consciences that as the Father the Son and the holy Ghost are one God so our faith which beleeueth is one faith our knowledge which apprehendeth this mysterie is one knowledge that is with the same obtute of faith I beleeue in God the Father with the same and no other I beleeue in GOD the Sonne and God the holy Ghost And with the same light of knowledge I know one I know all three Neither doth this Vnion rest here to make our faith one and our knowledge one but to make the knowers one for which our Lord prayed That all which shall beleeue in Christ through the Gospell preached by his Apostles may be one as the Father is in Christ and Christ in the Father that they also may be one in vs. I in them and thou in mee that they may be made perfect in one This then we must take for certaine that in reading this Scripture we must of necessitie vnderstand God the holy Ghost with God the Father and God the Sonne as S. Augustine teacheth Ordo verborum est vt cum patre et filio consequenter spiritum sanctum intelligamus quia c The order of the words is saith hee that by consequence wee must vnderstand the holy Ghost with the Father and the Sonne for the spirit is the substantiall and consubstantiall charity of both the Father and the Sonne because the Father and the Sonne are not two Gods neither are the Father the Sonne and the holy Ghost three Gods but the Trinitie it selfe is one God Neither is the Father the same person that the Sonne nor the Sonne the same that the Father is nor the holy Ghost the same that the Father and the Sonne whereas the Father the Sonne and the Spirit are three and this very Trinitie is one God Wee haue then by the grace of Christ in these words A Catechisme or Enchiridion for a Christian man contayning in it all the mysteries of saluation all the articles of our faith For at that very instant that wee beleeue God to be the Father maker of the world almighty the onely true and liuing God wee beleeue the incarnation of Iesus Christ we beleeue in the holy Ghost the resurrection from the dead the remission of sinnes we beleeue the holy Catholique Church the communion of Saints and whatsoeuer is written in the law and the Prophets all the contents of the Gospell This one knowledge hath all knowledge in it for as life in that instant that it is life giueth spirit motion seeing tasting feeling and desire to preserue life so as soone as we haue this knowledge wee haue with it all heauenly wisedome and vnderstanding we need not be perswaded to beleeue the Scriptures wee haue the light the feeling the tast of heauenly things and as the light of this Sunne which directeth my going in one place shineth to mee in all places in the house in the field in the Sea in the Desart and in all deepe places so the light of the knowledge of God and Iesus Christ lightneth to mee all things that were in darknesse leadeth me out of all doubts and errours and illuminateth all things that are in heauen and earth But that you mistake me not I doe not deny when we haue receiued this faith but that we haue our farther growing in Christ and encrease in godlinesse by hearing and reading the word by meditation by prayer by receiuing our daily bread and drinke of life in the Sacraments by walking by motion by exercise and labouring in our most holy faith The thing I entend is to shew that all these spring from this fountaine and moue from the power of this life For our bodily life cannot consist or continue without daily foode therefore it is naturall to life to hunger for it daily and by foode wee receiue strength and in our strength we trauaile and labour and doe the things which belong to this life This then is my purpose to shew that all heauenly gifts and powers of the spirit are of the nature of faith So the Apostle By faith we haue an entrance into this grace wherein we stand But first wee liue by faith The iust shall liue by faith By faith we feed therefore the word of God is most properly called the word of eternall life which is the word of faith which wee preach And this word must be mixed with faith and be as meat digested in the stomack of our soules The word did not profit them in whom it was not mixed with faith By this faith we eate the flesh of Christ and drinke his blood which is the bread of life By faith wee are nourished as said Paul of Timotheus which hast beene nourished vp in the words of faith In faith we grow When your faith shall encrease In faith wee haue our strength Strong in the faith By faith wee stand Thou standest by faith By faith we walke For wee walke by faith and not by sight By faith we worke as Saint Paul saith The worke of your faith in power By faith wee resist Satan Whom resist being stedfast in faith By faith wee fight Fight the good fight of faith By faith we conquer and ouercome This is the victorie which ouercommeth the world euen your faith See how S. Paul ascribeth to faith all the patience labours workes striuings assurance hope and the victories of the Saints in the whole Chapter which is the eleuenth to the Hebrewes But here the Scripture speaketh of knowledge not of faith No it cannot vnderstand this knowledge without the light of faith For our knowledge of God is the issue and birth of our faith In all earthly things knowledge maketh faith for all the wise men of this world beleeued no farther then they were led by reason but of heauenly things faith maketh the knowledge for these are aboue reason and captiue our vnderstanding Therefore Saint Paul By faith wee vnderstand c. And Saint Peter I beleeue and know that thou art Christ the Sonne of the liuing GOD. Therefore our faith hath her perfection in this life and knowledge doth surrender to faith heere In the world to come faith shall surrender to knowledge and faith shall bee no more Wee beleeue not heere in part wee know but in part now but wee beleeue all things Then in the life to come vvee shall know all thinges as vvee are knowne Then as Saint Paul and Saint Peter ioyne faith with knowledge so doe wee heere and more then that with Christ himselfe in this Chapter the twentith verse vvee take them both for one for so hee prayeth that they vvhich beleeue in him may bee one euen all that shall beleeue by the preaching of their that is the Apostles word that they be one as hee and his Father are one Now let vs goe forward Hypocrates said truely of the Art of Physicke 〈◊〉 〈◊〉
and learne to examine and iudge and condemne your selues What then Either doe those things which you haue beleeued or else confesse against your selues that you haue not beleeued at all For Christ is the end of our faith which is the beginning of a godly life We that haue heard Christ preached are beyond hearing and are come to doing This then remayneth Loue one another frequent diuine Prayers visite the sicke releeue the poore receive the Sacraments auoid contentions lay aside idle questions haue peace and concord one with another giue glory to God It is not hard to know what to doe but to doe what we know Wee may learne that in one Sermon which all our life is not enough to put in practise They which gathered Manna aboue their measure which was an Homer full it stanke and turned to wormes This doth our lusting and greedinesse of knowledge vvhen our measure is full and vvee are not content breede Schismes and factions and make vs stinck one in anothers nosthrils VVhy doest thouseeke far Why search for hidden thinges this one Homer full I beleeue in God and him whom he hath sent Iesus Christ is able to sustaine thy soule to eternall life In this thou hast the substance sweetnesse of all whatsoeuer lyeth eyther hidden or scattred in the volume of the Scriptures The whole Scrptures are Manna but that which feedeth my soule to life eternall is this faith in Christ As then he that had filled his Homer full had beene ridiculously absurd to thinke he should want because he saw so much lye scattered in the mountaynes and in the plaine fields so should we be dangerously deceiued if we should not thinke that the knowledge of God the Father and his Sonne were sufficient for vs to eternall life because there are so many things contayned in the holy writ which our vnderstandings haue not gathered This was Saint Peters Homerfull Thou art Christ the sonne of the liuing God This was Saint Paul his Homer full I esteemed to know nothing but Christ and him crucified This measure they delt to all that beleeued Wee preach Christ. Then let vs not onely take our sufficient sustenance from this liuing bread which descended downe from Heauen and which cryeth in all our eares This is the will of the father that he that beleeueth in mee should haue euerlasting life but let vs take out of this word euen our compleat armour and learne to fight with this sword against all our enemies all our euils and the gates of hell and the Diuell If your aduersaries deny you to be of the true Church and will seeke to examine your hold say you hold in Capite in Fee by fayth in Iesus Christ you hold by the head and whosoeuer holds by the head is a true member of Christ his body If they obiect but the Church is built vpon an hill confesse it and shew them the hill the diuinitie of Iesus Christ that hill of Peters Tu es Christus This hill heere haec est vita aeterna Why hop you so high O ye hils This is Gods hill this hill is Iesus Christ himselfe which is God and God is not onely a Rocke and an high Hill to those that serue him but they that trust in him shall be rockes themselues and high and stedfast as mountaynes as Saint Peter was If they will offer to make your faith void by vrging their succession of Popes and Priests as if your Ministers had beene at a fault in their succession and ordination or if home aduersaries as Familists or Brownists or Barrowists vrge and prâ—…sse your Ministers as not lawfully called answere these hence The Scripture is not carefull to answere in this poynt it is the succession of true doctrine which concerneth vs not of men for God will not haue our life in him depend vpon a quirke or misse in mens callings but on faith in Christ. Of this I am seased and am interessed in life eternall I will no more dispute of the meanes to it then I will of my faith did they which preached Christ to mee preach of pride or enuy or contention or gaine this is my sure gaine Christ is preached of this I am assured No man can say Iesus is Christ but by the holy Ghost As true as I beleeue this Article so truly I know God the Father in heauen was my teacher This I know Whosoeuer confesseth that Iesus is the sonne of God in him God dwelleth of this I am assured Whosoeuer beleeueth that Iesus Christ is borne of God This record all the diuels in hell shall neuer ouerthrow o God hath giuen vs eternall life and this life is in his sonne and he that hath the sonne hath life This is a serious poynt to haue life eternall to haue God my teacher to haue God dwell in mee to be borne of God vpon this will I build I will not tamper about successions Farther if as now it is vsuall with too many any seeke to seduce you or trouble your faith with questions of Canons or Church-order or Discipline or such like say that you had rather build straw and stubble vpon the foundation then set the foundation vpon straw and stubble In these words is the foundation the ground it selfe of all true Religion we will not tamper about reparations or couerings this is the body it selfe I fight not for the shadow Heere is the compleat armour of a Christian I will not passe how it be guilded or enamelled Finally in trouble in sorrow in sicknesse in persecution in prison in danger by Sea in danger by Land in feare against height against depth and whatsoeuer may seeme to shake our faith or wound our conscience or discomfort our spirit hold we vp this confession that our Sauiour Iesus Christ is God and man Let vs say to Death it selfe this is life eternall to Satan this is the onely true and liuing God to Sinne this is Iesus Christ the onely begotten sonne of God oppose wee to hell and hell gates this faith in Iesus Christ which hath opened to vs Heauen and Heauen gates To whom with God the Father and God the I holy Ghost three persons and one God be ascribed all Honour Power and Glory now and for euer Amen FINIS a 〈◊〉 4. 1. b Iohn 6. 〈◊〉 â—…at 4. 4. c Iohn 6 〈◊〉 d Cor. 2. 4. Hom 〈◊〉 in Mâ—… a Mat. 21. 〈◊〉 b Mat. 9. 36. c Luk. 13. 37. d Esa. 63. 3. e Ier. 8. 8. f Psa. 〈◊〉 6. g Nom. 25. 1â—… h Eâ—… 7. 1â—… i Mat. 3. 14. k Pro. 26. 10. * Gen. 37. 22. l Gen. 39. m 2 Sam. 16. 4. n 2 Sam. 14. 20. o 1 Sam. 28. Aeneid 7. p Rom. 12. 24. a Luke 23. 5. b Luke 2â—… 13. c Eccles. 7. 1â—… d Math. 5. 44. a Rom. 3. 15. b Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psal. 57. 4. b Prou. 25. 18.
Christi the law of Christ for tables of stone tables of flesh Writing my law in their hearts For circumcision of the flesh Circumcision of the heart in the spirit For annoynting annoynting You haue an oyntment from him that is holy For washing washing so S. Paul Such were you thieues couetous c. but you are washed but you are sanctified Wee haue for outward the inward sprinkling Let vs draw neere c. sprinkled in our hearts from an euill conscience and washed in our bodies with pure water For sacrifice sacrifice to offer spirituall sacrifices to God by Iesus Christ. For Altar we haue an Altar We haue an Altar whereof they haue no authoritie to eate which serue in the Tabernacle For high Priest Iesus Christ which is an high Priest after the order of Melchisedech for euer For Lambe Lambe Behold the Lambe of God which taketh away the sinnes of the world Blood for blood The blood of Iesus Christ washeth away our sinnes Temple for Temple The Lambe is their Temple And for all Christ which is our law our circumcision washing sprinkling annoynting saerifice altar our high Priest our passeouer our temple the fulnesse of all in all To whom with God the Father and God the holy Ghost three persons and one God be all fulnesse of praise honour and glory now and for euer AMEN THE VVAY TO ETERNALL LIFE The seauenth Sermon 1 IOHN Cap. 17. Vers. 3. And this is life eternall that they know thee to be the onely very God and him whom thou hast sent Iesus Christ. WHen the Lawyer stood vp and tempted Christ saying Master what shall I do to inherit eternall life he was made answere him selfe out of the morall law Thou shalt loue the Lord thy God with all thine heart with all thy soule with all thy strength and thy neighbour as thy selfe And heere is set downe the vtmost bound of our actions but if any man should aske but what knowledge is required to eternall life our Sauiour himselfe answereth This is eternall life to know the Father to be the onely very God and him whom he hath sent Iesus Christ. So here is the vtmost limit of our knowledge This Scripture then refuteth the vanity of Sciences to which men are by nature most propense and prone and for all Arts Sciences Learning Wisedome commendeth to vs one which is the Art of a Christian to know the true and liuing God These two compasse in and containe within them all Christian duty knowing and doing first we know God then wee loue him for ignotinulla cupido there can be no desire of that we know not after the Greek Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of seeing commeth louing Such as is our knowledge such is our loue If we know God but little we can loue him but a little the more we know him the more we loue him if we know him not at all we cannot at all loue him It is rooted in the nature of all things to desire that which is good and whosoeâ—…er desireth the good doth not rest his desire in any subordinate good for the desire will striue and presse forward for the soueraigne good that good to which all other goodnesse is subordinate neither can it haue rest till it haue attayned to this supreame end of all things Now albeit many desire the good apparant for the supreame good yet the desire in the false entendeth the true good as we see in the heathen people which worshipping false Gods did entend in them the worship of the true and onely God It is another principle in nature for euery thing which hath life to desire and doe all that it can to keepe it selfe from dying for if our life should perish what could the good of life profit vs for no good no not the soueraigne good could any wayes aduantage him that held by no tenure of life to enioy it Here then wee haue the supreame good made manifest to our vnderstanding which good is the true God and to a good eternall wee haue a life proportioned which is eternall that wee may neuer dye to our good nor our good to vs. You shall not then expect that I speake of this Scripture by way of diuision sithence the subiect of my Text is the true and perfect Vnion for other Sciences wee learne first by learning the parts and then the whole This Science wee haue first by being taught the whole the mysterie of the Trinity and then in it all the parts of a Christian life It is all one knowledge for all to know one life for all to seeke one God for all to beleeue in and there is but one way to come to this life which is by knowing the true and onely God I haue heard of a dangerous harbour in our Seas at whose mouth at Goodwins sands out of which the Pilot cannot make forth but hee must sinke in those sands vnlesse he so steere his Ship that he bring two steeples which stand off so euen in his sight that they may seeme to be but one Doubtlesse wee cannot make way in our faith without sinking into endlesse errour vnlesse wee beleeue God the Father and God the Sonne to be the same in substance and the onely true God But is not the holy Ghost with the Father and the Sonne one substance and the same true and liuing God yes but he is our Pilot to guide vs in this way Therefore the Scripture saith They that are led by the spirit are the sonnes of God And in another place Walke in the spirit And againe If you be led by the spirit Therefore Christ himselfe saith of the spirit He shall teach you all things If all things then this truth the ground of all truth the knowledge of the Father and and the Sonne because the spirit searcheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the deepe things of God Neither ought wee more to doubt that the spirit is God because hee brings vs to Christ then that Christ is God because hee brings vs to the Father No man commeth to the Father but by the Sonne for then wee should likewise doubt whether the Father were God because he brings vs to Christ Euery man that hath heard and learned of my Father commeth to me And no man can come to mee except it be giuen him of my Father For this is that clarification of which our Sauiour speaketh in the first verse Father clarifie thy Sonne so doth the Sonne glorifie the Father verse 4. and the holy Ghost which proceedeth from the Father and the Sonne clarifie both the Father and the Sonne that all three persons may be glorified of vs all and that nothing may be more cleare illustrious to our faith then this summe and ground of all truth The Trinitie in Vnitie and Vnitie in Trinitie is to be worshipped So hence we may ascertaine our
I am the Way the Truth and the Life Whom shall we beleeue of the Way but the way it selfe whom of the Truth but the truth Whom of Life but the life What then haue you done O deepe deceiuers and seducers which haue sought by all the Art and cunning of the Diuell to bring men out of this way to stop the road-way the high way to the kingdome of Heauen and to round and circle vs about by merits by freewill by traditions by reliques by Purgatory by faith implicite by questions of prayers for the dead Which for beleefe in GOD bring men to Romanam Catholicam for faith in Iesus Christ to Papa non potest errare the Pope cannot goe out of the way When Ennius sought his friend at his house and asked his seruant where his Master was the Master said to his seruant Tell him I am not at home which speech Ennius ouer-heard but tooke the answere from the seruant Next day the same man comes to Ennius his house and asked his seruant where his Master was Ennius spake aloud tell him I am not home What saith he will you deny your selfe with your owne tongue Why not said Ennius I beleeued when but your man tolde me you were not at home and will not you beleeue mee which say so my selfe The Ministers and seruants of Christ should shew Christ to all that seeke him but if there be any such as that seruant which denied his Masters presence when hee knew where hee was yet Christ is not like Ennius hee cannot denie himselfe Behold to those wicked trayterous Iewes when they sought him Whom seeke you Iesus of Nazareth I am he and will he denie himselfe to his friends This then is all wee require of you Beleeue Christ of Christ. When Zaccheus was too little and could not see Iesus he climed vp a tree but that wee may see him Christ hath climed the tree of the Crosse himselfe and there was lifted vp to draw vs to him If this be not enough hee hath mounted vp aboue the highest heauens to the right hand of the most high and mighty God Far aboue Angels and thrones and powers and principalities and euery name that is named Why then permute this one knowledge and faith in him for all knowledge all doubts all disputes all wisedome of men for heare what he saith this is eternall life to beleeue c. Thus wee are made to vnderstand not onely that the Scriptures are sufficient to saluation but that the Scriptures abound and more then abound to instruct our vnderstanding We reduce all the precepts of the law and whatsoeuer is else written in the Prophets to loue and all our knowledge is comprehended and endeth in the knowledge of Christ. This is the knowledge of the treasure so the Apostle saith of the knowledge of Christ In whom are hid all the treasures of wisedome and knowledge This is knowledge to the full For in him dwelleth all the fulnesse of the Godhead bodily But he is full wee are empty no hee is our fulnesse Of his fulnesse we haue all receiued grace for grace For as loue is the fulnesse of the law so faith in Christ is the fulnesse of the heart That Christ may dwell in our hearts by faith that you being rooted and grounded in loue may be able to comprehend with all the Saints what is the breadth length depth and height and to know the loue of Christ which passeth knowledge that you may be filled with all fulnesse of God See what perfect Schollers the faith of Christ makes vs the head is the bodies fulnesse Christ is our head by whom wee holde by faith and we are his body and as S. Paul saith That God the Father of glory reade from the seauenteenth verse to the last hath appointed Christ ouer all things to be head of the Church which is his body euen the fulnesse of him that filleth all in all See how Christ is our fulnesse and how he counteth vs his fulnesse for the head cannot haue his fulnesse without the body Grow we vp in this head receiue we from him the fulnesse of the body till we meet altogether in the vnity of faith and knowledge of him For this faith as I haue shewed was sufficient for the thiefe to be assured to be in Paradise and to omit the rest for all the Martyrs in the primitiue Church to be euerlastingly with all honour recorded For there was neuer any piece of story nor point or pricke of letter recorded that euer yet was seene or to be found that any of those Martyrs in the primitiue Church shed their blood for any of those points or articles which are controuerted betweene vs and the Church of Rome either for Purgatory or Prayers for the dead or any other Sacraments or for infallibility of errour in the Pope or traditions or merits or free will or transubstantiation or whatsoeuer is disputed betweene vs but onely for this eternall life the confession of the Diuinitie and humanity of Iesus Christ. And to this Pope Leo bringeth testimonie in his sixe and twentith Epistle to Theodosius Augustus which liued neere about the fiue hundreth yeere after Christ his words are these Prae â—…culis hâ—… et tota acie mentis aspicite 〈◊〉 Petri gloriâ—… et commâ—… cum ipso oâ—…ium Apostolorum coronaâ—… câ—…ctorumque maâ—…tyum palmas quâ—…bus alia non fuit â—…ausa patiendi nisi confessio verae diuinitatis et humanitatis in Christo. Haue before your eyes and consider with all the sight of your minde the glory of blessed Peter and the crownes of all the Apostles and the palmes of all the Martyrs which had no other cause of suffering but the confession of the true Diuinitie and humanity in Christ. Happy were you O blessed Martyrs to whom it sufficed both for temporall death and life and glory eternall to confesse Iesus Christ to be the Sonne of the true and liuing GOD you had no torment but of your body you kept your faith vndaunted and vnshaken and so yeelded your blessed spirits to GOD. It is not allowed for sufficient for vs to beleeue in God to confesse Iesus Christ and to cleaue to him is to vs imputed for heresie wee are counted separated from the body because we hold by the head and traps and snares are laid for vs in the word and Sacraments in our faith in iustification Wee are tortured with wrests and wrenches of disputations we are martyred in our mindes and consciences and may iusâ—…ly complaine that of the Apostle For this are wee reiected and persecuted because wee trust in the liuing God For this being Christians wee are persecuted by Christians If all the tyrants in the world did seeke our bloud we would kisse death being of the Church our owne fellowes kill vs and hauing suffered the same things for the same cause in which the first holy Martyrs suffered we are
he which was otherwise like an Angell of God was made now beneath the condition of a reasonable man This effecteth anger in the wisest men euen pulling out their eyes of reason and vnderstanding and making them blind-fold casteth them headlong into actions of injustice But this is the least euill of Anger in which wee seeme to haue done most modestly when wee haue done but rashly For this is worse that after it hath ouerthrowne counsell in vs it causeth vs to aske counsell of her which is as much as leauing to consult with men we should goe to Schoole with beasts and as Saul hauing forsaken God consult with the Diuell like Iuno in Virgil. Flectere sinequeo superos Acharonta mouebo If I cannot moue Heauen I will rake Hell For when our disordred affection hath this priority in vs the first thing on which it taketh hold is Reuenge Of which I will not say that we offend when eyther wee attempt it against him which hath not deserued it or prosecute it further than merit or not holding a lawfull course For to say truth wee offend when we meddle with it at all For vengeance is mine saith the Lord. What doe we then by seeking vengeance but take the Sword out of Gods hand into our owne What doe we by eagerly pursuing others but compell God to call our owne sinnes to minde and wee which euen where bankes are lowe would bring earth and mull to bay the floud doe make the bankes and breaches of our poore brethren greater than they were and instead of binding vp that which was bruised rubbe one anothers sores and adde affliction to the afflicted It is not to say truth the fault of our poore brethren wee hate in this iniust fury but our brother else why are wee more offended at his Moate than at our beame It is not his reformation we seeke but his subuersion otherwise had wee not shewen heate and reuenge but meeknesse and pitty considering thy selfe Such a construction a godly Father made of his brothers fault Ille hodie ego or as He hath fallen this day I may fall tomorrow For if we be rightly displeased at faults we shall finde small leasure and time to spare from chastising our owne yea all our wrath and indignation is too little to beate downe our owne sinnes And the life of euery one of vs hath matter enough of hatred and reuenge to waste and consume I will not say the passions of our owne minde in repining and grieuing but if wee might be vvrathfull and hatefull to our selues with all the Anger 's and mindes of all other men And what doe I speake of vnlawful fury which aduanceth it selfe against the weakenesse and trespasse of other men when it spareth not their vertues They are our enemies because they are good because they excell vs in righteousnesse Wee hate them for vertues for truths sake there is no hony more svveet than to prey vpon the righteous man we search for priuy slanders digge the filth out of lewd tongues to cast it vpon them and thinke wee haue made rich gaine of our spite when wee haue made our selues most vile and wicked to make them seeme so And that we may the better discouer what mischiefe what insatiable repine is in Anger there is nothing more apparent that our wrath is neuer more hote more outragious more deadly and extreame then when it opposeth it selfe to truth and righteousnesse In other causes it may be mittigated our differences with euill and wicked men draw to their reconciliation and truce Herod and Pilate can be made friends but CHRIST and Pilate neuer When wee are incensed against the good wee will haue no end but their end We neuer leaue pursuing till wee cry Tolle tolle crucifige Away with him Crucifie him If any aske what euill hath hee done We know our hatred is because he did no euill Who euer more suffered of the blinde rage and bitter fury of men than Iesus Christ the Son of God that milde Lambe without spot of sinne And after him what direr tempest of persecution hath the raging world stirred against any then his holy Apostles and Martirs which came neerest to him in holinesse â—…of life Yet they which thus rage at the iust are deceiued for what doe they effect heereby but to make good men more innocent and themselues more wicked To this it seemeth a small matter that Anger breedeth grieuance and disturbance in our common life and manners Anger resteth in the bosome of a foole It resteth in our bosomes and hath the ouer-sight of our actions and the rule and disposition of our life and it hath rested so long that now the loue of Christ speaketh coldly out of our hearts hee that speaketh to vs from heauen Loue your enemies pray for them that persecute you seemeth not onely to speake coldly but vainely and ridiculously Wee hate our friends and persecute them which pray for vs. The least winde and blast of displeasure ouerthroweth all our godlinesse When we should communicate with IESVS CHRIST wee stay at home to communicate with Anger and bitternesse it is more sweet to vs to striue with our neighbour than to taste of remission of our sinnes and to be washed in the bloud of Iesus Christ. If wee offend any or are offended wee thinke wee haue sufficient reason to deny our saluation and to throw downe ourselues from heauen to excommunicate our selues wilfully from the body bloud of Christ. Hence it commeth that it is growne familiar with our life and manners vpon the least word of disgrace to seeke the life of our brother We take our weapons in hand and like Caines we leade one another into the field and we lift vp our hand against the face of God in our brother to destroy it little considering that we doe not so onely but we fight against our owne soule we fight against heauen against God Thus you see that Anger is not onely in vs turned to sinne but how strongly it bindes all sinnes together It beginneth with troubling our bloud and bodily sense but it endeth with extinction of grace and slaying the soule At the first entry and step we tremble as if our heart were shaken to the very foundation and bottome of life but it ceaseth not till it hath effected a meere stupiditie and deadnesse in all our reasonable parts If we haue not yet learned sufficiently to detest this sinne let vs draw to our selues the picture of a man inraged Looke you vpon his feete they are not now the feete of a man but the feete of a Tyger swift to shed bloud Looke you vpon his eyes which are as pure Christall by nature consisting of water congealed of the eyes the Greeke Poet well saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a Latin Poet translateth Oculis micat acribusignis The fire steames and sparkles out of his eyes The Aspe sits in the Porch
whereas Izhak was required to a sacrifice to an honorable death he hanged his Sonne IESVS CHRIST on the Crosse to die for vs a death most vile and accursed Izhak was offred by his Father CHRIST was crusified by his enimies Pitties and compassions did follow Izhak to his sacrifice But CHRIST was slaine with bitter taunts and reuiling and shakings of the head He that offred Izhak would haue redeemed his life with all the good and treasures of the World they which kill the Lord of life rather then they will spare him say his bloud be vpon vs and our children And a secret place was chosen to hide Izhaks shame but the Sonne of God was put to a most cruell and reprochfull death in the face of the world If this suffice not God the Father offereth to vs yet his Sonne IESVS CHRIST to euery heart that is grieued to euery soule that is vexed He is offred to vile sinners to vnworthy receauers he is offered so truly so fully so franckely as no heart can conceaue no thought can compre hend God grant that our hearts may conceaue him and our soules receaue him Amen FINIS THE CHRISTIAN Souldier The third Sermon 2 TIM Chap. 2. Vers. 3. 4. 2 Thou therefore suffer affliction like a good souldier of Christ. 3 No man going on warfare entanglech himselfe with the things of this life WE see how Saint Paul exhorteth his Sonne Timotheus for after he had stirred vp his faith in the chapter before verse 6. and warned him what a treasure he had in his keeping verse 14. complaining how many had reuolted and turne away from the profession verse 15. Now he exhorted him to suffer affliction as a good souldier of Christ teaching him that this life is a warfare so the Scripture hath foure parts 1. the state of a Christian in the words in generall going in warfare to which we may annexe how different this warfare is from all others in the 2. place 3 what we ought to be in this warrefare the Latine translation hath laborantes laboring the originall hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer euill as a good souldier of Christ 4. what we ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ensnaring or intangling our selues with the busines of this present World Some considering this worlds euils with a worldly regard nakednesse pouerty troubles crosses dangers haue iudged it a prison or place of vexation others looking into the apparant good as honour riches pleasures with which the world doth not onely allure but rauish her louers haue deemed it a Paradise or place of delight But they which view it ouer with a spirituall eye and attend the danger of their soules the hazard of their country the multitude of their spirituall enemies say Militia est potius quid enim concurret horae momento aut cita mors venit aut victoria laeta It is a kinde of warring for we encounter on euery side in the moment of an houre either quick death commeth or ioyfull victory For Saint Paul which fought from his Youth vp euen to Paul the Aged counted it but a momentary fight This horae momentum is mans whole life which be it all spent in hazard of fight hath the comparison but of an eyes twinkling to the purchase of the victory and life eternall And in this moment of an houre we are all lost or saued That our life is a warfare we are taught by the Sacrament of our calling in Baptisme where we take an oath to fight against the Flesh the World and the Diuell There we remember our first presse-peny of grace and haue professed our selues souldiours of Christ to fight vnder his Banner Our Sauiour Christ chargeth the watch in his Gospell Watch and Pray that you fall not into temptation And giueth this charge not onely to the leaders and captaines of his band but to euery common souldier that which I say to you I say to all Watch. We haue our munition out of Holy Scriptures which are like Solomons Tower where hang a thousand sheildes and all the weapons of strong men The Apostle sounds the alarum Arme arme take the whole armour of God from the heads helmet to the feete We must lie open at no place for our enimie is a Serpent if he can but bite the heele he will transfuse his venime to the heart and to the head And in one side we see the faithfull in perpetuall agony striuing wrestling fighting now receauing in the buckler of their faith the dints of affliction and temptation now charging the enimy as in open fight For which cause the Apostle doth not onely encourage others to fight a good fight but desireth to be seene in the fore-front hauing the same fight which you haue seene in me And therefore summeth vp all his labours for CHRIST and his Gospel in these few words I haue fought a good fight On the other side we see so many multitudes led captiues vnder diuers lustes of whom the Deuill hath his will and hath taken them as an easie pray as Saint Paul saith at his pleasure Now enimies of the crosse of Christ. He that warreth vpon an other doth he not entend to make him tributary and make his people his seruants So doth Satan warre against CHRIST and being not able to vanquish him doth yet preuaile to draw from him such as were his sworne seruants causing them to fight vnder him for wages of damnation Lastly that we may be out of doubt that our life is a warfare our Sauiour saith the kingdom of Heauen suffreth violence the violent possesse it So that nothing is more cleere then this point we must haue warre for our country we must win it by force and violence Whether it be because the earthly man doth seeke it because from beneath he aspireth to it because he wrestleth not onely against outward enemies whether Carnall or Spirituall wickednesse but against his owne will and desire and loue and against himselfe to attaine this kingdome whether it be that the short compasse of our life draweth vs with that swiftnesse that we must reach with violence at that which with such violence is taken from vs or that the aboundance of the heauenly treasure so enflameth with desire the hearts of Gods chosen that they contemne all dangers and runne through all lets and euils to win it or lastly for that the Amalekites of this world while we are here fainting and weary in the way smite vs for that here be Caananits which must be expulsed before we can attaine the land of Promise and Sehons and Oggs Giants of monstrous stature to appale and affright vs. But say the kingdome of Heauen suffreth violence and what can we get here but by violence Seeke we then with the same violence the things in heauen with which wicked men doe seeke the things of this world Heere we can
and the hardnesse of their hearts And lastly Moses calling to heart that wonderfull vouchsafing of the Diuine majesty first in looking vpon a people which were afflicted with so cruell bondage but especially in looking on him which was afflicted by the afflicted in a lower degree of misery than bondage to make him their Leader to make him Pharaohs God to furnish him with all helpes to grace him with the familiarity of his owne presence how gladly shall hee consecrate all his power and strength to this seruice to Gods businesse with care with resolution with all his heart But we must obserue that albe it be heere written God called him yet in the second Verse we finde the Angell of the Lord appeared to him If we desire to know who this Angell should be which in the sixt Chapter verse 3. calleth himselfe by the name of Iehouah and taketh to him the glory of the eternall Godhead wee may safely with the Fathers take him for the eternall Sonne of God in regard of his person of a Mediator Which person albeit he did after take vpon him when in the fulnesse of time hee tooke our flesh yet he bore the figure and image thereof from the beginning And to this purpose Saint Paul calleth him the a Leader of the people in the desart For albeit he were not yet come yet might his Predestination to that office be of that force that hee might make himselfe knowne to the Fathers vnder no other habite For all the communication they had with God was by no other meanes than of the Messiah which was promised which although he were the eternall Word that is God himselfe yet might he in respect of his future Office and Embassie borrow the name of an Angell And farther be it that the eternall Sonne of God did appeare to Moses yet could not this hinder any thing that hee appeared by an Angell more then that when God appeared to Abraham in the likenesse of three Angels for that there also the Angels speake in the person of God at the time appoynted I will returne vnto thee according to the time of life It is no extraordinary thing for the Prophets themselues which beare Gods message doe sometimes take vpon them Gods person and speake as God speaketh as Elisha second of Kings Ch 6. vers 16. which vseth the same words and Eliah the first of Kings Ch. 21. 20. Onely this may suffice to be gathered from this place that whatsoeuer God speaketh by his Angels is of as much certayntie as if Gods owne mouth had spoken it I if he leaue Angels and chuse Shepheards and Fishermen to doe his message the authority is no lesse then if it had beene thundred from Heauen or vttered by an hoast of Angels or written in the Heauens or spoken from Heauen by the mouth of the Sonne of God from the right hand of God for although the Angels of Gods Church heere on earth be by no meanes to be compared with those blessed mindes for excellency of substance or immortality or purenesse from sinne yet are they not inferiour to them in respect of their message if they be not aboue them in regard of their office which is greater then to sit vpon the Spheares of Heauen and to bring the Sunne to his daily course to vphold the earth to dispose seasons and times to inflict famines and pestilence for to them only is committed the dispensation of the word of Life the power of the keyes of the Kingdome of Heauen the Administration of the Sacraments they wash you with liuing water in Baptisme In the name of the Father and of the Sonne and of the holy Ghost they reach you the flesh and bloud of Christ in the Lords Supper they lift you vp to Heauen by preaching of that powerfull word the least iot and title whereof shall not passe when heauen and earth are passed away and for this cause although an Angell appeared to Cornelius he went no farther then to messenger him to Saint Peter which should tell him what he should doe I when CHRIST himself appeared to Saul and spake to him from Heauen yet he gaue to Ananias this honour that he should be the instrument of his conuersion and of his receiuing the holy Ghost Let no man then now looke to be called out of a bush burning with fire or by a voyce from heauen sithence God doth as vndoubtedly call vs daily out of the mouthes of his Ministers and Preachers and speake by them as familiarly as he did by Moses and if they be Ministers to you of Grace and Life and the riches and glory of the Kingdome of heauen let it not grieue you with good consciences to be Ministers to them of the perishing things of this world neyther despise you them because they are men and sinners as you are for God which deputed them did it not for want of Angels but in calling them he preferreth your nature Hee knowes their vnworthines better then you yet he honoureth them Doe you dishonour them whom God honoureth What then doe you blaspheme the good of your brethren for which you are to giue God thanks I and some there are which load them with disgracefull termes and rayling words such as the Angell sustayned not to giue to the Diuell himselfe The spirit himselfe calleth that blinde and carelesse Minister the Angell of his Church Doe we esteeme them whom the mouth of God calleth Angels as the basest of all men Are you wiser then the holy Ghost or can you constitute a better forme of gouernment in Gods Church then God himselfe hath ordayned Doubtlesse none can set little by the Ministers of Christ but they which haue hated him first Wee cannot reach at his Heauens we cannot touch his Sunne nor Starres nor disorder the least of his workes heere on earth and yet we oppose our selues to that to which God hath giuen a farre more excellent being namely the word of truth the image of his glory the sword of of his Iustice the Scepter of his Kingdome Our second circumstance followeth The Place general out of which Moses is called the Desart c. The Prophet shewing that no man can flie from the presence of God neyther by ascending into Heauen or lying in Hell or dwelling in the Sea c. As hee proueth that if we doe wickedly we lye open alwayes to the vengeance wrath of God so he enforceth that if we doe well nothing can take our reward from vs. What maruell if then God search the Wildernesse for his seruant Moses doth he not vse to search for his seruants the dennes of Lyons and fiery Ouens and the bottome of the Sea and the bottome of the graue For as he reioyceth to bring hidden wickednesse to open punishment so he more delighteth to bring secret godlinesse to open light and glory Although then Moses thou be
〈◊〉 〈◊〉 〈◊〉 Life is short the Art is long the experience is full of danger How miserable then were the state of simple men if it were of like hardnesse to haue the knowledge of eternall life as to learne Physicke or Astronomy or Rhetorique or any other Art But heere the Art is short and our life compared is long and the practise is secure and full of pleasure heere is the whole science to know God the Father and his Sonne Iesus Christ And this wee obtayne not by learning but by beleeuing not by discourse as seeking but by obtute as seeing wee haue it not by acquisition but by infusion not by diuision but by vnion not as I haue said in all other Sciences first the parts and then the whole but first the whole and then the parts This the superabundant mercy of God hath prouided for the simple the ignorant vnlearned that no man may pretend difficulty or hardnes in the way of life eternal but that it may be as easily learned of the simple as of the wise All other Arts whether mechanicall or liberall haue their misteries by themselues diuers Arts haue diuers misteries for diuers men and all kept secret this Science of Sciences hath but one mistery for all men in the world which is preached and published to all the world the same of bond the same of free the same of old the same of young the same of the learned the same of the ignoran tthe same of men the same of women the same of Iewes the same of Greekes one mistery for high and low rich and poore all people one with another and this is it to know God the Father c. well then might Saint Paul call it common saluation and Saint Iude common faith and S. Peter write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them which haue obtayned like precious faith for as in this bodily life nature by one and the selfe same way worketh in all alike and that same which is the cause of life in one that liueth is the cause of life in all that liue wherefore it is held a maxime in Philosophy that Nature is one in all things so in our spirituall and eternall life there is but one mistery and in it one cause of vitality in all that are saued that God may be all in all I one in all which worketh in all and we all one in God I haue foure arguments by which I may shew that it is a matter of no great hardnesse or which requireth long time to learne the science of a Christian My first I take from that principle of Nature in which there is in all men a desire and appetite ingenite and inly rooted of the soueraigne good Omnia appetunt borum for when to this desire ingrafted the good desired shall be manifestly obiected out of the vnderstanding conuicted by euidence of the light of Gods word how quickly will the desire assent and rest satisfied For now she is filled and at the end of her appetite and cannot possibly desire farther If then the straying and erroneous desire of Heathen people in ignorance after the true God being misled in the blindnesse of their vnderstanding did like men which being almost drowned in vnperfectnesse and amazement of their sense will catch at stickes and stones and weeds in the bottome of the water and hold them fast to death thinking by these to get out so they hoping to seeke euasion from eternall death in that deezinesse and confusion of apprehension did catch at gods of stickes and stones and beasts and creeping things in stead of the true and liuing God How much more shall we be perswaded and euicted by euidence of faith and enlightned in our vnderstandings from God himselfe hold by him So hold all that beleeue The Apostle hauing caught hold heere will not loose his hold for any creature in Heauen or earth or life or death saying What shall separate vs from the loue of Christ and hauing summed vp all other good or euill that may be imagined concluded in the last verse that none of these shall be able to separate vs from the loue of God in which is Iesus Christ. By this good see how fast holy Iob holdeth Though he slay me yet will I stay in him Thus doth the Spouse gripe her husband I tooke hold of him and left him not How fast did all the legions of Martyrs clutch and gripe this true God and Iesus Christ in banishment in bands prisons rackes in torments in drownings burnings in all cruell deaths while their skins were stript ouer their heads while their flesh was pulled off with fiery pinsers while their bodies were a grinding betweene the teeth of cruell beasts and this hold haue all that beleeue in God in the houre of death So then heere the foule of men cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue found I haue found I haue found This is that treasure which was hid from the world which when a man hath found For ioy thereof he holdeth it and selleth all that he hath and buyeth that field For who taught the poore man to set so much by that treasure did not the selfe beauty and riches and worth thereof Who neede tell any man that Gold is Gold or a Pearle a Pearle such a treasure is the true God which being once found by knowledge will cause vs to e count all things as doung that we may gaine him I may shew this secondly by the euidence of the diuinity which rising as a Sunne to our vnderstanding in that instant that he is risen doth make day For which cause God is called the Father of light and is said to dwell in light Againe to be light it selfe which rising to the world by his sonne Iesus Christ lightneth euery man which commeth into the world so this knowledge what is it but Lumen vultus Dei the light of Gods face Our apprehension of this truth is to see light in Gods light which is as much as Saint Peter in other words The day-star rising in our heart Therefore as soone as I beleeue in Iesus Christ it is day and all that beleeue are called light of it selfe and children of the light How hatefull then to vs ought be the doctrines of them which seeke to obscure to vs this blessed day which say we drinke not because we drinke of the fountaine which denie that we see because we see by the Sunne which deny that we be in life because we hold by the head A third argument I draw from the manner of teaching of the holy Ghost which is our Teacher as shall be shewed in the last place of this knowledge of the Father and the Sonne and maketh euery Scholar perfect in this mistery in the twinckling of an eye Euerie man that hath learned this mistery is áocibilis Deo taught of God himselfe and there is
infinite difference bewixt Gods teaching and mans teaching which driueth away our sinnes as the winde the mist which ouercommeth our ignorance as the light the darknesse which consumeth our euils as fire the wax and the Sunne melts the Snow which couereth our nakednesse as the Heauens couer the earth which createth our newnesse as he created heauen and earth of nothing See the Apostles being taught by the spirit which were idiots and simple men as was knowne to all men are not onely at the instance repleat with all heauenly knowledge themselues but are made the onely Doctors and Teachers of all the world beside And cannot that Son which made those silly fishermen the lights of the world by one whole infusion of faith lighten my closet and chamber I meane the secret corners of my heart Heare we what Saint Paul saith God that commanded the light to shine out of darknesse is he which hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ. But you will obiect the Apostles had the gift of that knowledge by miracle and those gifts were extraordinary and now they cease euery man that will haue knowledge now must eyther learne of others or seeke it in his booke I deny not but that those gifts which are gratis data giuen freely and not gratum facientia as is the distinction of the Schoole-men not iustifying or making a man acceptable to God of which sort were the gifts of tongues and vnderstanding all Scriptures I say I doe not deny but they are ceased and were giuen onely to the Apostles and Ministers and some others by imposition of the Apostles hands in the primitiue Church for these are not giuen them which receiue them for their owne saluation but for the saluation of others and we haue the vse and collation and benefit of the same gifts being by their preaching brought to the knowledge of God but this I say the gift of faith which is giuen vs by which we are inwardly regenerate and know God though it be ordinary and shall be euer in Gods Church to the end of the world yet is it of higher power and greater miracle for regeneration of euery Soule that is grafted in Christ speaketh as much to the prayse of Gods power and glory as the creation of heauen and earth made of nothing and this is wrought in vs by which wee are made the sonnes of God in the same instant as was that knowledge extraordinary and by God immediately and by Gods free gift and in all that are saued alike absolutely necessary for all that are saued Lastly we can shew this by examples of them which beleeued Zaccheus a Publicane an Heathen man the first houre he beleeued heareth Christ say vnto him This day is Zaccheus a childe of Abraham The Thiefe is admitted to Paradise for one confession Lord remember me when thou commest into thy kingdome Christ our Lord replyeth Verily verily I say vnto thee this day thou shalt be with me in Paradise The soule and bodie-sicke Woman in one houre goes away sound thy faith hath made thee whole The Eunuch in that houre that he beleeueth Iesus to be the sonne of God is baptised Three thousand are conuerted to Christ at one Sermon and that same day were added to the Church This ground of Scripture was there all to be beleeued No more did Saint Paul require of the Iaylour but this Beleeue in the Lord Iesus Christ and thou shalt be saued and thine household This was eternall life this is eternall life this euer shall be eternall life to beleeue c. Thus we haue the way of life made compendious and playne and that â—…um necessarium that one thing which is necessary cleere and euident at the first opening of the Scriptures for as God hath so ordered for our bodily life that those things which make not for necessity but for lifes beauty onely and ornament are abstruse and hard to finde and stâ—…ut vp in the bowels of the eaâ—…th or hidden in clests of the Rockes or in the bottome of the Sea as Pearles and Gold and pretions stones because they are neyther necessary nor fit for all men but those things that are of lifes substance and are necessary for our being and sustenance are ready and offer themselues to euery mans hand as ayre and water and corne and fruits of the earth so many things with which the Spouse of Christ may be adorned and beautified he buried as it were in deepe and prefound sense of Scripture which yet many by continuall meditation and study doe dig forth like pearles and precious stones but that without which our soules life cannot haue her being or subsisting those things which are the very bread and drinke of our soules viz. to know the true God and Iesus Christ whom the father hath sent that I say is so plaine perspicuous and easie to finde in holy Scriptures that we cannot misse of eternall life vnlesse we will deny our selues to it What then was thy purpose O Sauiour Christ to set downe this one rule and ground for all to end all controuersies to stay all disputation to take away all doubts to cut off all schismes and factions to build vs sure vpon the rock to set the marke of all trueth high in the tower of the Scriptures to make plaine the way to Heauen When a way is vnknowne to a farre country where is much treasure many will seeke it some by climbing Mountaynes some will venter the Desart some will seeke passage by Sea some by Land and some by East and some be West but when discouery is made of a passage and the way is knowne being made playne and easie no man will seeke dangerous circuits and windings but passe by the knowne way For this way to eternall life was vnknowne to the world some climbed vp by the steepe of their owne workes some wandred in the desarts of mens doctrines some had blinde Phylosophers for their guides some seducing Southsayers some were led by the light of the creatures some sounded the deepe of mans reason Iesus Christ hath made this way straight and knowne and discouering the neerest cut or passage sayth this is it haec est to beleeue the Father of Christ the onely very God and him whom he hath sent Iesus Christ. Now that we may not doubt let vs stand and inquire of the passengers let vs aske our Father Abraham this was his way as our Lord Iesus said Abraham desired to see my day and saw it Let vs aske the Prophets To him all the Prophets beare witnesse Let vs enquire of the law The Law was our Schoolemaster to Christ. Aske the Apostles all the blessed Martyrs this was the onely poynt they sealed with their bloud that Christ was God Aske our Lord Iesus I heare him say
accounted Dogs and Heretiques and Diuels Thou O Christ and the Gospell are the matter of our reproach and scorne for in thee onely we beleeue to thee onely wee cleaue and trust thee onely wee confesse Which when all the Saints haue done before how much more doth this now concerne vs in this darknesse of the ending world in this distraction of faith in this cruell warre and hostility of sides and parts Come hither beloued in Christ heere heere stand for this truth It is a small thing to die for Christ it is more hard and as much glorious to liue and confesse him Follow Christ if not in suffering death yet in the contempt and scorne of life if not in the bodies dying yet in the hearts suffering for these home enemies doe not onely seeke to take away your life as those Pagan persecuters and tyrants but that which is farre more deere and pretious your Faith But I will yet labour to set you surer vpon this foundation When Peter confessed this same confession Thou art Christ the Sonne of the liuing God hee heard not onely to his owne comfort and priuiledge but for all others whosoeuer shall confesse the same confession foure things First Beat us tu Blessed art thou Simon Bar-Iona 2. Flesh and blood hath not reuealed this to thee thou art taught it of my Father God is thy teacher 3. He was called Cephas that is a Rock thou art a rocke for thy constantnesse in this confession 4 Vpon this rocke that is the rocke of my Diuinitie which thou hast confessed I will build my Church Was it then blessednesse to confesse Christ to be God was Peter called blessed for this and doth the blessing now cease Is not our blessednesse the same Yes whosoeuer thou art that beleeuest and confessest that Iesus is the Sonne of God beat us tu Blessed art thou Could Peter neuer haue attayned to this knowledge without the reuealing and teaching of God in heauen and we which vndoubtedly know beleeue the same haâ—… we or can we haue any other teacher Was Simon called a rocke for not being shaken in the faith of the Godhead of the man Christ and are wee counted stubble and chaffe for our sole and constant building vpon the same Is the rock it selfe this thou art Christ the Sonne of the louing God the very foundation vpon which the Church is built and are wee which plant all our hope and faith vpon the Diuinitie of Iesus Christ outlings from the Church of Christ I beseech you then consider with me the malice and subtilty of the diuell For when he saw the ground-worke and foundation laid on which all which shall be saued must be built for euer and that very same foundation planted to triâ—…ph ouer his hell and hell gates forth with attempted the ouerthrow of this foundation that none should confesse Iesus to be the Sonne of God And first by all the Kings of the earth by cruell tyrants by open and professed enemies persecuted this faith binding banishing imprisoning beating burning drowning killing torturing destroying all those which confessed that Iesus was Christ as I haue shewed before but when hee saw that this was not the way to batter the faith of Christ and that the Church the more it was shaken with persecution was built the firmer vpon this rocke and that the blood of the Martyrs was the seede of the Church for the more they were killed the more they encreased he sought another way for that which he could not effect by violence and hostility hee wrought by sleight and subtilty that which he could not compasse by open enemies which yelled and roared against the Church Downe with it downe with it euen to the ground that he plotted by Tatnayes and Sanballats which came to vs disguised vnder the profession of Christians saying Wee will build with you And so by sleight and shift of argument and wit of man it is held for the ground of all truth What that Peter was a rocke that we deny not but that he was the rocke this rocke vpon which Christ his Church is built And so wee haue for tu es Christus tu es Petrus But the Pope of Rome is Peters successour Ergo Christs Church is built vpon the Pope But the Church shall preuaile Ergo the Pope cannot erre But the Popes seat is Rome therefore Romana is Catholica But none shall be saued but they which are of the Church therefore this is eternall life to be of the Church of Rome Doe you not see how wee are disputed out of our saluation how wee haue lost our faith as it were at a tricke of fast and loose How cunningly the Diuell hath iugled away our foundation Doe you not see this blessed Scripture our Fortresse our Rocke our Castle our high Tower which was lifted vp and planted against hell and hell gates turned to fortifie for hell and hell gates Doe you not see how lightly we are parted from this one article the ground and summe of all truth which the blessed and glorious Apostles held deerer then their lifes blood And as if we had receiued no good at all by the knowledge of God and Christ we make onely earnest of faith and stand with vtmost contention and eagernesse whether Images be to be worshipped whether the dead be to be prayed for whether the Pope can dispense with Oathes c. Doe you not see how we are robbed of our euidence and turned out of our right Patrimonie of the Scriptures and so vtterly dispossest that our way is turned into a maze or wood and our truth into a lye and our life into death If then you haue not learned sufficiently the surenesse of this ground the deerenesse of this knowledge from the light of the Scriptures the words of Christ from the faith of the Prophets Apostles Martyrs Saints yet wee may sufficiently be perswaded from the cruelty malice and opposition and raging of the Diuell which from the beginning hath neuer ceased from seeking the vndermining batterie and ouerthrow of this truth I will now draw to my conclusion and come to ourselues which hauing quitted this article from the slaunders of our enemies haue not yet turned it for our owne best vse This is the faith which we haue receiued this is our ground this we professe in this we were baptized and yet hungry after knowledge as if wee had not beene sufficiently taught wee long for newes out of Scriptures we must haue the word more curiously carued some will haue this Preacher some that and this is fuller and this is sweeter and this is deeper and wee will haue I know not what Let mee be bold to say you heare Sermons as you heare Musicke for some delightfull straine or quirke of mens wit you itch in your eares and must haue them tickled daily with new pleasure your fashion is to iudge of the learning and sufficiencie of the Preacher which should be here humbled