into the vvhole vvorlde and preach Mar. 16. 15. the gospell to everie creature hee that shall beleeue and bee baptized shall bee saved hee that shall not beleeue shall bee condemned And this graunt being thus proclaimed he signed it as it vvere vvith his ovvne hand by giuing testimony thereto by diverse strange signes and vvonders vvhich coulde not bee vvroughte but by his ovvne singer and further ratified the same by his holy Sacramentes as it vvere with his owne sacred seale â—dding therenuto the blood of all his holy Martyrs and vvitnesses vvhich they most willingly shedde for the full confirmation of the trueth of the same Neither wanteth it also the testimony of the sonne of God giuen after a sorte vppon his solemne oath Verily verily I say vnto you hee that heareth my Ioh. 5. 24. vvorde and beleeueth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death to life vnto all which testimonies wee may adde also the vvitnesse that hath beene giuen thereto euen by all the prophets For to Christ giue all the prophets witnesse that through his name all that beleeue Act. 10. 43. in him shall receaue remission of sinnes Now then seeing this doctrine of the gospell of Christ is ratified vnto vs by so many witnesses we ought not only to be fully perswaded of the truth thereof in generall that whosoever beleeveth shall be saued but also in particular that I and thou and he which beleeue shall assuredly also bee partakers of eternall salvation For the generall is no otherwise true then it may bee verified in all the particulars And if I and thou and hee which beleeue cannot bee assured of our saluation then it cannot bee true that vvhosoeuer beleeueth shall be saued seeing the drift and purpose of the generall was to containe vnder it al the particulars If a Prince in the time of a â—utiny or rebellion shoulde cause a generall pardon to be proclaymed to all that woulde submit themselues and accepte of mercy who is so simple that doeth nor vnderstande that the scope of the generall pardon is to assure every one of the rebels in particular that he may enioy the benefite thereof if that hee will submit himselfe and accept of mercy The most mighty Lorde of heauen and earth hath caused to be proclaimed a great Iubile the acceptable yeere an yeare of release and pardon euen to all disloyal and rebellious sinners whoseuer they bee and vvhatsoeuer their offences haue beene if that they will accepte and faithfully embrace his mercy offered vnto them in Christ Iesus ought not then euery particular christian to whom the Lord hath giuen grace faithfully to embrace mercy in CHRIST assuredly perswade himselfe of the remission of his owne sins and of life euerlasting It is vvritten saieth Cyprian the iust shall liue by faith there is the generall Nowe saith he if thou bee iust and livest by faith and if thou rightly beleeuest in GOD why doest thou not vvillingly embrace death vvhereas thou art to bee vvith CHRIST and oughtest to be SVRE of the promise therein there is the vse and benefite which every faithfull christian ought to embrace and to apply particularly to his owne conscience Doth God saith he Cyp serm 4. de mortalitate promise vnto THEE at thy departure out of this life eternall life and doest thou vvauer and doubte of the same in which wordes we may perceaue that the generall promise doeth belong to every faithful maÌ„ in particular as well as if his own name had bin set down in the same that he ought in no case to doubt but assuredly to perswade himselfe of the benefit therof for to be doubtful not fully assured were to be vtterly saith he ignoraÌ„t of God to offend Christ the teacher of faith with the sin of infidelity for one which hath a place in the church not to haue faith in the house of faith Wherefore it is not a falling a way by presumption but aâ— standing by faith for every faithfull christian to striue to assure himselfe particularely of the remission of his owne sinnes and of life everlasting Otherwise why did the Apostle assure the Iaylor in particular of his eternall salvation if he did faithfully embrace the glad â—idings of the gospell Beleeue than in the Lord Iesus and thou shalt be saued thy house holde Act. 16. 31. And why else did our Saviour himselfe thâ— teache giver of faith seeing their faith which brought vnto him the man sicke of the paulsy with the faith no doubt of the sicke party himselfe assure the sicke party in particular of the remission of his owne sinnes man thy sinnes are forgiuen thee So likewâ—se to the penitent Luc. 5. 20. Luc. 7. 48. woman thy sinnes are forgiuen thee thy faith hath saued thee goe in peace As also to the faithfull and penitent the se to day shalâ— Luc. 23. 43. thou be with mee in Paradise And why eâ—se â—…cheth the church of Rome her selfe that her preists in hearing auricular confession can Conc. trid de part fructu poenit c. 3. and doe by the authoritie of the keyes committed vnto them in their sacrament of penance vpon the viewâ— belike of that faith and repentance of such as open their sinnes vnto them giue vnto them the remission of their sinnes in particular assuring them thereof to the great consolation of their spirites and to the peace and quietnes of their consciences For if other men which cannot looke into my heart and conscience so well as my selfe can vpon the view of my repentance and faith remiâ—te vnto me my sinnes or at the least but assure me thereof vnto the peace oâ— my conscience and consolation of my spirite then no doubt but my selfe which can farre better looke into mine owne conscience and behold mine owne faith and repentance then any other especially when Ihâ—uâ—receaued instruction of such aâ— know how to minister a wordâ— in due season may thereby assure my selfe of the remission of mine owne sinnes and of my deliverance from eternall Hebr. 2. 4. Mark 16. 20. condemnation And why did the Lord himselfe with signes and wonders and with â—…vers miracles and giftes of the holy ghost giue testimonie vnto the gospell when it was first preached and confirme this ioyfull â—idings of salvation in Christ sent to all that beleeue but that every faithfull man thereby might vndoubtedly be assured of the remission of his owne sinnes and of his iust title to the inheritance of the kingdome of heaven What shall we thinke that the divine power of God would as it were subscribe to that doctrine which was not heavenly and divine or that the truth it selfe would warrant a lie and that with such strange signes and wonders Neither hath the Lord onely confirmed this doctrine of the gospell of his sonne with straunge wonders wrought by his owne hande but also
blessed Virgin shee vvas not annointed nor yet appointed to bee thy Saviour The vniversall company of all those that are made partakers of the kingdome of heaven doe take their crovvnes of glorie from their ovvne heades and cast them dovvne at the Lambes feete acknowledging thereby of vvhome they holde them giuing the glorie of their salvation onely to GOD and the Lambe saying Salvation is of GOD that sitteth vppon the throne and from the lambe VVith the vvhich catholike consent of all the holy Apoc. 4. 10 saintes vvee may content our selues and satisfie our consciences sufficiently hovve many and hovve mightie soever they be here in this vvorlde that vvill not subscribe to this holy and heavenlie confession And verely vvee being built vppon CHRIST our immoueable rocke vvee neede not seeke for the stay and strength of any other foundation being possessed vvith the maintenance of this most bountifull Founder vvee neede not begge for an exhibition of any other benefactor being furthered in all our suites by his mediation vve neede no other letters of commendation hauing reâ—aued from him our satisfecit and quietâ—… est vvee neede not greatly care for the Popes indulgence and pardon being clensed from all our sinnes by his blood vve neede not make any reckoning of our purging in purgatory being cloathed with the most odoriferous garmentes of his obedience we neede not adde thereto the patches and ragges of our ovvne righteousnesse being enriched vvith his treasures vve neede not make much account of our ovvne trash and hauing his sufferinges and death for the warrant of our right to the kingdome of heaven we neede not seeke for any further assurance or for any other title to that happy and heavenly inheritance Neither indeede doth the true church the spouse of CHRIST seeke for the same to any other then to her kinde and louing bride-grome shee contenteth her selfe vvith his loue and satisfieth her selfe vvith his sufficiency it is enough to her that shee is flesh of his flesh and bone of his bone even the bodie and fulnes of him that filleth all in all VVherefore if Iesus Christ be our whole entire only and sufficient Saviour if there be no other name power where by we may be saued as the greatnes of that raunsome which he only gaue for our redeÌ„ption doth sufficiently declare if the death of Gods dearest saintes come shorte of that price the vvhich being endured for the confession of the faith of CHRIST is the very crowne of all their vvorkes if they vvere not vvorthy of the least of the LORDES mercies but were made partakers of them all most frankely and freely in CHRIST IESVS if through him they vvere not onely at the first reconciled vnto GOD and receaued into favour but also preserued in the same and brought to their full and finall glorification lastly if their vvorkes vvere rewarded vvith eternal glory not for the merite and worthines of the same in that the best of them examined in iustice deserued a curse rather then a blessing but for the mere mercy of him vvho so vvell accepteth of them and of their doinges in his vvel-beloued sonne then vvee may conclude that not the best vvorkes of the LORDES dearest saintes but the obedience and death of his dearly beloued sonne is the onely meritorious cause of eternall salvation And therefore that the church of Rome by ioyning the saintes to CHRIST in the vvorke of our saluation and by making them by their owne merites their owne Saviours in parte and others also and so by robbing of him vnto vvhome all is due of the vvhole and entire glorie thereof is iustly by all the faithfull members of CHRIST dispossessed of the name of the true church and rightly charged to be the verie throne of that enimy of Christ the great Antichrist Div. 8. That Christes soule descended not into Limbus Patrum to deliver the Fathers THere vvas one place for all the faithfull after their death vvhich departed before the coming of Christ in the flesh He descended into hell 2. Reg. 2. 11. Luc. 16. 22. But Elias at his departure was carried vp into heaven and not downe into Limbus and Lazarus was carried into Abrahams bosome which can be no part nor region of hell as it may appeare by these circumstances First these two places where Lazarus the rich man were are said to be farre off one from the other to haue an huge distance set betweene them which is not so likely to be betweene two places which both as they say are situated vnder the earth Secondly it is saide that there is no passage from the one place to the other whereas the devils themselues passe higher even to those that liue here vpon earth Thirdly it is called a place of comforte where Lazarus vvas refreshed and comforted wheras in all likely-hoode there is verie colde comforte in any coast or region of hel Moreover CHRIST vvas in the â—ore knowledge of GOD alambe slaine from the beginning of the vvorlde Apoc. 13. 18 his death vvas then as effectuall to the Fathers to open to them the kingdome of heaven as it is novve to vs seeing hee is yesterday and today and the selfe same for ever and therefore Heb. 13. 8. the selfe same Saviour and opener of heaven to them as to vs they receauing the same end of their faith as vvee 1. Pet. 19. doe even the salvation of their soules For the Fathers vvere the children of God by faith in Christ as wel as the faithfull since the ascension of Christ and therefore heauen as their inheritance was due vnto them at their departure out of this life and therefore they vvere not debarred from the same And vvhat shal we say that they vvalked in the broad way that leadeth to hell or in the narrovv way that leadeth to heauen And therefore at the ende of their life being the end of their vvalke vvere they not placed in rest in that their long longed for and desired countrey which was prepared for them of God And vvas not this present life to them Heb. 11. 16. as it is to vs a time of sowing and a place of warfare and fight and the next life a time of reaping and haruest and a place of crowning and triumphing Now there is no reaping nor triumphing out of heauen and therefore the fathers after their seede time and vvaâ—fare ended here in this life were doubtles brought to heauen being the place appointed for their ioyfull harvest and glorious triumph And certainely as all those vvhom Christ hath novv reconciled are either in heauen or in earth as the Apostle testifieth euen so they were also in the first ages of the church Col. 1. 20. vnder the fathers and therefore as there are none now in purgatory fire so there were none then in Limbus Patrum So Saint Aust hypog lib. 5. Austine the first place the catholike faith by the warrant of divine scripture beleeveth to
beleeue though one rose from the deade Signes â—uk 16 31. â—ar 16. 20. â—eb 2. 4. vvrought by diuine power were diuine witnesses to giue testimony to the doctrine that it vvas diuine nowe the doctrine is receaued as a diuine doctrine what neede is there of witnesses stil to testifie the same Hee is a monster saith Austine that as Aug. de civ Dei l. 22. c. 8 yet seeketh for a miracle The doctrine in truth of Antichrist and of all false prophets hath neede of new miracles because their doctrine is straunge and new and the Deuil as the spirite of Mat 24 24. â— Thess 2. 9 â—hrys in Mat. hom â—9 Christ hath foretolde shal be ready to furnish them vvith great variety thereof that so hee may prevaile the more by them and leade the greater number thereby into errour VVherefore in that the church of Rome boasteth greatly of her miracles and taketh exception against our doctrine for vvant thereof thereby shee betrayeth her infidelity and bewrayeth her selfe not to bee the church of Christ but the very seate of the great Antichrist Opposit 4. The faithfull servauntes of Christ by the preaching of the worde of God having their secret sinnes disâ—layed and their consciences touched to the quicke and feeling in their hartes the divine power and maiesty purity and perfection thereof lightning their mindes sanctifying their affections and converting their soules doe fall downe as the Apostle saith and worshippe God and say that God is in you of a trueth acknowledging the preachers of that worde to be Gods ministers and 1. Cor 14. 25. the worde it selfe to bee Gods word vvhereof they haue so good proofe and so sufficient warrant in their owne heartes whereas faithlesse hypocrites having felt within them no such divine power of Gods heavenly worde doe not beleeue it to bee the worde of God for the words sake it selfe but for the outwarde testimony and witnes of the church THE mighty and powerfull worde of Christ is the scepter of Heb. 1. 8. 4. 12. Isa 11. 4. Apo 19. 15. his kingdome whereby he ruleth and raigneth in the heartes of his loyal and obedient subiects the most sharpe sword whereby he subdueth and vtterly destroyeth all his enimes By it he beateth downe in the heartes of his chosen infidelity Idolatry pride and vnthankefulnes and whatsoeuer lifteth vp it selfe against God and planteth faith piety humility and an hearty desire of sincere obedience and thankefulnes vnto God In this word being laide open the infinite and inestimable dignity of the sufferings and death of Christ whereby ful reconciliation is obtained with God satisfaction made for sinne to the vttermost and a perfect purchase made of the kingdome of heauen how are the faithful encouraged with ful assurance of faith to come vnto God and to place their whole trust and confidence in him As by the dreadful denunciations of Gods wrath against all iniquity and sinne set downe in this word especially by that seuere execution of the iustice of God in the death of Christ in whom the sins of all the elect were so seuerely punished that in vnspeakeable mercy they might be most freely pardoned vnto themselues how are the faithful touched to the quicke pricked at the very hearts humbled and after a sort cast downe into hell that they might be lifted vp againe by the Lordes mercy tast see how gracious the Lord is So like wise vvhen the infinite wisedome equity iustice righteousnes integritie puritie sanctity vprightnes which is in every one of the commaundementes of God is made knowen in some measure to everie of the faithfull how doth it winne all his affections to the loue of this lawe and cause him to lay it vp fast in his heart as a most precious and invaluable treasure O theâ— saith he with the prophet David the law of the Lord is an vndefiled law 〈◊〉 19. converting the soule the testimony of the Lord is sure and giueth wisedome vnto the simple the statutes of the Lord are right reioice the hart the commandement of the Lord is pure giueth light vnto the eies the feare of the Lord is cleane indureth for ever the iudgmentes of the Lord are true righteous altogeather And more to be desired then gold yea then much fine gold sweeter also then the hony and the hony combe The SamaritaÌ„s who at the first were induced to beleeue in Christ vpon the testimony of the womaÌ„ which said vnto theÌ„ come see a man which hath told me all whatsoever I did is not he thâ— very Christ wheÌ„ they had heard theÌ„selue the gracious words that proceeded out of his mouth had felt in their heartes the power of his doctrine theÌ„ they said to the woman that first brought theÌ„ to Christ Now we do not beleeue for thy words for we haue heard him our selues â—…h 4. â—…om 13. â—ug Conses â—ib 8. â—ap 12. do beleue that he is the very Christ So Austin wheÌ„ he was a coÌ„teÌ„tious carnall Manichee would not beleue the gospell but for the testimony of the church but when by the divine oracle being admonished to take the booke of God into his haÌ„ds to reade therein he had read Let vs walke honestly as in the day-time not in gluttony and drunkennes nor in chambering and wantonnes nor in strife and envying but put yee on the Lord Iesus and make no provision for the flesh to fulfill the lustes of it this did seeme so holy heavenly and divine a doctrine vnto him and such an admiration and alteration it wrought in his hart that theÌ„ no doubt he did not beleeue for the bare outward testimony of the church but for the divine fruite vertue power puritie of the divine word of God that he himselfe had felt in his own hart VVherefore in that the children of the church of Rome doe teach and avouch that they doe not nay cannot beleeue the divine scripture to be the worde of GOD but for the testimony of the church it is manifest that they haue not felt the divine power thereof in their heartes nor haue beene translated thereby out of the slavery of Satan into the glorious liberty of the sonnes of God Opposit 5. The mighty and speedy prevailing of the Gospell of Christ both at the first publication thereof by the Apostles of Christ and also at the renovation of the same in these last daies and that vvithout any earthly helpes or furtherances yea maugre the malice and spite of the Devill who set all the power and pollicy of the world with might and maine to suppresse and to roote out the same declareth the great â—fficacy of this most mighty truth vvhich thus hath hitherto and will still prevaile IT is a thing worthy to be obserued that the mystery of iniquity 2. Thes 2. 7 beganne even in the Apostles times creeping in by little and little being long in working before
that beleeue is the onely meanes not onely to erect but also to establish this kingdome of grace And therefore Saint Paul taking his fare-well of the pastors of Ephesus saith Now I commend you to God and to the word of his grace which is able to builde further and to giue you an inheritance amonge them that are sanctified The which word of grace when it was committed to the Apostles they were saide to haue receaued the keies of the kingdome of heaven the which also when it was reiected of the Iewes they reiected together with it the kingdome of heaven The which Worde of grace seing that it is kept by the church of Rome vnder the locke and keie of a strange tongue from the common sort of christians what is it but a ready way to exclude them also out of the kingdome of God 3. In the thirde petition all the faithfull are taught to desire that Gods will may be done of them all after that manner in earth as it is done in heaven of the holy angels all of them according vnto their measure of grace tending and striuing to this perfection The which contending to the estate of perfectioÌ„ the church of Rome reserueth onely for her holy Votaries and for such as be of her Relâ—gious orders who that they may obtaine a greater opinion of holines then any other are saide to be onely in the way to this Angelicall perfection all other estates and degrees of men belike being out of that vvay 4 Now concerning the fourth and fifte petitions if we haue our very breade by free gift from Godâ— giue vs this day our daily bread and not by the merite of our owne vvorkes how then can we deserue remission of sinnes and eternall glory 5 yea if by our dayly sinnes vvee adde continually to the summe of our debts must continually sue for the forgiuenesse of all our dayly and smaller offences how can we then make satisfaction for our grosser sins and merite also more of our creditors goods 6 Lastly in the sixth petition the faithfull acknowledging their great frailty and weakenes to withstand the temptations of sinne and Satan are taught to flie continually to the Lords protection to fence themselues vnder the shield of his power that he may either keepe them from the force of the combate or els deliver them by giving them strength to overcome But the church of Rome feareth no such frailty in her religious Votaries and therfore â— Cor. 7. 2. leaueth them in the hands of their owne lustes by taking from theÌ„ the meanes ordained by God for the avoiding of the same thereby causing them to tempt God by refusing the holesome water ordained by him for the cooling of these their fiery flames CHAP. 12. That the graunt of eternall life is given to the faithfull onely in Christ and not partly through him and partly through their owne workes THe holy and sacred word of God doeth lay open The new Testament â—r Gospell â—…at is the â—oyfull tyâ—ings of â—…lvation 〈◊〉 Christ â—esus Gen. 3. 24. vnto vs two covenauntes of life made betweene God man the oue legall the other Evangelicall The first whereof was made with man presently after his creation and had for the further confirmation thereof the fruite of the tree of life for an holy sacrament and a sacred assurance of the same from the most comfortable vse wherof he was vtterly excluded after the breach of that covenant The articles of this covenant were at the first written in the hart of man and after set downe in the law of God which declareth that it depended vpon our owne deedes And therefore vvhen the Pharisie vvhich looked to bee saued by the vvorks of the lavv demaunded of our blessed Saviour what hee should doe to be saued it was aunswered him that seeing by the works of the law he looked to be saued he should perfectly fulfil the commaundementes of the lavv doe this and thou shalt lâ—… But Luk. 10. 28. vvhen man by his fall had broken this covenaunt and so had stepped out of this vvay that leadeth to life and had gotten into the most daungerous vvaies of sinne and death the LORDE vvho is rich in mercy and of endlesse goodnesse suffered him not long to wander therein but soone reclaimed him and made with him a second covenaunt of life in the seede of the woman that shoulde Act. 3. 25. bruise the serpentes head and in whom all the families of the earth shoulde be blessed And hee appointed vnto him certaine sacrifices at the first for the further strengthening and confirming of his faith as aftervvard he gaue to Abraham the father of the faithfull the signe of Rom 4 11. circumcision as a seale of the righteousnesse before obtained by faith The articles of this covenant are more at large set dovvne in the Apostles Creede but most briefly comprised in the Apostles answere to the â—aylors demande what shall I do to be saved beleeue thou Act. 16. 31. say they in the Lorde Iesus and thou shalt bee saved and thy housholde The opposition of these covenants is set dovvne by the Apostle Moses saith he writeth of the righteousnes of the lawe that hee vvhich doth the same shall liue therein but the righteousnes which is of faith speaketh Rom. 10. 5. on this wise Say not thou in thine â—eart who shall ascende into heaueÌ„ that is to fetch Christ from aboue either vvho shall descende into the deepe that is to fetch vppe Christ againe from the deade For if thou acknovvledge vvith thy mouth that Iesus is the Lorde and beleeue in thine hearte that God raised vppe him from the dead thou shalt be saved For vvith the heart man beleeveth vnto righteousnes and with the mouth confession is made vnto salvation For the scripture saith vvhâ—soever beleeveth in him shall not be confounded So theÌ„ the first covenaÌ„t was fouÌ„ded on our owne obedience the secoÌ„d on the obedience of Christ the first dependeth on works the second on faith not on workes And therfore it is certaine that our deliuery froÌ„ death our recovery to life by the secoÌ„d covenaÌ„tis only by Christ appreheÌ„ded by faith vnles we wil add some third covenaÌ„t of life partly in Christ and partly in our selues partly by faith partly by workes so overthrowe that covenant of life vvhich vvas made vnto vs onely in CHRIST Iesus For as the making of the second Heb. 8. 7. covenant vvas a disanulling of the first so an establishing of a third must needes be a disanulling of the second VVherefore let all true Christians vvay vvell vvith themselues this blasphemous doctrine of the church of Rome vvho hath coyned another nevve gospell vvhich bringeth to vs the ioyfull tidinges of remission of sinnes and eternall life partly through Christ and partly through our selues and so hath disanulled that covenant of mercy which was made vnto vs only in Christ Iesus Neither
worthely make this challendge before al the world What nation is so great that hath lawes so righteous as is all this law that I haue set Deut. 4. 8. before thee this day Neither yet doth the holines only of the doctrine contained Holy doctrine sincerely embraced caÌ„not bring forth but an holy coÌ„versation or that which is all one a true faith caÌ„not be separated from true loue 2. Cor. 13. 3 in these holy bookes declare that they proceeded from the holie of holies but also that holines that is wrought in the harts coÌ„sciences of all the sincere embracers therof albeit they were before most impure and vnholy And therefore the Apostle Saint Paule when among the Corinthians some called his doctrine in question whether it was of God and his Apostleship whether it were of Christ appealeth vnto the fruit effect therof wrought in the harts and consciences of such as were effectually called among them and converted vnto the faith of Christ who being before defiled with sin odious before God and the children of wrath were by his ministery regenerated and sanctified and so made the children of God What saith the Apostle seeke yee as yet experience of Christ speaking in me and whether my doctrin be of him or no seeing Christ thereby was not weake but mighty in you working most powerfully your conversion and salvation c. 3. he leaveth to the false Apostles letters of commendations from others for that they had little or nothing in themselues worthy of iust and due commendation but as for my selfe saith he you are mine epistle and letters commendatory in that by my ministery yee haue received the gospell written in your harts which is the power of God to salvation to all that beleeue For albeit the doctrine of the crosse of Christ be a stumbling blocke to the Iewe and foolishnesse 1. Cor. 1. 24 to the Grecian yet to them that are called it is the power of God and the wisedome of God yea it is mighty through God casting downe holdes bringing vnder every high thing and subduing it vnto the obedience of the faith of Christ it subverteth all the power of the kingdome of darknesse and enableth vs to tread Satan vnder our feet And what may the dauncing of trees at the sweet melody of the harpe of Orpheus more fitly resemble then the relenting of mens hearts as hard as oake at the divine and heaveÌ„ly instructions of wisedome And what may better bee signified by his bringing of his wife from hell with his harmony then the drawing of men out of the slavery of sinne death and hel by the power and efficacy of the word of God And verily as Câ—rce and Calypse that is the world plaieth the witch and by the inchauntments and sorceries of her impure and corrupt doctrine turneth men into hogges and dogges so on the contrary side the holy doctrine of Christ beeing sincerely embraced vnlooseth all the inchantments of this bewitching world and turneth hogs dogs beares and wolues into men by causing them to lay aside their vncleane and brutish natures and put on the condition of men yea of men of God that is of sanctified holy men The which strange and wonderfull metamorphosis and turning of men in shape and nature but beasts in quality conditioÌ„ into the quality and condition of sanctified men by the most mighty operation of the worde of Christ was most plainely foretolde by the prophet Isay The wolfe saith he shall dwell with the Lambe and the Isa 11. 6. Leoparde shall lie with the Kidde and the Calfe and the Lion and the fare beast shall feede togither and a little childe shall lead them and the Cow and the Beare shall feede and their young ones shall lie togither and the Lyon shall eate straw like the bullocke the sucking cholde shall play vpon the hole of the aspe and the weined childe shall put his hande into the cockatrice hole there shall none hurt or destroy in all the mount of mine holinesse for the earth shall be full of the knowledge of the Lords as the waters cover the sea Behold then the great power of the most holy doctrine of God which altreth such as are savage and hurtful as the most fierce and venimous beasts and maketh theÌ„ meeke milde and gentle devoted to the maintenance ' of the common society and of the publike benefite and good of mankind And hereof it is that Lactantius is bold to make this challendge Giue Lact. li 3. c. 26. divin Institur me saith he a wrathfull man and a slaunderer and one that is of vnbridled affections and with a few words of God I will make him as meeke as a lambe giue me a greedy and covetous pinchpenny and I will make him liberall giving out his mony by whole handfuls giue me one that is afraide of greefe and death and he shall presently contemne the gallows the fire and the bull of Phalaris also giue me a libidinous and an adulterous companion thou shalt set him straightwaies sâ—ber chast and continentâ— giue me a cruell bloodthirsty person and presently his fury shall bee turned into mercy giue me an vâ—iust person an vnwise and a sinner and by and by bee shall be made iust prudent and innocent with one washing all his malice shal be cleansed Such is the force of the divine wisdome that it being once admitted into the hart of man it wil at once dispossesse fâ—lly the mother of all transgressions To the effecting whereof there is no neede of a fee bookes or watchings they are wrought freely easily and speedely so Mercede libris lucubrationib 9. that our â—ares be open and our harts thirst after wisedome Let no man stand in doubt for wee sette not out to sale the droppes of raine or the Sunshine the full and plentifull fountaine of God lyeth open to all and this heavenly light doth rise to every one that hath his eies open to behould the same And indeede the word of weake and mortall men is weake and of small force and vertue but the doctrine of the mighty powerfull and immortall God is mighty in operation and sharper than any two edged sword it Heb 4. 12. 1. Pet. 123. Psal 19. 7. pearceth even into our inward man and begetteth in it an immortall life The Law of the Lord is perfect and converteth the soule and therefore the divine vertue and power therof may be discerned by the divine effect that is wrought thereby For as evill words breede evill manners and corrupt doctrine a corrupt conversation so good words bring forth good manners and holy doctrine an holy conversation Bevvare saith our Saviour Christ of false Prophets which come vnto you in sheepes cloathing but Math. 7. 25. iâ—wardly are ravening wolues yee shall know them by their fruites In the which words albeit in the iudgment both of olde and new writers by the fruites wereby false Prophets are
wretched estate when yee sate in darknes and in the shaddow of death and forget not Gods mercy that hath translated you out of darknes into the kingdome of light and so see that yee walke worthy of God and of your high calling in Christ Iesus This due consideratioÌ„ of the Lords endlesse mercy in Christ and their owne vnworthines hath beene the only effectual motiue from the beginning of the world to draw the faithful out of the slavery of Satan vnto God and to confirme and establish them in his feare The seede of the woman shall breake the serpentes head made Adam who before hid himselfe from God afterward with boldnes to come into his presence In thy seede shall all the â—ations of the earth be blessed made Abraham who before was bred vp in Idolatry to forsake kindred and countrey and to endure many annoyances in a strange land that so he might shew his humble obedience vnto God Yea by the eies of this faith all the holy men of God before the comming of Christ in the flesh beholding the great goodnesse and loue of God as the Apostle testifieth Hebr. 11. haue offered vp their sacrifices acceptable to God performed all dueties and endured all crosses for the constant confession of this their holy faith And now since the comming of Christ in the flesh wherby was the whole world converted froÌ„ dumbe Idols to serue the living God Was it by the promulgation of the law of Moses or by the preaching of the gospel of Christ Surely the preaching and publishing of the glad tydings of the gospell of the yeare of Iubile of the acceptable day wherein the Lord for his Christes sake had graunted a free full and generall pardon and release of all debts trespasses and sins to all such as would willingly accept and faithfully embrace this vnspeakeable loue and make it the matter of their daily meditation and consolation and the rocke and foundation of their faith and hope was that warrelike chariot wherein the faith of Christ got the full victorie over falshoode and lies and trod vnder foote all infidelity and Idolatry and triumphed most gloriously against all the power and puissaunce of hell it selfe By the sounde of this doctrine did the servauntes of the great shepheard and Bishoppe of our soules call home all his straying and wandring sheepe and gathered them into the folde of Christ by this net did the fishers of men dravve into the arke of Christs Church all such as were before ready to bee drowned in the sea of their sinnes and to bee overwhelmed with the most terrible tempest of the Lordes wrath by this key did the Lords potters open the doore of the kingdome of heauen to them that vvere before most worthely driven out and dispossessed of that celestiall paradise With this ensigne did the Lordes standard bearers gather together all his companies and bandes which before had revolted became fugitiues fighting vnder the Devils colours by this boxe of ointmeÌ„t powred forth did the Lordes Apothecaries reviue and quicken the spirites of all the Lords patients who were before not only in a sound but also starke dead by the most noysome stincke of their abominable sinnes Lastly by this seed of faith sowen in the most drie and barren wildernes of the peoples hearts by the hand of the Lordes painefull and skilfull husbandmen vvas there raysed vppe a most plentifull and fruitefull harvest vnto the Lorde For faith commeth by hearing the word of faith Neither doeth this worde of faith revealing the vnspeakeable loue of God shining in the face of Christ beget faith only but by faith loue praier confession patience repentance feare obedience thankefulnes even all sounde and sincere devotion with all the partes and parcels thereof By faith we haue accesse to God and are admitted into his Church which is therefore called the family of Faith And Baptisme the sacrament of our Baptisme cleanseth as it doth fâ—…her make manifest vnto va and causeth vs to embrace the word of faith initiation and the seale of faith is added to the worde of faith for the further manifestation of the cause of this our admission into so honourable an estate and calling by setting after a sorte before our eies the loue of God who hath given vs his sonne with his owne most precious bloode to wash and cleanse our sinnes whereby there was before a seperatioÌ„ betweene vâ— God Now from whence saith Austine hath the water of Baptisme this vertue that it doth touch the body cleaâ—se the soul but by means of the word whervnto it is added that it might togither with the same not only represent the washing away of our sinnes by the blood of Christ but also â—atifie and coÌ„firme the same for the further strengthning of our fraile faith Not saith hee for that the word is vttered but for that it is beleeved not for that there is such vertue in the letters and sillables or in the pronunciation of the very wordes but for that they are the powerfull instrument ordained of God so to open the Lordes good and gracious meaning towardes vs and to assure vs of his vnchaungeable loue in Christ that thereby we might attaine to a sure faith For as long as we remaine in our naturall blindnes and ignorance either we fly from God as Adam did beeing touched with the pricke of a guilty conscience or else we embrace an Idol in steed of the true God being misled by the wrongful guiding of a blind coÌ„science as now naturally do all the posterity of Adam But wheÌ„ the Lord hath once revealed vnto vs the glory of his endlesse goodnes in Christ and hath made vs to behold the dignity of his death that he endured for our sins and the worthines of his obedience that he performed for our righteousnes thereby we are made bold to enter Heb. 10. 19. into the holy place by the newe and living way which he hath prepared for vs by his flesh and are encouraged to draw nigh with a true hart in assurance of faith being fully perswaded of the perfect purgation of all our sins and of our entire and absolute righteousnes I am saith our Saviour Christ the way the truth and the life no man commeth to the father but by me He then that is set in this way and walketh therein he vndoubtedly walketh in the right way and he cannot misse but come directly vnto God Hee that buildeth on this rocke buildeth on a sure foundatioÌ„ his faith cannot faile he cannot be vanquished his hope is sure he cannot be coÌ„founded He may be bold to triumph with the Apostle saying If God be on our side who can be against vs who spared not his owne sonne but Rom. 8. 31. gave him for vs all how shall he not with him giue vs all things also Who shall lay anie thing to the charge of Gods chosen It is God that iustifieth Who shall condemne It is Christ that is dead
and prefermentes of this world will growe out of tail with vs and become vnsavoury in respect of the same And therefore as it is a note of a man of earth to haue his heart glued to the thinges of this eaâ—…n and to be greedy to devour the draffe thereof so to haue our heartes set vpon heaveÌ„ly things is a token and marke of an heavenly minde and of a Aug. de Charitate person that belongeth to the kingdome of heaven Let every one saith Austine examine himselfe what he loueth and thereby he shall perceaue to what city he belongeth if he loue the world and worldly things as flâ—…lenes riches and honour he is a citizen of Babylon but if he loue God he is a citizen of Ierusalem 5. The last is in respect of that infinite and endles loue of God which is confirmed vnto vs in Christ Iesus to desire by all meanes possible to shewe a dutifull thankefulnes vnto him both by louing the thinges which he loueth and by honouring the persons which he honoureth If yee know saith S. Iohn that God is righteous knowe yee also that he which 1. Ioh. 2. 29. doth righteously is torne of him For if we resemble Gods image in holines wisedome and righteousnes then assuredly we are Gods children if our fruite be good we are good trees if the streames of our actions runne cleare and pure then it is certaine and sure that the fountaine of our harts is purified by faith and that so wee belong to the number of the faithfull So likewise that a louing affection towardes our brethren in Christ is an infallible marke of a true christian our Saviour Christ himselfe teacheth by this saith he shall all men knowe that ye are my desciples if ye loue one another Ioh. 13. 36. 1. Ioh. 3. 14. Aug in ep Ioh Tract 5 So S. Iohn by this we knowe that we are translated from death to life because we loue the brethren Let everie one saith S. Austine returne home into his owne hart and if he finde there brotherly loue let him be secure for he is already passed from death to life he is already vpon the right hande To loue a man for that he is a man is a pointe of humanity to pitty a man because he is in misery is the duety of mercy but to embrace a man for that he is a christian man is a point of christianity Math. 11. 41. He that receiueth a prophet in the name of a prophet shall haue a prophetes rewarde and he that receaueth a righteous man in the name of a righteous man shall haue a righteous mans rewarde and whosoever shall giue to one of these little ones to drinke a cuppe of colde vvater onlye in the name of a disciple verely I say vnto you hee shall not loose his reward For he that honoureth Gods graces which he bestoweth vpon his children declareth thereby that he himselfe hath his part portion in those graces and he that loueth Gods servantes for that they are beloued of God shevveth himselfe also to be beloued of God So then these being the sure and certaine signes of a true sauing and iustifying faith if vve may assuredly knovve that they bee in vs albeit they bee in vs but in some measure that is to say If vvee assuredly knowe whether we vnfeignedly loue the most precious word of God and place our vvhole trust and faith onely in God taking the incomparable dignity of the death of CHRIST duely pondered weighed to be the mother â—urce of this our stedfast faith if we reioyce in our gracious calling to the estate of salvation in Christ as in our greatest and chiefest blessednes and in respect therof are ready willing to loue the things which he loueth to honour the persons which â—e honoureth theÌ„ we may also assuredly know that we haue obtained a true sauing iustifying faith that we beloÌ„g to the nuÌ„ber of the faithful But these things we may assuredly know whether they be in vs or otherwise especially vpoÌ„ due examinatioÌ„ triall 1. Cor. 2. 21 Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientia I knowe what I know For howsoever we may counterfeite deceaue others who canot looke into the secrete corners of our heartes yet we cannot deceaue our owne spâ—rites consciences whereby we are wâ—…ting to our owne waies as the very names thereof do sufficiently declare vnlesse we will wilfully claspe them and close them vp And yet the couÌ„cel of Trent hath peremptorily defined Con. Trid. c. 9. de fide iustified that none can know by the certainty of â—aith but that he may be deceaued that hee hath obtained grace that is as I take it that he hath attained to the estate of grace Yea our Rhemistes are so shameles Rhe. in 4 c. 1. ep ad Cor. that they are bold to avouch that the very Apostle S. Paul duâ—st not assure himselfe that he was iustified neither could take vpon him to be iudge of his owne heart and cogitations whether they were pure 2. Tim. 4 7. 2. Cor. 1. 12 11. 23. Rom 7. 25. or no contrary to the most evident plaine asseveâ—ations of the Apostle himselfe in diverse places of his own epistles yea coÌ„trary to the plaine words of that very verse whereon they ground this their observation where the Apostle testifieth that he had fouÌ„d his conscience cleare and his cogitations pure I am not saith he guiltie in conscience of anye thinge And vvith as greate vntruth is that iust and holy man Iob charged with the ignorance of the estate of his owne soule and with a doubtful feare even of all his works For albeit hee might feare both in respect of the imperfections of his best vvorkes and also in respecte of his vnknowne and secrete sinnes for vvho knovveth hovve ofâ—e heâ— offendeth and especially at that time vvhen the Lordes hande vvas so heavie vpon him yet what an assured testimonie he had in himselfe of a good conscience and vvhat an vndoubted assuraunce of his ovvne righteousnesse iustice fortitude chastitie puritie equitie vprightnesse compassion mercye liberalitie bountiâ—ulnes magnanimitie and humility he himselfe testifieth most excellentely and at large and if such as know the same would not giue testimony thereto yet Iob. 29. 31. he assureth himselfe that God will witnesse the same and therevpon resteth as fully contented And verily it hath been an ordinary practise of the dearest saintes and servantes of God bâ—ing best vvitting to themselues of their owne innocencye sinceritie and vprightnesse in performing their dutyes both to God and to man not onely vvhen they haue beene falsely accused and slaundered but otherwise also to make protestation thereof even before the Lorde to mooue him to take their cause being the cause of his faithfull servants into his owne handes to cleare them and to succour them and to encrease Psal 7. 8. 26. 1. his graces
as all the Lords blessings so especially these of the greatest value descende vnto the â—aithful only by gift and what is so free as gift and flovv meerely from the full fountaine of the Lordes most free and vndeserued mercy in Christ and not from themselues and their owne merites All haue sinned saith the Apostle and are deprived of the glorie of God Rom. 3. 23. but are iustified freely by his grace through the redemption that is in Christ Iesus And againe the wages of sinne iâ— death but everlasting life Rom. 6. 23. is the gift of God through IESVS CHRIST our Lord. â—astly by grace yee are sâ—ved through faith and that not of your selues it is the Eph. 2. 8. gifâ—e of GOD not of vvorkes least any â—an shoulde bâ—ast himselfe The which with the like testimonies being so evident for our iustification salvation bestowed vpon vs freely in Christ haue as it may be thought forced the childreÌ„ of the church of Rome to devise a double iustification the first proceeding from Gods free mercy in Christ the second from our own merite and deserts But this distinction they learned not of the Apostle who affirmeth that not only at the first we are brought into favor with God by Christ and freely iustified by his blood but also that much more wee are brought to the end of our salvation and to our full and final glorification by the same free vndeserued mercy of God in Christ For so is the Apostles â—llation God saith hee setteth out his loâ—e rewards Rom 5. 8. vs seeing whose we were yet sinners Christ died for vs Much more then being now iustified by his blood we shall be saved from wrath by him For if when we were enemies we were reconciled vnto God by the death of his sonne much more being reconciled we shall bee saved by his life By vvhich wordes it is evident not that the faithfull which are at the first â—ustified by Christes blood are made able to iustifie themselues aftervvard by their ovvne vvorkes and to procuâ—e their ovvne salvation by their owne merites but much more saith he shall they bee preserued in the same grace and broughte to their salvation by CHRIST and by his life And verily if our first iustification by Christ bee sufficient vvhat neede vve seeke for a second iustification by our ovvne vvorkes And if our title vvhich vve haue to the kingdome of heaven by our Saviours death be good enough vvhat neede haue we to speake for any other title Can that vvhich is once iustly mine be made Quod semel 〈…〉 potest mihi â—…quiri pluribus causia by any other title morâ— mine Either can a man haue many â—ust titles to one thing Surely there bee tvvo heavens and tvvo salvations as vvel as there be tvvo iustâ—fications For hovvsoeuer it be avouched in the vvord of truth that God will rewarde our vvorkes vvith the inheritaunce of his heauenly kingdome yet vve must not thinke that so great a revvarde being bestovved vpon so sory a service doth proceede from the merit and worthines of our owne vvorkes but from the meere mercy of him that doth so accept of vs and of our vvorks in Christ as that he doth crowne them with eternall glory The which being bestowed vpon our workes of charity is yet still called an inheritaunce Came yee blessed Mat. 25. 34. of my Father inherite the kingdome prepared for you before the foundation of the worlde that we may still knowe and acknowledge that it is not a purchase made by our owne workes but an inheritaunce freely bestowed vpon such as are adopted into the number of the sons of God by faith in Christ For as for the straitest of our workes if they were squared by the levell of the law they would be fouÌ„d in some respect crooked and those things which seeme in vs to carry most weight if they were weighed in the ballance of Gods iustice they would appeare too light our best righteousnes being in some force vnrighteous and our greatest perfection stayned vvith imperfection Our knovvleâ—ge saith the Apostle is vn 1 Cor. 13. 9 perfect and our charity is vnperfect and therefore to be done away in the place of perfection not that the invvarde graces themselues are then vtterly abolished for they followe vs in death and Apo. 14. 13. neuer faile vs when all earthly treasures bâ—dde vs adevv but that the imperfections vvhich remaine in the greatest graces of the most perfect heere in this vvorlde are to bee done avvay in the vvorlde to come and the foundation of the kingdome of GOD vvhich is begunne to bee laide heere in this life to bee made perfect in the life to come The perfection sayeth Sainte Hierome of all the iust in Hie. l. 1. câ—… Pelag. this life is imperfecte perfection yea all our righteousnesse as faith the prophet is as a menstruous cloth and therefore the most Esa 64 6. holy that liue here should wash themselues with snow water and make Iob. 9. 30. August de tempore â—erm 49. themselues most cleane yet their owne cloathes would make them filâ—hy In the resurrection as saith an ancient father we beleeue that we shall fulfill all righteousnes in respect whereof all that we doe in this life is but very dounge Our humble righteousnes saith Bernard of vve haue Bern. serm 5 de verb. Es They of the Councell of TreÌ„t haue thought themselues better then these fathers cursing al such as be of their iudgment Ses 6. c. 16. c. 25. any at all is perhappes sincere but not pure except perchaunce vve imagine our selues to be better then our fathers who affirmed no less truely then humbly that alour righteousnes was aâ— a stained cloth for how saith he can that righteousnes be pure which caÌ„not be without faulte Where first we may obserue that he tearmeth our righteousnes which we attaine vnto here in this life humble secondly he thinketh it to be so small that he seemeth to doubt whether there be any such thing at all thirdly he calleth it sincere perhaps fourthly noâ— purâ— without all doubt fiftly he affirmeth this even of the best lastly hee avoucheth it to be a meere impossibility to be otherwise hovve can that be pure VVherefore it may not seeme stâ—ange that vvhich Gregorie teacheth that the holy man doth see his very vertuous worke to bee vicious if it come to bee scanned of a iust iudge And that Austin threatneth vengeance and woe against the same VVoe worth the commendable life of man if God should iudge it without mercy Now if Greg. in Iob. l. 9. c 1. Aug. l. 9. Confes c. 13. our very perfection be imperfect and our purity impure our righteousnes as a menstruous cloth and as very dounge if our vertue be vicious and our commendable life deserue a Woe theÌ„ when the Lord doth reward his faithfull servantes he doth not the same for the worthines of their
iustification it selfe is free and dependeth not at all on workes 16. Sixtenethly they teach that the Saintes are not Mediators of Redemption and yet that the vvorkes of supererogation done by the saintes are both satisfactory for the sinnes of other and also meritorious of eternall glory which are the proper workes of the Mediatour of Redemption 17. Seventenethly they say that it is blasphemous against the dignity of Christes blood which hee shed for our sinnes to avouch that hee suffeâ—ed also in soule for the vvhole raunsoming of our soules and for the full satisfying of the most absolute and perfect iustice of GOD as if one of CHRISTES sufferinges did derogate from the other But it is no blasphemye against the dignity of CHRISTES sufferinges vvith them to teach that our ovvne soules must either suffer for our sinnes the most extreme paines of purgatory or endure here the sharpe rigour of their popish penance or else procure trentals of Masses togeather with the sufferings of the saintes to be bestowed vpon vs by the Popes indulgences and pardons 18. Eightenethly they teach that imputatiue righteousnes is a vaine and a frivolous fancy and yet the imputation of the surplussage of the merites of the saintes is not vaine but a greate gaine vnto them yea it is a verie sound and profitable doctrine if not to the cooling of mens soules yet to the warming of the Popes kitchine 19. Ninetenethly the fire of purgatory is sometimes so greavous with our Romanistes belike when they vvould haue their Masses and pardons well paide for to deliver poore soules out of the same that our fire is but a painted fire vnto it and that the tormentes thereof differ nothing from hellish tormentes but onely in continuance and yet sometimes with them againe it is as it were a place Rhem. in Apoc c. 14. of rest 20. Lastly our Rhemistes teach that sinne be the pleasure thereof Rhem. in c 8. ep ad Rom. never so shorte deserueth damnation because it is an aversion from God and proceedeth from the Devill the which thing is true in every sinne and therefore every sinne damnable mortall And yet these men themselues maintaine their olde distincttion of sinnes veniall and of sinnes mortall VVherefore seing that the doctrine of the church of Rome Rhem. in Mat. cap. 5. containeth such contradiction and contradictions cannot be both true it is evident that the spirite of truth is not so annexed to Peters chaire but that the church of Rome may erre as well as other churches planted by the same Apostles yea hereby came in that greate apostasie and falling away from the faith foretold by the Apostle when the greater number of those that professed themselues Christians especially in these westerne partes of the vvorlde did so highlie conceaue of the Bishoppe of Rome as that they tooke him to bee that invincible rocke vpon the vvhich the church vvas builte and against the vvhich hell gates should never prevaile VVhereas he being to vveake to stay himselfe vpright and to withstand so mightie and povverfull enimies vvas lesse able to holde vp the huge building of the vniversall church and to guarde and defende it from so daungerous foes But failing himselfe and falling vnder his owne burden he was the occasion of ruine to all such as did â—…g ep lib. â—…ist 32. stay themselues and rest vpon him And so had Gregory a Bishoppe of Rome signified before to Mauritius the Emperour at what time he endevoured to make the patriarke of Constantinople vniversall Bishoppe and head of the whole church that if there were but one head onely the ruine of that head would be the ruine of the church and that if any should arrogate to himselfe that name in the church the vniversall church must needes come to ruine vvhen hee vvhich is named Vniversall did fall Div. 7 That by our spirituall vnion vvith CHRIST hee and his righteousnes is made ours and so surely imputed vnto vs that wee become thereby righteous before GOD and not by the righteousnes of any of the saintes GReat is the prerogatiue and dignity of all such as are admitted vnto the society of Christes church and are receiued 〈◊〉 comâ—…ion of â—…tes 〈◊〉 1. 3. 〈◊〉 3. 28. 〈◊〉 5. 30. 〈◊〉 2. 16. â—…or 1. 30 into the fellowship of his faithfull Congregation For the church hath fellowship with God and is espoused to Christ made one with him eveÌ„ flesh of his flesh bone of his bone in so much that she iustly layeth claime vnto him saying my beloued is mine I am his as being spiritually maried vnto him and hauing interest in him and all his blessinges By which vnion and communion it came to passe that Christ being one with his church became a debtor in her place paied that which he never tooke being innocent in himselfe was made guilty for her and being most pure in himselfe was made sinne for her and bare her iniquities on his â—or 5 2◠〈◊〉 2 22 〈◊〉 3. 18 〈◊〉 3. 9. owne body vpon the tree that shee likewise being poore of her selfe might in him be made rich and being naked of her selfe might be cloathed with his innocency and being destitute in her selfe of perfect righteousnes might be made the righteousnes of God in him and so become perfectly righteous For as CHRIST by imputation was made sinne for vs and suffered death not for his owne but for our iniquityes even so by imputation are we made righteous in him and so become partakers of eternall glory Novve the faithfull are not after such a manner linked togeather they are not espoused each to other as Christ and his church the Apostle Saint Peter coulde not vnite the church so nearely to himselfe by his spirite that his death and sufferinges might be accepted as done for her redemption And yet see the blindenes of the shameles vvhore of Babylon It is a strange paradoxe vvith her that vvee shoulde be made righteous by the righteousnes of CHRIST imputed vnto vs by the mercie of GOD and applied vnto vs by a true faith but it standeth vvith good reason that vve may bee made righteous by the righteousnes of the saintes imputed vnto vs by the Popes savour and applied vnto vs by his Indulgences and Pardons Div. 8. That GOD onely hath autoritie to forgiue sinne as it is sinne and a transgression of his ovvne lavve THE hurt that cometh to a private man by sinne a private man may release aâ— the prince may pardon that damage The forgiuenesse of sinnes that cometh thereby to the common weale But sinne as it is properly sinne and a breach of the law of God and so a great dishonour to him and a most greavous iniury vnto his dâ—…ine Maiesty so it is only an offence against god against thee only haue â—sinned therfore may only be forâ—…en by him as he himselfe also Psal 51. 4. testifieth It is I it is I that doth 〈…〉
this wrathfull countenance of God of al other calamities crosses is most grievous burdensome vnto them and doth aboue al other miseries vexe and torment their tender harts casteth theÌ„ downe to the gates of hell Then in anguish of soule and bitternes of spirit they powre forth whole streames of complaineâ— crying out and saying Will the Lord absent himselfe forever and will he be no more entreated Is his mercy cleane gone for ever Psal 77. 7. and is his goodnes come vtterly to an end far evermore â— hath God forgotten to be gracious hath he shut vp his loving kindnes in displeasure TheÌ„ said I this is my death againe O Lord how long wilt thou be angrie Psal 80. 4. with thy people that praieth Thou hast fed them with the bread of teares and hast given them plentâ—…snes of teares to drinke thou haste made vs to be a very strife vnto our neighbours our enemies laugh vs to scorne Turne vs againe O God of hosts shew vs the light of thy countenance and we shall be safe And yet in truth when the Lorde most sharply chasteneth his God is nearest to his servants in their asstictions albeit he seemeth to be then farthest of he sheweth then most of all the effect of his loue allthough they for the present feele it not Psa 119. 71. 75 ver own deare children he is not in wrath offended with them but in great loue most of all then tendreth their good his grace and favour is not absent but then especially is present with them albeit they for the very instaÌ„t feele not the same For what is it that in and by their afflictions worketh in them humility repentaÌ„ce patience obedience an earnest desire to feele the Lord gracious and favourable vnto them aboue all things to behold the light of his countenaÌ„ce Are not al these the most evident effects of the favourable presence of God with theÌ„ of the most neere assistance of his grace Doth he not herein shew theÌ„ the light of his couÌ„tenance make manifest vnto them his loue to their great benefit good Surely David did most thaÌ„kfully acknowledge so much saying It is good for me that I haue beene in trouble that I might learne thy statutes And againe I know O Lorde that thy iudgements are righteous and that thou not of wrath but of very faithfulnes hast caused me to be troubled And therfore Ieremy praied for the Ier. 10 24. same as for a thing beneficiall and good Correct vs O Lord yeâ— in thy iudgement not in thy fury For God chastiseth his children in loue albeit he punisheth the wicked in wrath And therfore both Iob. 5. 17. Iob David iudge not that the godly when they are afflicted are in a bad but in a right good and blessed estate Blessed is the man say they whom thou chastenest O Lorde and teachest in thy lawe that thou maiest giue him patience in time of adversitie vntill the â—it bee digged vp for the vngodly And therefore the Apostles did reioice in Rom. 5. 3. tribulations knowing that tribulations bring forth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shedde abroade in our heartes by the holy Ghost The loue of God then apprehended by faith not only engendereth Hope Patience ConfessioÌ„ in vs loue towardes God but also hope that maketh not ashamed and patience that maketh vs to reioice in tribulations and to be couragious and constant in the confession of his truth albeit all manner of crosses accompanye the same For out of the aboundance of the heart the mouth speaketh and therfore if vvith the hearte wee beleeue to righteousnesse wee will bee ready vvith the mouth to confesse vnto salvation I beleeved saith David Rom. 10. 10 Psal 116. 10 2. Cor. 4. 13 and therefore haue I spoken so vvee also saith the Apostle beleeue and therefore speake And verily if wee doe beleeue that GOD from everlasting hath acknowledged vs and hath written our names in the booke of life howe can it bee but that wee shoulde thankefully acknowledge him before the greate congregation and willingly confesse him before the whole worlde Yea how can it bee but that wee shoulde continually make our resorte to Praier him by praier in all our necessities and craue his gracious aide to assiste and strengthen vs in all those afflictions and crosses which vvee endure for his most holy name sake The vnfaithfull vvho vvill not bee persvvaded of the fatherly loue and favour of God towardes them cannot come with any cheerefulnes to make their praiers vnto God for howe can they call vppon him Rom 10. 14 on whom they haue not beleeved but the faithfull that beleeue that God is become their loving father in Christ that by him they haue such interest in God in al his blessings must needs coÌ„e to him with great coÌ„fideÌ„ce hope powre out their whole harts continually before him and present vnto him all their petitions and requests And verily they need not to be ashamed to come into his presence seeing they are cloathed with the most precious garments of Christ their elder brother and haue him to bee their continuall advocate solliciter to pleade their cause In deed the more they behold their owne nakednes and shame take a true view of the rotten ragges fained garments of their owne righteousnes and the more deepely therewithal they meditate vpon that strange and admirable goodnesse of God that would cast the eies of his loue vpoÌ„ such loathsome wretches they haue great cause as to be ashamed of their abominable corruption so to be waile and lament their intollerable vnthankfulnesse And so the prophet Ezechiel hath testified that the faithful shal Eze. 16. 63. be confounded in themselues and hange downe their heads never open their mouthes for shame when they shal behold the loue of God towards them in Christ which hath freely pardoned all their iniquities and sinnes when I say they shal see on the one side how gracious God is to them on the otherside how grievous they themselues haue bin vnto God An ensample wherof In the praier of Manasse affixed at the end of the bookes of the Chronicles we haue in Manasse king of Iudah vnto whoÌ„ when the Lorde had given a little taste of his promise of mercy and had giveÌ„ him some assurance of the remission of his sinnes and of his receiving into favour how doth he debase and cast himselfe downe as if he were the only offender among all the servants of God and all other were as it were no sinners in comparison of him And how doth he exaggerate and amplifie his own transgressions as if they were more then the sande of the sea and togither withall so odious and abominable that he was not worthy to behold the heavens for the same
beginne but also finish our regeneration and new birth seeing all the residue of the gratious giftes of GOD testifying and witnessing his fatherly loue are ayders also and assisters herein being all of them fitte fewel for this heavenly fire and do cause it to burne more fervently to breake out into a greater flame Wee acknowledge O Lord say the penitent Israelites our wickednes and the wickednes of our forefathers for we haue sinned against thee doe not abhorre vs for thy names sake cast not downe the throne of thy glory remeÌ„ber and breake not thy covenant with vs. Are there any among the vanities of the Gentiles that can giue rainâ—…r can the heavens give showers It is not thou O Lord our God Therfore we will waite vpoÌ„ thee for thou hast made al these things In which words we may perceive that it was the due consideration of the covenant of God made vnto them in Christ whereby GOD after a sorte had bounde himselfe to bee merciful vnto them whensoever they did repent that caused this people to returne vnto their GOD and to acknowledge and bewaile their owne corruptions and sinnes the which also was vvell forvvarded by the remembrance of the LORDES smaller blessinges even by the due consideration of this that raine and truitfull seasons came onelie from him and all other giftes and blessinges vvhatsoever So Hos 14. vvhere the Prophet exhorteth the people to returne to the LORDE and say Take avvaie all iniquitie and remoove is gratiouslie so vvill vvee render to thee the calues of our lippes Ashur shall not Ho. 14. 3. sâ—… vs neyther vvill vvee ride vppon horses neither vvill we say any more to the workes of our hands yee are our Gods for in thee the fatherles findeth mercy Now they could not truly hope for pardon fot their sins and iniquities but onely in the promise of the the Messias it was that then that first ledde them vnto God the which was seconded by the due consideration of this that al aide and helpe is also found at his hands who is the helper of the helples And verely we haue no right at al vnto any of the Lords blessings as loÌ„g as we be at warre at emnity with God we must be first recoÌ„ciled vnto God made heires by Christ before we can lay iust claime to a childes part to haue our portion in that inheritaÌ„ce that doth descend vnto vs froÌ„ our heavenly father And therfore when the Lord would giue vnto Ahaz king of Iudah assurance but of this one temporal blessing even of his bodely deliveraÌ„ce froÌ„ his bodely enemies behould saith he this shal be your The loue of God in Christ is the fountaine and foundatioÌ„ of all other blessings signe that I wil bring to passe this thing for you A virgine shall concâ—aue beare a sonne she shall call his name Immanuel As if the Lord should haue said I haue bouÌ„d my selfe by promise even froÌ„ the beginning of the world to giue you my son to be a pledge of my loue to be the conduite of my mercies how shal I not theÌ„ with him by him convey them vnto you particularly howe shal I not nowe performe this my promise made in him for your deliverance from these your bodely enemies For the cause that moued God to make this glorious world at the first and to store it with such variety of al manner of blessings was his owne most free and vndeserved loue towards his elect in Christ and therfore when they are actually bestowed vpon them the same proceedeth from the very selfe-same spring The which wheÌ„ they The Lords gratious giftes are blessings to the faith full onely for to the vnfaithfull they are turned into curses are bestowed vpon the vnfaithful they are not blessings but curses for that they make them more earthly covetous licentious riotous proud cruel vnthaÌ„kful the like and so encrease their most grievous condeÌ„nation whereas to the faithful who are the right heires vnto them they are not curses but blessings for they make them the more to reioice in the Lord to be more obedient thaÌ„kfull vnto him more beneficial helpful vnto their neighbours and so further their faith repentance and loue and encrease in them all sincere devotion When David was remembred by the Prophet Nathan of his foule faulte committed with Bethshebah the wife of Vrias and of the great dishonour that redounded to God by that his most odious and grievous crime how that the Lord had not so deserved at his hands who had advaunced him from the shepheards crooke to the scepter of the king and had given into his bosome his masters wiues and could would haue done him more honor if that had not bin inough howe did even these smaller blessings worke most effectually in the hart of David peircing wounding his most tender soul causing him with many most bitter teares to bewaile his former most grievous vnthankfulnes And howe did the remembrance of the same mercies cause him also at another time to reioyce in the Lord and to triumph and most vehemently and earnestly to 2. Sam. 7. 18 1. Chro. 17. 16. pray vnto God for an obedient thankful hart What am I ô Lord saith he what is my fathers house that thou hast brought me hitherto And what is this thy people Israel that thou didst after a sorte muster togither al thy armies for their deliveraÌ„ce out of Aegipt What sawest thou in vs or in our progenitors that thou hast thus laden vs with thy loue and filled vs with such abundance of thy mercies O lett our harts therfore be filled with thy loue and let our hands stil be employed in thy service keepe this in the purpose thoughts of our harts for ever and so prepare our soules to feare thee Neither was he himselfe only thus stirred vp to imploy himselfe al his autority wealth to the promoting furthering of the Lordes service but also with the selfe same argument doth he endevour to perswade his principal subiects servantes to be helpers to his son Solamon in the same worke Is not saith he the Lord your God with you hath given you rest on every side For 1. Chro. 22. 18. he hath given the inhabitantes of the land into mine hand and the lande is subdued before the Lord and his people Now then set your harts and your soules to seeke the Lord your God arise build the Lords sanctuarie So likewise when the Lord had brought the children of Israel into the promised lande and had placed them in the quiette and peaceable possession thereof howe doth godly Iosuah hauing a greate care that after his death they should bee true and faithfull to their GOD who had beene so true and faithful to them make a large recitall of their manifolde mercies so lately receaved and then proposeth this option and choice vnto
in his seruice The bondslaues of Satan seeme sometimes to drawe nigh vnto God to seeke the advauÌ„cemeÌ„t of his honor glory but it is either afflictioÌ„ that forceth theÌ„ to cry that they might be delivered Psal 78. 34. Hos 7. 14. Ioh. 6. 26. out of the haÌ„d of the oppressor or they howle vpoÌ„ their beds for corne wine and follow Christ for more bread the gratious gifts of God already receiued do not allure them to come in sincerity to God For they say not in their heartes O let vs feare the Lord which giueth vs raine â—arely late in due season and reserveth Ierem. 5. 24. for vs the appointed weekes of harvest Neither doe they say vvhere Iob. 35. 10. is the God that made vs that giveth vs songes in the night vvhich teacheth vs more then the beastes of the earth and giveth vs more wisedome then the fowles of the heavens But the sincere servantes of Thankfulnes for benefits already received bringeth the faithfull to God wheras hope of profite to come and their owne necessities force hypocrites sometimes to flie vnto him 2 Reg. 5. 17 Is 38. 20. The contemplation of Gods mercies our owne defectes vnworthines is the proper cause of all sincere devotion especially the manifestation of the endles loue of God in Christ is the peculiar cause of faith by faith of all other parts of piety godlines Christ knowing that God hath advaunced them with honour aboue al the residue of his creatures seeke to advaunce his honour aboue al other yea they most duly weighing with theÌ„selues how deeply they are endebted vnto his divine maiesty for his gracious gifts already receiued desire rather to discharge some of the billes of their former debtes then more more stil to grow in arearages Naaman the Syrian being al his life long brought vp in most grosse blindnes Idolatry when he was cured of his leprosy by the goodnes of the God of Israel that is by the goodnes of the only true God Now saith he I know that there is no God but only in Israel therfore wil I not heÌ„ceforth offer any burnt offring or sacrifice to any other God saue to the Lord. So wheÌ„ Ezechias had obtained of God a great deliverance froÌ„ his most dangerous disease howe doth he sing vnto the Lord reioice in his goodnes vow vnto God perpetual homage service The graue saith he caÌ„not coÌ„fesse thee death caÌ„not praise thee but the liuing shall coÌ„fesse thee as I doe this day the father to the children shall declare thy truth The Lord was ready to saue me therfore wil I sing my songs in the house of the Lord all the daies of my life The like may be said of al the residue that haue vnfeinedly given themselues vnto God For how were they drawen therevnto but by the linkes of his loue by the chaine of his blessings Devotion saith Aquinas is a special act of religion importing nothing else but the devoting of a mans hearte to the prompt service of the almighty God the cause wherof is the contemplation meditation of the Lords benefits of our owne defects For if we would duly weigh coÌ„sider with our selues the Lords most bountiful largesse towards vs which are vnworthy of the leasts of his mercies deserue nothing but vengeance and wrath especially if we would religiously record that one invaluable gift of God who so loued the world that he gaue his onely begotten sonne that whosoever beleeved in him should not perish but haue life everlasting it would not otherwise be but that we should be wounded and pricked at the very hearte for our former contempts disloyalties and rebellions against so good and gratious a GOD and should also be made more careful for the time to come to looke better vnto our steppes and to be more respectiue serviceable vnto our God For so wrought this heavenly phisike in Peter Paule with al the residue of the servants of Christ it purged a way the putrified humours of corrupted affections recovered theÌ„ to spiritual health life It is sufficieÌ„t saith St. Peter that wee haue speÌ„t the time past of our life after the lustes of the GeÌ„tiles walking in 1. Pet. 4 2. Our defectes Gods loue Our dutie or devotioÌ„ vvantonnes lustes drunkennes and in abominable Idolatries But nowe seeing we knowe that Christ hath suffered for sinne we ought also to suffer in the flesh and to cease from sinne and henceforward to liue as much time as remaineth in the flesh not after the lustes of men but after the vvill of God So likewise the Apostle St. Paule Wee also our selues vvere in Tit. 3. 3. Our defectes Gods loue times past vnwise disobedient deceiued serving dâ—verse lustes and vâ—lâ—ptuousnes living in malitiousnes and eâ—vy hatefull and hating oâ—… another but when the boâ—…tâ—fulnes and loue of God our Saviour toward man appeared he not onely saved vs from the guilte of our sinnes by giving himselfe a ransome for our soules but also hee destroyed the power Our dutie or devotioÌ„ of sinne in vs and so raysed vs vp to newnes of life For albeit the wicked turne the grace of God into wantonnes saying let vs sinne that grace may abound yet the saying grace of God teacheth the godly another lesson even to deny vngodlines and worldly lustes and to live Tit. 2. 11. iustly soberlie and godly in this present world looking for the blessed hope appearing of the mighty God and of our Sâ—viour Iesus Christ vvho gaue himselfe for vs that he might redeeme vs from all â—…iquitiâ— and purge vs to be a peculiar people to himselfe zealous of good workes So likewise albeit the LORDES temporall blessinges are to the wicked as thornes choaking vp the good seedes of pietie and godlines and as baites to snare them and to drawe their heartes from God and as chaines to binde them fast vnto the varities of this wicked world yet to the godlie they are as sweete sauce to make them â—eede more eagerly vppon the foode of their soules and as spurres to make them runne more readilie in the way of Gods commaundementes and as ladders to lifte them vp vnto GOD that so they may come to the fruition of his greater blessinges For to the pure all thinges are pure in so much that their verie sinnes make them to hate sinne the more and the little tast of the LORDES mercies causeth them more vehemently to thirst after a full cuppe of the same mercies yea the more they see their owne wantes and the LORDES fulnes the more they are stirred vp to renouÌ„ce themselues to cleaue Eph. 5. 8. Our de fectes Gods loue Our duty or devotioÌ„ vnfainedly vnto the Lord. Yee were darknes saith the Apostle but now yee are light in the Lord Walke as children of the light as if he should haue said vnto them Remember your