be the kingdome of heaven the second hell where every apostata and infidell is tormented And as for any thirde place vvee are vtterly ignorant thereof neither doe vvee finde any such in holie scripture Div. 9. That our Saviours resurrection is as strong an argument against his bodilie presence in many places as in all BEllarmine vseth this argument of Christes rising and leauing He arose againe from â—he dead the sepulcher against the Vbiquitaries vvho affirme Christes body to be present in all places whereas it may as well bee vrged against him and his fellowes vvho teach that his body is in tenne thousande places at one time euen vvheresoeuer there is any 〈…〉 seeing that nature which may be in so many places at once may as well be truely in all places And if it cannot stande vvith the verity of CHRISTES bodie being a creature finite and limited to bee euery vvhere neither canne it stande vvith the trueth thereof to bee in many places at one time Div. 10. That Christ needeth not to descende bodily to vs seeing wee must ascend by faith vnto him that so we may be partakers of him and of his passion AS our Sauiour Christ vsed this argument of his ascension to He ascended into heauen Ioh. 6. 62. teach his disciples which murmured at his doctrine that it was not a grosse carnall and bodily eating of his flesh that he vrged as necessary to eternal life but a spiritual partaking therof by faith that at his ascensioÌ„ they should see that he would take away his flesh from them place it in heauen at the right hand of God and not leaue it here to be grosly devoured with their mouthes and swallowed downe into their stomakes euen so may wee now vse the selfe same argument against the church of Rome which teacheth the real presence of Christ in the Eucharist Christ hath by his ascension taken vp his flesh into heauen hath placed it at the right hand of God and therfore it is not to be sought for here on earth as if it might be either carnally touched with our hands or really receiued into our stomakes For so doth Austine and Athanasius vse this argument of Christes ascension When yee shall see the sonne of man saith Austine ascending thither where he was Aug. in Ioh. tract 27. also before then surely yee shall see that he giueth not forth his body after that manner as yee take it yea then shall yee perceiue that the grace of Christ is not consumed with morsels So Athanasius Therefore doth Athan. in illud Evangelii Quicunque dixeriâ— verbum in filium hominis our Saviour Christ mention his ascension into heauen to drawe from them their carnall cogitations and that they might learne that the flesh whereof hee spake was a celestiall foode from heaven a spirituall nourishmente vvhich hee himselfe giveth The vvhich argumente these learned fathers vvoulde neuer haue vsed if they had knowne or beleeued the doctrine of the church of Rome which teacheth that our Saviour hauing by his ascension taken away his bodily presence from vs yet continually causeth his body to be made of bread in the sacrament of his supper that so it may be carnally albeit invisibly received But this invisible presence they did not see nor beleeue and therefore they condemned all carnall eating with the mouth and allowed of the spirituall receaving thereof onely by faith By faith saith S. Ambrose Christ Amb. in Luc li. 6. ca. 8. de filia princ Synag resuscitata li. 10. cap. 24. de hora dominicae resurrectionis is touched by faith he is seene hee is not touched with our body nor seene with our eies And againe We touch not Christ by corporall handling but by faith therefore neither on the earth nor in the earth nor after the flesh ought we to seeke Christ if we will finde him I am the bread of life saith our Saviour Christ Ioh 6. 35. that came downe from heaven He that commeth to me shall never hunger and he that beleeveth in me not he that seeketh to eate my flesh and drinke my blood with his mouth shall never thirst So then to come to Christ by faith and to beleeue in him is so effectuall a manner of eating of his flesh that thereby it becommeth to the faithfull receiuer an incorruptible foode the vertue whereof is neuer consumed How saith Austine shall I possesse Aug. in Ioh. tract 50. 25. Christ being now absent how shall I sende vp my hande to heaven to take holde of him sitting there Sende vp thy faith and thou haste possessed him And againe Why preparest thou thy teeth and thy belly Beleeue and thou hast eaten He must flie on high saith Chrysostome that wil come Chrysost in 1. Cor. hom 24. to this body yea to heaven it selfe or rather aboue the heavens for where the body is there the Eagles be And this was the iudgement of the vvhole church in purer ages when at the receiuing of these holy mysteries the people were vvarned to lift vp their hearts and they Sursum corda were to answere we lift them vp vnto the Lord. Whereby they were admonished even at the receiuing of this holy sacrament not to seeke Christs body here below on earth vpon the Lordes table vnder the shewes of bread and wine but to lift vp their hearts to heauen to the Lord of life that so they might possesse him which is life it selfe Div. 11. That Christ being placed at the right hand of God is made Lorde of heaven and earth and protectour of his church and not any saint or saintes departed CHristes sitting at the right hand of God is the dignity and He sitteth at the right hand of God Maâ— 28. 18. Phil. 2. 11. Act. 2. 36. Apo. 19. 16. authority whereunto he is advanced to be as it were Lord gouernour of heauen and earth as himselfe testifieth All power is giuen to me in heauen and in earth In respect whereof everie knee must bow to him and euery tongue coÌ„fesse that Iesus is the Lord yea the Lord of Lords and king of kings Whereby it is evident that he is patron and protectour of his church to rule it by his spirit to direct it by his word to instruct it by his ministers to enrich it by his graces and in the end to giue it a full and final coÌ„quest over all her enemies For it is he that ascending vp on high ledde captiuity captiue and gaue giftes vnto men and declared himselfe Lord of heauen it selfe by powring downe the heauenly treasures of his holy spirite in the shape of fiery tongues vppon his Apostles whereby they were not only endued with all celestiall Act. 2. 1. wisedome and with the knowledge of all tongues but also furnished with all other giftes meete for the discharge of so weighty an office Neither hath this great state of states dispossessed himselfe of the seate of
workes but of his meere mercy grace and favour And so our Saviour himselfe teacheth vs in the parable of the husbandman that went and sent labourers into Math. 20. 1. his vineyard whereof some vvere hired at the beginning some at the middle and some at the end of the day and yet each of them receaued the same wages the same hire Vpon occasioÌ„ of which parable Saint Ambrose saith that such as were hired at the latter end Amb de vocat Genâ— l 1. c. 5 of the day do represent vnto vs those which are called to the Lords service at the end and vpshotte of their liues whom he hath chosen without works and vpon whome he doth rather powre forth the riches of his grace then yeelde a rewarde vnto their labours that they also who haue laboured swette the whole day and continued their whole life in the service of God and yet receaue but their penny with the other may thereby vnderstand that they also rather receiue a gift of grace then wages oâ— hâ—râ— due to their workes For there is but one waâ— to liâ—e for all thâ—… are saued and therefore if any of the faithfull be saued by meere merâ—y 〈…〉 without the merite of their owne workes then no dâ—ubt but all are saued after the same manner And verely it would goe verie harde even with the best if they should be put to wâ—…e the gâ—rlande of glory by theâ—… owne worthines before they should weaâ—e iâ— Loose it in deede we could easily and that in the sâ—…te of our greatest innocency and perfection but recover it againe we never could but onely by the meanes of our powerfull Redeemer VVhen Fabitu Maximus had wonne the city Tarentum which Cicero dâ— senecâ—…te Salinator before had lost being forced by the enemy to hide his head in the castle Salinator mette him and saide vnto him By my helpâ— Fabiâ—… thou hast wonne Tarentum True quoth Fabius smiling For if thou hadst not lost it I could not haue recovered it and even so may it be replied to the proude and vaine glorious Papists that are not ashamed to boast that by the meanes and merite of their owne workes Christ hath restored to them againe the kingdome of heâ—ven that in verie deede vnlesse we by our own workes had lost the same he should haue had no neede to haue recovered it A certaine noble mans sonne as it is reported comming to his father for maintenance was sent by him to demise certaine landes to such whose estates were now expired who comming to the place appointed and sitting in court demised to each one his estate for a penny Now might these men iustly boast of the fruite of their penny or of the kindenes of that noble gentleman who lette them renewe their coppies for so small a sine Surely he hâ—d beene a verie vngratefull tenante that would haue done so and altogether vnworthy of so great a favour VVe had all in Adam forfeited our estates in the kingdome of heauen whatsoever the best of vs can giue towardes the renewing of the same it is but as a penny to a good coppy-hold Seeing then our most gratious God hath so tenderly loued vs that he hath giuen vs his onely begotten sonne who hath purchased it againe for vs by his owne death and so hath renewed againe our estates therein wilwilling vs that we should earnestly endeavour to shew our selues dutifull and thankefull vnto him that hath beene so mercifull and gracious to vs telling vs also againe and againe that this our labour shall not be in vaine in the LORD and that it shall not be lost which we employ in his service but that he will crown it with eternall glory shall we nowe ascribe this crowne of glorye to our simple endevours vvhich vve employ in his service or to his infinite and endles goodnes vvho hath purchased it for vs vvith his ovvne blood Verely he vvere too too vnthankfull a vvretch vvho vvoulde ascribe it to the merite of his owne vvorkes and not to the meere mercy of his gracious redeemer The Apostle Saint Paul who if any had to glorie in the merite of his owne vvorkes yet disclaymeth them all in the matter of salvation saying GOD forbid that I shoulde glorie in any thing saue in the crosse of â—ESUS CHRIST For hee Gal. 6. 14. knewe that GOD had made him vnto vs vvisedome righteousnes 1. Cor. 1. 30 sanctification and redemption that hee vvhich glorieth should glory in the LORD He knevve that there vvas no other foâ—dation of his salvation to bee laide then Iesus CHRIST and him 1 Cor. 3. 11. crucified and that there vvas no other name giuen vnder heaven vvhereby vvee might bee saued but onely the name of our blessed Act. 4. 12. Saviour Not the name of our owne or other mens workes oâ— Masses Dirigesses Pardons or the like seeing if it might haue beene vvrought by any such meanes CHRIST had died in vaine he might then haue spared all his paines and avoided Gal. 2. 21. all those most grievous torments vvhich hee endured for mans redemption Especially if it be true vvich they teach that the good vvorkes of the regenerate if not in themselues yet in respect of the spirite vvhose fruites they are are of infinite price satisfactorie for sinne vvhich is infinitely heinous and aunsvvereable to the ioyes of the kingedome of heaven then it had beene sufficient for our Saviour CHRIST to haue bestovved his spirite vpon the faithfull by vvhose infinite purity their vvorkes being sanctified they might haue beene thus enabled to saue themselues and so his ovvne death had beene but superfluous for the vvorking out of mans salvation But if it bee a most heinous impietie to avouch Christes death to be superfluous and that he died in vaine then let vs all which looke for any benefite by his death ascribe the glorie of eternall life onely to him vvho is therefore called Ioh. 6 35. Apoc. 22. 2 1 Ioh. 5. 20. Col. 33. the bread of life the tree of life autor of life yea life it selfe for that our life resteth onely in him that is our onely iust title to eternall life Take hold then of CHRIST take hold of life reach forth thine hand to any other thing and thou reachest it to vanitie and takest holde as it vvere of thornes and of fire Looke not for life but vvhere it dwelleth Our life is hidde in CHRIST vvith GOD death reigneth in the vvhole vvorlde beside and leadeth every creature to the bondage of corruption If thou looke vp into heaven vvithout this reconciler there vvill appeare nothing but displeasure and vvrath if thou cast dovvne thine eyes vppon the earth there thou shalt see nothinge but fearefull confusion If thou call to Abraham hee knovveth thee not if to the wise virgines their oile is not sufficient for themselues and for thee also if to Saint Paule hee vvas not crucified for thee if to the most
was onely able to giue a sufficient price for that heavenly purchase as al the faithfull from the begining of the worlde haue vndoubtedly beleeved Apoc. 19. 10 so that it is a sure token of the spirit of a true prophet to giue testimony therevnto Wee haue saith Austine Iesus Christ our Aug. in Epi. Ioh. tract 1. advocate and he is the propitiation for our sinnes he that holdeth this holdeth no heresie he that holdeth this maketh no schisme And if the very Apostle Saint Iohn had saide saith the same Father If any man sinne Aug cont Epistâ—l Paâ—… l 2. Cap. â— yee haue me for your advocate and I obtaine pardon for your siâ—…es What faithfull person woulde haue endured him VVho woulde haue taken him for an Apostle of Christ and not for a very Antichrist And yet the church of Rome the lesse catholike and the more haereticall schismaticall and Antichristian is she teacheth vs not to rest vpon the mediation and merite of Christs passion as the onely propitiation and satisfaction for sinne and the onely meritorious cause of our saluation but also to trustâ—n our owne merites in the workes of supererogation performed by the saintes and in their praiers and intercessions Opposit 15. The sincere professors of the catholike faith acknowledge Christ to be nowe onely in heaven according to the flesh whither he is ascended and from whence they looke for him to come to iudgement wheras seduced and seducing heretikes * See fol. vvill needes haue him to be here also now in earth albeit he be seated aboue the highest heavens THe flesh of CHRIST when it was on earth surely it was not in heaven and nowe because it is in heaven certainly Vigil contr Eut l. 4 Cap. 4. it is not in the earth Yea so farre is it from being in earth that vvee looke for Christ after the flesh to come from heaven whome as he is GOD the Word vve beleeue to be vvith vs on earth Then by your opinion either the word is comprised in a place as vvell as the flesh or else the flesh is every where togeather with the vvord seeing one nature doth not receiue in it selfe any different or contrary estate Now to be contained in a place and to be present every where be thinges diverse and very dislike and for so much as the Word is every where and the flesh of CHRIST is not everie where it is cleare that one and the same CHRIST is of both natures that is every where according vnto the nature of his Deity and contained in a place according vnto the nature of the humanity This is the catholike faith confession which the Apostles delivered the martyrs coÌ„firmed and the faithfull persist in to this day And therefore whereas the church of Rome teacheth that the flesh of Christ is in heaven and in earth togeather at one time confoundeth the distinction of the properties of the tvvo natures of CHRIST by teaching him according to the property of his humane nature so to be contained in a place that he is also in ten thousand thousand places at one time What doth she thereby but condemne the catholike faith and confession delivered by the Apostles confirmed by the martires and continued among the faithfull vnto the time of Vigilius Opposit 16. The catholike faith by the warrant of the word of God acknowledgeth but two places after this life and the contrarie opinion proceedeth from See Aug. â—uch ad Lâ—… Cap. 6. 7. a blinde albeit it seemeth a kind affection LAstly to omitte other thinges which might be alleaged to this purposâ— for there are so many oppositions betweene the doctrine of Christ and Antichrist as there are maine groundes of our christian profession as it may appeare throughout al the partes and parcels of this treatise the catholike faith teacheth that there are but two places after this life So Austine Aug. Hâ—…pog Lib. 5. The first place the catholike faith builded vpoÌ„ â—iuin autority beleueth to be the kingdome of heaven the second to bee hell where every apostata and infidell is tormented And as for any third place we are vtterly ignorant thereof neither doe we finde any such in the scriptures And what shall the church of Rome be still esteemed to be catholike which will not allow of this pointe of the faith neither which yet S. Austinâ— allowed to be catholike Div. 2. That the church of Christ is not alwaies visible OVr creede teacheth vs to say I beleeue and not I see the I beleeue the holy catholike church catholike church that is hovvsoever the members of the true church are not alvvaies visible nor their companies conspicuous yet I beleeue that GOD hath his church and congregâ—tion in some place or other which rightly and sincerely worshipeth him in spirit truth And therfore this church as it is sometimes likened to the Moone in her full brightnes so it is sometimes compared to the same greatly obscured and after a sort loosing her vvhole light And as it is sometimes resembled to a city built vpon a hill vvhich is admirable for her exceeding beautie and glorie so it is sometimes also compared to a cottage in a vineyarde and to a lodge in a garden of cucumbers and to a besieged câ—…ty defaced and wasted with extreame misery and to a countrey overâ—… and after a sorte dispeopled by the sworde of the enemy As it came to passe not onely amonge the Israelites in the time of Elias but also in the kingdome of Iudah in the time of Isayas who complaineth that al maÌ„ner of corruptions in al estates of meÌ„ were so grievous had made so great havocke that had not the Lord reserved vnto himselfe a small reâ—nant they had beene made as Soâ—oma and like vnto Gomortha And 〈…〉 29. how stoode the case with the church in the beginning of the Apostles times vvas it not such that it gaue iust occasion to Saint Paul to renevv againe the same complainte Yea this remnaunt vvas so smal at our Saviours death that it hath beene deemed by some that the church was only then in the blessed Virgin and in Davids and Ieremies time this company also was so inconspicuous that one of them crieth out 〈…〉 1. Helpe Lord for there is not one godly man left and the other is willed by the Lorde himselfe to runne to and fro through the streetes of Ierusalem and to inquire if there were one that executed iudgement and embraced truth and hee would spare all for ones sake Div. 3. That hypocrites and vngodly persons are not the true members of the holy catholicke church of Christ which is the congregation of the predestinate THe true church is holy and so are al the true members therof for that they are vnited and ioyned togither by the bands of one holy and pure spirit 〈…〉 1. For if the vngodly were members of this church shee were to be called vnholy
people to beleeue in grosse and blindefully as the church beleeueth but that they ought to vnderstand the seuerall pointes of their faith IN the Lords praier we are taught to call 〈◊〉 in 〈…〉 alâ—…tie â—…er of heaven earth c. God not my father but our father to teach vs in charity to presume such to bee Gods children which cal vpon one common father togither vvith vs in the name of our Lorde Iesus Christ our sole and onely mediatour But in our creede we are taught to saye not vvee beleeue but I beleeue to teach vs that it is not the faith of any other but everie one 's owne particular faith vvhich ioyneth him vnto the house-holde of faith and causeth him to be admitted amonge the members of the faithfull For as by beleeving that such a one or such a one taketh a verie good course to make cloth or to manure the grounde maketh not an other man a good cloth maker or husband-man vnlesse hee knovve the like courses himselfe and bee able also to practise the same even so it maketh not a faithfull christian to beleeue as such or such a faithfull man beleeueth except hee himselfe holde a right faith For an others faith can make mee no more faithfull then an other mans charitie can make me charitable or an other mans patience can make me patient The iust shall liue by his owne faith and Hab 2. 4. not by the faith of any other And so we are taught by the general coÌ„fession of all the articles of our christian faith which is to be made of every faithfull christian that the true christian catholike faith is not to beleeue in grosse and blindfully as the church beleeveth but distinctly and particularly both concerning God that he is one in substance and essence distinguished into three persons the father the sonne and the holy ghost and also concerning his workes that he made vs and not we our selues that he redeemed vs and not we our selues and that he sanctified vs and not we our selues Where vnto agreeth the creede of Athaâ—asius Wherin it is most pereÌ„ptorely avouched that not not only the learned but the vnlearned also even whosoever will be saued not as in the last place but before all thinges neither as a matter only convenient but as a thing most necessary must holde the catholike faith and that he must beleeue and confesse the mistery of the vnity in trinity and of the trinity in vnity with that other great missery of godlines also God manifested in the flesh For as with the hart man Rom 10 10 beleeveth vnto righteousnes so with the mouth he confesseth to salvation So that the true faith both instructeth the harte with knowledge and directeth also the tongue in the confession of the same For as Ierome faith of the scripture that it consisteth not in the reading but Advers Lucif in the vnderstanding so we may say that the catholike faith consisteth not in the wordes wherein it is expresse but in the catholyke sence and meaning and therefore not the bare reciting of the wordes of the creede but the right vnderstanding of the of the sence and meaning thereof maketh a sonnde and a catholike christian This is everlasting life saith our Saviour Christ to Ioh. 17. 3. knowe the true God and whome thou hast sent Iesus Christ The which knowledge vvhen the Apostles were to preach to other they are saide to haue receaued the keyes of the kingdome of heaven and the same knowledge when they vvere endued withall themselues it vvas a token and signe vnto them that they vvere then receiued among the number of the faithfull Vnto you saith our Saviour Christ vnto his disciples it is giuen Mark 4. 11. to knowe the misteries of the kingdome of heaven but vnto them vvhich are without all thinges are done in parables that seeing they may see and not discerne and hearing they may heare and not vnderstand least at any time they shoulde bee converted and their sinnes shoulde bee forgiuen them A manifest distinction betweene the children of light and the children of darknes vnto the one is giuen the key of knowledge which openeth the dore into the kingdome of Luke 11. 52. heauen the other are left in their blindnes and darkenesse to fall thereby into the pit of eternall destruction For the father of light bringeth his children of light by the light of his word to the kingdome of light and the prince of darkenes bringeth his children of darkenes through the darkenes of ignorance to his kingdome of darkenes Wherefore well may it agree to the Idolatrous Athenians to haue an altar dedicated to an vnknowne God and Act. 17. 23. to professe a blinde kinde of service of God And well may it beseeme the schismaticall Samaritans to worshippe as their fathers worshipped Ioh. 4. 20. and to beleeue as their progenitors beleeued and in truth to beleeue and worshippe they woâ—e not what Surely the faithfull servants of the true God know what they worshippe having for the warrant thereof the infallible word of the everliving Lord and therefore salvation is from them For the true christian saving faith is a wise intelligent and an vnderstanding perswasion it is not a blind blockish and a brutish fancy a blind faith is no faith and a blinde confession is no confession Be not saith the prophet David like the horse and mule in whom there is no vnderstanding Psal 32. 9 1. Cor. 14. 20. Beloved saith the Apostle be not children in vnderstanding but in malice be yee children in vnderstanding bee yee of perfect age And againe be not vnwise but vnderstande what the will of the Lord is If thou Eph. 5. 15. 1. Cor. 14. 16. praiest saith the same Apostle in an vnknowne tongue how can the vnlearned say Amen and ratifie it with his consent euen so if any professing themselues members of the visible church know not the particular points of the christian faith held and taught in the same church how can they faithfully beleeue the same or how caÌ„ they rightly consent thervnto Surely as the seed that falleth on the high way is devoured vp of the fowles of the aire can never giue hope of Math. 13 4. any good harvest so the word of God the seede of faith not vnderstoode can never make vs fruitfull vnto the Lord. Wherefore it was a most godly wish of Moses the man of God O that all the Num. 11. 29 Lordes people could prophecy and that the Lord would put his spirit vpon them And good cause had the childreÌ„ of the captivitie after their returne to their owne couÌ„trey greatly to reioyce before the Lord not onely for that the law of God was distinctly read soundly and sincerely expounded vnto them but especially for that the Lord had opened their eies and had caused them to vnderstaÌ„d the same For all such as the Lord will haue to
al such as Samuel avoucheth 1 Sam. 12. 21. as turne backe from God to any whatsoeuer turne but to lying vanities which cannot profite nor deliver for they are but vâ—nity But they that trust in God come to a ful fountaine the streames wherof neuer faile but keepe on stil their constant course and therfore such are neuer confounded 3 The third is to make the incomparable dignity of the death of Christ the onelie meanes vvhereby vvee come vnto God and the onelie sure â—…ker of our hope and faith And verely so hainous and grievous is every transgression and sinne committed against the infinite maiesty of the most glorious Deity that nothing was able to make amendes for the same but that which was also of infinite price and therefore it was necessary that the sonne of God should giue himselfe a ransome for our soules that so vve might be assured of a sufficient summe for the full purchase of our redemption He that will seeke to make payment to the iustice of GOD vvith any thing else then vvith the death of Christ for our most odious and heynous sinnes doeth bring but base mony and counterfeite coyne and he that seeketh to appease his vvrath vvith any other propitiatory sacrifice is so farre of from finding favour that he may be sure to drinke the deeper of the cuppe of the LORDES vvrath and to suppe vppe the very dregges of his heavy displeasure I am the vvay saith our Ioh. 14. 6. Saviour the trueth and the life no man can come to the father but by mee Christ is that only Immanuell whereby God is made at one with vs and he is that one mediatour by vvhom vve obtaine peace and reconciliation All the sacrifices of the lavv vvere but shaddowes and representations of him his death is the onely true and soveraigne sacrifice The slaying of beasts did manifest our guiltinesse and declare by our sinnes hovv we were guilty of death the sonne of God the autor of life suffered a most bitter and shamefull death that he might bring vs vnto a most ioyfull and glorious life Lay hold of him lay hold of life trust firmely on the favour of GOD through him and that faith shall neuer make thee ashamed treasure vp in thy hearte the most comfortable tydings of his gracious gospell and desire therein more and more to knovve him and the povver of his resurrection and thou doest treasure vppe for thy selfe eternall life Wee know saith Saint Iohn that we 1. Ioh 5. 19. 20. are of GOD and that the vvhole worlde lyeth in vvickednesse And vvhy vvee knovve that the sonne of God is come and that hee hath given vs a minde to knovve him vvhich is true and vvee are in him vvhich is true that is in his sonne Iesus Christ this is very God and eternall life If thou knewest saith our Saviour Christ to the woman of Samaria the gift of God and who it is that saith vnto Ioh. 4. 10. thee giue me drinke thou wouldest haue asked of him and hee woulde haue given to thee the water of life For if we do but once truely tast of this water of life we shall so vehemently â—hust after the same that vve shall neuer be fully satisfied vntill we haue drunke our full draught Wherefore where the incomparable vertue of Christes most Aug. de doct Christ li. 3. cap. 16. Tertull. de resurrect cap pretious death is sweetly and profitably lâ—ide vvpe in memorie there is a communicating vvith his passion and a partaking of his flesh yea where there is a true desire to devoure the same vvith hearing to chewe it vvith vnderstanding and to digest it by beleeving there is the roote of a true faith and they that cleane and sticke thereto they are living and fruitfull branches that are engrassed into the true vine For as our Saviour himselfe avoucheth vvhere the dead body is Luk. 13. 37. thither doe the Aegles resorte The dead body is CHRIST crucified the mountinge Eagles are the faithfull Christians and therefore wheresoever Christ crucified is rightly knowen reverently embraced there vndoubtedly is the true christian to whomesoever God doth reveale his â—onne and giueth them hability to make a sincere confession of him blessed are they with Simon the sonne of Ionas for fleshe and â—loudâ— hath not revealed Math. 16. 18. this vnto them but their father which is in heaven yea blessed Math. 13. 16. are their eies which so see and blessed are their eares which so heare blessed are their heartes whome the Lord hath thus opened and lightened them with the glorious beames of the Sunne of righteousnesse Assuredly where this Sunne of righteousnes thus shineth there are the children of light and where so pretious a foundation is layde there is the church firmely built and they that faithfully cleare to this head corner stone declare themselues to be the elect and choice stones of the Lords owne temple 4. The fourth is Ioh. 8. 56. with Abraham the father of the faiâ—…full to reioyce wheÌ„ wee beholde the day of the Lord yea so to reioice that we esteeme our calling to the estate of salvation in Christ to be our greatest happines and blessednesse and all other things which seeme most precious to flesh and bloud to be most vile vaine and as it were nothing in respect of the same This is evident in the woman representing the church who being cloathed with the Sunne is saide Apo. 12. 1. to tread the moone vnder her feete for that in respect of Christ the sunne of righteousnes she despiseth all earthly and transitory treasures which are as mutable and changeable as the moone One of whose childreÌ„ such a mother such a son protested of himselfe that he esteemed to know nothing but Iesus Christ him crucified and 1. Cor. â— 2. that he made no other reckoning of al other things but as of damages losses in respect of the inestimable gain he obtained by him Phil. 3 7. And of an other of theÌ„ it is recorded that he chose rather to suffer adversiâ—y with the people of God theÌ„ to enioy the pleasures of sin for a season Heb. 1. 24. esteeming the rebuke of Christ Iesus greater riches then the treasures of Aegypt for that he had respect vnto the recompence of the rewaâ—d which was to be made the sonne of God by faith in Christ being without comparison a farre greater pâ—erogatiue then to be called the sonne of Pharaos daughter and to be heire apparant to that great glorious kingdome of Aegypt The riches of this world are glorious Math. 13. 45. in our eies vntill we haue had a fight of the riches of the kingdome of god but wheÌ„ we haue found that pearle of price theÌ„ we are contented to sell all to buy it that is when we haue once tasted how sweet the Lord is and haue drunke but a little draught of that water of life all the pleasures
and mercies vpon them Iudge me O Lord saith David according vnto my righteousnes and according vnto the innocencye that is in mee and againe Iudge mee O Lorde for I haue vvalked innocently c. and verse the eight of the same Psalme O Lorde I haue loued the habitation of thy house and the place vvhere thine honour dwelleth O shut not vp my soule with sinners nor my life with the blood-thirsty in whose hands is wickednes their right hand is ful of gifts and coÌ„cerning the assuraÌ„ce that he had of his own faith the spring fouÌ„taine of al good works he likwise testifieth saying Haue mercy vpoÌ„ me O God haue mercy vpoÌ„ me for my soule trusteth in thee vnder the shaddowe of thy winges shal be my refuge vntill this tirannie bee over Isa 38. 3. past So Ezechias Remember now O Lorde how I haue waâ—ked before thee with an vpright hearte and haue done that which is acceptable in thy sight Remember me saith Nehemiah O my God in goâ—dnes according Neâ— 5. 9. 13 22. to all that I haue done for this people And againe Remember me O God concerning this and pardon mee according vnto thy great mercie Pray for vs saith the Apostle for we are assured that wee haue a good Heb. 13. 18. conscience desiring to liue honestly in all things And in truth how could the actions of the faithful haue beene pure and good except they had beene done in faith and in obedience to God and vpon an assured knowledge that they were wel pleasing vnto him How otherwise could they haue beene so bold and that in lue of that service which then they performed vnto him to haue required at the Lords hands that reward which he hath promised to his faithful servaÌ„ts Or if they theÌ„selues were not fully perswaded of their most comfortable faith godly life of the sincerity of an vpright conscience how came it to passe that the light therof was so great that their most deadly malicious enimies were forced to giue testimony thereto with these or the like words These be they which speake as they liue and liue as they speake this is assuredly an holie profession which bringeth forth so holie a conversation this is a ioyfull and comfortable faith which yeeldeth such ioy and comfort amidst so great and grievous torments and in the very terrors of death it selfe O truely great is the God of these christians Their light did so shine before meÌ„ that they did see their goods works and glorifie their father which was in heaven and therefore they did much more assuredly see them themselues Wherfore to conclude this first question A true a faithful christian man is not ignorant of the estate of his own soul nor standeth in feare of al his actions he â—s not in doubt of the purity of his cogitations nor yet vncertaine of his obtained grace he cleerely beholdeth the light of his owne holy life and conversation and both by the markes fruits of his christian faith groweth into a stedfast assurance thereof being thereby enabled to make an vndoubted profession of the same according vnto the direction of this our christian creede I beleeue Novv the first question being thus determined the second follovveth whether a faithfull christian knowing assuredlie that hee hath obtained a true saving and iustifying faith may know also assuredlie that â—e is in the favour of God hath remission of sinnes and a iust title to the inheritance of the kingdome of heaven Andradius the maintainer of the Trâ—dentine faith seemeth to yeeld thus much that if we could assuredly knovv that we had faith repentance loue we might also assuredly knovv that vve vvere in the favour of God had al our sins remitted vnto vs. But of the former he greatly doubteth nay he boldly avoucheth with * Duraeus li. 8. de paradoxiâ— other of his fellovvs that we cannot attaine to any stedfast and certaine assurance of the same Now theÌ„ seeing that the meÌ„bers of the church of Rome know not assuredly whether they beleeue or no or belong to the nuÌ„ber of the faithful servaÌ„ts of Christ it is no mervaile that they know not that they are in the favor of God neither acknovvledge the great mercy of Christ tovvardes themselues in remitting vnto them their iniquities and sinnes Whereas no doubt the faithfull servauntes and children of GOD feeling his lavv written in their Heb. 8. 10. 1 Ioh. 5. 20. heartes and knovving that he hath giuen them a minde to knovv him aright and to perfourme in some measure the vvell deserved duety of obedient servauntes and loving children and that according vnto his ovvne prescription in his most sure and vndoubted vvord do knovv also assuredly thereby that they themselues are vnder the covenant of mercy and in the estate of grace that God is become their loving father in Christ hath cast al their sinnes into the bottome of the sea This question then concerneth not the vnfaithfull and vnbeleeuers whether such may knovv whether they are in Gods favor for doubtlesse they may perswade themselues the cleane contrary but the faithful beleeuers only vnto whoÌ„ for the better streÌ„gthning of their stedfast assurance diverse helpes are ministred by the Lord in his word For as in the coÌ„veiancâ— of earthly lands possessions vvhen any thing is to passe from man to man the graunt is set dovvne in vvriting and signed and sealed vvith the hand and seale of the party that maketh the graunte and subscribed vvith the handes or markes of the vvitnesses present for the same purpose that so the party to vvhome the graunte is made may haue good security for those landes vvhich are after this manner passed over vnto him and as in those evidences the cause of the graunte is sometime signified for the better confirmation of the conveiance even so our most gracious and mercifull GOD purposing of his infinite and endlesse mercy in Christ to giue assuraunce to the faithfull of remission of sinnes and euerlasting life hath caused not only the graunt thereof to be set dovvne in the holy scriptures vnder the handes of diverse as it vvere publike Notaries but also the cause of the saide graunt as So GOD loved the vvorlde not so and so had vve deserued and such or such a summe had vvee giuen but So Ioh. 3. 16. God loved the vvorlde that hee gaue his only begotten sonne vvho is the onely purchaser and price of the purchase also that vvhosoeuer beleeueth in him shoulde not perish but haue life everlasting And that vve might bee most throughly persvvaded of the vnchaungeable vvil of the LORDE concerning this his grant he commaunded it to be proclaimed not in Iurie alone nor any one corner of the world nor to one people onely but gaue in charge to his embassadors to publish the same throughout the vvhole vvorld and to entreate thereof vvith every creature Goe yee saith our Saviour
greate Aâ—…rist who haue solde themselues to deface the incomparable dignity and the most ample sufficiencie of the mosâ— precious â—…ath of our almighty and sufficient Saviour haue not onely vveighed in the same ballance the vvorks of the saintes and maâ—ched them in meriting vvith the workes of Christ albeâ—t they haue gâ—uen them as it were for manners sake the vpper hande but also they haue denied such excellency to rest in his obedience and sufferings Rhâ—m in c. 8. ep adâ—rom that in themselues they should be meritorious of eternall glorie or any whit comparable therevnto Div. 7. That CHRISTES obedience and sufferings are the onely meritorious cause of eternall glorie THe Apostle to shewe that we haue perfect reconciliation with God forgâ—uenesse of sinne and full redemption by Suffered Col. 1. 15. by the blood of Christ setteth downe the excellency of this our most glorious Saviour who spared not to shedde his blood for vs as that he is the image of the invisible GOD the fiâ—st begotten of all creatures that by him all things were created in heaven earth whether they be thrones domiâ—…oÌ„s or powers yea that it pleased the father that in him all fulnes should dwell So the Heb. 1. 1. apostle to the Hebrew to shew that Christ is the perfect purgatioÌ„ of our sins setteth down the excelleÌ„cy of his persoÌ„ that he who is heâ—re of al things by whom also the world vvas made being the brightnes of his fathers glory the engraveÌ„ forme of his person sustaining all thinges by the might of his power hath by himselfe purged our sinnes In respect of the greatenes of the which price that vvas giuen for the raunsome of our soules Saint Peter saith 1. Pet. 1. 18. that vvee are not redeemed vvith corruptable thinges as vvith silver and golde but vvith the pretious bloode of CHRIST as of a lambe vndefiled and vvithout spotte So then our redemption was not valued at gold and silver it vvas not set at solowe a rate neither vvas it purchased vvith so small a price but he that vvas The greatnes of the sacrifice that was offred for sinne the onely begotten SONNE OF GOD the second person in the glorious TRINITIE of the same substance might maiesty with the father hauing taken vpon him our humane nature and ioyned it in one person with his divine and hauing sanctified â—t aboue measure by the infinite purity and perfection thereof and in it hauing fulfilled all righteousnes not onely by doing but also by suffering vvhatsoever vvas ansvvereable to the most exact and severe iustice of GOD for all our sinnes this even this so singular a person thus and thus qualified hath by himselfe purged our sinnes and giuen himselfe a ransome for our soules Behold then here the greatnes of that satisfaction that was made for our sinnes the summe of that raunsome that was paide for our soules the quantity of the price that vvas given for the purchase of the kingdome of glory In respect of the inestimable 2. Cor. 6. 20 value wherof the Apostle saith Ye are bought with a price with a price with a witnesse vvith such and so great a price that all the holines of all saintes and angels is no way matchable or comparable thereto How is it then that sinfull and wretched man should coÌ„ceaue so high an opinion of the worth of his owne workes that he should so much as but imagine that he himselfe could make satisfaction for those sinnes purchase that kingdome that was valued at so high a rate and purchased with so great a price Surely if it be meere madnes to imagine that here in this world we may purchase for an halfepeny that which is iustly valued at ten thousande poundes then it is as great madnes to imagine that vve are able by our ovvne vvorkes to purchase heaven for the which vvas giuen the Sonne of GOD himselfe seeing all our best works are not as an halfepenny to ten thousaÌ„d pound in respect of Christ and his righteousnes Therfore no marvaile though the Apostle S. Paul who had laboured more painefully in the Lords vineyarde and endured more crosses for the Gospell of Christ theÌ„ any of the rest of his fellovve Apostles yet dareth not thrust himselfe in as a party in this vvorke but vtterly disclaymeth and renounceth it saying Was Paule crucified for you Surely no but a 1. Cor. 1. 13 person of farre greater estate excellency worthines dignity and perfection For albeit pretious in the sight of the Lord is the death of his Leo epist 8â— ad Palastinos saintes yet the slaying of no innocent person is the propitiation of the world the iust haue themselues receiued not giuen crownes the manhood of the faithfull hath beene patterns of patience and not endowmentes of righteousnes their deathes indeede haue beene rare and singular but yet none of them therevvithall hath discharged anothers debt whereas there is one LORD CHRIST in vvhome all are deade crucified and raysed vp againe And Augustine saith CHRIST is for me a Aug. in Ioh. Tract 47. dore vnto you for yee are his sheepe purchased by his bloode beholde your price which is not giuen by mee but is deâ—lared and preached by me And in truth no man can deliver his brother no not so much as from Psal 49. 7. bodily death nor make atonement vnto God for him For it cost more to redeeme SOVLES For vvhat recompence can a man giue for his Mat. 16. 26. â—vvne soule much lesse for the soule of any other VVherefore farre be it from the humility of al true and faithful christians that they shoulde so highly esteeme of their ovvne holines as if thereby they coulde make satisfaction for SINNE or merite the crovvne of eternall GLORIE vvhereas the cheifest amongst the SAINTES duely and truely vveighing their ovvne vvorth haue iudged themselues vnvvorthy of the very least of the LORDES mercies O GOD saith Iacob of my Gen. 32. â— father Abraham and God of my father I saak which saâ—dst vnto me returne vnto thy countrey and vnto thy kinâ—ed and I will doe thee good I am not worthy of the least of thy mercies Likewise Iohn the Baptist Ioh. 1 27. confesseth of himselfe that he is noâ—worthy to loose so much as the very â—atcheâ— of Christes shoe and the Centurion that he is not worthy so much as to receaue CHRIST vnder his roofâ— Nowe if these Luc. 7. 6. men so holy and high in favouâ— vvith GOD who haue wrestled prevailed with the Lord himselfe being as greate as any borne of vvomen of so rare singular a faith as hath not beene fouÌ„d no not in Israell if these I say did truely acknovvledge themselues not vvorthy of the Lords meanest blessings no doubt theÌ„ but they did also acknowledge with the prodigaâ—…on themselues not worthy to be called Gods sons nor vvorthy of remission of sins eternal glory And verily
blessed Virgin shee vvas not annointed nor yet appointed to bee thy Saviour The vniversall company of all those that are made partakers of the kingdome of heaven doe take their crovvnes of glorie from their ovvne heades and cast them dovvne at the Lambes feete acknowledging thereby of vvhome they holde them giuing the glorie of their salvation onely to GOD and the Lambe saying Salvation is of GOD that sitteth vppon the throne and from the lambe VVith the vvhich catholike consent of all the holy Apoc. 4. 10 saintes vvee may content our selues and satisfie our consciences sufficiently hovve many and hovve mightie soever they be here in this vvorlde that vvill not subscribe to this holy and heavenlie confession And verely vvee being built vppon CHRIST our immoueable rocke vvee neede not seeke for the stay and strength of any other foundation being possessed vvith the maintenance of this most bountifull Founder vvee neede not begge for an exhibition of any other benefactor being furthered in all our suites by his mediation vve neede no other letters of commendation hauing reâ—aued from him our satisfecit and quietâ—… est vvee neede not greatly care for the Popes indulgence and pardon being clensed from all our sinnes by his blood vve neede not make any reckoning of our purging in purgatory being cloathed with the most odoriferous garmentes of his obedience we neede not adde thereto the patches and ragges of our ovvne righteousnesse being enriched vvith his treasures vve neede not make much account of our ovvne trash and hauing his sufferinges and death for the warrant of our right to the kingdome of heaven we neede not seeke for any further assurance or for any other title to that happy and heavenly inheritance Neither indeede doth the true church the spouse of CHRIST seeke for the same to any other then to her kinde and louing bride-grome shee contenteth her selfe vvith his loue and satisfieth her selfe vvith his sufficiency it is enough to her that shee is flesh of his flesh and bone of his bone even the bodie and fulnes of him that filleth all in all VVherefore if Iesus Christ be our whole entire only and sufficient Saviour if there be no other name power where by we may be saued as the greatnes of that raunsome which he only gaue for our redeÌ„ption doth sufficiently declare if the death of Gods dearest saintes come shorte of that price the vvhich being endured for the confession of the faith of CHRIST is the very crowne of all their vvorkes if they vvere not vvorthy of the least of the LORDES mercies but were made partakers of them all most frankely and freely in CHRIST IESVS if through him they vvere not onely at the first reconciled vnto GOD and receaued into favour but also preserued in the same and brought to their full and finall glorification lastly if their vvorkes vvere rewarded vvith eternal glory not for the merite and worthines of the same in that the best of them examined in iustice deserued a curse rather then a blessing but for the mere mercy of him vvho so vvell accepteth of them and of their doinges in his vvel-beloued sonne then vvee may conclude that not the best vvorkes of the LORDES dearest saintes but the obedience and death of his dearly beloued sonne is the onely meritorious cause of eternall salvation And therefore that the church of Rome by ioyning the saintes to CHRIST in the vvorke of our saluation and by making them by their owne merites their owne Saviours in parte and others also and so by robbing of him vnto vvhome all is due of the vvhole and entire glorie thereof is iustly by all the faithfull members of CHRIST dispossessed of the name of the true church and rightly charged to be the verie throne of that enimy of Christ the great Antichrist Div. 8. That Christes soule descended not into Limbus Patrum to deliver the Fathers THere vvas one place for all the faithfull after their death vvhich departed before the coming of Christ in the flesh He descended into hell 2. Reg. 2. 11. Luc. 16. 22. But Elias at his departure was carried vp into heaven and not downe into Limbus and Lazarus was carried into Abrahams bosome which can be no part nor region of hell as it may appeare by these circumstances First these two places where Lazarus the rich man were are said to be farre off one from the other to haue an huge distance set betweene them which is not so likely to be betweene two places which both as they say are situated vnder the earth Secondly it is saide that there is no passage from the one place to the other whereas the devils themselues passe higher even to those that liue here vpon earth Thirdly it is called a place of comforte where Lazarus vvas refreshed and comforted wheras in all likely-hoode there is verie colde comforte in any coast or region of hel Moreover CHRIST vvas in the â—ore knowledge of GOD alambe slaine from the beginning of the vvorlde Apoc. 13. 18 his death vvas then as effectuall to the Fathers to open to them the kingdome of heaven as it is novve to vs seeing hee is yesterday and today and the selfe same for ever and therefore Heb. 13. 8. the selfe same Saviour and opener of heaven to them as to vs they receauing the same end of their faith as vvee 1. Pet. 19. doe even the salvation of their soules For the Fathers vvere the children of God by faith in Christ as wel as the faithfull since the ascension of Christ and therefore heauen as their inheritance was due vnto them at their departure out of this life and therefore they vvere not debarred from the same And vvhat shal we say that they vvalked in the broad way that leadeth to hell or in the narrovv way that leadeth to heauen And therefore at the ende of their life being the end of their vvalke vvere they not placed in rest in that their long longed for and desired countrey which was prepared for them of God And vvas not this present life to them Heb. 11. 16. as it is to vs a time of sowing and a place of warfare and fight and the next life a time of reaping and haruest and a place of crowning and triumphing Now there is no reaping nor triumphing out of heauen and therefore the fathers after their seede time and vvaâ—fare ended here in this life were doubtles brought to heauen being the place appointed for their ioyfull harvest and glorious triumph And certainely as all those vvhom Christ hath novv reconciled are either in heauen or in earth as the Apostle testifieth euen so they were also in the first ages of the church Col. 1. 20. vnder the fathers and therefore as there are none now in purgatory fire so there were none then in Limbus Patrum So Saint Aust hypog lib. 5. Austine the first place the catholike faith by the warrant of divine scripture beleeveth to
that beleeue is the onely meanes not onely to erect but also to establish this kingdome of grace And therefore Saint Paul taking his fare-well of the pastors of Ephesus saith Now I commend you to God and to the word of his grace which is able to builde further and to giue you an inheritance amonge them that are sanctified The which word of grace when it was committed to the Apostles they were saide to haue receaued the keies of the kingdome of heaven the which also when it was reiected of the Iewes they reiected together with it the kingdome of heaven The which Worde of grace seing that it is kept by the church of Rome vnder the locke and keie of a strange tongue from the common sort of christians what is it but a ready way to exclude them also out of the kingdome of God 3. In the thirde petition all the faithfull are taught to desire that Gods will may be done of them all after that manner in earth as it is done in heaven of the holy angels all of them according vnto their measure of grace tending and striuing to this perfection The which contending to the estate of perfectioÌ„ the church of Rome reserueth onely for her holy Votaries and for such as be of her Relâ—gious orders who that they may obtaine a greater opinion of holines then any other are saide to be onely in the way to this Angelicall perfection all other estates and degrees of men belike being out of that vvay 4 Now concerning the fourth and fifte petitions if we haue our very breade by free gift from Godâ— giue vs this day our daily bread and not by the merite of our owne vvorkes how then can we deserue remission of sinnes and eternall glory 5 yea if by our dayly sinnes vvee adde continually to the summe of our debts must continually sue for the forgiuenesse of all our dayly and smaller offences how can we then make satisfaction for our grosser sins and merite also more of our creditors goods 6 Lastly in the sixth petition the faithfull acknowledging their great frailty and weakenes to withstand the temptations of sinne and Satan are taught to flie continually to the Lords protection to fence themselues vnder the shield of his power that he may either keepe them from the force of the combate or els deliver them by giving them strength to overcome But the church of Rome feareth no such frailty in her religious Votaries and therfore â— Cor. 7. 2. leaueth them in the hands of their owne lustes by taking from theÌ„ the meanes ordained by God for the avoiding of the same thereby causing them to tempt God by refusing the holesome water ordained by him for the cooling of these their fiery flames CHAP. 12. That the graunt of eternall life is given to the faithfull onely in Christ and not partly through him and partly through their owne workes THe holy and sacred word of God doeth lay open The new Testament â—r Gospell â—…at is the â—oyfull tyâ—ings of â—…lvation 〈◊〉 Christ â—esus Gen. 3. 24. vnto vs two covenauntes of life made betweene God man the oue legall the other Evangelicall The first whereof was made with man presently after his creation and had for the further confirmation thereof the fruite of the tree of life for an holy sacrament and a sacred assurance of the same from the most comfortable vse wherof he was vtterly excluded after the breach of that covenant The articles of this covenant were at the first written in the hart of man and after set downe in the law of God which declareth that it depended vpon our owne deedes And therefore vvhen the Pharisie vvhich looked to bee saued by the vvorks of the lavv demaunded of our blessed Saviour what hee should doe to be saued it was aunswered him that seeing by the works of the law he looked to be saued he should perfectly fulfil the commaundementes of the lavv doe this and thou shalt lâ—… But Luk. 10. 28. vvhen man by his fall had broken this covenaunt and so had stepped out of this vvay that leadeth to life and had gotten into the most daungerous vvaies of sinne and death the LORDE vvho is rich in mercy and of endlesse goodnesse suffered him not long to wander therein but soone reclaimed him and made with him a second covenaunt of life in the seede of the woman that shoulde Act. 3. 25. bruise the serpentes head and in whom all the families of the earth shoulde be blessed And hee appointed vnto him certaine sacrifices at the first for the further strengthening and confirming of his faith as aftervvard he gaue to Abraham the father of the faithfull the signe of Rom 4 11. circumcision as a seale of the righteousnesse before obtained by faith The articles of this covenant are more at large set dovvne in the Apostles Creede but most briefly comprised in the Apostles answere to the â—aylors demande what shall I do to be saved beleeue thou Act. 16. 31. say they in the Lorde Iesus and thou shalt bee saved and thy housholde The opposition of these covenants is set dovvne by the Apostle Moses saith he writeth of the righteousnes of the lawe that hee vvhich doth the same shall liue therein but the righteousnes which is of faith speaketh Rom. 10. 5. on this wise Say not thou in thine â—eart who shall ascende into heaueÌ„ that is to fetch Christ from aboue either vvho shall descende into the deepe that is to fetch vppe Christ againe from the deade For if thou acknovvledge vvith thy mouth that Iesus is the Lorde and beleeue in thine hearte that God raised vppe him from the dead thou shalt be saved For vvith the heart man beleeveth vnto righteousnes and with the mouth confession is made vnto salvation For the scripture saith vvhâ—soever beleeveth in him shall not be confounded So theÌ„ the first covenaÌ„t was fouÌ„ded on our owne obedience the secoÌ„d on the obedience of Christ the first dependeth on works the second on faith not on workes And therfore it is certaine that our deliuery froÌ„ death our recovery to life by the secoÌ„d covenaÌ„tis only by Christ appreheÌ„ded by faith vnles we wil add some third covenaÌ„t of life partly in Christ and partly in our selues partly by faith partly by workes so overthrowe that covenant of life vvhich vvas made vnto vs onely in CHRIST Iesus For as the making of the second Heb. 8. 7. covenant vvas a disanulling of the first so an establishing of a third must needes be a disanulling of the second VVherefore let all true Christians vvay vvell vvith themselues this blasphemous doctrine of the church of Rome vvho hath coyned another nevve gospell vvhich bringeth to vs the ioyfull tidinges of remission of sinnes and eternall life partly through Christ and partly through our selues and so hath disanulled that covenant of mercy which was made vnto vs only in Christ Iesus Neither
the supreme vnâ—…dgeable iudge of all flesh that he caÌ„not erre lie or doe vniustly therefoe that he is not to be iudged of any neither may Iob. 9. 12. any man say to him what doest thou therefore in that the Bishope of Rome taketh vpon him not to erre in iudgmeÌ„t nor to be iudged of any he may iustly be charged for this cause to take vpoÌ„ him â—o be as God And if in Ieromes and Prospers Iudgment the name Hier. ad Algas quae 11. Prosp de provid praedest c. 7. of blasphemy written in the forehead of the whore of Babylon be Romae aeternae eternall Rome for so the heathen cal Rome thinking that the Empire thereof shall continue for euer then much more this blasphemy is the prowde presumptuous entailing of Gods spiritual heaveÌ„ly graces to that citty for euer in that they vant that their church is eternall and shal never faile that their Bishops faith is an immortall and immoueable roâ—ke against the which hell gates shall neuer prevaile For what is this vaunt of the whore of Babylon I sit as a Queene and am no widdow shall see no Apo. 1â— 7. mourning spirituall things in this revelation being signified vnder the names of earthly but as the Bish of Rome vanteth of himself The light of true doctrin shal neuer be remoued out of the cadlesticke of my church the lampe of my faith shall neuer goe out but my church shall be the mother of the faithful for euer and I their supreame governour king as being Christs great Vâ—caâ— general here in earth purgatory heaven as it is sufficiently to be seene by my glorious triple crowne And so as Adam fel by pride wheÌ„ he wloud needs be as God knowing good evil Lucifer wheÌ„ Gen. 3. 5. he was not coÌ„tent with the dignity of an Angel but would needs aspire to the top of singularity euen so the Bish of Rome fell wheÌ„ he would needs advance himselfe into Christs seat to be his Vicar Apo. 13. 11 generall Vniversall Bishop of the whole church when he would needs take two hornes to himselfe like the lambes lay claime to both swords when he was not content with the dignity of a star but would be as the sun of righteousnes himselfe froÌ„ whoÌ„ not only al the chiefe starres in al Pastorall dignities but in kings thrones also yea in the very Empire it self should take their light receiue their authority from his supremacy We read in Moses Gen. 1. 16. that God made two great lights the sun to rule the day and the moone to governe the night that is if we wil beleeue a Bish of Rome the Pope the Emperour whose difference in degree dignity as some of their Parasites haue taught is so much as is the difference betweene the sun the moone Now when the Bish Apoc. 9 1. of Rome thus advanced himselfe in his pride then fel there from heaveÌ„ a great star that is one who had the place of a great Bishop in the church of Christ whose predecessors had beene indeede most notable stars singular lights to Gods people and had had the keies of the kingdome heaueÌ„ And he became Vicar generall to the prince of darknes had the key of the bottomles pit who with the grosse mists of his corrupt doctrine obscured the light of the glorious gospel of Christ brought in most palpable blindenes ignorance for the which cause also he is worthily noted by Apo. 16. 3. the name of a false Prophet even for that he forgeth falshoode and lies 7 Wherfore to conclude seeing all the markes of the great Antichrist of these last times do so apparaÌ„tly agree to the Bâ— of Rome we may be bold to avouch in these daies that which Bernard did Ber. ep 125. in his time that the beast to whom a mouth was given to speake blasphemies doth now possesse Peters chaire especially seing it was so foretold by the spirit of truth that the seate of the great Antichrist of the last times should be that city which in S. Iohns time raigned over the whole world that was the city of Rome the which is therefore Apo. 17. 18. called by the ancieÌ„t Fathers the westerne BabyloÌ„ for that the whore of Babylon should sit there the which thing is so evident and vndeniable that our Rhemistes themselues subscribe therevnto vpon the same place of the Apocalipse therfore Rome not Ierusalem is the certaine 7 determined seat of the great Antithriâ—t As it may also not vnfitly be coâ—…ectured by the nuÌ„ber of Antichrists name shadowed in the figures expressed by Lateinos which is a Apo. 13. 18. Ir. cont â—i 5. Romane or by Romijth or Italica Ecclesia in the accouÌ„t of the Greek Hebrew letters that is the church of Rome For Antichrist shal not only invade the terrene state of the Empire of Rome as our Rhemists pretend but the church of Rome it selfe seating him selfe in the temple of God as God that is as Gods Lieftenant and pretending his authority he shall be a star fallen from that dignity wherin his predecessors were placed and that worthely as being notable stars lights in Christs Churchâ— wherby it is evident that Antichrist shall in Rome possesse both Iurisdictions as vvell the Ecclesiasticall as the Civill the which being now long since performed by the Bish of Rome it is manifest that he is the very Antichrist 8 Wherfore by all these things which haue beene before delivered it is evident that a Papist as a Papist is a limbe of Antichristâ— now a limbe of Antichrist cannot be a member of Christ and he that is not a member of Christ cannot be partaker of that salvatioÌ„ 1. Cor. 10. 21. 2. Coa 6. 14 that commeth by Christ therefore a Papist as a Papist cannot be saued Come you out therefore all from the kingdome of Antichrist who appertaine to the kingdome of Christ least if yee be partakers in their Idolatries and sinnes yee bâ—e partakers also in their plagues O seeke not any longer to shaddow him whom out Saviour hath revealed by the brightnes of his gospell nor to preserue him whom he hath already in part destroyed with the spirit of his mouth fight no more against Christ be not enemies any longer to your owne salvation refuse hence-forth to be leaguers and consederates with the whore of Babylon and returne withall speede to the spouse of Christ O pray for the peace of Ierusalem that yee may sucke comfort out of her breasts and be refreshed with her consolations And yee that are the Captaines and souldiers of the Lordes armies sight yee couragiously the Lordes battels and hate yee that purple-coloured harlot which hath her garments died with the blood of the saintes Hearken to that holy blood that crieth even to heauen for vengaunce and doe yee
but especially for that they are after a sorte committed in a mockaâ—e of the bloode of Christ and doe proceede from the forgetfulnesse of his death The which if it bee so then vve must hold this for a sure thing that wee ought not to be grieved so much for that we haue broken the commandement of God as for that wee haue forgotten that wee were redeemed by the bloode of Christ and haue contemned the great price of our most glorious redemption VVherefore that wee may be brought the sooner to repentaunce and to acknowledge the greatnesse of our sinne vve must all our whole life be busied about this that we may vnderstande hovve great is that price of our redemption and that vve may so worthyly esteeme of the blood of the new testameÌ„t as we ought to do It followeth in the nexte verse And the two disciples heard him so speaking and they follovved Iesus Ioh. 1. 37. That testimony which Iohn the Baptist gaue of Christ that he was the lambe of God before two of his disciples causeth them to come to Christ and to follow him Whereby wee learne how effectuall is the preaching of Christ yea how powerfull is one worde or two concerning Christ and his crosse to alter and change the very heartes of men Verily there is no other speech whereby a stony hart may be made flesh and an vnfaithfull man may be made faithfull Speake as much as thou liste of the most famous factes of all the Kinges and Emperours that ever haue beene and of their goodly vertues and great glory these things may delight the minds of men but they wil not renevv them But speake thou of the man crucified a thing in shevv base and foolish this vvord of the crosse which is foolishnes to them that perish is the wisdome power of God to theÌ„ that are saved Nay that we may let passe these profane persons with their deedes teach againe againe the very law of God eveÌ„ this law is weak by reason of the flesh Rom. 8. 3. But that which the law cannot the worde of the crosse can Now what is the cause of this great efficacie The Lord which is the matter and subiect of this word is a spirit which is able to set our harts at liberty in so much that if they be once fixed vpon him the vaile of corruption which before did so cleaue vnto vs wil soone be taken away and if we do duely looke into that glory of his which doth shine in the gospel as in a glasse we shall be changed into the same image from glory to glory as by the spirit of God Before Phillip called thee I saw thee when thou wast vnder the figge tree Ioh. 1. 48. The more any one doth search into the vnsearchable riches of Christ and the greater revelation hee hath of the same the more is his faith and loue also encreased and the more vnspeakeable and glorious is his ioy 1. p. 1. 8. Wherefore this ought to be our continuall labour day and night by praier and by reading and meditating vpon the scriptures to seeke after the mistery of Christ that so at the length there may be opened vnto vs the treasures of all knowledge and vnderstanding that are hid in him and so al other things may be vnto vs as trash in comparison of that inestimable treasure It is strange to see how the Apostle that looked most into that excellent mistery could never satisfie himselfe in setting forth and amplifying the greatnesse thereof God saith he which is rich in mercy of his great loue wherwith he loved vs. Eph. 2. 4. Hath given vnto vs so worthy a Saviour in whom are bid all the treasures of wisedome and knowledge Coll. 2. 3. Haue care therefore saith he that yee may be able to comprehend what are the riches of the glory of his inheritance in the Saints Eph. 1. 18. He saw much and beleeved much and magnified much this great mistery Verily verily I say vnto you from hence forth yee shall see the heavens open and the Angels of God ascending and descending vpon the sonne of man Ioh. 1. 51. The opening of the misteries of faith engendreth faith and the revealing of Christ maketh a Christian Speake to men of heaven and of everlasting life and of al maÌ„ner of blessings both bodily and ghostly and yet they cannot beleeue vntill they see Christ by whom and for whom are all these things For if we be throughly touched with the sense of sinne and of the wrath of God most iustly provoked to punish vs for the same wee must first finde him that hath satisfied the iustice of God for our sinnes before wee can hope for eternall life Yea if I do not beholde Christ and haue him present before the eies of my minde it is so far of that I should see heaveÌ„ and heavenly glory that I shall feele nothing but terrours and feares and extreame anguish and bitternes of soule But when Christ doth once shine vnto me then is there sure hope of eternall life They then that desire to bee partakers of all manner of blessings and to be assured of life everlasting must seek Christ and set him before their eies and behold him true God and true man who died for their sins and rose againe for their iustification and thence will issue and proceede a ful trust and confidence of obtaining al such benefites blessings which he hath thereby purchased for them That which is borne of the flesh is flesh and that which is borne of the spirite is spirite Ioh. 3. 6. The only presence of Christ by faith is the means wherby the spirit worketh our regeneration Now Christs preseÌ„ce is imperfectly appreheÌ„ded in this life by faith but perfectly by sight in the life to come And hereof it is that our regeneratioÌ„ which is but imperfect in this life shal be most perfect in the life to come This we knowe saith S. Iohn that when Christ doeth appeare we shall bee like him for wee shall see him as hee is 1. Ioh. 3. 2. Yea that presence of Christ shal be so glorious and so effectuall in vs that it shall transforme even our vile body and make it like to his glorious body Phil. 3. 21. For we must know that the presence of Christ is not like the presence of earthly princes the which if thou beholdest a thousand times thon shalt be made thereby never a whit the more glorious but if thou once truely beholde the glorious presence of Christ thou shalt straitwaies bee changed and transformed into the same As Moses left vp the brasen serpent in the wildernes so must the son of man be lifted vp that whosoever beleeveth in him shoulde not perish but haue life everlasting Ioh. 3. 14. As they which beheld the brasen serpeÌ„t were healed of the sting of the fiery serpents which otherwise could not bee cured So theÌ„ beholding of Christ lifted vp vppon the crosse doth cure