendeth and expresseth this excéeding great loue of God towards vs. Can there be any greater argumēt of the goodnes of God wished or desired then to consider that a God of such infinite Maiestie Granat de perfect amor dei cap. 28. who not for any need but onely of his owne goodnes doth stoupe downe humble himselfe so greatly that as a steward purueyour of birds fishes and wormes he prouides all things necessary for their life Neither being content with this alone he doth humble himselfe so far that he giues them also pleasant things wherewith they may delight themselues stirring vp in them also certaine motions of pleasures That euen as thou O Lord hast not only an essence or being but also a most happie and blessed essence so also thou wouldest haue all thy creatures be they neuer so vile and base in their kinde to participate of thee and to enioy both these that they should haue both an essence and also a most happie and ioyfull essence Who is not now amased to see such a miracle who hereby acknowledgeth not the infinite kindnes nobilitie and liberalitie of Gods heart who shewes himselfe so louing and courteous to so vile creatures which if a man meet withall he will make no account to trample vnder his feet Which of vs is it that thinkes it concernes him any thing at all whether a Flie or Pismire haue food or not or whether she be merie or sad Who therefore will not maruell that a God of such great maiestie in comparison of whom all the world is no bigger almost then a little Pismire not onely to haue special care of the liues of these smal vermine but also of the delights and pleasures wherewith euerie one of these is delighted when as he lookes at the hands of these neither for praise nor thanks O wonderfull goodnes O inestimable sweetnes O my God how great incomprehensible are those things which in the bosome of thy glorie thou hast reserued for thy faithfull friends when as thou hast such a speciall care of vile wormes How can I distrust of thy prouidence mercie towards men whom thou hast bought with thy precious bloud when as that is not wanting euen to the beasts of the field Thus farre Granatensis This onelie consideration should make vs pray to God alone Chap. 29. And after of the praiers of the faithfull he writes thus What shal I say O Lord of thy readines in hearing the praiers of the iust what of thy speedines in fulfilling their desires how often doest thou promise vs this in thy holy scriptures that thou mightest take away our infidelity distresse In a certain place thou saiest which of you askes bread of his father and will he giue him a stone our askes fish and will he for fish giue him a serpent or if he aske an egge will he reach him a Scorpion If ye therefore when as ye are euill know to giue good things to your children how much more shall your heauenly father from heauen giue his holy spirit to them which aske him And in another place Aske and it shal be giuen to you seeke and ye shall finde knocke and it shall be opened vnto you But the words of our Lord which are in S. Iohns Gospell doe declare the same much more manifestly by which it is manifest that God hath at once opened to his friends all the gates of his mercie when as he saith If you abide in me and my words abide in you aske whatsoeuer ye will and it shall be done vnto you Could the heart of man if a wish were giuen him to wish whatsoeuer he would haue wished a more large or greater benefit when as in these words he hath leaue giuen him to aske whatsoeuer he will And he giues his word also that whatsoeuer he asketh he shall obtaine These are the promises of the Gospell from which they also disagree not which are found euerie where amongst the Prophets The Psalmist saith in a certaine place he will doe the will of them that feare him and he will heare their prayer and will saue them And in another place The eies of the Lord are vpon the iust and his eares are open vnto their prayers And in another place hee saith He hath regarded the prayer of the humble and hath not despised their petition Esay also sings the same song to vs. For after he had shewed with what good works God is especially serued by and by he addeth the reward that shall be giuen to them that serue him saying Then he shall call and the Lord shall heare him he shal crie and the Lord shal say Behold here am I. And as though this were but a small thing thou thy selfe O Lord addest a farre greater and more bountifull promise in the same Prophet
testimonies God will haue and what witnesses in his Temple what trées in this his new Paradise and what candles in his house Exod. 25.31 The old Tabernacle had but one Candlesticke in it with seuen braunches to lighten it 2. Pe. 2.5 Heb. 3.5 and the olde world but one Noah to testifie to them the wil of God and the house of Israel but one Moses as a seruant to testifie those things which should be spoken after As our Sauiour also tolde the Iewes Doe not you thinke that I will accuse you to my father Io. 5.45 there is one that accuseth you euen Moses in whom you trust But in the Church of Christ shall be two witnesses The Law and the Gospell Besides this former testimonie of Moses The gospell also shall be preached to all nations for a testimonie Mat. 24 14. Mat. 18.16 saith our Sauiour and then shall the ende come Out of the mouth of two or three witnesses shall euerie word or matter be confirmed Before his iudgement God will haue his truth firmely ratified to the world And therefore of these two witnesses and of these two testaments of the Law and of the Gospell in our daies in the repairing againe of the Temple which was prophaned and defaced by Antichrist Saint Iohn saith These are two Oliue trees and two Candlestickes standing before the God of the earth Alluding no doubt to Dauid here in the Psalme The word of the Lord is purified to the Lord of the earth and these Oliues and Candlesticks stood before the Lord of the earth As though the word of God and these Oliues and Candlesticks were all one The word of God the two testaments are the Lords two Oliues able not onely to sustaine Psal 104.15 but to chéere and make merie all Gods household seruants They are also the Lords two great lights like the Sunne the Moone which are sufficient also to lighten his whole house in all obscure and dark points of Religion and to shew vs the perfect and readie way to heauen Now let all his faithfull seruants haue an eie only to these De Mirah scrip lib. 1. cap. 6. Let vs marke what authoritie saint Austen himselfe yéelded to the fathers and expositers of the holy scriptures which were before him who speaking of the doores of heauen which were opened and of the fountains of the déepe at Noah his floud writes thus We cannot saith he for the slendernes of our wit and knowledge vnfold the hardnes of this matter with a grounded or ratified opinion that that is truth which we teach notwithstanding we will without anie partiality shew what in these matters the studies of our former masters could finde out in their diuers opinions yeelding no more authoritie to one then to another of whose iudgements and of whose particular choises we giue euerie man leaue to allow or disallow at his pleasure This opinion Saint Austen had of the opinions and iudgements of those which before him expounded the holy scriptures whom he cals Masters he himselfe was bound to none of them nor no more would he haue anie other And so no doubt by this his owne example he hath taught all men what opinion if they will not be wilfull euery one should haue of his writings expositions So that then in the time of popery the shepheards the pastors of congregations in not giuing this meat vnto their flocks in not healing their woundes sores with the leaues of these trees in not preaching the word of God they haue declared themselues not be Christs shepheards Io. 10.10 but to be Antichrists hirelings Nay to make this matter more plaine They haue not only not fed them but torne in peeces their hoofes as Zacharie prophecieth wounding their consciences and weakneng their faithes in teaching that vnlesse they sang masses for them after their deaths their faith in Christ did not profit them And that they were damned if they brake one of the least of their ceremonies and traditions Is not this quite to teare in péeces the verie hoofes and clawes of the poore sillie lambes whereby they began now to go and to lay hold on Christ Secondly this same Author saith That now one hauing gotten such a faithfull and holy confessor let him account of him euen as of God himselfe and reueale to him boldly all his secret sins and all the secrets of his heart And is not this plainly to say that the Pope is Antichrist He shall sit in the Church shewing himselfe as God saith saint Paul And doth not he here confesse the same What is it else to be God Psal 7.9 Ier. 11.20.20.12 Reu. 2.23 but to search the harts and raines as the scriptures often teach This thing they attribute to God onely And yet the Pope and his cleargie arrogate it to themselues And is not this to sit in the Church as God Saint Paul writes to the ministers of the Church of Corinth that they should iudge nothing before the time 1. Cor. 3.5 vntill the Lord come who shall lighten things that are hidde in darknesse and make the counsels and secrets of the hearts manifest 1. Ti. 5.24 and then shall euerie man haue praise of God And to Timothie Some mens sinnes are open before hand and goe before vnto iudgement but some mens follow after But the papists by this their doctrine contrarie to saint Pauls doctrine in both these places doe make their confessors to take vpon them that knowledge of secrets which belongs to God and that no sinnes are to be reserued vnto the daie of iudgement Their confessors if men will not be damned as they teach must knowe them before This author here himselfe confesseth that to know the secrets of the heart belongs onely to God And that therefore euerie one is to account of his confessor euen as of God himselfe And is not this plainly to affirme that the Pope shall sit in the Church as God Let vs neuer looke that anie other shall euer come into the Church and challenge or take vpon him more of the diuine Authoritie then this And therefore let vs acknowledge that this prophecie of saint Paul is alreadie fulfilled in him And that the Pope and his cleargie sit now in the Church of God 17. Of Purgatorie Psa 40.1 FIrst concerning Purgatorie that vehement and comfortable Sermon which God commaundes Esay and in him all ministers to preach to his Church is as it were a double cannon to beat downe the paper wals of Purgatorie Comfort comfort my people saith the Lord your God speake to the heart of Ierusalem and crie vnto her that her warfare is now at an end and that her iniquitie now hath obtained pardon For she hath receiued at the Lords hands double for all her sinnes This is a sermon of comfort and this must be preached to the heart of Ierusalem and of all Gods Church and cried out in their eares that their warfare now
things that they doe not lift vp their harts to pray to him whom that Image or picture representeth Here is their opinion plainly set downe that Images are to be adored and worshipped and that we must lift vp our hearts to him whomsoeuer the Image representeth Is not this to giue Latria to creatures Dauid saith to God I lift vp my heart to thee Psal 25.1 This is a part of his honor and shall we giue it to anie other And God himselfe saith Thou shalt make thee no image of any thing Exod. 20.4 in heauen aboue nor in the earth beneath thou shalt not bow downe to them nor worship them No doubt the first branche of this commandement is as large as the second As by this all Images of earthly things are forbidden so by the other the Images of all heauenlie euen of Angels and of Saints yea of God himselfe And yet Stella here affirmes that we may worship Images and is not this Idolatrie Esay also séemes to expound this commandement thus Esay 40.18 To whom will yee liken God and what likenesse will you make for him The workman hath made an Image and the goldsmith hath couered it with gold and melts chaines of siluer for it The poore man also for an oblation chuseth a tree that will not rot and he wil seeke for a cunning workeman to make him a grauen Image that cannot mooue it selfe Will you not know will ye not heare hath it not been shewed to you from the beginning will ye not vnderstand it by the foundations of the earth He that sits vpon the spheare of the earth and the dwellers thereof are like Locustes stretcheth out the heauens like a webbe and spreads them out as a tent to dwell in God who brings the rulers of the earth to nothing and makes the iudges like a thing of nought yea they haue not been planted they haue not been sowen yea he hath not suffered their stocke to take roote in the earth and he hath but blowen vpon them with his spirit and they haue withered away and the whirlewinde doth take them away like stubble And to whom will ye liken me and I shall be like to him saith the holy one The Prophet here séemes to expound the commandement and therefore he saith hath it not been declared to you from the beginning will ye not yet vnderstand that same olde and first commandement And here he condemns not only poore mens Images made in the honor of God of wood but rich mens also of gold naie by the wonderfull works of God he prooues that they can make no Image like to him And therefore their Images are not onlie against the commandement but also against reason And yet for all these speeches and reasons the Papists will not know thus much at this day They which paint God like a iudge sitting in iudgment or like a king sitting vpon his throne doe dishonor and disgrace the Maiestie of God All the iudges and kings of the world are nothing vnto him as the prophet Esay here teacheth vs and yet thus haue the papists painted him And yet Stella in another place plainly affirmes that Images distract manie times the mindes of men In cap. 2. Luc. and hinder deuotion and that to take anie part of Gods glorie from him is flat sacriledge he would faine defend their Images and yet in truth he condemnes them For thus he writes Marke saith hee that oftentimes it chanceth that men going into houses or Churches are distracted and let by pictures and Images and such like but Christ being borne in a base cottage would haue no pompe that we should marke and behold him alone For externall trimming and decking is wont to distract the mindes that sometimes it lookes here and sometimes there that being neglected which most chiefly was to be looked vnto But Christ in his natiuitie was poore and base because that he would haue nothing but himselfe to be considered Stella here plainly confesseth that images oftentimes distract mens minds and hinder deuotion that in Bethleem where Iesus Christ was borne there were no images or pictures because that Iesus Christ alone ought to be considered and marked I would to God our Catholikes and Iesuits at this daie would also obserue this lesson that in Bethleem in the Church where as now also Iesus Christ is daily borne they would haue no images 1. Cor. 4.15 and that they would consider and marke Iesus Christ alone And againe in the same place vpon these words Glorie to God on high he writes thus By which place we must learne in all things and chances whatsoeuer to giue glorie to God alone neither let that thought euer come into thy minde that thou wouldest violently take that from him because that then thou shalt be most grieuously punished For in euerie good thing thou doest two things are to be considered the praise or honour and the profit whereof God chuseth the honor as due to himselfe but the profit or gaine he reserues for thee Therefore if thou shalt with a wicked violent hand take away the honor due to God God will also take from thee the reward which also was thine Therefore if thou shalt doe this hainous act thou shalt not only be worthy to haue no gift giuē thee of God but he wil most seuerely punish thee So the Angell strooke Herod as we read in the Acts because he gaue not the honour vnto God For it is plaine theft and robberie not to giue God his proper honor no lesse then to steale any vessell of siluer from thy neighbour And a little after That same holy Ioseph when as his vnchast Lady did entise him to sinne said thus My Lord hath giuen me al things besides thee which art his wife how then dare I sinne against my Lord So God hath giuen thee all things besides his glorie which is as it were his wife how then darest thou sin against thy Lord God in taking from him his glorie Thus far Stella It is of all sins a most hainous sin in anie part to impaire Gods glory The saints of God haue learned this lessō here on earth and shall we thinke that they haue forgotten it in heauen Shal we now worship thē or knéele to thē or call vpon them when as now they cast downe all their crownes before the lamb and giue him the glorie In one of the first miracles Reu. 4.10 that euer was done after our Sauiours ascension I would to God all true Catholikes would marke what a lesson Peter giues them when as he had healed that lame man Act. 4.12 Ye men of Israel saith he why maruell you at this or why looke you so stedfastly on vs as though by our owne power and godlinesse we had made this man go The God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus c. It was not the power or holinesse of Peter
that healed that lame man but it was the power and might of Iesus Christ And so no doubt the same power wrought all miracles after in the primitiue Church The glorie of all those miracles belonged to Iesus Christ For so Saint Peter here testifieth The God of our fathers hath glorified his son Iesus No part of the glorie of them appertained either to the Apostles or Martyrs following as Peter here plainlie teacheth But as the Iewes then looked vpon Peter and Paul so in the age succéeding the people began to reuerence the Martyrs and to acknowledge that by their vertues partly these miracles were wrought Aug. de cura pro mortuis agenda cap. 1. And a proofe hereof is that a widow burying her son neere to a Martyr asked Paulinus iudgement and he S. Austens counsell whether such a buriall were not profitable to the soule of her sonne or no. And this question as should seeme gaue an occasion to S. Austen of writing that booke And S. Austen himselfe reasons as we saie pro contra and cannot well tell what to make of that question as in that booke more at large appeares They had forgotten as should séeme that lesson of Peter that euen he by his owne godlinesse and power did not worke that first miracle but by the power of Iesus Christ Iesus Christ is euen now as he was then Heb. 13.8 and shall be for euer that same onely fountaine from which all vertue and power of doing miracles doth procéede Luc. 8.43 Who saith euen now as he said then when as that woman that was sicke so dangerously of a desperate bloudy issue which passed all the Physitions cures that she could meete withall when as she had with a liuely faith touched him Verse 46. and now was healed who hath touched me For I feele vertue to haue proceeded from me All other miracles whatsoeuer proceed from the same fountaine It is not the touching of Peter or Paul much lesse of anie other Martyr or to be buried nigh them that can profit anie man but onlie the touching of Iesus Christ by a liuely faith as it did that woman This touching after his resurrection our blessed Sauiour taught Marie Magdalen Ioh. 20.17 Touch me not For I haue not yet ascended to my father As though he should saie Heretofore you haue touched me corporallie but henceforth touch me no more so but touch me spiritually touch me with a liuelie faith and be sure that ye shal find vertue to procéed from me If this first lesson had béen taught and firmely obserued in the Church so much superstition and reuerence inuocation of the saints departed would neuer haue crept into the Church as hath done And afterward they began to beléeue that when miracles were done at the toombes of the martyrs that they by their holines power had wrought them And so it grew by little and little from glorifying Iesus Christ alone which Peter here teacheth that men glorified the martyrs also with Iesus Christ And so they became théeues as Stella here cals them by robbing God of his glory Granatensis of the greatnes of this sinne writes thus Med. vitae Christi 19. The whole world was nothing else but a temple of Idolatrie a Castle of theeues a denne of Cockatrices and Serpents a market of wiles and deceits a house of confusion a gulfe of darknes what shall I vse manie words The world was almost become a hell of diuels incarnate From the East to the West in all Isles Kingdomes and Countries both by sea and land the diuell was worshipped for God and in the honour of such monsters most stately Churches were built Their Altars yeelded their smoakes to these to these they burned their incense to these they offered sacrifice And because Idolatrie is the mother of all vices there raigned also with her all the filthines abominations wickednes and faults of the whole world So that the diuell who is called in the Gospel the strong man that is armed obtained the dominion of the whole earth in great peace the obedience and seruice thereof which was due to the true and lawfull Lord and owner being quite taken away Such an vgly monster is Idolatrie she is the mother of all filthines and abominations and sins and therefore carefully to be taken héed of of all true Catholickes Ferus expounds the first commaundement thus In Mat. ca. 22 I am the Lord thy God As though he should say I euen I I say and no other I am the Lord thy gouernour thy God and thy Creator also who as I haue created thee so I gouerne thee not thou thy selfe by thine owne wisedome strength or righteousnes c. I bestow benefits vpon thee I redeeme thee from euils sinne and damnation In my power are all things which made all things And how great soeuer I am I am wholy thine and in whatsoeuer I am able Onely remember thou that onely thou acknowledge me to be such a one and suffer me to be thy God that is that thou looke for all good things of me in all thy euils thou looke vpon me neither that thou turne thine eies anie other way or applie thy heart Thou shalt haue no other Gods that is haue nothing besides me in which thou maist trust vse the creatures set not thy heart vpon them c. Here is an notable platforme of Christianitie to beléeue that God is wholy ours to looke for all things from him in all daungers to flie to him neuer to turne our eies from him Thus saith Ferus Agréeing here with Dauid Psal 123. Euen as the eies of seruants looke vnto the hands of their maisters as the eies of a maiden to the hands of her mistres so our eies wait vpon the Lord our God till he haue mercie vpon vs. Seruants must not haue wandring eies they must stedfastly attend vpon their maisters that they may be readie to do their pleasures so must all Gods seruants haue their eies fixed vpon him neither turne to anie other in his seruice in their afflictions and daungers euen vntill he haue mercie vpon them If this platforme of Christianity were printed in euerie Christian heart they néeded no Images to put them in minde of God God should be euer before their eies They néed no intercessors to God God is wholy theirs who then dare doubt of his loue Ferus of the honour of the saints writes thus There be some which attribute too much to the saints Fer. in Mat. ca. 11. And againe there are some which attribute nothing vnto them But here thou maist see that Christ praiseth Iohn and that excellently euen to our instruction but he praiseth Iohn so as he preferres himselfe before Iohn So I say the saints are to be praised who are worthie of praise both in their liues and also in their deaths and that which is worthie of praise in them is to be highly commended to the
be by it wiser as he himselfe was then the aged By Gods word the holy Ghost shall so teach euerie one of them that now as saint Iohn saith they shall need no other teacher 1. Io. 2.27 Esay 11.9 Then shall be fulfilled that which Esay prophecieth The earth shall be filled with the knowledge of the Lord euen as the waters that couer the sea If this be the marke of the true Church then euerie one that is not to too partiall or will not shut his eies wilfully against the light of the sunne néed goe no further but may here plainly discerne which is the true and false Church and may decide that great doubt which at this day troubles so many mens consciences Hath this knowledge béene in the Popes Church Haue they thus knowen God from the greatest to the smallest Speake truth herein whosoeuer thou art And if it be most apparant that this knowledge hath béene wanting therein be not afraid to say with the Prophet Ieremie and with S. Paul with Esay that she is none of Christs spouse that she hath no part in his testament This same onely marke bewrayeth her and condemneth her The same marke hath God put downe againe of his house and true Church by the Prophet Esay least we should doubt thereof Esay 59.20.21 The redeemer shall come vnto you and vnto thē that turne from iniquitie in Iacob saith the Lord. Here first is Iesus Christ now followes his Church And I wil make this my couenant with them saith the Lord My spirit which is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord frō henceforth euē for euer Here is first a couenant Secondly here are the spirit Gods word vnited and knit togither So that euen as the windes accompanie the waters so doth Gods spirit the waters of comfort Rom. 15.4 that is the waters of the scriptures And these words as they haue bene in Christs mouth for he spake not of himselfe but as his father gaue him commaundement so he spake so they shall be in the mouth of his séed Io. 12.49 and of his seedes séede for euer If these be the true markes of the Church the Popish Church which lacks these markes is not the true Church Nay she hath broken this couenant most apparantly And therefore no doubt she is that whore of Babylon which saint Iohn speaketh of in the Reuelation Reu. 17.2 Io. 6.63 Ro. 8.9 Gen. 1.2 Act. 10 44. 2. Cor. 3.6 Nay she is not onely a trucebreaket but a murtherer she hath debarred Gods people of his word and so also of his spirit which is the verie life of the faithfull and without the which they are but withered braunches For the word and the spirit are knit togither as the Prophet here teacheth vs and therefore shée is guiltie of murther And of such liuing and spirituall murtherers of whom the ciuil lawes of magistrates take no hold Saint Iohn saith also Cap. 9.11 that they will not repent of these their murthers but still maintaine them and practise them euen as the Papists doe at this daie They which wil be accounted Gods séede and his children let them sée that they haue Gods word in their mouthes euen as Iesus Christ had Let it neuer depart neither from their mouthes nor hearts let it alone direct all their workes let them in all their workes saie as he said As my father hath commanded me so doe I. Iohn 14.30 Dauid also thus pictureth out Gods Church Psal 87.1 A paraphrase of the 87. psal 1. Cor. 15.3 Her foundations are vpon the holy hils What other holy hilles are these but the scriptures Gods Church is built vpon the scriptures vpon them shée groundeth all her doctrines God loueth the gates of Sion more then all the dwellings of Iacob Here is next her glorie her beautie her strength her felicitie God loueth nowe the meanest christian better then the best Iewe euen the gates of Sion before the stately pallaces of Iacob Ier. 9.23 So that now let not the wise man reioyce in his wisedome nor the strong man in his strength nor the rich man in his riches but let him that reioiceth glorie in this that he knoweth me saith the Lord. 1. Cor. 1.31 And wherein this knowledge consisteth S. Paul teacheth that is to know that Iesus Christ of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written saith S. Paul let him that reioiceth reioice in the Lord for these things for this wisedome of Gods word for this strength of faith for the riches of Christ merits which all are ours And therefore he saith so often to the Philippians Phil. 4.4 Reioice in the Lord and againe I say reioice And why because God loues thee If thou be a christian euen whosoeuer thou art though thou be neuer so meane a christian though thou be but a gate no stately pallace yet the Lord loues thée more then all the pallaces of Iacob Though thou be but a little one in Christ Mat. 18.10 yet thy Angell thy seruant that attends vpon thée beholds the face of God in heauen And this loue of God is another marke of Gods Church Glorious things are spoken of thee O thou citie of God The Church is called here the citie of God Reu. 22.17 shee is called also the Spouse of Christ And againe Esay writes thus of her Esay 54.10 For a moment in my anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion of thee saith the Lord thy redeemer And againe O thou afflicted and tossed with the tempest that hast no comfort Behold I will lay thy stones with the carbuncle and lay thy foundations with Saphires And I will make thy windowes of Emerauds and thy gates shining stones and all thy borders of pleasant stones And thy children shall be taught of the Lord and much peace shall be to thy children In righteousnesse shalt thou be established and be farre from oppression for thou shalt not feare it and from feare for it shall not come neere thee These are great blessings euen in worldly affaires in things that concerne our bodies but in those things which concerne our soules how farre more excellent are they such glorious things are spoken of Gods Church But the Romish Church by their placing of peblestones and stones that lie in the hie waie in the windowes of Gods church that is simple and vnpreaching Prelates and also by teaching the doctrine of the vncertaintie of saluation hath obscured this glorie I will thinke of Rahab and Babylon with them that know me c. Here is another marke of the church She shall now be spread ouer the whole world
did they then kéepe Gods people in awe how afraid were they then to breake anie of the Popes or his cleargies commandements whatsoeuer And as for God the most part of his commandements they knew not and those which they knew were so corrupted by them that they had as good almost not to haue knowne them at all They did as the Pharisées did teach the people Gods commandements but the kéeping of them after their expositions was a breaking of them Matt. 23.16.17.18 So they taught in those daies as may seeme not to sweare by God but by creatures by cocke apie and such like they made no account to sweare by which was horrible blasphemy against the maiestie of God to giue his glorie to a vaine thing to cocke apie or a mouse foote For to sweare by God Deut. 10.20 is a part of his honour and therefore euen as he that should set the crowne of a king vpon a swineheards head did more hainously offend against the maiestie of the king then he that should put it on the head of some of his nobles in anie rebellion so did they more grieuously offend in giuing gods honor to these base creatures Psal 63.11 Ier. 5 7. whereas it is a most hainous offence to giue it to anie creature So they taught to keepe holy the Sabaoth from bodilie labours but to doe the workes of the Sabaoth they regarded not as to heare Gods word and such like They gaue also Gods glorie to creatures by calling vpon Angels and Saints naie euen to stocks and stones by kneeling downe and putting off their cap◠vnto them Psal 76.11 nay by their offrings and making their vowes vnto them And in these consisted the chiefe part of Antichrists religion And this lesson concernes vs for it followes For the houre of his iudgement is come There be some that shall erre in these points euen immediately before the daie of iudgement But let such take héede for as I haue noted before God at the day of iudgement shall command all those his Saints to be gathered togither to him Psal 50.5 that haue made a league and couenant with him with their sacrifices And Dauid commandeth all Gods Saints to binde their sacrifices with cordes Psal 118.27 Heb. 13.10 Psal 82.1 to the hornes of the Altar now the Altar is Iesus Christ as who knowes not This is that which that Psalme teacheth also Sing we merily vnto God our strength make a cheerfull noise vnto the God of Iacob for this is a statute to Israel and a iudgement of the God of Iacob This he ordained in Ioseph for a testimonie when he came out of the land of Egypt This law of God must we obserue also comming out of the spirituall Egypt where also we heard a language that we vnderstood not To the hornes of that Altar Iesus Christ and to the mightie promises of this Altar must al Gods Saints binde all their sacrifices and all their praiers The houre of his iudgement is come nowe worship him that made heauen earth the sea and the fountaines of waters Here is an Antithesis or contrarietie betwéene God and his works As though the holy Ghost should say Worship now the creator and no creature whatsoeuer no not Saint or Angell Let al true catholiques obey this commandement and go no further Let them worship him that made heauen and earth let them worship the creator Thus farre the passage is sure If they shall go anie further they haue no warrant the passage is dangerous 1. Sam. 15.23 2. Sam. 6.7.8 1. King 13.24 22.28 they maie perchance be drowned in the sea of disobedience with king Saul and others which durst venture further then they had commission These are then the markes of the true Church reformed from the corruptions of Antichrist To preach the Gospell and the euerlasting Gospell to teach men to feare God and to feare to offend to breake his commaundements and to giue all glorie to God and to worship him that made heauen and earth Laye this rule to the Church of Rome and euerie one maie see howe farre out of square she is Reu. 14.8 And another Angel followed saying it is fallen it is fallen Babylō the great Citie for she made all nations to drinke of the wine of the wrath of her fornication Here now followes Babylon here followes the false church that hath doctrines contrarie to those which was alofte as should seeme before and in great glorie Oh let not this her great glorie beguile anie For it is fallen it is fallen shee shall come to the ground shee shall not alwaies be alofte howe sure and firmely soeuer in mans eies she séems to be vnderpropped and therefore her fall here is doubled And although her doctrine might sufficiently haue béene gathered by the contrarie of those which haue béene taught before yet here also are some principall parts thereof manifested and declared least that Gods people should be deceiued and that in two words Here doctrine is called wine because it was pleasant to flesh and bloud as their Church seruice their guildes their pilgrimages doe most plainlie prooue Secondly it was wine of fornication She withdrew mens hearts from the only loue of the seruice and worship of God by this her wine and so made man to commit fornication euen as Israel did by ioyning euer some Idoll or deuise of their owne with the true worship of God Dauid saith in the Psalmes Psal 73.25 Whom haue I in heauē but thee meaning to worship to trust in to call vpon For thou hast destroyed all them that commit fornication against thee That is that trust in worship or call vpon any other yea though they be in heauen besides thee Exod. 20.3 And this also is the meaning of the first commandemēt Thou shalt haue no other Gods but me And the third Angell followed them saying with a loude voice If any man worship the beast and his image and receiue his marke in his forehead or in his hand Vers 9. the same shall drinke of the wine of the wrath of God yea of the pure wine that is powred into the cup of his wrath and he shall be tormented with fire and brimstone before the holy Angels and before the Lambe Now the gospell being preached it is a daungerous thing to follow Antichrist now light being come into the world still to embrace darkenes is death So that here followes a third Angell that threatens a most terrible sentence against all such And here also are put down markes of the false Church the first is to worship the beast and the image of the beast This beast is the Roman Emperour as appeareth in the chapter going before whose deadly wound the beast that came out of the earth healed Reu 13.12 and to him it was permitted to do wonders in the sight of the beast saying to them that dwell on the earth that they should make
of the Arke is finished in a cubit as some thinke or else the eaues were round about the Arke a cubit in breadth to put awaie raine from the window and from the arke it selfe This maie teach vs mortification of the flesh If wee would iudge our selues 1. Cor. 11.31 we should not be iudged of the Lord. Fasting and prayer from a liuely faith are that narrowe roofe that repelles al stormes from Gods Church 1. King 21.27 Vnder this narrow roofe Ahab when God threatned him vengeance for his sinnes and Queene Hester Hest 4.16 when Haman like a mightie clowde and huge tempest did hang ouer her head and the heads of her people did shrowd themselues So did Niniueh at the preaching of Ionas Ionas 3.7 Wouldest thou escape the stormes then of Gods wrath let the Roofe of thy house then be narrowe Whosoeuer thou art iudge thy selfe and God will not iudge thee as S. Paul counselleth all christians And the doore of the Arke shalt thou set in the side thereof Verse 16. Here is also Iesus Christ described verie liuely vnto vs Ioh. 10.9 who is the verie doore into the church who suffered his verie side to be opened with a speare for our sakes Ioh. 19.34 that we might haue an entrance into heauen By this doore we enter boldlie into heauen and appeare before the maiestie of God In this wide wound as in the clift of a most safe rocke Cant. 2.14 we hide our selues from all the persecutions of the enemy And this doore is but one there are not manie doores into his house Ioh. 10.9 Acts 4.12 as our Sauiour himselfe tels vs I am the doore The same also Peter testifieth There is but one way to saluation and that is Iesus Christ there is but one séede Gal. 3.16 in whome all the nations of the world shall be blessed and that is Iesus Christ Ioh. 3.14 there is but one brazen Serpent lift vp in the wildernesse which cured al the Israelites from all the stingings of the Serpent whatsoeuer and that is Iesus Christ Acts 4.12 There is no other name vnder heauen giuen to men by which we must be saued but onely the name of Iesus Christ He is that one doore that was made in the side of the Arke And thou shalt make it with the low second and third Roume Verse 16. Ro. 12.6.13.1 1. Cor. 7.25 1. Pet. 4.1 There are degrées in Gods church of manie estates and conditions of Kings and other inferiour magistrates and subiects of Byshops Pastors and their flockes of virgins married folkes and widowes and therefore God commanded Noah to make hie roumes and middle and lowe roumes in the arke Euerie one of these haue their proper places in Gods Church There are also in the church children which stand need of milke 1. Cor. 3.1.2 there are also strong men which can digest stronger food which are doctors in christianitie Heb. 5.12 and some others to whom the rudiments and principles of christian religion appertaine and all these doe belong to Gods church Verse 17. And behold I will bring a floud of water vpon the earth to destroy all flesh wherein is the breath of life vnder heauen and all that is in the earth shall perish But with thee will I stablish my couenant and thou shalt go into the Arke thou and thy sonnes and thy wife and thy sonnes wiues with thee Here is the floud a signe and type of Gods wrath and iust iudgement for sinne Here is the onely means of saluation Gods frée mercie For it is said before That when as God saw that the wickednesse of man was great in the earth and al the imaginations of the thoughts of his heart were onely euill continually and it repented the Lord that he had made man in the earth Verse 5. and he was sorie in his heart c. That Noah yet found grace in the eies of the Lord. Noah his saluation was the frée mercie of God and his most gratious couenant They onely which doe obserue his couenant doe escape this his fierce wrath as here appeareth And this couenant Noah preached vnto those wicked men in his daies but they would not beléeue him but euerie one followed his owne wicked waies and so in the end for lacke of faith were drowned Mat. 5.7 Mar. 16.16 Luk. 6.37.38 Ioh. 16.27 The like couenants God hath made with vs let vs reade them and marke them and beléeue them if we minde to escape this deluge of the wrath of God least we perish with those men in the daies of Noah The obedience of Gods couenant is the only way of saluation no deuise of man can saue els whatsoeuer Verse 21. And take thou with thee of all meate that is eaten and thou shalt gather it to thee that it may be meate for thee and them God will not haue his pined he will haue meate in his house and therefore Iesus Christ was borne also in Bethlehem Mat. 2.1 which in the Hebrew signifies a house of bread And Noah is commanded to gather to him all manner of meates There are varietie of meates in Gods house Exod. 12.9 There is the head of the lamb the purtenance and the feete Gen. 30.14 Psal 51.7 Prou. 31 6. Psal 75.8 2. Tim. 2.15 Luk. 12.42 There are sower lettice there are mandrakes which make fruitfull there is purging Isope there is pretious balme There is wine and strong drinke for the afflicted there are dregs for the wicked And here is required the wisedome of all Gods ministers They must be stewards they must not giue all meate at once but euerie kinde of meate in his proper time Neither all kindes of meat to euerie Christian but euerie condition or state hath his proper food euen as in Noah his Arke euerie kind of liuing creatures had also The doctrine of Kings and Magistrates is not to be set before the people 2. Ti. 2.15 nor the doctrine of the people to be taught the Magistrates this were lacke of discretion This were not rightly to deuide the word of God Noah therefore did according to all that God commaunded him euen so did he Here is the conclusion and summe of all Vers 22. Noah did all according as God commaunded him Euen in this materiall worke of making the Arke of wood and timber he missed not an Inch of that length bredth or height or of anie other thing which God commaunded him much more then in the spirituall building of the Church the same is to be obserued The maister builders may not goe a haires bredth beyond the commaundement of God Mat. 28.20 1. Cor. 11.23 Gal. 1.6 2. Pet. 1.16 though that which they doe séeme in their owne eies neuer so conuenient or profitable or necessarie or stately They must learne this lesson of Noah their good predecessor and their Schoolemaster As God commannded so did Noah according to
with the holy Ghost And this is that which Christ promised once If two of you shall agree vpon earth whatsoeuer thing they shall aske it shall be done vnto them Ferus would haue common praiers made with the common consent of the whole Church or else saith he they are of no force Contrarie to the common practise of the Roman Church amongst vs in times past Againe he writes thus of the euill life of the Church which offends manie Ferus in cap. Act. 23. Although it be a great imperfection and defect where the life is not approued and vertuous yet there is lesse danger if the faith be right and sound then if the life were good and the faith euill For without faith it is impossible to please God and he that comes to God must beleeue Therefore it is of more force if the faith be pure and good then if thy works were good Thus farre Ferus He preferres that Church which hath a right faith although in some respect she faile in good workes before that Church which hath good works and an euill faith And of the Church Ferus in Act 21. and of the sacrifices thereof he writes thus Paul taught that Gods house was the Church and that now the true sacrifice was to bee offered in euerie place So Theodoret expounds it in cap 1. Malach. alleageth this place of S Paul and that of our Sauiour Ioh 4.23 1. Tim. 2.8 the which thing also Malachie prophesied Ferus séemes to expound the sacrifice which Malachie speaks of to be Christian prayer as Saint Paul doth also who saith I will that men pray in all places lifting vp pure hands without wrath or doubtfulnesse S. Paul here without all doubt alludes to Malachie Here is pure hands and that pure sacrifice void of wrath and doubtfulnesse Here is in all places And expounds that place of Malachie of Prayer and not of the Eucharist as some of the Papists do Iacob Vshanskus Guesnensis Archiep. Heb. 13.15 Ose 14 3. And for all Iewish sacrifices for that sacrifice Mincha which was drawn to the altar now Saint Paul puts downe in another place the fruit of our lips which sentence he takes out of Osee who cals prayers and giuing of thanks the calues of our lips And of religion maintained by warres he writes thus He that maintaines his cause by seditions and tumults of the people Ferus in Act. 21. discouers and bewrayes himselfe that he hath not a iust cause A good cause needs not vproares or mans authority who hath God the fauourer and protector of it And doth not the Pope vse these meanes to further his cause In this he declares he is not of God But in this waightie matter to let all mens testimonies passe which are light vpon the ballance as Dauid termes them Psal 62.9 yea lighter then vanitie it selfe and to returne to that vndoubted fountaine of all truth the word of God with which I began That is an euident and infallible marke of Gods Church which the Angell taught Saint Iohn Reu. 19.10 Who when as he would haue worshipped him said See thou do it not for I am thy fellow seruant and one of thy brethren which haue the testimonie Iesus Worship God Here is an euident marke of Gods Church she worships only God and not Angels And secondly here is a reason why we should not worship Angels we debase our selues in worshipping them they are our fellow seruants And who in common sense will worship his equals By worshipping Angels we forget that great dignitie whereunto Iesus Christ hath aduanced vs. We are now Iesus Christs we are his members 1. Cor. 3.23 1. Cor. 6.15 Therfore as he doth not no more should we worship Angels A second mark of Gods Church here also we may learne She hath the testimonie of Iesus And what is that that is the spirit of prophesie as the Angell after expounds it that is the Spirit of God wherby all Gods children are able in some measure to vnderstand and expound the scriptures For as all Gods children haue Gods Spirit so it is no doubt a fire in them and therefore it will burne through Christian charitie it will lighten their knowledge and disperse the mysts of darknesse This fire hath Antichrist quenched by taking the wood and matter of it awaie I meane the Scriptures from the common people And to this that of Saint Paul hath relation no doubt 1. Thes 5.19 Quench not the Spirit But here they thinke that because they worship Saints and Angels therefore they shall be blamelesse But that shall not excuse them Reu. 14 7. because they are plainly taught and commanded to worship him onely that made heauen and earth And by these words God onely is signified and all other creatures are excluded And this Epithite is commonly attributed to God in the Scriptures Psal 124.8.134.3 Our help standeth in the name of the Lord who hath made heauen and earth Here is as it were a distinction put betwéene the workes and the workman all the works iointly must worship their maker they must not begin one to magnifie or worship another Nay the more to conuince them in this their errour all the Saints and angels haue refused this seruice Act. 10.26 Act. 14.15 Peter to Cornelius Paul to the men of Lystra saying We are men like to your selues why do you honour vs And the angell twise in the Reuelation wheras S. Iohn did not forget himselfe and would haue yéelded to the angell the honour due to God but euen this ciuill outward honor which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angell twise refused alleaging my former reason Reu. 19.10 22.9 that he was one of our fellow seruants and fellow seruants must not worship one another but only their master Teaching vs to be very warie in worshipping yea euen angels least our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as amongst the Papists it hath done These two are easily in words distinguished but not so easily in déed To bowe the knée is but a ciuill honor but yet to bow the knee to Baal Rom. 11.4 God accounts part of his honor And S. Paul writes thus most manifestly of the worshipping of angels Let none ouer-rule you Col. 2.18 or spoile you of your prize which by the worshipping of God you obtaine by humblenesse of mind and worshipping of Angels aduancing himselfe into those things hee neuer saw rashly puft vp with his fleshly mind As though hée should saie No man knowes the estate of angels whether they heare our prayers at all times and can helpe vs at their pleasures or not and who will then pray vnto them nay this shall make vs lose our prize We all in this life as Saint Paul teacheth runne as it were in a race 1. Cor. 9.24 now he that runneth in a race must haue his eyes still fixt on the goale
heresie now discourage anie of Gods children So did they reuile and hate the verie names of the true prophets of God Luk. 6.22 as our Sauiour witnesseth So at this day the Papists goe about by all means possible to defame and discredite the persons of the professours of the Gospell But as Saint Paul passed not for the name of Heretike no more let vs. Beleeuing all that is written in the Law and the Prophets Here is another marke of the true Church here is a ground of a true Christians conscience concerning his faith and religion To beleeue all that is written in the lawe and the Prophets This was Saint Paules ground he beléeued no more and according to that he worshippeth God and he cares not let them cal him what they wil. Whosoeuer lacks this ground shall be caried about with euery blast of vaine doctrine Ephe. 4.14 like children To confirme and strengthen vs in our faith God hath put in his Church Apostles and Euangelists Ephes 2.20 and Wee are built vpon the foundations of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone The like marks of the true Church Saint Paule setteth downe in the Epistle to the Romans as arrowes out of the same quiuer of our Sauiour to confound the enemies that would craftily créepe into Gods house Rom. 1.9 2. Pet. 2.1 God is my witnesse saith he whom I serue in my spirit in the Gospell of his Sonne Here also is the platforme of the true Church and a patterne of a true Christian God is only my witnesse saith Saint Paul not anie Saint or Angell The true Church must here with Saint Paul attribute this knowledge and searching of hearts to God alone and not to anie Saint or Angell else whatsoeuer Act. 1.24 15.8 Secondly she must serue this God onely and none els for to whom this knowledge belongeth to him also diuine seruice and Latria as they call it belongs Thirdly Whom I serue in my spirit saith Saint Paule not with anie outward or externall things or ceremonies like a Iew but with my heart as Iesus Christ now hath taught all men to worship the Father Fourthly in the Gospell of his Sonne here he describes the maner how the true Church of God must worship him Our seruice of God must be according to the Gospell of his Son And hereunto Dauid also agréeth in the Psalme There is no speech nor language Psal 19.3 where their voices are not heard speaking of the preaching of Gods word And he addeth Kauam as it is in the Hebrew that is their line their leuell their square is gone through all the earth and their words vnto the ends of the world To teach vs that Gods word is a line leuell square to rule limit and square the faiths of all nations by But to conclude Let vs marke what Saint Paule also writes concerning this matter to the Thessalonians and how he describes the Church and Gods house there From you the word of God was spread 1. Thes 1.10 not only in Macedonia and Achaia but your faith towards God came into euerie place So that we neede say nothing thereof for they shew and declare what an entrance we had vnto you how you turned vnto the Lord from idols to serue the liuing and true God and to looke for his sonne from heauen whom he raised from the dead euen Iesus who deliuereth vs from the anger to come Here are most manifestly set downe the markes of the true Church and the Catholike faith which was in Saint Paules dayes preached through the whole world To turne from Idols and to serue the true and liuing God And here first that blind distinction of Dulia and Latria which the Papists make to cloak the worshipping of creatures is quite ouerthrowne not onely Latria but as by this place appeareth Dulia is due vnto God Secondly we must serue the true and liuing God These two Adiuncts take away all worshipping of false gods and also of Images We must worship no false nor dead thing whatsoeuer we worship it must be liuing and true And therefore we must worship no Images which are dead stockes nay wee must worship nothing but God alone Those Images which the Prophet Dauid describeth Psal 115. what are they els but Papists Images That Psalme followeth the 114. Psal which containeth Israels going out of Egypt it may séeme to describe the spirituall Egypt Thirdly we must now euery day waite and looke for the comming of his Sonne Iesus Christ from heauen We must not thinke that he will not come yet as the Papists teach by their doctrine of Antichrist Fourthly wee must constantly beléeue that Iesus hath not onely deliuered vs by his passion from the guilt of sinne but from the punishment also thereof and anger to come And lastly if the Papists will thereof conclude that the Church of Rome is the mother Church of all the worlde Rom. 1.8 because Saint Paule saith that their faith was published throughout all the world Then the Church of Thessalonica must be her elder sister 1. Thess 1.8 because her faith also was spread through all the worlde and that before hers as should seeme For Saint Paul mentions in his Epistle to the Romans when hee giues this testimony to the Roman Church Rom. 15.26 1. Thess 1.8 the fruits of Macedonia and Achaia which was planted by the Church of Thessalonica And in a word to make an end of this matter let all men marke that plaine lesson which Dauid teacheth them in the Psalme Kings of the earth and all people Psal 148.11 Princes and all Iudges of the world young men and maides old men and children let them praise the name of the Lord. For his name onely is to bee exalted and his praise is aboue the heauens and the earth All Gods seruants must praise his name and they must praise it alone and they which praise anie thing else do not rightlie vnderstand as yet the maiestie of God his praise is aboue heauen earth that is all heauen and earth is not able to expresse the greatnesse of his praise And here is the reason Because he exalts the horne of his people he aduanceth to honor and makes mightie and strong which is a praise for all his saints euen for the children of Israel Gnam kerovo a people that drawes néere vnto him as it is in the Hebrew Would you haue God exalt your horne would you be his people then you must praise him alone then you must draw neere to him and not fly from him to any other The which God giue all grace to do for Iesus Christs sake to whom be praise for euer Amen Certaine Prayers fit for euerie true Catholique dayly to vse both for himselfe and his family taken out of the scriptures Granatensis and others Matt. 7 7. Aske and it shal be giuen you seeke and ye shall find knocke and
disquieted within me O put thy trust in God For I will yet giue him thankes which is the helpe of my countenance and my God The ioy of the Lord is your strength Nehe. 8.10 Rom. 15.13 O Lord of hope fill vs with all ioy and peace through faith that we may abound in hope through the power of the holie Ghost When we shall heare the clocke strike let vs say Blessed be the houre wherein our Lord Iesus Christ was borne and died for vs. When as we shall haue done any thing well let vs say Not vnto vs O Lord not vnto vs Psal 115.1 but vnto thy name giue the glorie For thy louing mercie and for thy truths sake When we shall take a iourney I will go forth in the strength of the Lord God Psal 71.16 and I wil make mention of thy righteousnes only In a doubtfull matter let vs pray thus In silence and confidence is our strength Esa 30.15 In dangers let vs pray thus Our helpe standeth in the name of the Lord Psal 124.8 who hath made heauen and earth For Faith let vs pray thus with the Apostles O Lord increase our faith Luke 17.5 For the loue of God O Lord poure thy loue abundantly into our hearts Rom. 5.5 by thy holy Spirit For remission of sinnes Haue mercie vpon me O God after thy great goodnesse Psal 51.1 according to the multitude of thy mercies do away mine offences Psal 19.13 Who can tell how oft he offendeth O cleanse thou mee from my secret sinnes Psal 25.7 O remember not the sinnes and offences of my youth but according to thy mercie thinke vpon me O Lord for thy goodnes For good thoughts Psal 19.14 Let the words of my mouth and the meditations of my heart be alwayes acceptable in thy sight O Lord God my strength and my redeemer For good workes Psal 119.122 Make thy seruant delight in that which is good that the proud do me no wrong At the houre of death Psal 31.5 Into thy hands O Lord I commend my spirit for thou hast redeemed me O Lord thou God of truth For the Church pray thus Psal 28.10 O saue thy people giue thy blessing vnto thine inheritance feede them and set them vp for euer Psal 80.7 Turne vs againe thou God of hosts shewe the light of thy countenance and we shall be saued Psal 85.4 Turne vs O God our Sauiour let thine anger cease from vs. In the afflictions of the Church Amos 7.2 O Lord God spare vs I beseech thee who will raise vp Iacob for he is small Psal 51.18 O be fauourable and gracious vnto Sion build thou the wals of Ierusalem Psal 122.6 7 8 O pray for the peace of Ierusalem they shall prosper that loue thee Peace be within thy walles and plenteousnesse within thy pallaces for my brethrens and companions sake I will wish thee prosperitie Saint Gregorie his Prayer Greg. post Psalmos poenitent O good Iesu the word of the Father the brightnesse of the Fathers glorie on whom the Angels do desire to looke teach me to doe thy will that being led by thy good Spirit I may come to that blessed Citie where is an euerlasting day and one spirit of all men where is certaine securitie and secure eternitie and eternall tranquilitie and quiet felicitie and happie pleasure and pleasant ioy where thou God liuest with the Father and the holie Ghost for euer and euer Amen He that shall vse these short prayers no doubt as arrowes they shall mount vnto the skies and enter euen into the eares of God A View of Gods houshold and of all his Seruants THis is set downe by king Dauid very excellently in the Psalme They haue seene O Lord Psal 68.25 thy goings how thou my God and king hast walked in the Sanctuarie Here Dauid teacheth vs that the Lord God as a mightie Prince sometimes as it were euen walketh in his Sanctuarie and among the faithfull in the congregation Now followeth his traine The singers Sharim go before the Musitians Nogenim they which play with the hand on instruments of musicke follow after in the middest are virgins playing on timbrels or drummes Here is Gods traine first singers then virgins and lastly they which plaie with the hand And these may signifie vnto vs thrée sorts of men in Gods Church Singers maie represent Martyrs or Confessors of the faith Virgins those that next to them though they haue not shed their bloud for the loue of Christ yet for his sake they haue abandoned all the vaine and fleshly delights and pleasures of this world and therefore by good right they challenge to themselues the middle or second place And lastly are those cunning Musitians which play with the hand Gal. 5.6 these are those Christians whose faith worketh through charitie Who haue sowne plentifully with their handes the Lords talents that he hath blessed them withall 2. Cor. 9.6 as Saint Paul exhorteth them to doe And they which haue done so do receiue plentifully againe as our Sauiour witnesseth Matt. 25.34 Come ye blessed of my Father inherite the kingdome prepared for you from the foundations of the world for I was an hungrie and ye gaue me meate c. And how fitly agrées all these together Martyrs may bée rightly called Singers for as Prudentius writeth of Romanus the martyr when as the cruell persecutor had bored through his chéekes he spake thus to him Prudent in Rom. mart O Ruler fierce I yeeld thee thanks that for one mouth too straite Now manie mouthes thou hast me made my Christ his praise to speake Virgins may bee said to play with Drummes For their praise soundeth farre and wide Matth. 19.12 Of virginitie Christ said He that can comprehend it let them comprehend it As though hée should say it is a price propounded of me to all my disciples to runne for 1. Cor. 7.32 Happie is he that can attaine it And S. Paul erhorting all men to virginitie I would haue you without care saith he But this thing can only virginitie afford you The vnmaried man careth for the things of the Lord how he may please the Lord But hee that is maried careth for the things of the world how he may please his wife Yea there is difference betweene a virgin and a wife They are not all one the one farre excelleth the other The vnmaried woman careth for the things of the Lord that she may be holy both in body and spirit but she that is maried careth for the things of the world how shee may please her husband Here is the excellencie of virginitie put downe weighed as it were in a paire of ballance and compared with mariage that euerie one maie sée the excellency and difference of the one before the other The virgin careth only for the Lord the maried person for the world The virgin
hide from Abraham the thing which I do God doth here euen as the kings are wont to doe also with their Noblemen and Princes hee imparts with him his secrets and counsels Gen. 18.17 Seeing that Abraham shall bee indeed a great and a mightie nation and all the nations of the earth shall be blessed in him For I know him that hee will command his sonnes and his houshold after him that they keepe the word of the Lord to do righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him And is not Abraham here called a prince of Zabulon by Gods owne mouth He wil teach his family I know saith God Such a Prince also was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 4.53 that Nobleman in the Gospell of whom it is reported that when his daughter was cured he beleeued and all his houshold Such a Prince was Cornelius a Captaine and a Centurion who are wont commonly to be most vnruly it is reported of him that he was a deuout man and that he feared God and all his houshold Act. 10.2 which gaue much almes to the people and prayed to God continually Here are three notable properties of a good housekéeper to instruct his family to giue much almes and to pray continually I would to God that all housekeepers would learne but these three good pointes of husbandrie of him surely they would enrich them nay make them Princes euen in the Lords Court But what doe I reckon vp these examples in the new Testament For euen Iosuah himselfe did professe the same to all Israel And if it seeme euill to you to serue the Lord saith he choose ye this day whom you will serue Ios 24.15 c. I and my house will serue the Lord. It is a shame for Christians who by reason of their long continuance in Christs schoole Heb. 5.12 should now be Doctors and teachers of others as Saint Paul writes to the Hebrewes not to learne this lesson being now taught it by so many examples If Abraham our Father did catechize his familie though he were a mightie man shall any of his sonnes thinke himselfe too good to instruct his familie If the Noble man in the Gospell did shewe himselfe so kind for one benefite receiued at the hand of Iesus Christ shall not we much more hauing now receiued so manie If Cornelius a Souldier did this how shall a Citizen excuse himselfe if he doe it not And if Iosuah in the shadow did it how shall a Christian in the light not doe the same In the last but not in the least place are the Princes of Nephthalie and Nephthalie signifies a Comparison And such a kind of Prince is he that dare compare himselfe with Gods enemies nay that goes beyond them in all their morall vertues Such Princes of Nephthalie God hath had in his Church such as neither Roman nor Grecian in anie morall vertue euer excéeded or went beyond But now they are dead they are gone to the great shame of Christians Now Turkes excéed them in vertues to the great shame of the professors of Gods word Now manie Papists goe before them in good works Saint Paul thus writeth to Titus Let ours learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.14 to excell in good workes to helpe poore men in their necessities that they be not vnfruitfull And our Sauiour saith to all his disciples Matth. 5.20 Vnlesse your righteousnesse exceede the righteousnesse of the Scribes and Pharisees you shall neuer enter into the kingdome of heauen And the Pharisees fasted and prayed often Matth. 9.14 Luke 18.12 as the Gospell teacheth vs Nay Saint Luke records that the Pharisie there said that he fasted twise in the weeke And hee is reproued there not of lying but of boasting And manie Christians thinke much now to fast once in the wéeke We cannot abide now no set times of fasting which this Pharisie obserued This is that most grieuous complaint that God makes against Ierusalem Eze. 15.48 that after so manie benefites bestowed vpon her euen from her cradle that Sodome and her daughters hath not done as Ierusalem and her daughters Neither hath Samaria committed halfe of her sinnes and that shee hath iustified both these her sisters And this is that which God saith to the Iewes by the Prophet Ieremie Ier. 2.10 Goe to the Iles of Chittim and behold and send out vnto Cedar and take diligent heed and see whether there bee such things God here as wee may sée vseth comparisons and compareth his seruants with others And do we not thinke that as he did then that hee doth not so euen now still also And are we not ashamed then that Turkes or Papists should go beyond vs in good workes Thus we haue séene a briefe viewe of Gods houshold now followes their manners The liues and maners of all Christians in particular briefly drawne out of the Word of God FIrst euerie Christian is bound continually to meditate vpon the word of God for so God commaunded the Iewes Deut. 6.6 And these wordes which I commaund thee this day shall bee in thy heart and thou shalt rehearse them continually to thy children and shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp and thou shalt binde them for a signe vpon thine hand and they shal be as frontlets between thine eyes And thou shalt write them vpon the posts of thine house and vpon thy gates This commaundement is generall to all not to Priests only And it was commanded the Iewes much more vs Christians Deut. 11.18 And againe Therefore shall yee lay vp these my words in your heart and in your soule and bind them for a signe vpon your hand that they may be as frontlets betweene your eyes And yee shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp Men should talke of the word of God in their houses and should teach their children the same This is a plaine commandement without anie trope or figure and yet how hath Satan bewitched a great manie that they thinke it concernes them not that will neither know it themselues nor suffer their children to learne it And not onely Moses but also Dauid teacheth all men the same lesson And it is his first lesson that he teacheth a man to make him blessed Psal 1.1 Blessed is that mā saith he that doth not walk in the counsell of the wicked nor stand in the way of sinners not sit in the seate of the scornefull But his delight is in the lawe of the Lord and in his law doth he meditate day and night And as he teacheth all men this lesson so he practised it himselfe though he were a king Psal 119.44 My hands also will I
shall not we doe the like for our selues Let vs follow his example But what speak I of shedding teares when we pray some are now growne so stiffe-necked that they will hardlie how their knées when they praie That is now accounted of manie superstition they saie it is sufficient to bow the knées of their hearts But howsoeuer they saie it is superstition I saie it is lacke of reuerence to the Maiestie of God and of deuotion O come let vs worship and fall downe and kneele before the Lord our maker Psal 9◠6 saith Dauid We say this euerie daie at our prayers with our mouthes do it not with our bodies What is this but euen as it were to mocke God S. Paul is said to bow his knees to the father of our Lord Iesus Christ of whom is named all the families in heauen and earth Ephes 3.14 Nay Iesus Christ himselfe is said to haue prostrated himselfe vpon the earth to God his Father Matt. 26.39 And shall we thinke much to bow our knées to him Or is it to stoupe a little with their heads when they praie as some vse to do to knéele Is that superstition which Saint Paul and our blessed Sauiour vsed To conclude then this second dutie of a Christian Thus he is taught manifestlie in the word of God to praie continuallie thrise a daie at least To watch in the night in his prayers to praie earlie in the morning and to ioyne with his prayers fasting wéeping and knéeling And then when he prayeth the Lord shall heare him as hee did Dauid and endue his soule with much strength Psal 138.3.109.7 Without these let him take héede his prayers be not turned into sin A third dutie which concernes all Christians is to exhort one another to good workes and to reprooue their brethren when they sée them to commit sinne and especiallie of maisters to catechize and instruct their families And this is that which Ecclesiasticus saith And hee saide vnto them Eccles 17.12 Beware of all vnrighteous things Hee gaue also euerie man a commandement concerning his brother Euery man must haue a care of his brother to exhort him to goodnesse and to keepe him from sinne And this is that allegorie of a bodie which Saint Paul also vseth and teacheth vs Rom. 10.4 We are all members of Christs bodie Now euerie member will not onelie labour for and helpe another but also if it be hurt will haue a care to heale it againe The same care should euerie Christian haue of his brother And hence it is that Saint Paul saith Heb. 3.12 Take heed brethren least at anie time there bee in anie of you an euill heart and vnbeleeuing to depart from the liuing God But exhort one another dayly while it is called to day least any of you bee hardened by the deceitfulnesse of sinne No doubt for lacke of this daily exhortation so manie at this daie amongst vs are hardened with sin No man now adaies exhorteth his brother to do good A man maie do what he list no man will reproue him And the same lesson he repeates againe as a lesson worthie the learning Heb. 10.24 Let vs consider one another to prouoke vnto loue and good workes not forsaking the fellowship that we haue amongst our selues as the maner of some is but let vs exhort one another and that so much the more because yee see that the day draweth neere c. The néerer that the day of iudgement approcheth the more we stand in néed of this exhortation and prouocation one of another forward to good works For then as should séeme Reu. 12.12 Sathan shall labour mightily as we find by experience to draw all men to sinne And therefore all men had neede to ioyne hands together and to labour against him We fight against mightie enemies Ephes 6.12 against principalities and powers as the Apostle telleth vs. And yet the iudge being now at the verie doores Iam. 5.9 and the day no doubt béeing at hand and this enemie béeing so mightie euen now raging so fiercelie because he knowes that hee hath but a short time to raigne Reue. 12.12 No man almost exhorteth his brother to good workes as loue and charitie but rather vnto pride and couetousnesse by his euill example No man reprooueth the sinne of his brother Men are nowe become like Caine who said Gen. 4.9 Am I my brothers keeper What haue I to doe with my brother This is a Caines and not a Christians voice The holy Ghost fell vpon the Apostles in the forme of fitie tongues Act. 2.3 To teach all Christians that are indued with the holie Ghost what their duties are they must be tongues they must not be dumbe they must exhort they must teach they must speake yea they must be firie tongues that is they must reproue also But now adaies that saying of King Dauid is verified Psal 94.16 Who will rise vp with me against the wicked Or who will take my part against the euil doers Perchance one amongst an hundred endued with this firie zeale of Gods Spirit will rebuke sinne will stand vp against the wicked but no man will take his part no man will ioine with him And so by that meanes his godly zeale doth little good One man is no man as the prouerbe is And without manie be ioined and coupled together there is no strength there is no force Secondlie as euery man is bound to exhort his brother so especiallie euerie Master his familie as appeareth by Gods owne spéech to Abraham when as hee reuealed to him the destruction of Sodome Ge. 18.17 c. And the Lord said Shall I hide from Abraham that thing which I do Seeing that Abraham shall be indeed a great and a mightie nation and all the nations of the earth shall be blessed in him For I know him that he will command his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that hee hath spoken vnto him Let vs mark here all that will be accounted Abrahams children what God himselfe pronounceth of Abraham that hee will teach his sonnes and his familie to feare God do righteousnesse and let vs follow his steps then shall all that God hath promised Abraham come vnto vs. Would we then be partakers of Gods promises and of his blessings let vs then instruct our children and families Here is a condition or limitation prescribed to vs by Gods own mouth All men condemne Herod that killed the Innocents and yet they which catechize not their families and children are more cruell then he Matth. 2.16 for he killed other mens children and these men kill their owne Nay hee killed but their bodies only and these kill their soules O cruell Herods Let all true Christians beware of this crueltie and be rather Abrahams true children in instructing