the last place Euery one that is perfect shall be as his Master The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth Part. which i Theophylact. in 6. Luc. Theophylact and Erasmus k Erasm in Annotat in 6. Luc. seeme to vnderstand as spoken Imperatiuely Let euery one bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as his Master in truth all to one and the selfe-same sense that others as the l Vid. Bezam in Annotat maioribus in 6. Luc. Syriack and the Vulgar doth reade viz. that the Disciple must conforme himselfe to be like his Master howsoeuer hee swarued farre from him before For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth him who is restored to the place whence hee was before as it were disioynted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being borrowed from Chirurgians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put broken members into their owne places saith m Apud Henr. Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegineta as n Eph. 4 11.12 12. Vbi vid. Zanchium in Eph. he gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the repayring and perfecting of the Saints who before by nature were out of the place of happinesse but by the Word of Grace are restored and made perfect For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth first to restore and set things falne into their proper place againe as where the Apostle saith o Gal. 6.1 If a man be ouertaken in a fault ye which are Spirituall restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one with the Spirit of Meekenesse Secondly to be more and more perfected and established in the same estate vnto which they were restored as the same Apostle beseecheth the Corinthians p 1. Cor. 1. â—0 that there be no diuision amongst them but that they may be perfectly ioyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same minde and in the same iudgement The point then of Doctrine The Doctrine which hence wee learne is this that if we be the true Disciples of Christ we must alwayes goe forward towards that full perfection which is in Christ Iesus 1. Regula For so it is commanded not only to q Gene. 17.1 ABRAHAM I am the Almightie God walke before mee and bee thou perfect but also to all faithfull Professors both by our Sauiour r Matth. 5.48 Be ye therefore perfect as your Father which is in Heauen is perfect 2. Regula and by Saint PAVL Be Å¿ 2. Cor. 13.11 perfect as IOB was a t Iob. 1.1 man perfect and vpright as u 1. Sam. 13.4 DAVID was a man after GODS owne heart as x Matth. 1.19 IOSEPH was a iust man and ZACHARIE y Luke 1.6 and ELIZABETH were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse For if they will haue Heauen they must doe thus 3. Regula since z 1. Cor. 15.50 flesh and bloud cannot enter into the Kingdome of God neither corruption inherit incorruption And therefore let vs goe a Heb. 13.13 to him without the Campe hearing his reproch that is as Primasius b Primas Commentar in 13. Hebr. hath fully expounded Because he hath suffered without the Campe that he might sanctifie vs let vs go forth vnto him too without the conuersation of carnall men mortifying our members together with our sinnes and concupiscences let vs also imitate his Passion by enduring Martyrdome for his sake For this is to beare his reproch to suffer the same things which hee sustained For his Crosse seemeth vnto the Pagans to bee his shame but vnto vs it is Sanctification and Redemption therefore let vs goe forth to him out of the Tents despising things present louing things to come contemning things visible desiring to follow things eternall Ob. But it may be some will say that no man liuing in this World can bee perfect since in c Iames 3.2 many things we sinne all and if we say d 1. Iohn 1.8 we haue no sinne wee deceiue our selues and there is no truth in vs and we e 1. Cor. 13.9 know but in part and prophecie but in part why then doth Christ command vs to be perfect f In Sext. lib. 5. tit de Reg. iuris 6 Nemo tenetur ad impossibile No man is bound vnto what is impossible for him to doe Sol. Indeede men say so but g Psal 51.6 God who requireth truth in the inward parts commanded the obseruation of the Morall Law to all men vnder paine of the eternall h Deut. 27.26 Curse and yet it is not possible for i Rom. 3.19 20 any man liuing to keepe the Law being so subiect to all imperfections that the whole k Esay 1.6.7 head is sicke and the whole heart faint from the sole of the foote euen vnto the head there is no soundnesse in it but wounds and bruises and putrifying sores And therefore to know what perfection Christ here speaketh of 2. Two Questions of Perfection let vs make search into two points First What is the perfection here required Secondly How farre can any man here liuing proceede therein To find out the former 1. What it is know we that this perfection is the perfection of Christ as Christ is our Teacher or Master For as the Master by teaching laboureth to bring his Schollers to that perfection which he himselfe hath in any knowledge so Christ our Master teacheth vs daily to bring vs to as much perfection of knowledge and Grace as wee can receiue being in truth not capeable of any more then it is his pleasure we shall receiue l Phil. 2.13 he working in vs the will and the deed of his owne good pleasure So that this perfection of our Master Christ Iesus is to be distinguished into formall and effectiue or into inherent and communicated perfection Formall or Inherent perfection is the perfection of the person of Christ as hee is both perfect God and perfect Man and perfect both God and man For first wee finde him perfect God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an all-sufficiencie m Rom. 11.35 of whom and through whom and to whom are all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a sole-sufficiency since though n 1. Cor. 8.6 there bee that are called Gods whether in Heauen or in Earth as there be gods manie and lords many yet to vs there is but one God the Father of whom are all things and wee in him and one Lord Iesus Christ by whom are all things and we by him Secondly perfect man of a reasonable soule and humane flesh subsisting in both being euery way like vnto vs o Heb. 4.15 sinne only excepted Thirdly perfect both God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Godhead and Manhood being p Vid. Symbol Concil Chaâ—cedonensis Damascen lib. 3. cap. 3.
thing Extra infinitum semper est aliquid There is alwaies something in the world without that which is infinite The moderne experience whereupon both Varro z A. Gellius lib. 3. Noct. Atticar cap. 10. in Gellius and a Plenius lib. 7. natu hâ—st cap. 16 Plinie doe gather a sensible corruption of the Inferiour world is the waxing old and continuall decreement of all things in this world which will at length come to nothing hereby since other things and men grow lesse and lesse because men aboue all other things grow worse and worse b Horat. lib. 3. Od. 6. Aetas parentum peior auis tulit Nos nequiores mox daturos Progeniem vitiosiorem That is Our Fathers age is worse then were our Gransiers dayes Who brought vs forth that others bring forth worse and worse alwayes I know The obiection of Atheists against the former truth that this seemeth to bee a very Paradoxe vnto all Atheists who except against vs First out of Scripture c Psal 93.1 that the World shall bee established that it cannot be moued and that Whatsoeuer d Eccles 3.14 God shall do shall be for euer Secondly from the long continuance of the World in the same estate still one from the beginning and therefore which cannot so quickly be changed as wee pretend Thirdly from the vncertaine manner of change which cannot but bee knowne Our Answere if euer it shall bee But in truth our answere is as easily made to euery one of these points by Reason and Grace as they seeme ready onely from the corruption of nature to vrge them For first the Scriptures are mainly wrested from their proper purpose since the Holy Ghost there speaketh of Gods Decree onely which in despight of man shall stand vnmoouable be it of whatsoeuer subiect it may be whether of the World or the things of the World according to that of the Lord by the Prophet e Esay 46.10 My counsell shall stand and I will doe whatsoeuer I will Secondly that long continuance of the World in the same estate is onely supposed not prooued but euidently disprooued by the Apostle Saint Peter pronouncing plainely against this obiection f 2. Pet. 3.6.7 that the World that then was perished ouer-flowed with water but the Heauens and the Earth which are now are kept by the same Word in store and are reserued vnto fire against the Day of Condemnation and of the destruction of vngodly men For Noahs Floud infringeth the opinion concerning the former continuance of this worldly Fabrique and the diuine supportation of the World by the Word sheweth the World to bee but a Nowne Adiectiue which cannot stand by it selfe but must needes haue the whole dependance thereof from God onely who as hee will doth change it seeing g Esay 40.22 that hee sitteth on the Circle of the Earth and the Inhabitants thereof are but as Grashoppers And therefore now to speake to the third concerning the manner how the World shall bee changed What need wee vse such curiositie They who are euill shall bee cast into a farre lower place For the h Psal 9.17 wicked shall bee throwne into Hell and all the people that forget God They that are good must ascend vp higher since euen now Christ Iesus is gone i Ioh. 14.3.4 to prepare a place for vs Whence hee will come againe and receiue vs to himselfe that where he is there may wee bee also as the Apostle also said k 1. Thes 4.17 that we must be caught vp into the Cloudes to meet the Lord in the Ayre and so to be euer with the Lord. And yet to giue them some further satisfaction vnto this demand I find amongst the learned Fathers of the Church two famous Opinions and both very probable concerning the manner of the Worlds change The former is expressed in these two conclusions the first that this change is not a meere corruption of substance into nothing but a renewing of qualities into a better estate as PHILO IVDAEVS said l Philo. lib. de incorruptibilitate mundi the corruption at the end is a change vnto a better estate and as m Euseb in Esaiam Eusebius calleth it only a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing both these well agreeing with the Apostles words n Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God the second that this purging renouation of this visible World shall bee made by fire For besides the Scriptures affirming that o Psal 50.3 a consuming fire shall goe before our God and that p 2. Pet. 3.10 the Heauens shall passe away with a noyse and the Elements shall melt with heat and the Earth with the workes that are therein shall be burnt vp it is the iudgement of many good Christian Fathers and Doctors as q Chrysost hom 14 in Epist ad Rom. Chrysostome r Ambros lib. 1. Hexam cap. 6. Ambrose Å¿ Aquia in lib. 4. Lomb. liâ— 48. Aquinas and t Durand in li. 4. dist â—7 9.3 Durandâ—s yea and of some Heathens as appeareth by these words of the Poet Lucan u Lucan lib. 3. Pharâ—al Communic mundo superest rogus ossibus astra Mixturus that is to say For World remaines a common pile The stars with mens bones to desile But now the latter opinion which is of our most iudicious latter Diuines x Dan. Tilenus p. 2. Syntagm loco 67. Thes 32. admitting the second conclusion of the former opinion to wit that the World shall bee changed by fire doth altogether denie the first whiles that it absolutely affirmeth that the Earth Water Ayre Fire and all the visible Fabrique of the running heauens shall so vtterly be consumed by fire into nothing that it shall not romaine in the World to come For so the Scripture seemeth to affirme where Iob saith y Iob. 14.12 that man sleepeth and riseth not neither shall wake againe nor bee raised from his sleepe till the Heauens bee no more and where z Esay 51.6 Isaiah saith that the Heauens shal vanish away like a smoke and the Earth shall wax old like a garment and they that dwell therein shall perish in like manner c. Yea and the proportion of faith seemeth plainely to demonstrate this vnto vs since first this visible World is onely appointed for a lodging vnto man quatenus est Vtator as hee now is trauailing towardes his Countrey and therefore what need shall hee haue of this World when after the Day of Iudgement hee dwelleth in his owne Land Secondly Natura non amat vacuum nec gratia superuicaneum Nature loues no emptinesse nor grace idlenesse a Mat. 22.13 Wicked men must bee cast into vtter darknesse b Mat. 25.41 With the Deuill and his Angels and cannot vse this World Godly men shall bee placed in Heauen like the c
6. Hilar. in Matt. can 33. their owne man auoucheth plainely since let h Bellar. lib. 3. de Eucharist cap. 3.4 5. c. them presume neuer so much vpon Gods omnipotencie heere working miraculously i Vid. Sadeelem tract de sacramentali manduâ— cap. 3. there was not neither could be penetratio dimensionuÌ„ a piercing of dimension if it was a true Body as our k Luke 24.39 Sauiour proued it by shewing his Flesh and Bone that arose againe because as l August Epist 57. ad Dardan S. Augustine saith Take away from bodies space of place and then they shall be no where and because they are no where they shall not be at all The sixth Article ouerthrowne So that for the sixth Article concerning Christ his Ascension into Heauen and his sitting at the right hand of God we cannot but find it ouerthrowne vtterly by that vbiquitie of the Manhood of Christ which most necessarily followeth vpon the Popish tenent of the bodily reall presence of Christ in the Eucharist For if his Flesh be here or there as it must be of necessity in many places at once when the Sacrament is in diuers places ministred at one and the selfe-same time then m Act. 3.21 how can hee be contained in the heauen till the restoring of all things as Peter said As he is God he is euery where but as he is man he is onely in heauen so n August Ep. 57. ad Dardan Gloss ordina in Math. 28. the Fathers distinguish and vpon it we argue as the Angell did o Marke 16.6 he is risen he is not here he is ascended therefore he is not heere vpon earth according to his Manhood as said p Fulgent lib. 2. ad Thrasymund FVLGENTIVS One and the selfe-same Christ according to his humane nature was absent from heauen when he was vpon the earth and leauing the earth The seuenth Article impeached when hee went vp into heauen Now for the seuenth concerning the Comming of CHRIST vnto Iudgement howsoeuer hee pretendeth a beliefe in the thing 1. By making Saints Iudges yet hee warranteth his Minions to set out many crosse points and close blowes against the true manner of the same As first that the r Rhemists in 1. Cor. 6.2 Saints shall iudge and giue sentence with God at the latter Day whereas the truth is that although the Saints shall iudge the World Å¿ Ambros Theodorit in 1. Cor. 6.2 by way of witnesse-bearing against the world as t Mat. 12.41 the Niniuites against the Iewes Yet the giuing of sentence u Mat. 25.34 noted by Christ himselfe belongeth x Iohn 5.22 1. By thinking the East to be the place of Iudgement to Christ onely as to the onely chiefe Iustice of this great Court of generall Assise since the Father hath committed all Iudgement to the Sonne Secondly that the place of this Iudgement is y Bellar. lib. 3. de Eccle. triump cap. 3. rat 4. the East part of the world whereas the Kingdome of God z Luk. 17.10.24 commeth not by obseruation of either place or time but as Christ shall come suddenly like Lightening shining from the East to the West or as a 1. Thes 5.2 a Thiefe in the night so shall hee come from Heauen to no certaine set place here vpon Earth because hee is God who must appeare euery-where as Iudge of the World in the sight and view of all men as witnesse besides these Scriptures both b Origen tract 35. in Mattâ— Origen and c August in Psal 74. 3. By a wrong signe of his comming Augustine thirdly that Christ shall come with d Bellar. lib. 2. de Eccles triumph cap. â—8 in quem Vid. Iunij Animaduers ibidem the signe of the Crosse carryed before him by Angels whereas neither Scripture at all nor Father before Constantines time did euer so interpret the signe e Mat. 24.30 of the Sonne of Man but onely tooke it by comparing Saint Matthew with the f Mark 13.26 Luke 21.27 other Euangelists for the most conspicuous g Origen tract 30 in Math. Autor oper imperfecti in Mat. hom 49. 4. By setting downe the time of his comming appearing of CHRIST made knowne to the World by many great signes there by our Sauiour himselfe related fourthly that the time of Christs Comming to Iudgement shall be but h Bellar. lib 3. de Pontis ca â—7 Henriq lib. 4. Moral theolog cap. 2◠§. 10. fortie fiue dayes after the death and destruction of Antichrist whereas wee haue sufficiently declared before that no man knoweth that time A Fable then it is which cannot bee grounded vpon Daniels numbers giuen of Antiochus only and no way proper to Antichrist whose Kingdome by i 2. Thes 2.7 Saint Pauls words must last till the very Comming of Christ as before we haue prooued And therefore I cannot but account these Papists no better then the wicked who k Amos 6.4 put off farre from them the euill day which shall yet come sooner then they imagine seeing Antichrist is reuealed and his Kingdome in part by the Word of God diminished yea and all the signes of Christs Comming almost so fully complete as that we haue all of vs more neede to dresse l Math. 25.5 our Lampes against his arriuall then any way imagine with the idle seruant m Math. 24.45 that our Master doth deferre his Comming Let vs haue our hearts prepared by holy liuing and wee shall not feare but loue that Day to come which increaseth paine on Infidels but endeth them vnto faithfull men saith the blessed Saint n August in 37. Psal Conc. 1. Augustine But let vs passe from the second vnto the third person in Trinitie The eight Article resisted of whom the eight Article of our Faith is deliuered I beleeue in the Holy Ghost albeit o Aquin. Opusc contra Error Graecorum cap. 32. Bellar. lib. 2. de Chron. cap. 20.21 c they will hold with vs against the Greekes the proceeding of the Holy Ghost from the Sonne as well as from the Father yet they lewdly resist the Holy Ghost in these two points as first in appropriating p Ruard Tapper tom 2. Or. theolog orat 3. him onely to the See of Rome when the q Iohn 3.8 wind bloweth where it listeth secondly in denying the assurance of the Spirit by r Staplet l. 9. de Iustific c. 1. Bell. l. 3. de Iust c. 4.5 c. Feuard l. 7. theomach Caluinistic c. 19. their doctrine of doubting and vncertainetie of perseuerance when the Witnesse Å¿ 1. Ioh. 5.6 of this Spirit is Truth bearing witnesse t Ro. 8.16.17 vnto our spirits that we are the Sonnes of God and the seale thereof most certaine u Ephes 1.13 vntill the Redemption of the purchased Possession It is a plaine token that they feele no comfort
Idolatry bee as f Aquin. 2.2 q. 94. art 1. Tolet lib. 4. Instit. cap. 14. themselues define it the giuing of diuine worship to a false god then the Pope committeth a double Idolatry by authorising g Concil Trident sess 25. cap. â— Images to bee set vp in Churches and to bee worshipped seeing either they are Images of things which are not nor euer were as h Vide D. Rainold lib. 1. de Rom. Eccles Idololatr cap. 5. §. 25.26 c. of Christopher Katherine George and other fayned Saints and so by their owne generall confession the worshipping of these is palpable Idolatry or else they are Images and resemblances of the true God so not the true God for nulâ—um simile est idem and so indeed a false god for inter verum falsum noÌ„ est medium and thereby according to their owne definition they commit grosse Idolatry by giuing the worship of the true God to that which indeede is no god but a meere creature as i Tertullian de Idololatr cap. 4. Tertullian defineth that the consecration of an Image is Idolatry And Augustine k August lib. 5. locution ss in Deuter. from the nature of the word doth shew that since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note the seruice due to God Idolatry is the giuing of that seruice to an Idoll which is not God Yet this is not all their wickednesse against this Law 2. By superstition which they wilfully transgresse by vile superstitions in burdening the Church with an infinite number of idle Ceremonies false Reliques idolatrous Temples polluted Altars garish Vestures sâ—range Gestures idle Pilgrimages May-game-like Processions subtill Suffrages deuillish Dirges and an huge masse of such like beggerly and impotent Rudiments of the World mentioned in their l Ex correctione Pij Quinti Missall Breuiarie and m Editum sub Leone 10. Romish Ceremoniall but maintained by n Bellar. lib. 2. 3. de Eccles triumph Bellarmine o Suarez tom 1 de Relig. lib. 3. c. Suarez p Vasquez li. 4. de Adorat Vasques q Feuard lib. 6 thâ—omach Cal. Feuardentius and the r Tomi tres Antiquit Liturgi· carum editi in 8 Duaci 1605. Dowists Marchants made Å¿ Reuel 18.3 rich by the filthynesse of the Whore that if t August Epist 118. ad Ianuar. Augustine in his time had cause to complaine against the abundance of Ceremonies crept into the Church to the hinderance of more necessary exercises of true Religion such as are the hearing of Gods Word truely preached and the duely and daily receiuing of the blessed Sacraments rightly administred we haue now faire more iust occasion to cry out with the good olde Father Hierome against this trifling in the vse of Religion that u Hieronym in Math. 23. contrary to Gods Commandement we deuoure and neglect matters of great moment and shew our opinion of Religion and diligence in small things that bring gaine yea and to wish with the Cardinall of Cameracum that x Petrus de Alliaco lib. de Reformat Eccles cap. de ref Praelatorum in Gods seruice not so much burdensome prolixitie as deuout and sound breuitie might be obserued Well yet the y Iere. 13.23 Against the third Commandement Black-a-Moore cannot change his skinne nor the Leopard his spots This Triple-mitered Cerberus will not bee reformed but as Antichrist against the third Commandement was found to bee full of blasphemies so to our great astonishment hath the Christian World heard the Pope of Rome open his mouth against God by tattling titling by tattling in Table-talke things horrible and hideous as did z Balaeus Valera in Iul. 3. Iulius the third that greasie gowtie and porke-noddle Pope who louing Porke exceedingly although his Physician forbad it vnto him because of his disease when one day hee missed it from his Table and vpon his demand thereof his faithfull Seruants told him the Physicians minde in a great rage said I will haue my Porke in despite of God Yea another time the same Monster being in a fury for a cold Peacocke not serued vp when a Cardinall desired his Holinesse not to bee angry for so small a matter sayd If God for an Apple cast our first Parents out of Paradise why should not I his Vicar be angry for my Peacocke a thing of farre more worth then an Apple By titling first in his Lawes when hee taketh himselfe as did a Act. 12.20 Herod Antipas the name of God as wee read in their Canon law b Gratian. 96. dist can 7. that the Pope can neyther bee bound nor loosed by the secular power seeing that he was called God by the godly Prince CONSTANTINE it is manifest that God cannot be iudged of by men Secondly in his Libels as in these Verses set out in a Pageant of Triumph for Iulius tertius c In monumento quodam â—ononiae Oraclo vocis mundi moderaris habenas Et meriâ—ò in terris crederis esse Deus Thirdly in his Glosses d Gloss in can 2. q. 6. causae 15. vpon the Canon Law where the Pope is said to haue power of Dispensation contra ius naturale contra Apostolum against the Law of Nature and against the Apostle Fourthly in the vse of his owne proper person as e Innocent 3. lib. 1. de mysterijs Missae cap. 5. where the Cardinall Deacons are said to carrie the Pope on their shoulders as the Leuits vsed to carrie in the Wildernesse the Arke of the Couenant and f Lib. 1. Ceremoniar Rom. Eccles sect 7. cap. De Ense dando in Vigil Natiui where the Pope in blessing the Sword vpon Christmasse Eue doth shew that the Sword doth signifie the chiefest Temporall Authoritie to be giuen by Christ to the Pope his Vicar on Earth according to that g Mat. 28.18 All power is giuen to mee in Heauen and in Earth and in another place h Psal 72.8 he shall rule from Sea to Sea and from the Floud vnto the Worlds end How this abuse of Scripture can bee excused I craue to know of their curious Casuists especially of Molanus i Ioh. Molanus tr 2. theolog practicae cap. 5. conclus 3. the Popes maine Friend thus determining of Sacriledge dishonour is offâ—red vnto God whensoeuer an holy thing is handled vnâ—euerenâ—ly as for Example when holy Scripture is abused to Iests and of old Azorius k Azor. tom 1. Instit Moral lib. 9. cap. 28. q. 3. Against the fourth Commandement 1. By doctrine who defineth this to be one kind of Blasphemie when in speaking thou giuest to a thing created what is proper to God For I cannot see how they can shift off the Pope from being a sacrilegious person and a Blasphemer in the foresaid bad practices accustomably vsed Yet hee proceedeth further in the breach of dutie towards God by prophaning the holy Sabbath the Day
by which he cleanely scoured the deepest bottome of the greatest bagge that any euer of h Zach. 11.17 his Idoll and idle Shepheards could fill by the i Ezech. 34 10 fleecing and flaying of the Flocke of Christ For by the happy restraint and absolute k Vid. Rastal sub tit Rom. prohibiting of seeking the Pall crauing Inuestiture making of Appeales to the Court at Rome and of such other like Popish vsurpations we the people of Great Brittaine now serue God onely and truely obey our Naturall Liege Lord and Soueraigne King as most loyall Subiects now Gods great Name be praysed therefore free wholly from a Triple feare The first of Forraine inuasion which l Wat. Quodlibet q 8. art 6. incensed by Iesuiticall Renegadoes and attempted by the doting deluded Spaniards hath by Gods onely helpe beene happily preuented to the wonder of the world they all in the meane time perishing m Psal 83.10 at Endor and becomming like the dung of the earth The second of Domesticke Rebellions whose Authours and Abettors are quickly espied by the watchfull eye of the most wise and religious Counsellors of Estate and seasonably caught by the faithfull and strong hand of Gods Great Captaines sighting n 2. Sa. 22.8 c for Israel against these Philistims the sonnes of HAREPHAH who digging o Pro. 26.27 a pit fall into it themselues and rowling a stone finde it returned vpon them only because in Gods iust iudgement for the safetie of his Seruants p Pro. 5.21 his owne iniquities shall take the wicked himselfe and hee shall bee holden with the cords of his sinnes The third of those great and common calamities which amongst the q Leuit. 26.1 Esay 9.12 Ezech. 5.17 Amos 5.1 2. c Prophets are threatned as true consequences and rewards of Idolatrie as Desolation Famine sudden Earthquakes and vniuersall Plagues which iustly before-times befell vnto the Idolaters within this Iland both Heathenish and Popish but since the Reformation neuer came either altogether or vpon the whole Land at once God in his mercie proportioning them seuerally vnto our abilitie that we may beare them now one then another as a light scourge for a time to our true amendment So that where our r Bell. lib. 4. de Eccles Milit. ca. 18. Anglo-Papistae ferè omnes Aduersaries haue it oftentimes in their mouthes Ob. that since they left off the vse of the Romish Religion which is meerly Superstition within this Kingdome all things haue growne dearer things are not so plentiful and the Land is much disquieted with the Garboyles of Warre I cannot but condemne their carnall conceit Sol. in this their madde measuring of the Heauen by the Earth of the Spirit by the flesh of Religion by prosperitie iust like ſ Ier. 44.7 those Idolaters who complained that since they left off to offer burnt incense vnto the Queene of Heauen and to powre out drinke-offerings vnto her they haue wanted all things and haue beene consumed by the Sword and by the Famine For albeit this libertie of the Gospell which wee now doe enioy doth counteruaile all these earthly good things in the true estimation of the Saints of God who should with Saint PAVL t Phil. 3.8 account all things of worth but losse and dung for the excellent knowledge sake of CHRIST because life eternall as our u Iohn 17.3 Sauiour saith is to know thee that is the Father to bee the very God and him whom thou hast sent Iesus Christ yet x 1. Tim. 6.6 godlinesse is great gaine if a man be content with that which he hath since y 1. Tim. 4.8 godlinesse is profitable vnto all things hauing promise of the life that now is and of that which is to come For z Mat. 6.33 seeke ye first the Kingdome of God and the righteousnesse thereof and all these things shall bee added vnto you added saith Saint a Apud Aquinatem in Catenâ super Eumgelia in locum AVGVSTINE conueniently without your hinderance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for possession and for vse for possession for England neuer had more wealth in the ruffle of Poperie then it hath now possessed since the Reformation of Religion amongst vs for the space of these last three and fiftie yeeres wherein all manner of Commodities haue more abounded then euer before partly through the b Vid M. Rich. Hackluits Discoueries great vse of Nauigation into all other parts of the World abroad and partly by the exercise of Husbandry at home according to the nature of euery soyle no place now left vnmanured at all but imployed to his proper and greatest profit for Cattell or Corne that euen now the most desolate Regions of this Iland in times past lying waste in the Northerne parts or in the Marches of Wales may verifie what Dauid spake of Gods mercie c Psal 107.35.36 who turneth the Wildernesse into standing water and dry ground into water springs and there maketh the hungry to dwell that they may prepare a Citie for habitation and sow the fields and plant Vineyards which may yeeld fruits of increase for vse For these Kingdomes neuer had more people in them since their first habitation then now in these last fiftie yeeres when Cities are like Bee-hiues sending swarmes of men abroad into Suburbs inlarged or into the Country now so full of Townes Corporate and scattered Villages that Englands Common-wealth may well take vp the words of the Church in the Prophet d Esay 49.20 The place is too straite for me giue place to me that I may dwell and yet they are not any way pestred with throng since Peace hath brought Plentie both to the comfort of the people whose wants are supplyed by store of Coyne more currant now then euer before and to the honour of the Prince who may ioy in such an abundance of people as faithfully now serue him in euery place since as Salomon e Prou. 11.28 saith In the multitude of the people is the Kings honour but in the want of people is the destruction of the Prince Surely as it happened to the good Kings of Iudah Dauid Salomon Asa Iehoshaphat Vzziah Iothan Hezekiah and the godly Iosiah that the more zeale they had for the purging of Religion from Heathenish Idolatry the better they prospered in outward things according as f Iere. 22.6 Ieremie said to the Sonne of IOSIAH Did not thy Father eate and drinke and doe iudgement and iustice and then it was well with him So we may plainely behold and demonstrate the manifold blessings of God vpon g K. Henry 8. K. Edward the 6. and blessed Q. Elizabeth those Princes who reformed Religion within these Kingdomes whereas h Q. Marie shee who looked backe to Sodome againe re-enslauing her selfe and her Kingdome to the Pope liued alwayes in troubles abroad like ISMAEL i
Gowlart in Catal. test veritatis others yet shall yee not find the purest Age of the Church free from some one Heresie or other either going before that Great Antichrist according to that Catalogue made of them with a sound Confutation by f Iâ—en aduers haer lib. 5. Irenie g Tertull. in praescrip aduers haer cap. 46. Tertullian h Epiphan in Panâ—rio Anacephalaeos 1. Epiphanius i August lib. de haer ad Quod vult Deum to 6. Augustine k Philastr lib. 1. Philastrius l Theodorit lib. 4. haeret fabular Theodorite m Isidor lib. 8. Etym. cap. 5. Isidore n Nicetas lib 5. thesaur Orth. sid Nicetas o Harmenopul lib. 9. tom primi Iuris Graeâ—o Râ—mani Harmenopulus and p Danaeus in August Zegedâ—n in tabul c. other such or following after as his dregs or relikes retained in the Church of Christ by some Reformers of Idolatrous abuses too much deuoted to pretended Antiquities through the subtiltie of Satan who will haue the Prouerbe verified Vbi vber ibi tuber Fatnesse breedeth filthinesse as Tertullian r Tertull. lib. 4. contr Marcion cap. 5. The vse of this doctrine Reproofe of Brownists well obserued Faciunt fauos vespae faciunt Ecclesias Marcionitae Waspes make Hony-combes and Marcionites make Assemblies For as we say in England Where God hath his Church the Deuill will haue his Chappell § XXXI Wherefore in mine opinion our Schismaticall Brownists ground their stiffe Apostasie from our Church of England vpon a very shaken and weake foundation when Å¿ Barrow and Greenewood in their Examinations and Fran. Iohnson in his Answere to H. J. and T. C. they pretend Hereticall corruption growing in the Church although it bee not of the substance of the Church q Apulâ—ius lib. 4. Florid. to bee the onely cause of their departure from vs as if that a particular visible Militant Church could bee free from all corruption For first why is it said to bee Militant but onely because wee in it and it by vs t Ephes 6 1â— Wrestle not against flesh and bloud but against principalities against powers against the rulers of the darknesse of this World against spirituall wickednesse in high places Secondly where shall this spirituall Combat be fought wherein u Galat. 5.17 The flesh rebelleth against the spirit and the spirit against the flesh so that wee cannot doe the things that wee would Out of the Church it is not where all is flesh neither yet in Heauen where all is Spirit It must bee therefore in the Church as yet Militant here vpon earth wherein the x Prou. 24.16 iust man falleth into smart because of sinne for so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadu doth note a relapse into a double mischiefe y Vid. Merâ—er Remum Wilcocks in locum first of sinne because of infirmitie and then of punishment inflicted by GODS iudgement for their recouerie seuen times a dâ—y and riseth againe For as a Garment newly washed will gather by vsing more filth againe which must bee wrung out by washing continually till the Garment be worne so iust men fully purged by the bloud z Heb. 12.21 of sprinkling that speaketh better things then that of ABEL euen a 1. Iohn 1.7 clensing vs from all sinne while they liue in this World by the weaknesse of the flesh are spotted with sin against which the bloud of Christ is alwayes effectuall and of comfortable force whiles they daily and duely dippe and bathe themselues soule and bodie therein by their liuely faith and vnfained Repentance as Hierome b Hieroâ—ym Epist c 6. ad Rusticum expounding the fore-alleaged words of Salomon saith Si cadat quomodo iustus si iustus quomodo cadit Sed iusti vocabulum non amittit qui per poenitentiam semper resurgit If he fall how is he iust If he be iust how doth hee fall But hee loseth not the name of a iust man who alwayes riseth againe by Repentance I know that as the Apostle c Ephes 5.25 27. saith Christ loueth his Church Ob. and gaue himselfe for it that hee might present it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blemish Sol. But this is spoken not of a particular visible Congregation set to warrefare hero on earth but of the vniuersall Church of Christ whose glory in this world is inward and inuisible as the o Psal 45.13 King is glorious within For if it bee outward and shining in the true perfection thereof then it cannot appeare in this scandalizing world wherein the p Reuel â—0 8 Deuill rageth by the raigning of Antichrist but in the world to come in which the Saints now militant shall rest from their q Esay 40.2 warfare then accomplished r Rom. 8.23 they enioying the glorious liberty of the sonnes of God being Å¿ 1. Iohn 3.2 then made like vnto him and seeing him as he is I cannot but grant Ob. that it is our dayly dutie t 1. Cor. 5.6.7 to purge out the old leauen that we may be made a new lumpe as we are vnleauened But are wee now therefore without any leauen Sol. Why must wee then purge it out Surely wee are said to be vnleauened two wayes first by the free imputation of Christs righteousnes vnto vs through faith as therefore it is said u Rom. 8.35 Who shall lay any thing to the charge of Gods Chosen It is God that iustifieth Secondly by the true working of the holy Ghost in vs according to the seuerall measures and degrees of our sanctification by which Gods Image is dayly renued in vs more and more till wee obtaine our measure in glorification as the Apostle x 2. Cor. 3.18 expresseth it most plainely in these words We all with open face beholding as in a Glasse the glory of the Lord are changed into the same Image from glory to glory euen as by the Spirit of the Lord from the glory of Creation to the glory of Iustification and by this from the glorie of Faith to the glory of sight and in this from the glory of Grace by which wee are the sonnes of God to the glory of Glory by which we shall bee like him Thus Anselmus y Anselm in 2. Cor. 3.18 glosseth this place intimating what some z Aquin. 2. â— q. 184. art 20. Schoolemen and other a Danaeus p 5. Isagog lib. 2. c. 45 Steph. Zâ—gâ—dâ—n tab de Perfectione Vrsin Catechism part 3. q 114. good Diuines of late well note vnto vs that since there is a double perfection the one inchoatiua begun in this life called perfectio viae the other consummata finished in heauen partly after our naturall death in the soule alone but fully in the whole man at the
Non mouent nisi motae second causes worke not except they be wrought vpon by another higher cause and as the Schooleman b Aquin. 3. p. q. 63. ar 5. in corp giueth a Rule Virtus instrumentalis magis attenditur secundum conditionem principalis agentis The vertue of the Instrument is more to be respected according to the state of the principallagent So that as the Centurion was c Matth. 8.9 vnder authoritie hauing Souldiers vnder him and he said to this man Goe and he goeth and to another Come and he commeth and to his seruant Doe this and he doth it in like manner are Ministers of Gods Word vnder Christ appointed to be Stewards d 1. Cor. 4.1.2 of the mysteries of God hauing committed vnto their charge the soules of Gods people who as Ministers e 1. Cor. 4.2 must be faithfull are to obey f Heb. 13.17 them that haue rule ouer them being bound to giue account of what they can in no wise discharge themselues but by the great blessing and good acceptance of God in Christ Iesus as g 1. Cor. 3 6.7 Paul may plant and Apollos water but God it is who must giue the increase for without h Iohn 15.6 him we can doe nothing Secondly therefore the blessed Apostle tearmeth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master-builder not simply absolutely for so Wisedome i Prou. 9.1 only buildeth her house vpon the k Matth. 16.16 rocke which is her selfe but only in a certaine respect either of time as he was the first who preached the l 1. Cor. 4.15 Gospell to them of Corinth to whom he so became a Master or first builder as Thomas m Euseb lib. 3. histor cap. 1. to the Indians and so the other Apostles in other parts of the world or of dignitie wherein he was vnder Christ a chiefe man an Apostle the n 1. Cor. 12.26 first degree of Ministers one that o 1. Cor. 15.10 laboured more aboundantly then they all yet not hee but the grace of God with him This place then notwithstanding being in it selfe as you well see so plaine we conclude our proofes of the fore-proposed doctrine with these sweet words of Gregorie Nazianzen p Nazianz. orat 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all are one bodie in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery one of vs members of Christ and one of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this member ruleth and sitteth before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that member is led and directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although both these members worke not the same vnlesse we will say that it is the same to rule and to obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet are they both made one into one Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitted together and compacted by one Spirit The Vses Wherefore to make good vse of this doctrine here we haue good occasion first for correction secondly for caution 1. Of correction thirdly for consolation The correction of Popish flatterie wherewith Monks and Iesuits puffe vp that Antichrist their Pope of Rome by assigning vnto him such high names and great titles as indeede agree to none but to Christ Iesus whome they thereby blaspheme and most sacrilegiously rob of his due honour For to go no further then to their Grand Cardinall who is in stead of the rest a right Goliah we finde his last q Bellar. lib. 2. de Pontif. Rom. cap. 31. argument whereby he would proue the Popes Supremacie ouer other Bishops to be drawne from certain names and titles of the Bishop of Rome amongst which being fifteene in number some are vnlawfull r Vid. Whitaker contr 4. q. 4. ca. 2 Arg. vltimo euen meerely blasphemous as these fiue especially first Pontifex maximus the chiefe Bishop Secondly Vicarius Christi the Vicar of Christ Thirdly Caput Ecclesiae the head of the Church Fourthly Sponsus Ecclesiae the Bridegrome of the Church Fiftly Episcopus vniuersalis the vniuersall Bishop because they are the proper titles of Iesus Christ betokening that Soueraignetie ouer his Church which none hath but himselfe alone For first who is Pontifex maximus the chiefe Bishop but Christ alone Aaron Å¿ Heb. 5.4.5 in the Law but Christ in the Gospell is the onely high Priest who t Heb. 7.26 both was here on earth without sinne and now u Heb. 8.1 is set on the right hand of the throne of Maiestie in the heauens Well therefore did the Fathers assembled in the third x Concil Carthag 3. Can. 26. Councell at Carthage ordeine vt primae sedis Episcopus non appelletur Princeps Sacerdotum aut summus Sacerdos aut aliquid huiusmodi sed tantùm primae sedis Episcopus that the Bishop of the first See be not called the Prince of Priests or chiefe Priest or such like Ob. but only Bishop of the first See For whereas Bellarmine would restraine this Canon vnto the Prouinces of Africk only wherein there were many equall Primates and not to the Bishop of Rome who by Gregorie Anselme and Bernard with the sixth Synod Sol. is called chiefe Bishop I answere that then Gratian y Gratian. dist 99. Can. 3. would not haue registred it in his Decrees for a common rule which if Gregorie Anselme Bernard and those of the sixt Synode transgresse we can but hold them for flattering merchants of the purple Whore albeit they may be excused for this title as giuing it only after a common manner of speech because of excellencie in learning and life as Athanasius was called by z Ruffin lib. 2. histor cap. 28. Ruffinus Pontifex maximus and all other Bishops are tearmed by a Anaclet Ep. Decret 2. Anacletus summi Sacerdotes chiefe Priests indeed somewhat too highly for those that b 2. Cor. 4.5 should not preach themselues but Iesus Christ the Lord and themselues your seruants for Iesus his sake who is both the c Iohn 10.11 good Shepheard and the chiefe d 1. Pet. 5.4 Shepheard of the sheepe Secondly Why call they their Pope Vicarium Christi the Vicar of Christ Is it in regard of Christs Spirituall Kingdome Hee there needs no Vicar e Matth. 28.20 being with vs alwayes to the end of the World and as Tertullian saith f Tertullian lib. de praescript cap. sending vicariam vim Spiritus Sancti qui credentes agat that is the vertue of the Holy Ghost who draweth the Beleeuers in stead of himselfe Or is it in respect of Office and Administration Temporall So are Kings and Princes called Gods Vicars as King g In Epist ad Lucium apud Fox lib. 1. Martyrâ—iog Lucius by Eleutherius and Anastasius the Emperour by the Bishop h Anastas Ep. â—ecret ad Anastas tit 6. apud Binnium tom 2. Concil Anastasius Yea and all other Bishops and Priests are called Christs Vicars by i Euseb Papa Ep. 3.
Pelagius maketh this plaine conclusion of as the third m Gloss 10. Fan. ibid. principall point of that distinction Vniuersalis autem nec etiam Romanus Pontifex appelletur The Bishop of Rome must not bee called vniuersall But marke a distinction Ob. n Bellar. vbi supra Sanders li. 7 de Vis Monarch num 447. the name of vniuersall Bishop is to be vnderstood two wayes first so as he that is vniuersall Bishop be vnderstood to bee the onely Bishop of all Christian Cities so that the rest are not Bishops but onely his Vicars who is called the vniuersall Bishop and so this name is truely prophane and sacrilegious as Gregorie thought but secondly he may be called vniuersall Bishop who hath a generall care of the whole Church so as hee doth not exclude particular Bishops as in GREGORIES opinion the Bishop of Rome may bee called vniuersall Bishop Sol. But to answere him and all their Crue who euer vnderstood vniuersall for one only singular man but they who might well know that IOHN sought not to be Bishop alone but as Gregorie expoundeth the Title o Gregor lib. 4. Ep. 38. to put all Christs members vnder him by the name of vniuersall Bishop and so to bee the chiefe of Bishops or to speake us IOHNS language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishop of all the habitable World a proud Title for one man there being by the order p Concil Nicaen 1. Can. 6. Constantinopolit 1. Can. 5 vid. Iunij Animaduers in Bellar. contr 3. lib. 2. cap. 12. nota 46. of the Church foure Patriarchs who had this name equally according as their Iurisdictions were equall in their parts allotted to them as the Romane Bishop had Italie and the West the Bishop of Antioch had Syria and the East the Bishop of Alexandria had Afrike and the South and the Bishop of Constantinople had Thrace Greece Asia-Minor and the North the Patriarch of Hierusalem being more for honour then neede and yet somewhat conuenient to decide doubts by an odde voice if it were so required For wee find not only this name of vniuersall Bishop giuen by q Iustinian Cod. lib. 1. tit 5. l. 7. Emperours to the other Patriarchs as well as to the Bishop of Rome but also by the Bishop of Rome himselfe thus writing r Concil Nicaeno 2. act 2. THARASIO Generali Patriarchae ADRIANVS seruus seruorum Dei To THARASIVS Generall so hee readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch ADRIAN seruant of the seruants of God Wherfore as Iohn transgressed the bounds of modestie and order by his affection so doth the Pope swarue farre from all humanitie by his vsurpation of this title which neither could Å¿ Platina in Bonifac 3. Phocas giue nor Boniface take nor other Popes after assume as their right without preiudice to the other three Patriarchs as t Apud Gratia vbi supia Pelagius reasoned yea and as it is proued afterward when vpon this Chiefedome the Pope did not onely ouersway the other three Patriarchs but all Bishops besides not fearing to bee called by his u August Anconitanit q. 19. art 3. Flatterers Immediatum Episcopum cuiusque Ecclesiae The immediate Bishop of euery Church Is this to preach Christ Iesus the Lord Is this to follow Peter who did not x Act. 10.26 suffer Cornelius to fall downe before him because he was a man No no it is with proude y Act. 12.20 Herod to take to him the name of GOD. But what saith their z Gratian. dist 40. c. 12. Canon Law out of Chrysostome a In oper Imperfect in Mat. homil 43. Whosoeuer desireth Primacie in earth shall finde confusion in heauen neither shall he be reckoned amongst the seruants of Christ that dealeth for supremacie For b Prou. 16.5 all the proud in heart are an abomination vnto the Lord and amongst men they shall finde that c Prou. 25.27 to seeke their glory is no glory since glory is d Beza emblemat 32. like the Crocodile it will follow them that flee it and flee them that follow it that Bernard might well exclaime thus against this vanitie in the Prelates of his time e Bernard lib. 3 de Consid ad Eugen. O ambitio ambitientium crux quomodo omnes torquens omnibus places O ambition the Crosse of proud men how dost thou please all and yet torment all Wherefore I conclude this iust correction of Popish pride too cleerely made knowne to the World by these titles with the words of Saint CYPRIAN f Cyprian lib. de Vnitate Ecclesiae Nemo fraternitatem mendicio fallat Let no man deceiue the brotherhood by a lye Nemo sidei veritatem perfidâ praeuaricatione corrumpat Let no man corrupt the truth of faith by faithlesse deceiuing Episcopatus vnus est cuius a singulis in solidum pars tenetur There is one Bishopricke of which part is holden by euery one wholly Yet secondly hence that Christ Iesus is the onely supreme Head of the Catholike Church 2. Of Caution wee are not onely to correct Popish errour but also to giue good Caution to our selues for the right vnderstanding of the Kings most Royall Maiestie his Title which we most lawfully and iustly ascribe vnto his most Excellent Person and vnto all and euery his lawfull Heyres and Successors in the Oath of Supremacie when we acknowledge g Vid Oath of Supremacie in 1. Eliz. cap. 1. apud Rastall tit Crowne his Maiestie to be Supreme Gouernour of this Realme and of all other his Highnesse Dominions and Countreyes as well in all Spirituall or Ecclesiasticall things and causes as Temporall For hereby wee giue but h Matth. 22.21 Caesar his due euen vnder Christ such a power and authoritie as not onely Scripture assigneth him when it willeth vs i 1. Pet. 2.13 to submit our selues to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k B. Tonstal in his Sermon before K. Henrie the eight as vnto him who hath aboue all others a Chiefedome or Headship such as Dauid l Psal 18.43 had ouer the Nations yea and m 1. Sam. 15.17 Saul ouer the Tribes but also reason enforceth vs to yeeld in regard both of his Name of his Nature as hee is a King For what is his name In Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some n Auenar in Lexic thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that it is the Kings Office o Pet. Martâ—â— in 1. Reg. 3.7 to goe in and out before his people in all good gouernment as Salomon desired p 2. Chro. 1.10 Wisedome therefore In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Etymolog con 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the foundation of the people because on him is settled their safetie being r 2 Sam. 18.3 worth ten thousand of them In Latine Princeps Å¿ Gregor Tholosanus lib. 6. de