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
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
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
the Gospell of Christ may be coÌ„victed in their own coÌ„sciences brought to acknowledge and to bewaile their wretched estate and that other also seeing their fall may thereby bee made more watchfull and warie least they bee taken in the same trappe the which thing is so much the more carefully to bee obserued by vs all seeing wee bee fallen into those times wherin Christ and his Apostles haue plainely foretold vs that the danger wherevnto Math. 24 38 Luk. 17. 28. 2. Tim. 3. 4. 2. Pet. 2. 3. Apoc. 12. 4. al shal generally be subiect and particularly such as be of the Ministery is this even the loue of the earth that shall draw away the most part of men from the loue of heaven and shall make many of Demas his place and giftes to forsake Paule and to embrace this present world and with Iudas to sell Christ and that for a matter of no great gaiâ—e The faithfull indeede are the right heires even of all the blessings of their heavenly father but yet so that they must not be their owne carvers but seeke for them by such meanes as hee hath ordained being resolved to be wholy at his dispositioÌ„ and to content themselues with such a portion as he best knoweth to be most meete for them And what neede haue they too greedily to seeke after the temporal and transitory goods of this world seeing their portion is fallen vnto them in a very good ground and they haue a very goodly heritage seeing God is their Father and Christ their brother and the holy Ghost their comforter and faith their freehold and truth their treasure and godlines their gaine and goodnes their goods and righteousnes their riches pietâ— their portion and the kingdome of God their â—…heritaÌ„ce heaven the haven of their eternall rest blessednes and the gracious promises of the gospell written in their harts the authenticall evidences for their title and right vnto these and all other blessings of God But these things are sufficiently knowne vnto you therfore I cease any farther to trouble you most hartely beseeching the most blessed God so to water you al with the pleÌ„tiful streames of his heavenly graces that when yee haue beene as good trees bearing much fruit in the dry wildernes of this barren world ye may be transplanted by his gracious hand and set in his celestial and heavenly paradise Your VVorships most assured in the Lord JOHN TERRY To the Christian Reader OF many stuÌ„bling blocks good Christian Reader that are cast in the way by the servants of Antichrist to keep the people that they do not so much as turne their eies to behold much lesse settle their affectioÌ„s to embrace the glorious lighte of the gospell of Christ this is not the least that they are not ashamed to charge not only some principal and eminent persons but generally all the professours thereof with an huge sea of outragious sins and a great drought of godlines and vertue yea many points of the most holy doctrine it selfe they avouch to tende directly to the corruption of good maners in all states But to omit their particulaâ— slaÌ„ders raised vp against particular persons which haue bin fully answered by others our severe ceÌ„sors of Rhemes Rhem. in e. 7. Math. The professers of the gospel most vniustly charged by the adversary to bee sacrilegious prophanâ— incestuous men of inâ—…tiable siâ— beside many grievous crimes which they avouch to be coÌ„mon with vs and al other heretickes charge vs particularly with sacriledge against God and the prophanation of all holy things and incestuous marriages and these with the other abominatioÌ„s they would haue the world beleeue to be in so high a degree among vs as they are likely to be among all such as are men of insatiable sin Now if the pulling downe of Idols and the destroying of Idolatry the removing of the superstitious worship of creatures the restoring of the pure worship of one almighty and alsufficient God in spirit and truth according vnto the prescription of his owne most holy word be sacriledge the prophanation of all holy things and if the abolishing of the common stewes and the disanulling of the vow of single life which was indeed the cause of abominable pollutions and of vnnatural and monstrous murders and the restitution 1. Cor. 7. 3. of holy matrimony according vnto the direct coÌ„mandement of God by the penne of the Apostle be incestuous pollutions and if these and the like make vs men of insatiable sin then we must be content to vndergoe this slander seeing herein we are made but conformable to our Master Ioh. 6. 48. Christ who was charged to haue beene in league with the Devil whereas his comming was to destroy the workes of Mat. 11. 19. the devil and to haue beene a friend to Publicanes sinners being in truth the greatest enemy to sin that ever was borne of flesh blood But what manner of men are these themselues which lay to our charge so grievous crimes yea what are their most holy and most godly Fathers the SaÌ„ctissimi pijssimi Lyr. in Mat. c. 16 Platina in Rom. c. 1. â—drian Papa In nomine domini incipit omne malum Bern. in Cant. serm 33. The most corrupt abominable liues of the chiefest enemies of the Gospel of Christ Popes vnto whose very becke they owe all obedience Is it not recorded by principal men among them that many of them haue beene apostataes from the faith and very monsters and mishapen creatures such as succeeded not Peter in feeding but Romulus in manquelling that they pretended the name of God and the service of Christ but vnder that name wrought all maner of mischiefe and did service vnto Antichrist Neither did this spirituall contagion stay in their greatest personages but spread it selfe abroad in al states and callings And no mervaile seeing the whole world doeth frame it selfe to the likenes and liking of such as be in greatest power authority especially where the vow of obedience without gaine-saying yea without inquiring whether it be lawfull or no is esteemed as one of the highest steppes to the greatest perfection Whereby it came to passe that Rome it selfe the chiefe city of this Empire became the mother of all abominations and grew to â—uch ripenes and perfection in sin that shee deserved the name of the westerne Babilon where the whore of whores eveÌ„ the great Antichrist of these last times should sit who was to make drunke all the kings of the earth with the cup of his spiritual fornications adulteries Vnto the which place whosoeuer should haue his recourse first he should see and then he should be acquainted with and the thirde time hee himselfe should become a wicked person For there is liberty of all other thinges saue only of true pietie Romae omnia cum liceant non licet esse pium MaÌ„t and godlines So outragious and abominable
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
theÌ„selues for that their erroures are in them reproved and adding also vnto them their vnwritten verities and their wilworshippes of their owne devising IN doubts coÌ„troversies of Christian religioÌ„ the spirit of God sendeth vs neither to the Bishop of Rome neither to any other Bishop or Bishops nor yet to Councels nor to any inter pretouâ—s to rest our faith vpon their resolutions but rather willeth vs to try the spirites whether they bee of God or no and no further 1. Ioh. 4. 1. Aug cont â—rescon l 2. cap 31. to beleeue them then they bring warrant for their doctrine out of the holy Canonicall scripture For not vvithout cause as Austine saith was the ecclesiasticali Canon ordained with most holesome vigilancy vnto the which certaine bookes of the prophets and Apostles doe appertaine vvhome in no case vvee dare to iudge and by vvhome vvee may freely iudge of the other vvritinges of beleeuers and infidels For shoulde not a people enquire of their GOD To the lavve Isa 8 19 oâ— Opta l. 5. ad Parâ—… saith Esay and to the testimonie In earth saith Optatus there can bee no iudgment of this matter vvee must seekâ— for a iudge from heaven but vvhy knocke vvee at heaven vvhen vvee haue his vvill here in the Gospell Then the Pope by the iudgement of Optatus is no competent iudge nor any other Bishoppe or Bishoppes here on earth for that either they bee ignorant in the cause or else partiall or giuen to sides but only GOD himselfe in his Canonicall scriptures And verely for such as vvill not admitte of GOD to be their iudge where shall vve finde a competent iudge Surely our Saviour Christ when controversie vvas betweene him and the Pharisees coÌ„cerning the truth of his doctrine appealeth not to any interpreter but to the iudgment and sentence of God in the scriptures Search Ioh. 5. 39. the scriptures saith he for in them yee thinke to haue life and they are they vvhich testifie of mee Let the divine scripture saith Basile be asked Bas in ep â—a Eust concerning these thinges and let the decision of truth proceede altogeather from it I beseech you saith Chrysostome let vs set aside what seemeth Chrys hom 13. in 1. Ep. ad Cor. to him or to him and let vs seeke for all these thinges out of the scriptures The writinges saith Constantine of the Evangelistes and Apostles and the oracles of the auncient prophets do instruct vs plainely what Trip. hist l. 2. Cap. 5. we ought to vnderstande and beleeue of Gods pleasure And therefore all contention set apart let vs seeke the solution of these thinges that be propounded out of the scripiures of God When yee shall see saith the autor Op. imperâ— in Math. hom 49. of the imperfect worke vpon Matthew wicked heresie which is the army of Antichrist standing in the holy places of the church then they that are in Iury let them fly to the mountaines that is they which are in christianity let them betake themselues to the scriptures And a litle after Why doth hee commande all christians to betake themselues then to the scriptures Because since the time that heresies haue possessed the churches there can be no proofe of sound christianity nor any other refuge of Christians that vvoulde knowe the true faith but the divine scriptures And againe The LORDE knovving that in the last daies there vvould bee such a confusion of thinges did therefore command that the christians then liuing being desirous to holde the sinceritie of the true faith should retire to nothing but to the scriptures For otherwise saith he if they rest on any thinge else they shall stumble and perish and not come to knowe the true church but shall fall into the abomination of desolation vvhich standeth in the holy places of the church And so verely hath this prophesie beene fulfilled in all the members of the church of Rome who are now fallen into the abominatioÌ„ of desolation staÌ„ding in the holy places of the church embracing Antichrist in steede of Christ for that they refused to to be directed onely by the divine scriptures which are onely able to stay vs vpright and to preserue vs from all errours heresies 2. Tim. 3. 15. and from all the power of the kingdome of darkenes As on the other side the sincere embracers of the Gospell of Christ haue hereby beene preserued from the snares of Antichrist in that according to the prophesie of S. Ierome they haue fled to the mountaines of the scriptures haue made them their place of refuge Hiâ—…onymus in Nahum Cap. 3. Before saith he the coming of the Messias c. the people shal be raâ—sed vp and shall prophesie vvho before vnder their masters vvere lulled asleepe and they shall goe to the mountaines of the scriptures and shall finde there Moses and Iosuah the sonne of Nun the mouÌ„taines the prophetes the mountaines the Apostles and Evangelistes and when any slieth to these mountaines and is occupied in the readâ—ng of the same albeit hee finde none to teach him yet his care shall bee approved â—hr that hee did flie vnto the mountaines Contrarily as Chrysostome Op. imp in Matt. hom 44. Luc. 11. 52. saith Hareticall Priestes shutte vp the gates of truth taking away with the Pharesies the key of knowledge for they are assured if truth bee once knovven their church vvill soone be forsaken and themselues throwen downe from their priestly dignity In evangelio regni ca. 23. 33. Scriptura rij to be esteemed no better of then other men Henry Nicholas master of the family of Loue glorieth in the name of Vnlearned in a scoffe termeth the learned in the scriptures scripture-vvise or scripture-men warning his scholers to be ware of such whereas he and his like should soone haue beene descried in former ages Lucifugae scripturaruÌ„ Tert. de resur and noted in their faces with a blacke coale if it had once appeared that they shunned the light of the sacred scripture For it is not the conference of the scriptures that is the path-vvaie to haeresie but the ignorance of those holie vvritinges Yee err â—aith our Saviour the teacher of truth to the seduced Sadduces not knovving the scriptures out of vvhome there most sufficiently Mat. 22. 29. Chry. hom 3 de Lazaro he confuteth their heresie So Chrysostome the ignorance of the scripture hath bredde haeresies and hath brought in a corrupt life and hath turned all vpside dovvne And therefore they are impudent and shamles haeretikes vvho vvhen they are reproved out of the scriptures sette themselues as Irenaeus saith to Iren. l. 3. cap. 2. reproue the scriptures as if they vvere not right and that they are vttered ambiguously and that the truth cannot be learned out of them by such as knovve not tradition For if GOD be faithfull Bas in asceâ— serm de fiâ—e in all his vvorkes as Basill saith then it
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
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
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
obscured the Devill by the Pope hath maimed this institutioÌ„ of the Lords hath repealed his coÌ„maÌ„demeÌ„t drink ye al Mat. 26. 27. Luc. 22. 20. of this in restraining the people froÌ„ the vse of the cuppe albeit it be the new testameÌ„t in his blood whereof the people ought to bee pertakers as well as the Preist the Apostle hath added that Gal. 3. 15. vnto the testament of a meere man none will presume to aâ—de or abrogate much lesse to the testameÌ„t of Christ our Lord the Pope his popelings only excepted Whereas also this coÌ„mandemeÌ„t being de livered in generall tearmes at the same time to the same per soÌ„s as that other coÌ„mandemeÌ„t was take ye eate ye this is my body must needes be of the same force bind also to the same obedience The which thing to be most true we neede not seeke for any Gerard. Lorich de Missa publica proreganda further witnes seing vve haue the testimony of one of their owne freÌ„ds who is bold to tearme all such false Catholikes and most wicked blasphemers who hinder the reformatioÌ„ of this noto rious abuse And in very deede the case is so cleare evideÌ„t that by the Bishoppes of Rome theÌ„selues who liued in purer ages the Leo. serm 4. de quadragesima abstaining froÌ„ the cuppe hath beene coÌ„demned as an open errour in the Manichees straite iniunctioÌ„ hath beene giuen that such as abstaine from the one be driven fâ—rm the other for that the Gelasius de consecratione dist 2. c. compâ—rimus dividing of one and the selfe same mystery coulde not bee done without most greaavous sacriledge Wherefore sacrilegious is the pride of al these late Bishoppes of Rome by the testimonie of one of their owne predecessors in that they presume to divide those thinges which Christ hath ioyned togeather to maime and â—angle his new Testament and to repeale his flat coÌ„mandemeÌ„t as also for that in their greatest pompe this verie sacrameÌ„t which they pretende to honour as Christ taking it in truth to bee very Christ is caried before them on an hackney when they theÌ„selues are carried on mens shoulders their owne throne is set aboue the altar the crosse which is caried vpoÌ„ the right haÌ„d of kings swords scepters for that as they say divine honour is due vnto it is notwithstaÌ„ding laide vnder their feete in the lubile they beate vpoÌ„ the gates of Paradise with a golden haÌ„â—er as it is expressed in their Pontificals exercised in their soleniâ—ies Now what are all these things but the plaine steppes of the intollerable Luciferlike pride of the great Antichrist For as he that seeketh the glory of him that sent him is true there is none vnrighteousnes in him so in Antichrist there is vnrighteousnes he is not true because as Aug. in Ioh. tract 29. Austine teacheth he will not seeke the glory of him that sent him 5 Wherefore the B. of Rome must needes be very neare kinne at the least to the great Antichrist in that he so highly advauÌ„ceth himselfe so egerly pursueth his owne glory exalting himselfe not only against god his Christ but much more against Christs Leâ—fetenaÌ„ts the Ecclesiasticall Civill governours of whome it is written I haue saide ye are Gods against the most venerable assemblies Aboue all that is called God Chrys in Math. Hom. 35. Greg. ep l. 4. ep 32. 34 of general councels For â—e will needes haue primaâ—… in earth albeit he finde confusion in heaveÌ„ He will needs take to himselfe the name of vniversall Bishoppe that name of blasphemy whereby the dignity of all Preistes is diminished in that so much is arrogated to one after a frantike madnes yea he will needes take it to himselfe albeit it be against the meaning of the Gospel against all Churches against the ordinaÌ„ce of the Canons albeit in this pride is betokened that the time of Antichrist is at hand he being hereby followed who despising the equalitie of â—oy among the angels laboured to mount vp to the toppe of singularity saying I will advaâ—nce my throne aboue the starres of heaven I vvill sit in the mounte of the Testament even in the North I will get mee vp aboue the cloudes and wiâ—… be like vnto the highest Neither doth his pride stay heere but in all things he laboureth to expresse his image who not contenting himselfe with his Ecclesiasticall iurisdiction were it never so greate in the declining of the Romane Empire was to thrust himselfe into the seate thereof and to chaleâ—dge to himselfe both swordes Ecclesiasticall and Civill and to take vpon himself both the Empire of God men For so Chryâ—ostome hath foresignified that toward the declining of the Romane Empire Antichrist shall come for this Empire Chr. hom 2. in 2. c. ep 2. ad Thes saith he being so renouned none will easely be subiect vnto him but this being void he will invade the power thereof and take it to himselfe in so much that he will take vpon him both the Empire of God and men The which autority hath beene now long since vsurped even to the vttermost by the Bish of Rome who as if he had beene Lord of Lordes King of Kinges hath taken vpon him not onely to depose to set vp Kinges at his owne pleasure but also hath practised the like in the Empire it selfe Neither yet hath his pride staid here but hath advauÌ„ced it selâ—e one steppe higher even aboue the most venerable assemblies of generall Councels who haue the autority represent the face of the whole church For it hath passed Bellar. de Conâ— lib. 2 cap. 14. on his side that his autority is greater then theirs and that â—e is not subiect to their iurisdiction to be cited arraigned or condemned by them His decisions must come forth with a Non obstante whereas their decrees must alwaies be with a Salva semper his faith cannot faâ—le he caÌ„not â—dem l. 4. de â—ontif c. 13. Rhem. in Luc. Cap 22. erre at the least in the Consistory and herefore no man may say to him Sir why doe you so The which presumption is so intollerable so onely beeâ—itting the great Antichrist that a man otherwise as it is likely of his owne faith profession hath for this Avent anna lium l. 6. â—ol 683. cause so proclaimed him to be at the meeting of the Nobles and Prelats in Germany for that he spake proud thinges as if he were some God for that he laide new plots to establish himselfe a king dome made changed what lawes he listed sacked spoiled deceaued killed being that son of perditioÌ„ which they call Antichrist in whose for heade is written a name of blasphemy I am a God I cannot erre In the temple of God hee sitteth and raigneth farre and wide 6 And verely whereas it is the prerogatiue roiall of
bountifully bestowed vpon vs. 1 The will of God is to be respected of vs in doing good workes for that it is holy good perfect Rom. 12. 1. If then we wil bee assured to haue our workes good wee must haue our eies bent vpon the will of God that must most carefully be respected of vs yea the holy good and perfect wil of God must be the motiue and inducemeÌ„t vnto vs for the most willing and ready performing of the same The Apostle St. Paule hauing sette downe in the former part of his Epistle to the Romans the principles and groundes of our Christian faith being in the latter part thereof to deliver the doctrine of good workes beginneth that matter after this manner I beseech you saith he by the mercifulnes of God that you giue vp your bodies a living sacrifice holy acceptable vnto God which is your reasonable serving of God And fashion not your selues like vnto this world but be yee changed by the renewing of your minde that ye may prooue what is the good will of God acceptable and perfect In which wordes we may obserue these two pointes first in what things the service of God consisteth not in the sacrificeing vp of vnreasonable beasts but in offring vp of our selues for that is our reasonable serving of God secondly who ought to be our directers and guides in performing our service due vnto God not the customes or fashions of this world nor the intents and divices of our owne harts but the good will of God acceptable and perfect Wherby we are to learne that if we wil be the approoved servaÌ„ts of God and haue our service allowed of him we must haue an intentiue eie to the Lords will make it the rule of all our works yea if wee will be citizens with the saintes and of the housholde of God and fellow servants with the Angels themselues then as they stand prest ready alwaies before God to attend his pleasure and to performe his will so must wee also walke continually before God as in his eies in his presence presenting our selues vnto him in our dayly praiers and still labouring by all meanes possible that his will may be done here by vs on earth as it is in heaven Mat. 6. 10. by his holy Angels When that kind of serving of God by the sacrificing of beasts was most in force Samuel said vnto Saule who had transgressed the flat commandement and wil of God to offer as he pretended sacrifice to God Is God so well pleased with sacrifice as when the voice of the Lord is obeied Beholde to obey is better 1. Sam. 15. 22. then sacrifice and to harken is better then the fat of Rammes It is the highest degree of wisedome and goodnes of himselfe to be able to conceiue that which is good and the second degree is of such as knowing their own wants betake themselues to be wholy guided and ruled by those in whom dwelleth wisedome in al abouÌ„dance Now perfect wisedome and goodnes dwelleth only in God his will is most holy iust and perfect yea it is the most perfect rule of all holines and of all iustice Neither doth God will and commande things so much for that they are iust lawful and good but rather those things are therefore iust lawful good for that they are willed and commanded of God When vpoÌ„ occasion of this holy and comfortable doctrine of the gospell that the sinnes of the faithfull doe the more evidently set forth the mercy of God in Christ in that he is of himselfe so good and so good vnto such which Rom. 3. 5. are so and so vnworthy in themselues obiection was made If our vnrighteousnes setteth forth the glory of Gods goodnes then the Lord may seeme to be vniust in punishing sinne for that his glory is thereby the more furthered the Apostle answereth by an exclamation or rather by a detestation saying God forbid else how should God iudge the world Seeing he is not a iudge after the manner of mortal men who being advanced to high estate do many times corruptly abuse their high authority but it is not so with God For his being iudge of the world is not by birth or electioÌ„ or suite or purchase but by nature For in that he is God creator of all hee is iudge of all and his most vpright and vncorrupt will is the soveraigne rule of all righteousnes and it his is the extraordinary prerogatiue of this his most righteous will that hee cannot possibly wil or coÌ„mand any thing that is vniust So that if he coÌ„mand the Israelites to borrow of the Aegyptians Iewels of silver Exod. 3. 23. Iewels of gold so to rob the Aegyptians they may boldly do the same and keepe those Iewels to their owne vses as his lawful gifts as the pledges of his fatherly loue If God coÌ„maÌ„d Levy to Exod. 32. 27 consecrate his hands in blood if he know not father nor mother brother nor friend but execute the Lords veÌ„geance without respect of persons he shall receiue a blessing for the same So likewise if Abraham be commanded of God to kill holy innocent Isaak Gen. 22. 16 his deare and only sonne from whom was to proceed that holy seed in whom all the nations of the earth should be blessed if hee but intende in all humble obedience to the will and commaundement of GOD to performe the same GOD will so â—pproue and like of him for it that hee will in recompence thereof even vow and sweare his everlasting blessednes Nay if the most holie but secret counsell of God wherin he hath chosen some to eternall life before they were borne yea before the foundatioÌ„ of the world was laid and refused other be called in question and condemned also by the corrupt reason of maÌ„ yet this is a sufficient iustification thereof vttered by the Lordes owne mouth I Exod. 33. 19 Voluntas beneplacitâ— Mat. 11. 26. will haue mercy on whom I will haue mercy and I will haue compassion on whom I wil haue compassion Whervnto our Saviour also subscribeth saying even so O father for so was it thy good pleasure And the same plea is made likewise by the Apostle in the same case he will haue Rom. 9. 18. mercy on whom he will haue mercy and whom he will he hardeâ—eth But this secret wil of God is mainly improued by the Church Not only the secret but also the revealed will of God is blasphemously defaced by the church of Rome voluntas signi of Rome yea and flatly condemned of cruelty and tyranny Neither hath shee any better regard of the revealed will of God set downe in the sacred bookes of the canonicall scripture For shee hath presumed to plucke downe out of the seate of highest iudgment the booke of God in that tongue wherin it was penned by the speciall direction of Gods vn-erring spirite hath
in his seruice The bondslaues of Satan seeme sometimes to drawe nigh vnto God to seeke the advauÌ„cemeÌ„t of his honor glory but it is either afflictioÌ„ that forceth theÌ„ to cry that they might be delivered Psal 78. 34. Hos 7. 14. Ioh. 6. 26. out of the haÌ„d of the oppressor or they howle vpoÌ„ their beds for corne wine and follow Christ for more bread the gratious gifts of God already receiued do not allure them to come in sincerity to God For they say not in their heartes O let vs feare the Lord which giueth vs raine â—arely late in due season and reserveth Ierem. 5. 24. for vs the appointed weekes of harvest Neither doe they say vvhere Iob. 35. 10. is the God that made vs that giveth vs songes in the night vvhich teacheth vs more then the beastes of the earth and giveth vs more wisedome then the fowles of the heavens But the sincere servantes of Thankfulnes for benefits already received bringeth the faithfull to God wheras hope of profite to come and their owne necessities force hypocrites sometimes to flie vnto him 2 Reg. 5. 17 Is 38. 20. The contemplation of Gods mercies our owne defectes vnworthines is the proper cause of all sincere devotion especially the manifestation of the endles loue of God in Christ is the peculiar cause of faith by faith of all other parts of piety godlines Christ knowing that God hath advaunced them with honour aboue al the residue of his creatures seeke to advaunce his honour aboue al other yea they most duly weighing with theÌ„selues how deeply they are endebted vnto his divine maiesty for his gracious gifts already receiued desire rather to discharge some of the billes of their former debtes then more more stil to grow in arearages Naaman the Syrian being al his life long brought vp in most grosse blindnes Idolatry when he was cured of his leprosy by the goodnes of the God of Israel that is by the goodnes of the only true God Now saith he I know that there is no God but only in Israel therfore wil I not heÌ„ceforth offer any burnt offring or sacrifice to any other God saue to the Lord. So wheÌ„ Ezechias had obtained of God a great deliverance froÌ„ his most dangerous disease howe doth he sing vnto the Lord reioice in his goodnes vow vnto God perpetual homage service The graue saith he caÌ„not coÌ„fesse thee death caÌ„not praise thee but the liuing shall coÌ„fesse thee as I doe this day the father to the children shall declare thy truth The Lord was ready to saue me therfore wil I sing my songs in the house of the Lord all the daies of my life The like may be said of al the residue that haue vnfeinedly given themselues vnto God For how were they drawen therevnto but by the linkes of his loue by the chaine of his blessings Devotion saith Aquinas is a special act of religion importing nothing else but the devoting of a mans hearte to the prompt service of the almighty God the cause wherof is the contemplation meditation of the Lords benefits of our owne defects For if we would duly weigh coÌ„sider with our selues the Lords most bountiful largesse towards vs which are vnworthy of the leasts of his mercies deserue nothing but vengeance and wrath especially if we would religiously record that one invaluable gift of God who so loued the world that he gaue his onely begotten sonne that whosoever beleeved in him should not perish but haue life everlasting it would not otherwise be but that we should be wounded and pricked at the very hearte for our former contempts disloyalties and rebellions against so good and gratious a GOD and should also be made more careful for the time to come to looke better vnto our steppes and to be more respectiue serviceable vnto our God For so wrought this heavenly phisike in Peter Paule with al the residue of the servants of Christ it purged a way the putrified humours of corrupted affections recovered theÌ„ to spiritual health life It is sufficieÌ„t saith St. Peter that wee haue speÌ„t the time past of our life after the lustes of the GeÌ„tiles walking in 1. Pet. 4 2. Our defectes Gods loue Our dutie or devotioÌ„ vvantonnes lustes drunkennes and in abominable Idolatries But nowe seeing we knowe that Christ hath suffered for sinne we ought also to suffer in the flesh and to cease from sinne and henceforward to liue as much time as remaineth in the flesh not after the lustes of men but after the vvill of God So likewise the Apostle St. Paule Wee also our selues vvere in Tit. 3. 3. Our defectes Gods loue times past vnwise disobedient deceiued serving dâ—verse lustes and vâ—lâ—ptuousnes living in malitiousnes and eâ—vy hatefull and hating oâ—… another but when the boâ—…tâ—fulnes and loue of God our Saviour toward man appeared he not onely saved vs from the guilte of our sinnes by giving himselfe a ransome for our soules but also hee destroyed the power Our dutie or devotioÌ„ of sinne in vs and so raysed vs vp to newnes of life For albeit the wicked turne the grace of God into wantonnes saying let vs sinne that grace may abound yet the saying grace of God teacheth the godly another lesson even to deny vngodlines and worldly lustes and to live Tit. 2. 11. iustly soberlie and godly in this present world looking for the blessed hope appearing of the mighty God and of our Sâ—viour Iesus Christ vvho gaue himselfe for vs that he might redeeme vs from all â—…iquitiâ— and purge vs to be a peculiar people to himselfe zealous of good workes So likewise albeit the LORDES temporall blessinges are to the wicked as thornes choaking vp the good seedes of pietie and godlines and as baites to snare them and to drawe their heartes from God and as chaines to binde them fast vnto the varities of this wicked world yet to the godlie they are as sweete sauce to make them â—eede more eagerly vppon the foode of their soules and as spurres to make them runne more readilie in the way of Gods commaundementes and as ladders to lifte them vp vnto GOD that so they may come to the fruition of his greater blessinges For to the pure all thinges are pure in so much that their verie sinnes make them to hate sinne the more and the little tast of the LORDES mercies causeth them more vehemently to thirst after a full cuppe of the same mercies yea the more they see their owne wantes and the LORDES fulnes the more they are stirred vp to renouÌ„ce themselues to cleaue Eph. 5. 8. Our de fectes Gods loue Our duty or devotioÌ„ vnfainedly vnto the Lord. Yee were darknes saith the Apostle but now yee are light in the Lord Walke as children of the light as if he should haue said vnto them Remember your
them saying if it seeme evill in your eies to serue the Lorde then chuse ye this day Ios 24. 15. vvhome yee vvill serue c. I and mine house vvill serue the Lorde VVhere vnto they answere as it were with one voice God â—orbid that vvee shoulde forsake the Lorde to serue other Gods for the Lorde our God hath brought vs and our Fathers out of the lande of Aegypt and out of the house of bondage and hee did those greate miracles in our sighte and preserved vs in all the vvaie that vvee vvent and amonge all the people through vvhome vvee came And the LORDE did cast out before vs all the people even the Amorites vvhich dvvelte in the lande therefore vvill vvee also serue the Lorde for hee is our GOD. In vvhich wordes it is evident howe these faithfull servauntes of GOD vvell vveighing vvith themselues that the Lorde vvas their good and gracious God who had â—atified his loue towardes them by his manifolde blessings doe take themselues thereby to bee most straightlye bounde to his service and therevpon doe make a most solemne promise and vow to continue his loyall and obedient people The which promise and vowe beeing made by them vpon so iust and sufficient cause they as faithfully and truely kept and perfourmed For it is reâ—orded of them not only in the same Chapter but also Iudges the second to their eternall glory and renowne that they served the Lorde all the daies of Iosuah and all the daies of the elders that everlived Iud. 2. 7. Iosuah vvhich had seene all the greate vvorkes that the LORD had As the religious remeÌ„brance of the Lordes merâ—ies is the cause of all sincere obedience so the wretchlesse forgetfulnes therof is the cause of al rebellious vngodlines ver 10. done for Israell The cause then that kepte this people sound and vprighte in the service of GOD vvas for that they religiouslie kept an holy remembraunce of the Lordes manifold and greate mercies Now on the contrary side if wee will beholde and see vvhy the bad children of so good parentes revolted and fell away so quickely from the GOD of their fathers and continued not in his service and feare see vvhat followeth in the same Chapter VVhen Iosuah was deade and all that generation vvas gathered to their fathers then there arose another generation after them which neither knevve the Lorde nor yet the vvorkes that hee had done for Israell then they did vvickedlie and served Baalim and forsooke the God of their Fathers vvhich had broughte them out of the lande of Aegypt So in the dayes of the Prophet Ieremie the cause also why the badde posteritie of this backeslyding people departed likewise from the Lorde and vvalked after vanitye and became vaine is this for that none saide in their heartes vvhere is the Lord that broughte vs out of the lande of Aegypt that sedde vs through the Ier. 2. 6. vvildernesse through a desâ—rte and vvaste lande and through the shaddâ—vve of death and broughte vs into a good and plentifull land and made vs eate of the fruite thereof So likewise Psalme 78. and the hundred and sixt a like revolte of the same nation and namely of the Ephraemites who descended from holy Ioseph being meÌ„tioned the same cause is added of their revolte They forgate God Psal 78. 106. 21. their Saviour vvho had done so greate thinges for them vvonderfull thinges in the lande of Ham and fearefull thinges by the redde sea For as it fared vvith the children of Ioseph and the residue of the Israelites vvhen there arose a nevve king in Aegypt which Exod. 1. 8. knevve not Ioseph nor did remember those greate commodities vvhich all Aegypte enioyed by his meanes then they dealte most vnkindly vvith them and vsed them with all extremitie even so dealte the vngracious and vnthankefull posterity of Ioseph with the GOD of Ioseph who had advaunced him to bee a father to Pharaoh and the greatest state in all his kingdome vvhen thâ—y forgate the greate mercies of GOD both tovvardes him and tovvardes themselues also then they started aside from his service and fell away from his feare Yea Hos 2. 5. vvhen they ascribed their Corne and VVine and VVooll to Bâ—alim and the fruites of the earth to the hoast of heaven and their deliveraunce from their bodyly enemies to Ashur and Aegypte and their greate plentye to their ovvne pollicie then they forsooke God and followed Baalim and vvorshipped the host of heaven and sente giftes to Ashur and Aegypte and burnt incense to their owne yarne highly magnifying and extolling themselues and leaving of to magnifie God of whom they had not only received all these thinges but theÌ„selues also The which thing also vvhen it vvas forgotten by the wicked Sap. 2. Cap. When they did not beleeue that GOD was their creator that al maÌ„ner of coÌ„modities which they enioied were his giftes but imagined that they were borne at al adventure and left to their owne hands to shift for themselues then like filthy swine they trod vnder foote all feare of God gaue themselues over to wallowe in the mire of their owne sensual and vncleane lusts Come said they lâ—t vs enioie the pleasures that are present Sap. 2. 6. let vs cheerefully vse the creatures as in youth let vs fill our selues with costly wine and ointment and let not the flower of our life passe from vs let vs crowne our selues with rose buds before they be withered and let vs leaue some token of our wantonnes in every place for this is our portioÌ„ and this is our lot So daungerous a thing it is either to forget the Lords mercies or not to beleeue him to be the only fountaine of al good things but to ascribe ' theÌ„ either to our selues or to chaÌ„ce fortune or to the dispositioÌ„ of any creature for it causeth God to withdraw his favour wholy from vs and to giue vs cleane over to a reprobate sense and to suffer vs vtterly to fall away from his feare Yea it not only maketh the Lord to be most grievously offended with such an abominable sinne but after a sort to be vtterly astonished and amased for that there coulde come to passe any such impiety O yee heavens be astonished at this be afraide and vtterly confounded saith the Lord For my people haue committed two evilles Ier. 2. 12. they haue forsaken mee the founetaine of living waters to digge to themselues pits even broken pits that can hold no water And in the very beginning of Isay Heare O heavens and harken O earth for the Lorde Isa 1. 1. hath spoken I haue nourished and brought vp children and they haue rebelled against me The oxe knoweth his owner the asse his masters crib but my people hath not knowne Israell hath not vnderstoode The oxe the asse albeit they be voide of al reason yet haue so much sense as to be serviceable to them by whom
but wash the body and the very word of the promise of it selfe without faith is but an ineffectuall and dead letter yea the bodily presence of Christes owne flesh profiteth nothing it is his spirit that quickneth that worketh faith and bringeth life And therefore when Rachell said vnto Iacob giue me children or else I dâ—e Iacob was angry with her and saide Gen. 30. 1. Am I â—… Gods steede who hath with holden froÌ„ thee the fruit of thy womb So when Naaman the Sirian was sent by his Master to the king of Israell to be cured of his leprosie Am I a God saith he to kill and 2. King 5. 7. giue life that he hath sent vnto me to cure a man of his lo profie So likewise in that lamentable siege and famme of Samaria when a woman cried to the king as he passed by Helpe my Lord O king the 2. Kin. 6. 26. To ascribe any blessing vnto the meanc is to place the meaneâ— in the makers roome Rom. 11. 36. king answered how can I helpe seeing the Lord doth not succour vs either with the barne or with the winepresse If then our bodily blessings depend not vpon the meanes but are in the hands at the disposition of the author alone then much more our ghostly spirituall and if both bodily and ghostly then all and then is he to be sought vnto only for al and then is he to be served and honored only for all For seeing that of him and for him and by him are all things therfore the conclusion followeth necessarily to him be glory for ever and ever Amen And it is a duty belonging to vs all to fall downe before him that sitteth vpon the throne and to cast our crownes at his feete and to say Thou art worthy O Lorde to receiue Apoc. 4. 11. glory and honour and power for thou hast created all things for thy wils sake they vvere and are created For are there any among the vanities of the Gentiles that can giue raine Or can the heavens giue Ier. 14. 20. showers Art not thou the Lorde our God Therefore will wee waite vpon thee for thou hast made all these things The cause then that moveth the faithful to cleaue sincerely to The ascribing of all good thigs entirely to God is the cause of true piety and godlines as on the câ—rtâ—ary side the ascribing of Gods gifts vnto creatures is the cause of Idolatry and falling away from God God and to continue sted fast in his feare is for that they beleeue that they do receiue all good things wholy and solely from him they seeing that of him they receiue their whole wages mainetenance therefore do giue themselues wholy to his service As on the contrary side the cause of Idolatry and falling away from God and maining mangling and corrupting his worship service is the ascribing to our selues or to other either wholy or in part the glory of many or of any of the Lords blessings This was the cause of Idolatry among the Gentiles of their honouring of themselues and of their Idols and of their vnthankfulnesse vnto the true God For as concerning the wise learned and politike amoÌ„g the heatheÌ„ if they yeelded vnto God the glory of any blessings at all it was of such only as were tâ—mporall and transiâ—orie they were beholding vnto themselues only in their owne opinions for their temperance fortitude wisedome and all other vertues therfore they honoured themselues for these things and not the true and living God Hath any one saith Cicero â—… any Cie l. 3. de nat deoruÌ„ time given thankes vnto God for that he was a good man Noe but for that he was rich honoured preserved therfore saith Det vitam det opes aequum mî animum ip se parabo Hora. ep 1. ad Lollium hee they cal Iupiter the best and the greatest not for that he maketh men iust sober and wise but for that he sendeth riches and safety So Horace Let Iupiter giue me life wealth and I vvill provide for my selfe a good minde Yea many of the greatest states among them did ascribe also to themselues their riches and honor to their owne wisedome pollecy power as it may appeare by the insolent harts proud proceedinges of the king of Isa 10. 13. Dan. 4. 27. Iob. 31. 27. Ashur Babilon by the like practise of many meaner men in the time of Iob. And as for the multitude they did generally ascribe al to chaunce fortune to destiny to the starres many also of the wisest greatest amongest them being not free from this errour in that they commonly called their wealth honour the goods of fortune had their temples erected both to fortune fate And as for those whome they worshipped for Gods both privately publikely they were either the first founders or the enlargers of their families cities kingdomes or the inveÌ„tors or furtherers of some beneficial science arte as Ceres vvas worshipped for inventing or bettering the arte of manuring the ground Bacchus of the vine Pan of cattle Neptune of navigation Mars of warre Apollo of wisedome Esculapius of phisicke Iuppiter of governing of countries kingdomes All these and many other were worshipped by the Gentiles as Gods for that they were thought to be the inventors or furtherers of many beneficiall artes and the auctors or disposers of many blessinges and so the worshippe of the true God the onely auctor disposer of all good things was generally banished out of the great large countries kingdomes of the whole world shutte vp within the coastes borders of one smal meane people and namely he was excluded out of the Pantheon of Rome wherevnto were admitted the gods goddesses of all other kingdomes countries which the Romanes subdued made their tributaries for that he would bee worshipped alone as the one onely true God almighty alsufficient the only autor doer of al good things Neither was the true worshippe and service of God for anie long continuance kepte pure and vnpolluted among this one nation which he had chosen vnto himselfe to be his owne proper and peculiar people For they ascribed their wealth and abundance to Baalim to the host of heaven to themselues so fel froÌ„ God worshipped Baalim and burnt incense to the Queene Isa 48. 5. Ier. 44. 13. Hos 2. 8. 12. Hab. 1. 16. of heaven and did offer sacrifice vnto their owne nettes And they ascribed their preservation to Ashur Aegypt therfore sent their gifts to those places And they imputed their vertuous works in part to their own free will the benesit of eternall life vnto the merit of their owne works therfore did they boast of their own holines not only before meÌ„ but also before God they Luk. 18. 11. Rom. 9. 32. trusted
in thy mouth and in thy heart that thou mayest doe it By which words we are to learne that God in his divine and heavenly wisedome hath not appointed either an Angel from heaven or a messenger from beyond the seas to bee the instruments wherby his wil may be related vnto vs but only his holy word sacred coÌ„mandemeÌ„ts In truth such is the pride curiosity superstition and rebellion of sottish sinfull man that he setteth light by the meanes appointed by God for his best instruction would needes haue one raised from the deade or an Angel from heaven to bring him tydings of the Lordes wil and to make relation thereof or else hee woulde receive it by tradition from his auncestors or by descent from his forefathers The rich glutton beeing in hell is saide to haue made his petition to Abraham being in heaven that he should cause one to come froÌ„ the deade to admonish his brethren whom he had lefte aliue behinde him least they also should come into the same place of tor ments Not that the damned spirits in hel are so charitably affected that they could wish others to be delivered from those miseries which they themselues endure wheras on the contrary side they are so envious and malitious that they envy at the happy estate of the blessed and would haue all entangled with them in the same curse But the purpose of the parable is to shew the vanity of such as are aliue who coÌ„tent not themselues with the instructioÌ„ of the word but needs would be taught by a messenger from the dead Now what is Abrahams answere to this petition They haue saith he Moses and the Prophets that is the word of Luk 16. 29. God sett down in their writings let them beare them For howsoever many perswade themselues that they should verily beleeue and amend their liues if one should arise from the deade and admonish warne them of the great danger they are subiect vnto in respect of their sins yet it is a contrary resolution from the spirit of God by the mouth of Abraham If they wil not heare Moses the Prophets neither will they beleeve though one rose againe from the deade For if they will not be taught and reformed by such meanes as God in his dâ—vine wisedome hath thought to be best for their instruction reformation then surely al such meanes must needs be of lesse force and efficacy which blinde foolish man hath of himselfe imagined conceaved And therfore when the vaine people in the time of the Prophet Esay would needes be certified Esa 8. 19. of the Lords will by sorcerers coniurers by informatioÌ„s from the deade What saith the Lord from the living to the deade Doe yee appeale from the censure of the eternall and everliving Lord vnto the sentence of such as are deade To the lawe to the testimony for if they vvhich pretend to certifie you of the vvill of the Lord speake not out of this vvorde it is because they haue no light in them And verely if we meane to consult with God and to haue an answere from him concerning his will wee must seeke for the same froÌ„ the divine Oracles of his sacred word if we be desirous Rom. 3. 2. Psal 119. to be partakers of the Lords counselles our counsellours must bee the Lords owne bookes For they are the Lords testimonies and after a sort his sworne witnesses to testify vnto vs all the truth nothing but the truth in all matters that concerne the glory of God the salvation of our owne soules They containe the full and whole wil and testament of our heavenly father the disposition of all such blessings as he bestoweth vpon his deare louing children the prescription of all such duties as he requireth at their hands And yet there haue bin still are many who had rather seeke for the manifestation of the will of God in the traditions of their auncestors in the examples of their forefathers then in the very will testament of God himselfe Our Fathers Ioh. 4. 10. saith the woman of Samariâ— worshipped in this mount but ye say thaâ— Ierusalem is the place where men ought to worshippe The Samaritaneâ— had forsaked the most certaine infallible rule of the vvritten word pretended the example of their progenitors an olde tradition from their forefathers Our Fathers worshippeâ— in this mount But what replieth our blessed Saviour vnto this so plausible glorious an allegation yee worshippeyee wote not what vve Vers 22. know what we worshippe therfore salvatioÌ„ is from vs. So the Idolatrous Iewes The word say they that thou hast spoken to vs â—n Ier. 44. 16. the name of the Lord we will not heare it of thee but will doe whatsoever goeth out of our owne mouth as to burne incense to the Queene of heaveÌ„ and to powre out our drinke-offrings to her as we haue done both we our fathers our kinges our princes in the cities of Iudah in the streetes of Ierusalem for then bad we plenty of victuals and vvere well and felte none evill So mightely doth crooked custome the example of carnal progenitors other carnal respects prevaile with carnal sensuall men but the spirituall man is taught by the spirit of truth to follow no such deceaveable guids We followed not saith S. Peter deceaueable fables wheÌ„ we opened vnto you the power coÌ„ming of our 2. Pet. 1. 16. Lord Iesus Christ but with our eies we sawe his glory for be received of God the father honour glory when there came such a voice vnto him from the excellent glory This is my well beloued sonne in whom I am well pleased And this voice we heard when it came from heaven being vvith him in the holy mount We haue also a most sure word of the Prophets vnto the which yee doe well that yee take heede as vnto a light that shineth in a darke place Wherby we learne that the word of God delivered either by revelation from himselfe or else sett downe by the pennes of the Apostles and Prophets is a most sure vndeceavable testimony of the Lords wil wheras that which is delivered by tradition from hand to hande hath oftentimes a mixture of decea veable fables in steede of pure and sincere truth as the Iewish Thalmud and the popish Legende can testifie sufficiently And therefore for the safer custodie and preservation of the truth it Luk. 1. 4. pleased the spirite of GOD that the Gospell first preached by the mouth of the Apostles and Evangelistes should afterward be registred by their ovvne pennes and sette dovvne vnder their ovvne handes VVee haue not saith Irene by any other knowen those thinges that belong to our salvation but by those by whom Iren l. 3. c. 1 the Gospell came vnto vs the vvhich they at the first published by mouth and