respect of the other they ought not to be lifted vp to glorie in themselues and in their ovvne righteousnes Let vs end with Bernard My merite is the LORDES mercye And so O LORD graunte vnto vs appealling vpon this tiâ—…e to the Bern. in caÌ„ Serm. 61. throne of grace to enioy the benefite of grace and mercy and let the members of the church of Rome if they list plead the merite of their ovvne vvorkes and trie the title of their ovvne deseruinges at the barre of iustice and soe proue vvhether they shall stande in iudgemente or fall And so to conclude this treatise concerning the articles of our Christian creede seeing that the members of the church of Rome teach so many contradictions against these groundes of â—…aâ—…re â—…ely â—…ikes â—…thâ—…e â—…tho â—…d aâ—…ike of the catholike faith let all the vvorlde iudge what iust cause they haue to boast that they themselues only are the true catholikes and inheritors as it vvere of the apostolike faith and that their Popes faith cannot faile not bee over-come by the gates of hell The vvhich thinge if it vvere so vvhat neede were there vvith so greate travaile and studie to seeke for the decision of all doubtes and the determination of all controversies in matters of faith from GOD himselfe opening the same in the sacred bookes of the canonicall scriptures what neede vvere there so greatly to seeke after the knovvledge of the artes and tongues as beeing the keyes that open the dores into the secrete chambers of these holy mysteries Yea what neede vvere there to craue the helpe of all the godâ—…â—earned of all ages and their directions set dovvne in their private vvittinges or else at their publike meetinges and assemblies in their provinciall or generall councels Certainely this vvere then to goe the nearest vvaâ—e about and as vvhen one knovveth aslu edly vvhere the game is lodged not to goe directly to the same place but to traise it out by a trouble-some tracke For if the Popes faith cannot faile if hee cannot pronounce sentence against the truth the nearest vvay to holde a right faith and to side vvith the truth is in all matters of faith to looke to his determinations and to rest our selues vpon his oracles And therefore also needles are the greate â—…ue â—…pe â—…s inâ—…e cen â—…ay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—…ole â—…e of â—…stes abours and travailes of many of the children of the church of Rome about the opening and iustifying of diverse points of their superstition and idolatry VVhereas if they could vvith all their endevoures proue sufficientlye the integritye and infallibiliâ—ye of their Popes faith they had vvonne the fielde and gotten the full conquest they needed not to strike one stroke more for the further clearing of any other pointe of their doctrine Neither shoulde they onely by this meanes provide verie vvell for their owne securitie in matters of faith but also greatly strengthen themselues in their temporalities and mightely establish their earthly kingdome as they may easily gather by that greate succesle they had therein vvhen this maine pointe of theirs vvas generally helde by the most part in former times for sound and catholike For then whosoever woulde be taken for a member of the catholike church were he king or Keazer or whatsoever This newe ar icle of faith concerning the Popes autority necessary subiection to be giuen thereto is sâ—b nefici all t the church of Rome that her fiends would condemne her of great fâ—ly iâ— that shee would leaue it fer al the articles of the Apostles creede he were he was vpon the necessity of his salvation to bee builte vpon that Romish rocke and to settle his safety vpon his triple crowne who was the greate commander in earth purgatory and heaven he was wholy to be ruled by him vvho had both svvordes temporall and spirituall and to commit all into his handes And albeit by this meanes CHRIST himselfe vvas almost forgotten for vvhat neede vvas there to seeke to him vvhen his Viceroy coulde doe all yet this his Vicar generall vvith all his vnder officers vvere veriâ— vvell remembred And albeit fevve sought for entrance into heaven at the right doore yet manye came farre and neare and brought all kinde of keies of gold and silver landes and luelyhodes to open that doore whereof Peter and his successors vvere thought to bee the onely or at the least the cheife porters For they verâ—ly thought that if their pasport had beene signed by the Pope and subscribed with SEENE AND ALLOWED CHRIST would in no case haue disalovved thereof but that they had beene thereby most safe and sure and out of all manner of perill and danger Hereby grewe that high and royall state to the kingdome of Antichrist hereby vvere gathered into his store-houses the riches and treasures of Kinges and Princes and Saint Peters patrimonie vvas in most ample manner encreased nothing beeing thought to much that vvas bestovved vpon his holines albeit it vvere with the robbing spoiling and vtter vndoing of the party himselfe and of all his posteritie In so much that although the spirituall kingdome of CHRIST was not hereby erected in al holines wisedome and righteousnes yet an earthly kingdome was obtained for themselues in worldly wealth pompe and glory But now behold the hand of the Lord what is become of this great Babylon which was a terrour to all the kings of the earth her walles already are wel battered and downe shee must to the very ground yea to the bottomles pit of hel when the sounde faith of al sincere Christians contained in these articles of our Christian creede as an immoueable rocke in deed shall remaine vnshaken and shal giue testimony of their engraffing into him by whose grace they continuested fast and immoueable and by whose power they are preserued vnto that eternal and everlasting kingdome which he himselfe hath purchased for them with his owne blood Now to this our almighty and all sufficient king and Saviour be all honour and glory praise and thankes both now and euer Amen CHAP. 7. Div. 1. That the right sence of the word of God is alwaies agreeable to his most holy law being the most exact rule of all true piety and godlinesse AS the true sence interpretation of Gods 〈◊〉 holiâ—… of the of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God â—…eanes â—…scerne â—…ight â—…e of diâ—… scripâ—… from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrong most holy worde and the pointes of faith drawne out of the same are alwaies agreeable to the articles of the creede which are the maine groundes of our christian faith and no way thwarte and contradict the same for that God himselfe the author thereof it true and alwaies true and evermore like vnto himselfe so they are holy pure iust and righteous altogither even as God himselfe and his sacred law is holy and righteous altogither And therefore it is an over-ruled case that when the litterall sence of any
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
wretched estate when yee sate in darknes and in the shaddow of death and forget not Gods mercy that hath translated you out of darknes into the kingdome of light and so see that yee walke worthy of God and of your high calling in Christ Iesus This due consideratioÌ„ of the Lords endlesse mercy in Christ and their owne vnworthines hath beene the only effectual motiue from the beginning of the world to draw the faithful out of the slavery of Satan vnto God and to confirme and establish them in his feare The seede of the woman shall breake the serpentes head made Adam who before hid himselfe from God afterward with boldnes to come into his presence In thy seede shall all the â—ations of the earth be blessed made Abraham who before was bred vp in Idolatry to forsake kindred and countrey and to endure many annoyances in a strange land that so he might shew his humble obedience vnto God Yea by the eies of this faith all the holy men of God before the comming of Christ in the flesh beholding the great goodnesse and loue of God as the Apostle testifieth Hebr. 11. haue offered vp their sacrifices acceptable to God performed all dueties and endured all crosses for the constant confession of this their holy faith And now since the comming of Christ in the flesh wherby was the whole world converted froÌ„ dumbe Idols to serue the living God Was it by the promulgation of the law of Moses or by the preaching of the gospel of Christ Surely the preaching and publishing of the glad tydings of the gospell of the yeare of Iubile of the acceptable day wherein the Lord for his Christes sake had graunted a free full and generall pardon and release of all debts trespasses and sins to all such as would willingly accept and faithfully embrace this vnspeakeable loue and make it the matter of their daily meditation and consolation and the rocke and foundation of their faith and hope was that warrelike chariot wherein the faith of Christ got the full victorie over falshoode and lies and trod vnder foote all infidelity and Idolatry and triumphed most gloriously against all the power and puissaunce of hell it selfe By the sounde of this doctrine did the servauntes of the great shepheard and Bishoppe of our soules call home all his straying and wandring sheepe and gathered them into the folde of Christ by this net did the fishers of men dravve into the arke of Christs Church all such as were before ready to bee drowned in the sea of their sinnes and to bee overwhelmed with the most terrible tempest of the Lordes wrath by this key did the Lords potters open the doore of the kingdome of heauen to them that vvere before most worthely driven out and dispossessed of that celestiall paradise With this ensigne did the Lordes standard bearers gather together all his companies and bandes which before had revolted became fugitiues fighting vnder the Devils colours by this boxe of ointmeÌ„t powred forth did the Lordes Apothecaries reviue and quicken the spirites of all the Lords patients who were before not only in a sound but also starke dead by the most noysome stincke of their abominable sinnes Lastly by this seed of faith sowen in the most drie and barren wildernes of the peoples hearts by the hand of the Lordes painefull and skilfull husbandmen vvas there raysed vppe a most plentifull and fruitefull harvest vnto the Lorde For faith commeth by hearing the word of faith Neither doeth this worde of faith revealing the vnspeakeable loue of God shining in the face of Christ beget faith only but by faith loue praier confession patience repentance feare obedience thankefulnes even all sounde and sincere devotion with all the partes and parcels thereof By faith we haue accesse to God and are admitted into his Church which is therefore called the family of Faith And Baptisme the sacrament of our Baptisme cleanseth as it doth fâ—…her make manifest vnto va and causeth vs to embrace the word of faith initiation and the seale of faith is added to the worde of faith for the further manifestation of the cause of this our admission into so honourable an estate and calling by setting after a sorte before our eies the loue of God who hath given vs his sonne with his owne most precious bloode to wash and cleanse our sinnes whereby there was before a seperatioÌ„ betweene vâ— God Now from whence saith Austine hath the water of Baptisme this vertue that it doth touch the body cleaâ—se the soul but by means of the word whervnto it is added that it might togither with the same not only represent the washing away of our sinnes by the blood of Christ but also â—atifie and coÌ„firme the same for the further strengthning of our fraile faith Not saith hee for that the word is vttered but for that it is beleeved not for that there is such vertue in the letters and sillables or in the pronunciation of the very wordes but for that they are the powerfull instrument ordained of God so to open the Lordes good and gracious meaning towardes vs and to assure vs of his vnchaungeable loue in Christ that thereby we might attaine to a sure faith For as long as we remaine in our naturall blindnes and ignorance either we fly from God as Adam did beeing touched with the pricke of a guilty conscience or else we embrace an Idol in steed of the true God being misled by the wrongful guiding of a blind coÌ„science as now naturally do all the posterity of Adam But wheÌ„ the Lord hath once revealed vnto vs the glory of his endlesse goodnes in Christ and hath made vs to behold the dignity of his death that he endured for our sins and the worthines of his obedience that he performed for our righteousnes thereby we are made bold to enter Heb. 10. 19. into the holy place by the newe and living way which he hath prepared for vs by his flesh and are encouraged to draw nigh with a true hart in assurance of faith being fully perswaded of the perfect purgation of all our sins and of our entire and absolute righteousnes I am saith our Saviour Christ the way the truth and the life no man commeth to the father but by me He then that is set in this way and walketh therein he vndoubtedly walketh in the right way and he cannot misse but come directly vnto God Hee that buildeth on this rocke buildeth on a sure foundatioÌ„ his faith cannot faile he cannot be vanquished his hope is sure he cannot be coÌ„founded He may be bold to triumph with the Apostle saying If God be on our side who can be against vs who spared not his owne sonne but Rom. 8. 31. gave him for vs all how shall he not with him giue vs all things also Who shall lay anie thing to the charge of Gods chosen It is God that iustifieth Who shall condemne It is Christ that is dead
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
The Philosopher could say that nothing in this world is made by God rashly or vainely not hauing an ende wherevnto it is created and meanes to bring it to the same end For there is no wise worke-master here among men that will goe about anything but that he will first determine with himselfe concerning the end of his worke and the meanes wherby it may be brought therevnto Which of you saith our Saviour Luc. 4. 28. Christ minding to build a tower sitteth not downe before counteth the cost whether he be sufficient to performe it c. Wherfore it caÌ„not be but meere madnes yea open blasphemy to avouch that the most wise mighty creator should appoint to make many that should mâ—râ—e themselues and not to appointe the end wherevnto they should come and the meanes whereby they should be brought to the same For to say that God ordained them to life but altered his purpose vpon their alteration iâ— to robbe God of his vnchaungeable goodnes and of his wisedome and foreknowledge also to say that God disposed not of them neither this waie nor that way but left them onely at their owne disposition is to say that the ordering of the clay is in it selfe and not in the potter that fashioneth the same or to say that God meerly permitteth their eternall destruction and their sins wherby they are brought therevnto neither willing nor nilling the same neither inâ—…ning to the one nor yet to the other is to make the Lord a newter in the ordering and governing of this present world and to open a gappe to flat Epicurisme Div. 6. That God hath not committed the protection of his church to the Saintes departed out of this life THe same power that made al things is only able to sustaine Maker of heaven eaâ—th Col. 1 17. Psal 36. 6. 104. 1. all things and so it doth And therefore God is not only called the maker but also the preseruer both of man and beast The eies of all waite vpon him and hee giveth them their meate in due season he watreth the hils from aboue the earth is full of the fruit of his workes For God is not as many vnnatural parents which send their children abroad into the wide world leauing them to themselues either to sinke or to swimme nor as the Ostrich who after shee hath laid her egges in the dust cleane forsaketh them caring nothing at all what becommeth of them but hee keepeth as it were continuall watch and warde ouer all his creatures cloathing the Lillies feeding the Fowles and not suffering so much as a Mat 6 â—0 10. 29. Sparrow to fall to the ground without his will and therfore much more over his elect and chosen children guarding them with his fatherly protection and environing them with his asâ—isting power 1. Pet. 5. 7. Iob. 1. 10. as with a most strong and â—…incible wall not suffâ—ing so much as an haire of their heads to fall to the ground without his providence He rideth vpon the heavens for their helpe and vpon the Deu. 33. 26. clowdes in his glory his eies are bent vpon them continually so that they never go out of his sight Yea behold he that keepeth Israell Psal 121. 4. doth neither slumber nor sleepe the Lord himselfe is their keeper he is their defence vpon their right hand and their preserver from all evill Iob. 34. 13. Hee hath not passed over this his authority to the saintes nor ioyned any of them with himselfe in commission hee hath not made them our patrons defenders let our Rhâ—mistes say whâ—t Rhem. in c. 2 â—p 1 ad Tim Apoc c 2. they list to the contrary as Saint George for England S. Denis for Frâ—…nce S. Andrevve for Scotland The saintes whilâ—st they liued were Gods instrumentes here in this worlde for the good of his church and they served their times as it is saide of David Now they Act. 13 36. 2. Sa. 12 23. are departed hence they are not sent backe againe to be regentes over countries or to be disburlets of these the Lords earthly and temporall blessings For they rest from all such labours being alwaies before the throne of God seruing and praising him there Apoc 7. 5. 13. 14. for ever and therefore well may they contente themselues to leaue the affaires of this world to such as still liue in this world and not to haue any more portion for ever in all that is done vnder the Eccl 9. 6. sunne seeing that they haue so liberall pleÌ„tifull a portion in the things that are aboue the sunne Surely king David while he liued Psa 73 25. here in this worlde knewe no patron besides the Lord himselfe Est 14. 3. Is 6. 16. WhoÌ„e haue I in heaveÌ„ but theâ— Nor yet did Queene Ester know any other Lord helpe thou me which haue no helper besides thee For Abraham knewe theâ—… not and Israell had forgotten them Chap. 4. Div. 1. That our Saviour Christ according vnto his divine nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same God vvith the Father THe godhead deity or the divine nature is of none but of it selfe being the originall cause and fountaine of all being and subsisting vnto all as these names Iah and In Iesuâ— Châ—ist his onely sonâ— Iehovah do also insinuate And the divine nature of our glorious God Lord Iesus Christ is the same divine nature which is in the father and he himselfe is one and the same God with the father and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of himselfe howsoever the wicked brood of the great Antichrist the grauÌ„d enemy of Christ doth charg this doctrin with wicked blasphemy Christ as God is of himselfe as God the sone is of Rhemist in Ioh. cap. 1. Campian Rat. 8. the father begotteÌ„ after an vnspeakable maner of his divine nature substaÌ„ce before al worlds And so speaketh an ancient father Christ to himselfe is God but in the reâ—…tioÌ„ to his father is the sone so begotteÌ„ of the father Div. 2. That our Saviour Christ was incarnate by the holy Ghost and tooke his humane nature only of the seede of man and not of the seede of any graine by having it transubstantiated into his bodie IF the doctrine of transubstantiation bee true as it is determined Incarnate by the holy Ghost borne of the virgin Mary Seâ—… 3. sub Iulio 3. caÌ„ 4 cap. 2. and concluded by the councel of Trent that by the consecrâ—tion of bread and wine the vvhole substaunce of breade and vvine is turned into the very substance of the body and blood of Christ And if the vvordes of the institution of this holy sacrament this is my bodie be to be vnderstoode liâ—terally really substantially then our Saviour CHRIST tooke not flesh onely of the blessed Virgin Marie but also of material bread that becomming really and substantially his very
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
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
superiors in the Lord that hee neuer so much as murmureth and â—…dgeth at their lawfull authority 6 7 8 9 Who is so far of from murder adultery thefâ—â—nd from bearing false witnes that he neuer transgresseth in any of these not so much as by hatred carnall lusts covetous desires or lieâ— 10 Lastly who hath his whole heart so possessed with the loue of God and his neighbour that he neuer delighteth no not for a moment of time in any thought or desire coÌ„trary the evnto David a man after Gods owne heart who is said after a manner to haue fulfilled all his wil and whose posterity is commeÌ„ded for walking in his steppes after that he had most highly magnifiâ—d the law of God as holy and righteous altogether and had testified thâ—t in keeping thereof there vvas great revvarde addeth immediatly but vvho can tell howe of te hee offendeth O clense â—…l 19. 12. thou me from my secret sinnes As if he had said I know that I even I my selfe not seldome but often offende against this righteous and perfect â—avv yea further I acknowledge my frailty to be so great that I am perswaded how that some times I commit also faults some or other which escape my knowledge and are secret from me Wherfore if we say we haue no sin we cannot but be charged â—oh 1 8. as transgressors of this law we deceaue our selues and the trueth is not in vs. For not only Saint Ambrose hath confessed of himselfe â—…b de saâ—…mentis li â—…â—ap 6. that he did sinne continually but the Apostle Saint Iames hath testified of all that in many thinges wee offende all not some of vs saith he but all of vs offende and that not in a fewe but in many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 2. thinges from the number of which offenders hee excepted not himselfe albeit he was had in great admiration even of the enemies of the christian faith for his most iust and vpright life nor any of the rest of his fellow Apostles Yea Adam himselfe before his fall being entrenched as it were within the fortification castle of his owne complete and perfect innocency the vvalles whereof being as walles of yron and the gates thereof as of pure brasse a may den-hold that was neuer taken neuer shaken by any shot neuer weakened by any battery having neuer sustained any manner of breach in any part or parcell thereof our greate grand-father Adam himselfe I say being here set vpon withstoode the assault a very shorte time but straite-waies yeelded suffering the same to be soone surprised and himselfe to be taken prisoner by the enemies force Nowe this holde of innocencie vvhich is restored vnto vs againe by our most powerfull redeemer and vvherein vvee the posterity of Adam are seated and placed is nothing so strong and sure in it selfe as it vvas at the first vvhen it vvas delivered vnto Adam The gates thereof are very vveake and the vvals thereof of small strength to keepe out the force and fury of the enemy For novv he entreth in at the gate of the eies by pride and covetousnesse of the tongue by lying and slaundring of the handes by bribing and stealing of the tast by gluttony drunkennesse and excesâ—e novve hee attempteth to take the same by carnall security and at another time by murmuring grudging and impatiencie hee putteth it still in daunger by idle vvordes vaine imaginations carnall lustes and earthly affections Many breaches are quickely made and the whole hold soone battered vnlesse it be continually succoured by the Lordes power and still rescued by his aide For how can the weake Lambe stande against the bloody wolfe or the silly sheepe against the roaring Lyoâ— No mervaile then that we be sometimes vvounded and sometimes forced to giue ground and be driuen from our place and standing in these our ghostly and spirituall skirmishes No mervaile though oftentimes we transgresse the most holy and righteous lawe of God and turne out of the direct way of his commandements VVell may it agree with the church triumphant in heauen resting in the place where righteousnesse dwelleth and enioying the security of the full conquest victory to be free from the danger of al wounds to attaine to the fulnesse of all righteousnes and to be most glorious without spot without wrinckle how beit surely the church militant remaining in this wicked and sinfull world where shee is still so fiercely assaulted is sure neuer long to escape without blowes neuer to be pure from all staines neuer to be free from all sinnes Now sinne being a transgression of the law and a breach 1 Ioh. 3. 4. of the commandement therefore there is none to be founde that perfectly keepeth the whole lavve and exactly fulfilleth all the commandementes Div. 6. That the spirite of God the spirite of truth is not alvvaies annexed to the outvvard face of the visible church and to such as haue the cheife roomes therein much lesse to any particular church as to the church of Rome or to any other .. BEFORE the ascension of our Saviour Christ it was true â—…olike that the Psalmist saith In Iurie GOD vvas knovven his name vvas greate in Israell hee had not dealt so vvith any 〈◊〉 75. 47. 20 other nation neither had the Heathen knovvledge of his lavves And therefore the Apostles vvere vvilled for a time not to 〈◊〉 10. 5. goe into the vvaie of the Gentiles nor to enter into the cities of the Samaritanes but to goe onely to the lost sheepe of the house 〈◊〉 15. 26. of Israell Yea it vvas tolde the vvoman of Canaan by our Saviour himselfe that it vvas not meete to take the childrens bread and to cast it vnto dogges VVhereby hee signifyed that the Israelites onely vvere receaued by GOD into the number of his elect and chosen children and that all other nations vvere as hogges and svvine vvallovving in the mire of ignorance and sinne and therefore most odious and abominable before GOD. But novv by the death of CHRIST 〈◊〉 2 14. 〈◊〉 28. 19. 〈◊〉 10 34. 〈◊〉 3. 28. 〈◊〉 â—… 10. 12 the partition vvalle is broken downe and the Apostles commission is enlarged to goe and teach all nations and to preach the gospell to every creature For there is novve no more respect of Iewe then of Grecian but all are one in Christ Iesus and Gods favor is so procured to all that as he is Lord of all so he is rich vnto all 〈…〉 23. that call vpon him And now is the houre come that the true worshippers worshippe not God in the mount of Samaria nor yet at Ierusalem but worshippe him euery where in spirite and truth For now the true service of God and the sincere faith of Christ is not tied to any one place or countrey but lieth open to all nations and the church of Christ is now catholike not annexed any more to any one people but dispersed abroad
lay vp in the store-houses of your harts all manner of spiritual graine that when yee be called abroad to be the â—ords husbandmen yee may bee able to sow the Lordes fielde with plentifull store of all good seede Verely the harvest is great and the Matth. 9. 37 labourers are â—ewe and ye may well perceive by experience in your selues what a labour it is to bring into tillage the vntidy soile of one soule to cause it to yeelde but a meane harvest for vndoubtedly in this kind of husbandry especiallie is the proverbe best verified A great harvest and a little corne And therefore also my brethren while ye are so neere the Lords aâ—moâ—… â—ay fitte your selues with weapons of all sortes offensiue and defensiue furnish your selues nowe with all manner of munition against the time that yee are to be sent to any speciall kind of service by any of the Lordes chiefest captaines commanders Ye haue in place of your Honorable Founder the right reverend Father in God the Bishop of Winchester one that hath bin of your owne society a famous and renowned Coronell who hath most couragiously fought the Lordes battels and hath fitted for you many notable weapons whereby yee may be able not onely to encounter but also to subdue and vanquish the enimie who hath already called some of you and is readie to cal other of you also and to place you over no meane bandes O most reverend and renowned Bilson thou hast best deserved among al our companie to haue the prehemineÌ„ce for that thy sword hath hewen cleane a sunder manie of the stroÌ„gest greatest Pillars of the VVesterne Babilon O lift it vp stil against the common enemie and let it be as the bowe of Ionathan as the sword of Saule which never returned emptie 2. Sam. l. 22. from the blood of the slaine and from the fatte of the mightie And so as all the sheves of Iosephes brethren did stand about Iosephes sheife Gen. 37. 7. and did obeysance vnto it so shal al our swordes stoupe lowe to thy sword and shal be marshalled at thine appointment But to turne to you my brethren which are nowe as it were the Lordes trained souldiers and out of whose companie manie captaines are to be chosen for the guiding and leading of many severall bandes ye may behould and looke vpon the ensamples of your owne predecessors even of such as haue beene of your owne society And withal yee may somewhat respect your pay which no doubt may bee good here if that you endevour faithfully to performe your service but especially you may assure your selues that you shall receiue a large allowance when ye come to appeare before the great Lord of all hostes and the high generall of all armies Then if yee haue fought the good fight and kept the faith and finished your course there remaineth for you a crowne of righteousnes and if this be given to every good souldier what a large portion may every captaine expect But here by the way I would willingly put you in minde of this one thing which is that many famous captaines and couragious souldiers both in the bodelie and ghostlie fightes haue beene brought to vtter ruine and decay by leaving the pursuite of the vanquished enemie and by turning too hastelie greedelie after the pray Waâ— not Hanniball and his armie made weake and effeminate by the spoiles of Capua which could not bee daunted by all those hard labours that they patientlie endured in passing over the vnpassable Alpes And how els was the large and ample Empire of the city of Rome and of manie other great kingdoÌ„es and couÌ„tries overthrowne But to omitte these great commanders in bodilie Religio peperâ—t divitias filia devoravit matrem warres haue not the most famous captaines in spirituall services come to ruine by the same meanes What made the high Priestes Elders among the Iewes to destroy Christ and to treade vnder their feete his heavenlie doctrine but that they might retaine the favour of the Romane Emperour so might preserue their earthlie estate And did not the latter Bishops of Rome neglect the true gift of gifts given vnto their predecessors by Constantines Lord while they laide all their plottes howe they might most firmelie â—ease themselues and their successors of the preâ—ended donation of the Emperour Constantine And what made them giue over the carefull seeking of that glorious inheritance that St. Peter enioyeth in the highest heavens but their deepe devising how they might make the counterfeite and forged evidences of St. Peters patrimonie to goe for currant and good And whereof also did it proceede that they clouted and patched togither but with all manner of worldly pollecie and cunning such an earthly religion as they nowe professe but that they saw it to bee most fitte for the better maintenaÌ„ce of their earthly kingdome And was not all this most significantly shadowed drawen out vnto vs Apocal. 9. by a starre falling from heaven to earth who giuing over the care of heavenly matters and fastening his heart wholy vppon earthlie became the heade of the blacke and darke kingdome of Antichrist which can agree to none so fitly as to the Papacy wherof a Bishop is the cheife prince who is stil accouÌ„ted as a most principall starre aboue al other by many that thinke themselues to bee the onely Christians And not onelie this starre is fallen by this meanes but also Apocal. 12. the dragon is said with this his taile of ambition covetousnes to throw down eveÌ„ the third part of the stars of heaven to cast them to the earth Which he bringeth to passe when hee perswadeth them to vse all vnlawfull meanes to bring them to their earthly preferments commodities also wheÌ„ he causeth them to giue over all their former laboures in setting forth and promoting the kingdome of God that so they may haue more leasure to seeke their owne by neglecting the things that are Iesus Christs Wherfore worthy of most Mr. Foxe in his third consideration given to the professors of the Gospel honourable commendation commemoration is that sinceritie that was in Wickeleife others of those times who went about bare-foote and very meanely cladde preaching the ioyfull and glad tydings of the Gospel thinking it to be a sufficient reward to haue liberty freely to publish the same albeit it were without all earthly reward But here I pray you mistake me not for I thinke it no way to be vnlawful for the ministers of the Gospell to enioy temporall possessions honours seeing they are best worthie of them that know how to vse them best and are thereby made more careful to ameÌ„d their worke as they perceive their wages to be amended but these things are spoken to this end that al such as seeke after earthly vanities by al sinister meanes are moued therby to giue over their labours in preaching and publishing
though hee had decreed to cast vs dovvâ—e into hell fire both for that we owe him for that our whole life is still sustained by him What must we not forsake father and mother al other earthly comfortes whatsoever if that they hinder vs from following Christ Must we not sacrifice vp to God our deere only child if he commaund vs and not onely so but also wish our selues rather to be accursed then God any waies should be dishonoured Surely we ought to loue God aboue all and therefore aboue our selues and wee ought to preferre our peace with God before our peace with the world and the smallest measure of grace godlines before the greatest store of all earthly treasures For otherwise when these things begin to be taken from vs our zeale to Gods service will soone bee cooled as it is sette forth vnto vs in the parable of the sower For by the stony and thorny groundes such being represented vnto vs that haue but a temporary faith who albeit they reioice truely and vnfainedly in the Lord goe on cheerefully in his service for a while yet for that they doe not in sincerity embrace the word of God nor loue the Lord for the Lords sake but are moued especially vpoÌ„ carnal respects to make profession of the faith of Christ therfore they continue not stedfast in their profession but being a little assaulted are soone vanquished Wheras the sound and sincere servants of Chrâ—st being represented vnto vs by the good ground for that in al sinceritie they embrace the word of God and loue the Lord for the Lords sake they stil finding that in the Lord in his word whâ—ch doth moue them more and more to cleave therevnto therefore are constant in their holy profession and can never be cleane removed from the service of God For these persons for that with full purpose of hart they cleaue to the Lord and in all sincerity serue him therefore his favouâ— doth cleaue fast vnto them and his constant loue and goodnes doth alwaies assist them preserve theÌ„ in his feare Wheras on the coÌ„trary side al such as in their workes pretending the Lords service doe indeede seeke their owne and not the Lords in the end loose all their owne and themselues also and are most iustly deprived at the last of their preteÌ„ded shew of the Lords service And so our Saviour Christ told the hypocritical Matth. 6. 1. Pharisies who seemed to be very rich in al good workes that because their praiers and almes deedes were done to please meÌ„ and to wine fame and glory to themselues and not to the Lord therefore they were to looke for no reward at the Lords handes As St. Paule doth testifie also to the whole nation of the Iewes that because they did performe the workes of the whole lawe rather to Rom 10. 3. iustifie themselues thereby then to testâ—fie their obedience to the good will and pleasure of God therfore both themselues and also their workes were reiected of God Wherefore the Apostle to the Hebrewes in the conclusion of his Epistle could not wish a greater blessing vnto them then this that the God of peace which brought againe froÌ„ Heb. 13. 21. the deâ—d our Lord Iesus Christ the great sheepheard of the sheepe by the blood of the everlasting testament shoulde make them perfect in all good workes to doe his will working in them that which was pleasant in his sight through Iesus Christ wherby we may learne that the perfection of al good workes is the respect had to the wil and pleasure of God in doing the same Wherfore if we wil be fully assured that our workes are good and allowed of God we must not therein serue our selues and seeke our owne by entending either our estimation before men or our iustification before God but in them wee must seeke those things which are Christes intending if not only yet principally at the least to serue please him to testifie our obedieÌ„ce to his wil. What then may we iudge of al the most glorious works of the children of the Romish synagogue which are The children of the church of Rome doe their works principally to serue themselues and to procure their own good and therefore they are no part of Gods â—…râ—ice done principally to iustifie themselues before God to make satisfaction for their owne sins to merite for themselues the Kingdome of heaven and to releiue the soules of their deare freindes being most miserably tormented in purgatory fire The which merite of their workes is in so great an account with them such a principall motiue to al holy actions that because we deny the same ascribe our whole iustification first and last onely to the merite of Christs death and to the dignity of his passion therefore they charge vs to deny good workes or at the least greatly to diminish the care and studie of doing good workes Yea some of theÌ„ haue not beene ashamed to avouch that if we be not iustified by our good works it were as good to play for naught as to worke for naught As if to doe good workes to testifie our obedience to the good will of GOD and to serue and please him were a thing of nought VVherefore it cannot otherwise bee but that all their good workes howe glorious in shewe soever they bee should bee disallowed of God and vtterly reiected as things of nought 3 The will of God is to be respected of vs in all our workes for that he is our only spirituall Lord who hath authority to rule over our soules Exod. 20. 2. Eze. 20. 19. The third reason why in the performing of all good workes we ought to haue a speciall respect to the will of God is for that hee is our only Lord that hath authority to rule over our consciences and vnto whose supreame and soveraigne will wee owe all humble and dutifull obedience This is one of the reasons that is alleadged by God himselfe at the promulgation of his owne lawe to procure obedience to his commandements I am the Lorde thy God c. thou shalt haue none other Gods before me So likewise when he would haue reclaimed his people from those superstitions Idolatries wherinto they were fallen by following the customes and orders of their forefathers he proposeth vnto them the selfe same argument Yee shall not walke in the ordinaunces of your fathers nor obserue their manners nor defile your selues with their Idols I am the Lorde your God walke in my statutes and keepe my iudgementes and doe them and sanctifie my Sabbethes and they shall bee a signe betweene me and you that yee may knowe that I am the Lorde your God The cause of their falling away from God was the falling away froÌ„ his lawes and the embracing of the decrees and customes of their forefathers and the meanes of their recovery is the acknowledging of the Lordes supreme and soveraigne
of Gods temporall giftes is a deniall of God and therefore much more the ascribinâ— of eternall life to our own merites but of our temporal goods and possessions vnto our owne industry and witte be an iniquity to be condemned because it is a deniall of God then is it a greater iniquity more to be condemned and a more heinous deniall of God to robbe him of the glory of his greatest giftes by ascribing them vnto our owne merites But herein is fulfilled the prophesie of Saint Peter * 2. Pet. 2. 1. who hath plainely foretolde that as there were then false prophets among the people so there shoulde bee false teachers among vs who shoulde prively bring in damnable heresies even denying the Lorde that bought them The truth is that the children of the Church of Rome confesse in word their redemption wrought by Christ but wheÌ„ they theÌ„ selues labour to purchase heaven by their ovvn merites do they not plainely disallowe the sufficiencie of the purchase thereof made by Christ Yea whereas our Rhemistes are so bolde as to call the iustice of God which is residenâ— in Christ appreheÌ„ded by our faith and so imputed to vs because it was wrought for vs a new no iustice a phant asticall apprehension of that which is not a falsâ— faith and an vntrue imputation and to affirme that there is no righteousnes Rhem in c. 3. ep ad Rom. whereby we are iustified before God but that which is inherent in vs being giveÌ„ to vs of God by Christ that therby we might merit for our selues our iustification salvation doe they not in flat tearmes deny Christs own inhereÌ„t righteousnes wherby we are iustified saved ascribe the same to our own inherent righteousnes If a friend should procure of a father some portion of a stocke for his son by the which being well emploied encreased the son should in some spate of time purchase a good farme were the friend or the father or the son to be tearmed the purchaser thereof It is plaine and manifest that none but the son Why then if Christs own righteousnes inherent in himselfe and imputed to vs be a new no righteousnes not the price of our redemption but our owne inherent righteousnesse procured of God our heavenly Father by the death of Christ as by the mediation of our dearest friend then wee our selues are the purchasers of everlasting life and so our owne Saviours and redeemers and are no surther beholding to Christ for the same then for that he hath procured for vs some portion of loue repentaÌ„ce obedience and the like the which being well emploied and encreased by our owne free will is the only price that is given for that heavenly purchase But far be this blâ—sphemous doctrine from the heartes of all true and faithfull Christians let it bee enough for vs to enioy the fruite of our salvation purchased by Christ let vs giue to his owne most pure and perfect obedience this glory that we esteeme it bee the only price that is or could bee equivalent vnto that so great and worthy a purchase And whereas the great endlesse loue of God our Father electing iustifying vs freely in Christ are the steppes vvhereby God descendeth to vs to finish his worke heere begunne in vs by bringing vs heere in this lâ—…e to our sanctification and to our glorification in the life to come and vvhereas also the Lorde in his high and admirable vvisedome hath appointed that this his greate and endlesse loue in electing and iustififying vs freely in Christ should bee the only effectuall meanes to worke our conversion and sanctification and the most strong and forcible motiue to in duce vs to the ready performaunce of all such holy vvorkes as are the steppes and staires to our glorification let vs not presume to perverte this order and course ordayned by God in his greate wisedome by setting the cart before the horse by turning all â—opsie turvey by chaunging the effectes into the causes and the causes into the effectes by placing the highest steppes in the lowest roomes and the lowest in the highest by altring the first into the last and the last into the first and yet all this is done by vs if vvee make our sanctification and good vvorkes the merit orious causes of the loue of God and of our election iustification by CHRIST vvhich are but the effectes and fruites of the same Nay rather seeing God hath not only loved vs but also hath made manifest the same vnto vs by his manifold blessinges by giving our selues vnto our selues and all this glorious vvorlde to our vse and service by giving vs his ovvne deare sonne to iustifie vs by his bloode and to sanctifie vs by his spirite and to leade vs by his worde in the right way to our full and finall glorification howe oughte wee to serue him that hath thus served vs and honour him that hath honoured vs and loue him that hath loved vs to be most desirous to testifie the same by our careful continual emploiment in all those works which he himselfe hath ordained for vs to walk in that in most ready and humble obedience vnto his will not onely because it is holy iust acceptable welpleasing vnto himselfe and the wil of him vnto whom we owe all obedience in respect of his supreme auctority over vs but much more for that we are so deeply endebtted vnto him in respect of his infinite endlesse mercies Seing theÌ„ the wil of God must be the rule squier of al our workes or else they will grow much out of square therfore it coÌ„cerneth vs most nearely to make most diligent inquiry by what meanes we may attaine to the assured knowledge therof that so we may conforme our selues wholy therevnto The knowledge of the most certaine and vndoubted will of The sure certaine â—…ill of God â—s onely to â—e learned â—ut of the Canonical scriptures God is now to be found only in the word of God revealed to the Prophets Apostles by the spirit of God sette downe by theÌ„ in the Canonical Scriptures For as words are given to vs of God that therby we might signify each to other the seÌ„ce meaning of our minds eveÌ„ so hath the Lord himselfe revealed to vs by his written word what is the meaning of his wil hath coÌ„manded vs to seeke for the same onely from thence This commandement Deut. 30. 11. saith Moses which I command thee this day is not hidde froÌ„ thee neither is it farre of It is not in heaven that thou shouldest say who shall goe vp into heaven and bring it vnto vs and cause vs to heare it that we may doe it Neither is it beyond the sea that thou shouldest say vvho shall goe over the sea to bring it to vs to cause vs to heare it that vvee may doe it But the word is neere vnto thee even
vs directly to GOD and in the least iote and title thereof they are vnerring and vndeceiueable teachers and therefore they are to bee embraced and followed vvithout any limitation or restriction at all The lavve of the Lorde saith David is perfect and converteth the soule Psal 19 7. and needeth no supply to â—e made there vnto He that addeth any thing to the same setteth but a rotten patch vnto a new and whole garment Yea whereas such is our forget fulnes and readines to let slippe out of our heartes holy things that still vvee haue neede to bee 2. Pet. 1. 12. remembred and to bee put in minde of the same and vvhereas such is our slâ—cknesse and lazinesle in walking on forvvard in the Lordes vvaies that still vvee haue neede to haue the spurre in our sides the holesome and heavenly instructions of the Canonicall scriptures being the meanes appointed by God both to remember vs at all times of our duety tovvardes God and also to stirre vs vp continually to the performaunce of the same The faithful teaching heaâ—ing and embracing of the word of God is the most principall yea the only necessary duty of a faithfull christian Luk. 10. 40. therefore the dilligent teaching hearing and meditating therof hath beene iudged to be the most principall yea the only necessary duety of a faithfull Christian and a most certaine token of our vnfained loue towarde God and an evident marke of a true servant of Christ O Martha Martha saith our blessed Saviour thou art trouâ—led about many thinges but one thing is necessarie Mary hath chosen the best pars vvhich shall never bee taken from her Now Martha was troubled about many things which were provided for the better entertainmenâ— of Christ himselfe and his disciples but Mary was busied about the caroful entertainement and laying vp in her heart of the divine instructions of Christes heavenly doctrine and therefore it is a farre more acceptable worke to haue care that our soules be fedde with GODS holy worde then with our bodily sustenaunce to refresh the bodies of GODS dearest Saintes yea it is after a sort the only or at the least the most necessary duety of all other from the which vve ought in no case to be hinderâ—d no not for the performance of any other duety VVhen complainte vvas made to the Apostles for some disorder that vvas committed aboute the providing Act. 6. 1. for the poore and as it seemeth it was required at their handes that they themselues setting aside the preaching of the vvoâ—de for a â—ime shoulde more throughly looke into that matter and redresse the abuse they aunsvvere peremptorelie that it vvas not meete that they shoulde leaue the worde and serue tables and therefore they committing that businesâ—e of lesse importaunce to men of meaner giftes themselues possessing the highest roomes in the Church and being endued with the greatest gifâ—es employed themselues in continuall praâ—er and preaching as being the greatest and chiefest dueties And verily it is a more glorious vvorke to builde the spirituall temple of GOD in the heartes of the faithfull by the preaching of the vvoorde then to â—recte a sumpâ—uous temple of timber and stones for the out vvarde exercise of the service of God it is a farre more excellent vvorke by the seede of the nevve birth to be get many children to God and so to enlarge the kingdome of heaven then by ouâ— vvealth vvisedome and provvâ—sse to enrich and enlarge any earthly kingdome it is a farre more excellent vvorke to feede the soules that are ready to famish with the bread of life then to feede the bodies of such as vvant with our temporall sustenaunce It is a farre more excellent vvorke to bring those that sit in darckenesse and in the shaddowe of death to the vision of GOD by the light of the vvâ—orde then to deliver them out of bodyly bondage and to enrich them with all earthly and temporall commodities For our fâ—ll vision of GOD is the cause of our perfect blessednâ—sâ—e so that wheÌ„ 1. Ioh. 3. 2. vve shall see him vvith open face themshall vvee be perfectly blessed and the nearer in this life vve come to behold him the nearer we come to this our perfect bleslednes now here in this life wee behold him principally in the glasse oâ— his worde espeoâ—ally in the mirrout of the glorious gospell of CHRIST and 1. Cor. 3. 18 therefore the more often and the more reverently wee contemplate the same and the more serious is ouâ— study and meditation therein the nearer we come to our perfect blessednes Wherfore it was not without cause that our Savâ—our himselfe a little before his ascension â—nto heauen did so straightly charge Peter a principall Ioh. 21. 15. man among his Apostles that if hee did loue him more then the rest he should feede his sheepe more then the rest and by his continuall holding ouâ— of the light of the word he shoulde bring the Lordes people to the vision of God as to the châ—efest bâ—essing of God and to the cause of all other blessing And hereof it is that on the Lordes day which is especially dedicated to the service of God the Lord especially requireth both of Pâ—est people that they shoulde principally be emploied in the teaching hearing meditating of the holy word of God as being not only in it selfe a principal worke but also the cause of al good works and of the whole worship and service of God And therfore wheÌ„ this so principal and necessary a worke began to be neglected among vs Englishmen when the service of God according vnto the order of Gregory began to be established in our churches the people had their senses satisfied more with sweete soundes goodly shewes then their soules fed with the heavenly foode of the word Venerable Bede ablbeit he bare great reverence to the Bed l. 4. c. 18. de gest Anglor church of Rome could not refraine himselfe but that he must vtter his great dislike thereof in plaine tearmes Heretofore saith he insteede of these things the principall service of God consisted in the preaching of the gospell and in the hearing of the word of God Neither must we imagine that there was more need of the diligeÌ„t preaching hearing of the word of God in former ages then is now or shal be to the end of the world not only for that whether we be baptised or vnbaptised and descend either from faith full or faithlesse progenitors we are all without any difference equally Rom. 3. 9. by nature blind and ignorant of God and therfore stande in neede to haue the lampe of the worde alwaies burning in our hands if we desire to be preserved from continuall stumbling falling but also for that the most part of all that professe themselues Christians content themselnes with an out ward professioÌ„ of the faith albeit they feele no inward conversion and take theÌ„selues to be