Scripture calleth this cause The spirit of faith or the spirite â—f beleeuing Gods second cause of our â—eleeuing is his blessed and â—oly word read and preached 〈◊〉 the ordinarie means of our â—ith which worketh vpon â—wo forcible and perswasiue â—enses the eye and the eare â—he one for the reader of the word the other for the hearer of the word preached or read For the eare God hath ordayned a voyce to call vpon â—s by the paynes of preaching For the eye his sacred word is written or printed that it may be read and vnderstood of vs and our children and this is the cause of our beleeuing which is called The word of Faith Aske a Christian then why he beleeues the Trinitie in Vnitie and Vnitie in Trinitie his answer is because the Scripture records it there is the word of faith but reply vpon him and aske him why he beleeues the scriptures his reason is without reason in himselfe for he saith The finger of God is there If you vrge and say Why doest thou beleeue and I do not I heare the word as well as thee Saint Paule will answer with an out crie O depth That is a matter of amazement not of argument saith S. Ambrose But what might be the cause that stayeth and vpholds the hearts of the sonnes of men along the misery of this life in this word of beleeuing Surely eternall life the saluation of our soules the last article of our Christian faith is the finall cause and anchor-holde of out beleeuing in Christ Iesus For the hope whereof the holy ones of God purge theÌ„selues both in soule and body that they may be acceptaâ—le vnto God through Iesus Christ our Lord. And thereâ—ore S. Peter calleth eternall â—ife the end of our beleeuing â—uen the assured glorification â—f soule and body which by â—aith wee expect in the other world In respect whereof also it is that this faith goeth not alone like some bankrupt but is royally attended with a troupe of good works semblable to the causes thereof For the spirit of faith is not barren but is in continuall motion in stirring and quickning vp the harts of gods children euery day to goodnes Neither is the word of faith verball onely But liuely and mightie in operation and sharper then any two edged sword enters throgh euen to the diuiding of the soule and the spirit and of the ioynts and the maâ—row and is a discerner of the thought and the intents of the heart The people of God therefore whose hearts are thus powerfully moued by the spirit of faith to beleeue and thus effectually counselled by the word of faith to liue well endeauour nothing else but that their liuing may be answerable to their beleeuing that so their soules might bee saued For this sacred faith of Christ first of all purifieth the heart now if the fountaine be cleare and cleane the whole streame that issueth thence will be cleane also Secondly this faith of Christ worketh by loue and bringeth foorth good workes I should euer therefore distrust that I neuer was a true beleeuer vnlesse I felt my heart sanctified by grace and my and working the deedes of haritie This doubtlesse was â—he faith of the primitiue â—orld while the bloud of Christ was yet warme in the â—earts of those beleeuers Witnes all those Churches â—olledges Hospitalls Enâ—owments Rents Reuenews â—ands Liuings Pensions and â—â—l other such donations and â—onsecrations appropriated â—nd giuen to the maintenance of religion and learning to â—he succour of the poore and â—o the perpetuating of Gods worship here on earth vntill â—he second comming of Christ. For the people then liued and beleeued as men knowing that the faith of Christ is not fruitlesse and that by the fruites therof they are assured of their election past and of their perfection by Christ to come that their good deedes should follow them where nothing else â—ould and that according to the proportion of their workes wrought in earth by grace in Christ they should through the mercie of God and not of merit bee allotted a portion of happines hereafter in the heauens And therefore vnderstanding their weldoing here to be necessarie to their well being for euer they studyed nothing else but to goe on in that race of goodnesse that they might attaine at the last the blessed end thereof euen the reward of mercy promised vnto them by the word of faith written vnto them in the bloud of our faith sealed assured vnto theÌ„ by the death of our faith stirred vp moued herevnto by the spirit of faith Christs vicegerent on earth whose they were encouraged thereunto by the bloud of so â—any faithfull beleeuers that â—yed for the faith of Christ â—nd continue therein vnto â—heir liues end by the exubeâ—ant and abundant riches of Gods mercy in Christ Iesus their Ruler and Redeemer O Blessed Paule faithfull and beleeuing was the world when as yet the bloud of Christ was warme in meâ—s hearts and when the faithfull beleeuers inflamed with the loue of God and ouerioyed with the glad tydings of the Gospell thus bespake Gods seruants that preached thâ— faith vnto them Blessed in thâ— Lord will our goods pleasâ—â—â— you Behold we lay them dowâ— at your feete will our eyes 〈◊〉 you good Take ought of ouâ—â— that is neere and deere vnto 〈◊〉 euen our right eyes Will our liues steede you Wee esteeme theâ— not for the testimonie of the faitâ— of Iesus Christ as for all manner of tribulations that can happen for Iesus Christ sake We accompt them not worthy 〈◊〉 the glory that shall bee receiued A blessed and beautifull â—ace of time it was O Paule when the prime beleeuing Christians had no other fault â—ound in them no not by â—heir verie enemies as Plinius â—ecundus an heathen testifieth 〈◊〉 Traian the Emperour but his was all hee could certifie â—gainst them to the state that â—hey oft times assembled â—emselues together before â—ay in the caues and holes of the earth to sing Psalmes â—nd prayses to the Lord of â—ife Christ Iesus which seruice for feare of persecution they durst not performe publikely O then was the time hoâ—y Paule that faith wrought â—y Gods loue and not by selfe loue by good workes and not by goodly wordes what time the beleeuing Christians were knowne not â—o bee of the tribe of Naphtaâ—â— giuing goodly wordes but of the tribe of Ioseph beeing fruitfull boughes euen fruitfull boughes by a Well whose branches run ouer the wall When Placilla the wife of Theodosius a beleeuing Empresse would resort vnto the Almes houses and Hospitalâ—s of the poore to see them succoured and releeued and when her nice Gentlewomen that wayted oâ— her would dehort and disswade her not to debase her selfe to come into such meane places and neere such nastie people shee with teares in her eyes would reâ—ply and say O I wouâ—d not doe thiâ— and this onely
to approach neere vnto God and the full perswasion of faith to die in that so wee may goe on from faith to faith vntill wee haue our perfect blisse in Christ for euer Albeit our condition be that wee liue in these last and worst times as Lot in Sodome and as Abraham in Vr of the Chaldes yet hauing the rocke of our faith in Heauen the Father determining the word directing the holy Ghost mouing and these 3. are one hauing the records of our faith on earth the Spirit witnessing to our Spirite that wee are the sonnes of God the water of Baptisme the seale of our Redemption in Christ the bloud of the holy Martyres as the signes of the power of faith in weakenesse and these three aâ—gree in one wee may bid defiance to the Diuell and quiet our conscience in Christ for euermore Concluding that wee can be iustified no other way in the sight of God but onely by this holy faith in the bloud of Iesus but beeing there by onceiustified wee are in direct order towardes God wee are through the gate and in the happie way that leadeth to Abrahams bosom euen eternall life For God can direct vs in the best way vnto himself that leadeth to euerlastiâ—g felicitie in turning vs from â—ur euill wayes and returâ—ing vs to himselfe by reâ—entance and so on to good workes the assurance to our â—elues of our election in CHRIST from good workes to Gods mercy and â—rom thence to glory whereâ—nto this faith teacheth vs â—hat CHRIST is already â—ntered and whether hee â—ill vndoubtedly bring all â—hat loue him that looke â—nd long for his comming â— consummate and perfect â—is our holy seruice in the Heauens where is the fulnes â—f ioy and happinesse in the presence of God for euermore O Lord I beleeue helpe my vnbeleefe and encrease my Christian faith WOnderfull art thou O Lord God in thy manifold works maruellous in thy Almighty power and vnsearchable in thy diuine secretes The goodly frame of heauen and of earth shew shy power the disposition of all things therein tell of thy great wisedome and the passages of so many millions of particulars point out this gracious prouidence in all and yet the workes of thy mercies surpasseth all this For which O heauenly Father wee magnifie and praise thy name and multiplie our thankefulnesse vnto the in Iesus Christ from day to day For it hath pleased thee good Father to elect vnto thy selfe and to call â—ut of this Worlde out of this world I say beeing â— sincke of sinnefulnesse a deepe â—den of despayre an Asphatites of â—ll filthinesse a dead sea of sensuâ—lity the vale of the children of Hinnon a Babylon of beast linesse a Sodome of sorrow a Gomorrah of vngodlinesse a Seboim of security an Adamah of Adulterie and a world of wickednesse to chose I say one of this route a remnant of people to bee thy beloued Spouse and wife of the Lambe to bee a royall Priesthood an holy Nation a peculiar people the loue of Christ all faire vndefiled and without spotte the onely Doue to bee like an Orchard inclosed a well sealed vp a fountaine of liuing water a Paradise of all pretious delectable and desirable fruites and to be the mysticall body of Christ which hee doth quicken with his owne spirite And these heauenly Father thou hast sealed with thine owne fignet dignified with thine owne fauours and as it were diâ—sied by thine effectuall and sauing grace in giuing them the holy faith of thy Christ and our Iesus thine onely sonne and our Sauior to purifie their hearts to purge their consciences from dead workes to serue thee the Father of light and life and so to be blessed by thee with light and life euerlasting O Lord now behold mee poore silly wretch that lyes here beneath in this miserable world creeping in the dust and crawling in mine owne infirmities My soule cleaueth vnto the ground my belly vnto the earth I haue nothing in mee but sinne sensuality aâ—d shame Blind I am in mine owne vnderstanding for I know thee not obstinat in my will for I little â— regarde thy Counsels corrupted in mine affections for I haue no minde vnto thee My parents were of this world I am borne in the world and the world is all my silly selfe looketh after I cannot attaine to so much at to know my selfe how then shuld I know and discerne thinges aboue my selfe much lesse vnderstand the things that appertaine vnto thee O Father and to the glory of thy Kingdome Euery good and perfect gift commeth feom thee who art the Father of lights O bowe downe thy goodnesse then vnto mee most mercifull Father and extend thy bounty vnto me poore wretch that most humbly desires thy grace and fauour that thou wouldest bee pleased to giue mee a portion and measure of thy blessings in the faith and fauour of thy sonne Grant vnto mee faith O Lord without the which I cannot please thee without the which I cannot hope for any good nor haue any euidence of these things which are not yet euident without the which I cannot come to Christ nor doe any good works nor bee raysed from sinne nor know thee O God nor resist the Diuell nor ouercome the world nor be iustified nor bee saued O blessed Father grant this mercy vnto mee without the which I desire not to be without which I cannot bee but a Cimmerian wretch a stranger vnto thee an Atheist a profane person an Infidell a cast away and a Firebrand of Hell What prayse can bee to thee O Lord in the deepe in the land of obliuion in the place of the damned Shall the dead praise thee shall the bottomlesse pitte celebrate thee shall the damned sing vnto thee no no The beleeuing the repenting the sorrowfull soule for sinne whome thou shalt shine vpon with the light of thy countenance in the faith of Christ that soule O God that soule shall euer bee magnifying thy mercies extolling thy goodnesse and celebrating thy greatnesse fro age to age What euer I doe what euer I thinke what euer I say without it hee seasoned with this grace of faith it is sinne O blessed plant of Paradise O heauenly Iewell of incomparable valuation Deare Father bestowe this blessing vpon me shut not vp my life with vnbeleeuers which shall neuer see thy face but rectifie me in al parts to the right vse of the sacred meanes of obtayning this fauour of faith It commeth by hearing of thy Word O sanctifie mee throughout that I may attentiuely hearken what the Lord will say For hee will speake peace vnto my soule and loue to his Saintes that they returne not to folly O holy Lord Looke backe vpon mine humbled Suite signe my petition for thy tender mercies sake in Christ. So shall my Sacrifices bee alwayes acceptable vnto thee as Abels my conuersation holy as Enochs my preaching powerfull as Noahs my offeringes delectable as Abrahams so shall I contemne
vnderstand how to bee godly Such are they that haue Iacobs voice in prating of Godlinesse but Esâ—us hands in practising vnhappinesse Such are they that professe a Linzie woolsâ—y Religion beeing hatefull to God because they are not reall hatefull to the World because they are religious albeit they be but in shew and hurtfull to themselues because they are hypocrites and deceyue themselues with seeming Godlinesse These are such as are misled with the mysterie of iniquity such a one was Pope Paul the third who at his end sayde Now shall I know three things whereof I doubted all my life to witte whether there bee a God or Hel or whether the soule be immortall O damned Infidell Such another was Leo the teâ—th who accounted the Gospell of Christ a Fable and shewing his Fauouriâ—es saide See what heapes of treasure I haue gathered by that fable of Christ O wretched miscâ—eant The doctrines that pleaseth those that are thus misled with the mystreie of iniquity are traditions amphibolous equiuocations mentall reseruations and the like deuises Their Religion is policy their faith eyther implicite or wauering like that of Lucius consisting of words or wonders with Moses Egyptius as Ruffinus recordeth would not admit of nor endure that Lucius should lay his handes vpon him but tolde him that hee would rather beleeue his eyes then his eares that is he would rather embrace the Religion which is seene then that which is only heard And for them that without blushing say There is no God and blot out all Religion with one dash or with Zenaherib Holofernes and Phâ—raoh scoffe at Godlinesse or with Rufus entertaine the Religion of the place where they liue what euer it be or turne Religious godlinesse into worldly policie by practising as I sayde Machiauels Prince Bodins Commentaries Lipsius Politiques and such like Discourses That of Saint Paul is verified of them For if oâ—r Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the eyes of them that beleeue not lest the light of the glorious Gospell of Chrict who is the Image of God should shine vnto them For to these it is euen yet a hidden mysterie And in such fearefull case are all light headed Zebuls scoffing Iebusites scorning Cains vile Iulianists impious Lucianists and contemners of all piety religion and godlinesse But Beleeuers consider That the vngodly shall bee turned into hell and all the Nations that know not god and the whole creation on groneth to bee deliuered from such burthens as these miscreaÌ„ts are Who tread vnder foot the son of God and account the bloud of the new testament as an vnholy thing whereby they are sanctified and do despite the spirit of grace And Beleeuers see euen by the veâ—y glimpse of right reason that nothing but man maketh account of greatnes God doth not for with him is no respect of persons Nature doth not for the children of Princes are borne naked as wel as the Cottagers and death assayleth the Court as well as the cart Goodnes onely is that wherein God delighteth and good men tender it as their breath Godlinesse beeing the gracious mother and goodnesse the holy daughter Lastly they that beleeue know that godlinesse hath the promise of this Life to be gracious in Christ and of that to come to bee glorious in Christ and therefore it is the onely thing they desire to know It is the one thing necessaâ—ie they practise it is the Manna of their soules the ioy of their hearts the touchstone of their actions the Gynosura of their affections the Dauids harpe for their â—ares the Word for theyr mouthes the Mirrour for their liues the path for their feet the station for theyr watch the salue for theyr griefes the Key of Heauen and the Heauen on Earth To thee therefore O Lord doe I lift vp my heart in the mercies of thy Sonne Christ Iesus Doubtles O holy and heaueÌ„ly father man disquietâ—th him selfe in vain for thou didst make him righteous but he after the vanity of his owne hart which is falne from thee haue sought many inuentions Thou O God canst not please vs with thy patieÌ„ce nor humble vs with thy present and future iudgements nor allure vs with thy gracious promises Such is the peruersitie of our infirm natures such is the pâ—euishnes of our corrupt condition such is the euil of guilt action that we haue in vs Thy lessous are al of peace and wâ—e runne counter into controuersies euery day deuising to our selus an opinion a fancie a faction and to make good these what stone do we not mouâ— what corner do we not raâ—sâ—ckâ— what earnestnes and acrimonie do we not apparantly reueale or else like some stupid or dul beast we haue no sence or feeling at al of thee or of thy greatnes but liue onely to liue and to delâ—ght our selus with our selus in our grosse mistakings If we pretend religion Satan tempteth vs with faction if puritie with hypocrisie if zeale with vncharitable ioaloâ—sie O Lord some yeares haue I liuâ—ed wretched man that I am among other of thy seruants knew not whether there were a Iesus a Christ an holy Ghost or no So besotted haue I bin with the loue of the world so befooled with mine own fancie so plunged into the darke deepeues of the diuel and so transported with the fashions of others who know as little and vnderstand as little or lesse then my selfe But now O Lord God loâ—king backe into the misery of my selfe I shudder and tremble seeing a far of a mystery wherof as yet I could neuer attain the knowledge albeit I haue obserued many of my brethren with great diligence and zeale to abound in all Godlinos forwardnes saÌ„ctiâ—ony gladly hearing frequenting conferring following after the light that shined vnto them in the darknâ—s of this Life yea aduenturing their liues their liuelyhoodes their credite and esteeme among the sonnes of men and accompting all things else as dung in respect of the knowledge and seruice of their heauenly Maister To me O Lord among other the rest of thy seruants this is a great mysterie that haue felt in my selfe no minde no meaning thereunto What shall I doe O Lord in this my misse led and misperswaded estâ—te I now perceiue O Lord by that glimpse of right reason which maketh euery man vnexcusable and by that sparke of light which enlightneth euery one that coÌ„meth into the world that my sinnes my sinnes my great and griâ—uous sinnes like to some huge mountaine haue vpreard themselues betweene me and this most glorious light dimming vp mine eyes that I cannot see and damming vp that heauenly splendor which should enlighten mee and haue set such a controuersie betweene thee and me that my soule is like vtterly to bee diuâ—rced from thy loue vnlesse thine eye of pittie consider me O looke vpon mee deere and tender hearted Father
reconciled the world vnto himselfe And by taking vnto himself our flesh by Incarnation made it his owne flesh that so of his own albeit from vs hee might haue what to offer to God for vs. And without this our flesh hee could not suffer for the manhood is the proper subiect of passion compassion and feeling pitty which causeth the regiment of Christes Kingdome to bee most amiable exercising dominion ouer all men with a true naturall and sensible touch of mercy The second person therefore of the glorious Trinitie was sent to performe this great worke not the Father who being of none could not be sent Not the holy Ghost who albeit he proceed yet he is not the first that proceedeth And forasmuch as a double Mission was requisite the first person that proceedeth was fittest for the first Mission and the second for the second who also more fitte to make vs the sonnes of God by grace then hee that was the sonne of God by nature And who more fit to repaire the images decayed in vs then he that was the engraueÌ„ form of his Fathers person And this was done that man with more assurance and without danger of euer erring might come neare vnto the presence of sacred truth it selfe and settle therein by this manifestation of the Sonne of God And God became man that he whom man was to follow might shew himselfe vnto man and bee seene of him Besides it was done that the humane nature might be aduanced to such an high dignitie and excellencie that no man should any more so much forget himselfe as to defile the same with sinfull impurities Lastly it was done that man might bee deliuered from the slauery and bondage of sinne whereinto hee was plunged For man was punished as Iustice vrged That was pâ—rformed which God had threatned as Truth required The offender was pittied as Mercy entreated God and Man reconciled as Peace desired Thus Mercie and Truth met together Righteousnesse and Peace kissed each other The manner of this is the astonishment of Heauen and Earth but our holy faith makes it more true then plain vnto vs yet some resemblances may in some part expresse this vnion vnto vs. The vnion of soule and body maketh one man a flaming and fiery sword makes one sword one man may haue two accidentall formes Phisicke and Law and a branch engraffed and a tree is one tree so Christ is one and yet hath two different Natures in them performeth the distinct actions peâ—tayning to eyther of them Condemned then be all hereticall cauils of Arrâ—us Macedonius Apollonarius Panlus Samofatemus Sabellius Photinus Aetius together with the whole swarm of Dimiarrâ—ans and the like damned heretiques who eyther impeach the truth of Christs Incarnation and Natiuity or the vnion of his natures in one person or his line of Dauid according to the flesh that is according to the weake flesh but not corrupted flesh For the Word was made Flesh and dwelt among vs. There is the whole Nature of man And Christ in the dayes of his flesh offered vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was heard in that he feared There is the true affection of our nature So then He that confesseth that Iesus is come in the flesh is of God and he that confesseth it not is of the Diuell There is the triall of our faith For this manifestation of God in the flesh is to vnbeleeuers as the cloud that stood betwixt the Israelites and the Egyptians at the red sea which to the Israelites was a bright shining cloud but to the Egyptians a dark dangerous and portentous Commet And is not this then a Great Mysterie That God who is without beginning and end should haue a beginning with vs by birth and an end by death That God who neither changeth nor altereth should encrease in stature That God who is without commixture or defect should eate and bee an hungry That God who could be no more then he was should take vpoÌ„ him the shape of a seruant be that he was not that could haue no more then hee had should bee lesse then he was and could know no more theÌ„ he knew and yet would feele our infirmities and taste our miseries What tongue what pen can expresse this mysterie that God should bee vnited vnto man not onely in loue grace but in one person for we must obserue that the humane nature of Christ is not a distinct person by it selfe as Peter Iohn and such like but to our vnspeakeable comfort is so vnited to the diuine nature that did assume it as they both make but one person so that all that is in it is truly said to be Gods and al that was don by it to be done by God as Christs bloud was Gods bloud Christs death was Gods death as hath been sayd And the God of glorie may as well be sayd to suffer death as to rayse the dead froÌ„ their graues and the sonne of man as well to haue made as to haue redeemed the world Who would euer haue thought that so great a wouÌ„d as mans sinneful defect from God should euer haue beene thus healed or that God and a wretched sinner should bee thus reconciled or that heaueÌ„ and earth should bee thus incorporated or that the veritie of God and the compleate substance of man should bee vnited in one Christ who is truly God perfectly man God and man indiuisibly and both in that one distinctly But yet behold this Great Mysterie of Godlinesse as it is not to be asceÌ„ded vnto in the exaltation therof for it is God and as it is vnutterable in the humiliation for it is God in the flesh so it is vndoubted infalible in the demonstratiue manifestation thereof for nothing is more euident to the faith of christian beleeueâ—s It being not onely prophesied shadowed and portrayed out vnto vs in the old Testament vnder diuers types and sundry formes but also substantially and really performed fiâ—ished and consummated in the new testament Mark but the diuine paralels of this manifestation in some few particulars and note whether they doe not touch each other and point out to euery beleeuing soule the whole frame and for me thereof from the circumference to the Center Pharaoh kileth the Hebrewe children Herod the true Pharoah killeth the children of Bethelem Both stirred vp by Sathan to murther the Messias if they could and to falsifie the promise of this manifestation purposed before of God from euerlasting Salomon at twelue yeeres decideth the question between the 2. women for the liuing childe Christ the true Solomon at 12. yeares is found admidst the Doctors posing and questioning them doubtlesse of the Iewish Synagogue then dead and of the true Christian Church the liuing child Moses fasted fortie dayes at the giuing of the Law Christ fasted forty dayes at the
a mans voyce onely why doth God vpbraid the world That hee hath called when men haue but preached and yet ye haue refused and why doe the Prophets when they preached inâ—ulcate so often in all their writings Thus sayeth the Lord of Hosts when notwithstanding the Prophets onely in the voyces of men spake and preached vnto the people Yea but sayth a second If it were Gods worke it would not bee fruitlesse and vneffectuall in the issue therof As if that were not as good seed which fel among thorns as that which fell on good ground and as if Paul did not testifie That to some Preaching is the oder of Life vnto life and vnto some the sauour of death vnto death And Euangelicall Esay tels you That as the raine commeth downe and the snow from Heauen and returneth not thither but watereth the earth and maketh it to bring forth and budde that it may giue seede to the sower and breade to him that eateth So shall my Word bee that goeth out of my mouth it shall not returne vnto me voyde but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it sayeth the Lord God almighty Neither is this all for a third puts in his obiection and sayeth If indeed Paul and Peter did preach there were no doubt to be made of the happie issue thereof I answere Yet we know that some say dâ— to Paul and Peter his Master euen Christ Iesus when hee preached vnto theÌ„ thus Thou hast a Diuel At what time hae rebuked them of sinne but these were crucifiers And Peter they sayde was drunkeÌ„ wheÌ„ he spake out of the plenty of Gods spirite which he had lately receyued but they that sayde so were Infidels and Paul was accouÌ„ted mad when hee preached of righteousnesse of temperance and of iudgement to come but he that so esteemed him was but a Pagan Therefore wee may see that all such cauils as these are but the suggestions of flesh and bloud and the delusions of the Diuell of hell â—agans shall condemne such â—espisers in the iudgement For the people of Lystra and â—erbe Cities of Lycaonia reâ—eyued Paul and Barnabas as â—f they had been Gods from Heauen calling the one Iupiter and the other Mercurius But beleeuing soules entertain these Messengers of saluation as Angelles sent from God So did the beleeuing Galathians receiue Saint Paul albeit he preached among them in great infirmity as he himselfe confesseth yet had not the Law of God and nature for bad them they would haue pulled out theyr own eyes to haue pleasured Paul Oh what is becom of the kind acceptance of the former ages that left all the endowments now visibly to bee seene in the Christian world for the continuance and propagation of Religious preaching for the seruice and ordinance of God for the proclamation of this mystery and for the dissemination of the blessed seede of godlinesse into all the world Surely the entertainement of our forefathers of the wodden Priests of Babylon who were indeede but Balaytes will rise vp and condemne the sonnes of their irreligious profane and base contempt of the cleare earnest preachers of this sacred Mystery But we will cease to vrge our owne case and appeale from our condition among the sonnes of men to our Master which is in Heauen to whom we eyther stand or fall Blessed bee his goodnesse for euer and his inheritance shall neuer fayle that we are assured of Oh the vnspeakable riches and bounty of Gods faâ—our that did thus reueale it â—t self vnto vs miserable wretâ—hes that were Pagans And now that wee may â—ot errâ— or bee ignorant we must vnderstaÌ„d that we we I say of the English Nation among others were these Gentiles To vs to vs I say that inhabite the vtmost westerne Isles of the World is the dore of holy faith opened and Christ the expectation of the Gentiles reuealed our hearts being purified by faith wee are now become the sheepe of Christs pasture and hee is become the chiefe Bishoppe and Shephearde of our Soules Our English Nation being at the first deliuered from the blacknesse and darkenesse of Gentilisme by their preaching of this mystery of Godlines eyther by Ioseph of Arimathia or by Philip the Euangelist or as some recorde by Priscilla and Aquila or by all of these A remainder of that wretchednesse wherein we were then plunged is continued yet amidst our Nation for the dayes of the weeke which our children name retayne yet the brandes of infidelitie wherwith our whole nation was then marked The Heathen Saxons and such were we once had gods for euery day of the weeke The Sunne for the Prime day of the weeke and thereof called it Sonday The second of the Moone Moonday The third of Tuisch for so they called Mars Tuisch day Of Wooden theyr Idoll Woodensday Of Thor their Iupiter or Thur another Panim god Thursday Of Freer which was their Venus Freersday now Fryday And the last day of the Weeke they named of the slowest Planette Satursnday or after some Seâ—ersday another Saxon Idoll From out of this Heathenish infidelity and bottomlesse misery of blindenesse and impiety Loe the mercy of God hath deliuered vs by this preaching of this mysterie of Godlinesse the Gospell of Christ and hath made vs Citizens of the Saints the family of Faith and light in the Lord from out of the bondage of sinne and sathan from out the confusion of Idolatrie and darknesse of of extreame ignorance That the promise of GOD made to Abraham as Tertullian reasoneth might bee performed which was That in him all the Nations of the earth should be blessed and the prophesie of Rebâ—â—caes twinnes might come to passe of whom it was sayde The elder should serue the younger which was indeed fulfilled whereof Esau his seruice to Iacob was a figure when the Iewes were reiected and serued the Gentiles their yonger brethren The vse of this Saint Paul doth largely exemplifie in the ninth to the Romanes The Iewes were the true vine we the Gentiles were the wilde branches of a wild Oliue Are they eiected that wee might bee receyued are they broken off that wee might be engraffed Then let vs feare for if God spared not his own true vine questionlesse he will not bee indulgent to vs that are wild â—liues And let vs know ' 〈◊〉 when the fulnesse of the â—entiles is accoÌ„plished God 〈◊〉 againe receyue his owne â—â—ople and remoue the canâ—â—sticke that both Iew and â—â—â—entile that beleeue may bee â—ued by the Lord Iesus â—hrist euery one in his acâ—â—â—ptable time Now is our time now is 〈◊〉 time of the Gentiles saluaâ—â—on now is the time that by his preaching of this Gospell â—nd misterie of godlinesse God will bee reuealed vnto â—s that wee may beleeue and â—e saued God therefore perswade Iaâ—heth to dwell in the tents of â—em Amen O Lord God and most grâ—tious Father in
the World in respect of this as did Moses the powers of darkenesse and the gates of hell as the walles of Iericho shall fall downe before mee as those did before thy Ioshuah I shall subdue all mine enemies bee they neuer sâ—many neuer so mighty neuer so malitious as did Dauid his Worthies and shall sanctifie all my corrupted actions affections healing that which halted and binding vp the broken parts as did thine Holy Prophets So shall I triumph ouer hell vanquish â—death and liue with thee for euer O Lord thou art not wont to quench smoaking flaxe nor to breake a brused reed nor to let a repenting soule goe pensiue from thy presence O looke vpon me with one glimpse of thy countenance and enflame mine heart with zeale that feeles it selfe touched with the fire of thine Alter Oh saue me for thy pitty sake and take mee ouâ— of the multitude of vnbeleeuers that I may seeke and serue thee for euer Distill thy heauenly dewe into my bowels Let it runne like oyle into my bones Let it bee as a fruitful and effectuall plantation in mine hart that I may not be one of the number of those that say they haue faith and professe it also but without fruite but of those who with neuer altering resolutions treade the trace of that sacred faith that worketh by loue ouercommeth the world holdeth alwayes the sacred truth and leadeth into the wayes of eternall ioy and happiâ—nesse by thy effectuall and sauing grace Grant this O Father of Heauen for Christ Iesus sake thy blessed Sonne and mine eternall Sauiour Amen GOD RECEIVED vp in Glory Explication THis Mystery of Mankind you see hath now led vs from Gods humiliation in the flesh to GOD iustified in the Spirit from vision of Angels to reuelation vnto men from thence to beleeuing and now are wee come to the exaltation therof for God was receyued vp in Glory That is Christ Iesus God and man in our nature is ascended vp into heauen to take possession in our nature of that glory which hee had in himselfe from all eternity but hath purchased it for vs his redeemed Church with his most precious bloud For it was necessary that Christ â—hould suffer aud so enter into â—lory Not that this was of â—bsolute necessity that he must needs suffer For in respect of himselfe this glory was his â—rom euerlasting but was necessary he should enter into â— by suffering onely in reâ—pect of vs that the humiliaâ—ion of the Sonne of God becomming Man might be the â—ause of the exaltation of the â—ature of Man For when he â—ersonally assumed the naâ—ure of Man and became Man Man became God â—lmightie hauing all powâ—r and a name aboue all â—ames that the abasing of â—e diuine Maiestie and perâ—on of the Sonne of God â—ight bee the high aduanâ—â—ng and exaltation of the â—â—rme of a seruant For when God began to be Man and Man began to be God God began to be a Man in subiection and humilitie and man to be God in the height of perfection For if God were humbled as much as hee might be in that he became Man was not Man exalted as much as hee might be in that he became God Herein vndoubtedly appeared the wisdome and power of our God that his Sonne in obedience to the Father beeing abazed to the lowest degree of humiliation for vs should by his owne power and not as Enoch and Elias were by anothers power be exalted to the supreme height of exaltation in the sight of all the world both of men and Angels Therefore we beleeue that hee which Ascended is the same that Descended first into â—o the lowest parts of the â—arth Descended when his â—ody was layde in the graue Descended when his soule separated from the body went â—o the place where the soules departed were Descended when his Deitie exhibited â—t selfe into the lowest pit to â—he terror of the diuels and â—urther despayre of the damâ—ed Descended when the power of his passion did exâ—end it selfe euen to those exâ—reme parts Descended when â—e suffered those extreme anguishes and torments which for our sakes by his Fathers will he was willing to endure Descended when he deliuered those that deceased before his resurrection and brought them by the power of his sufferings into the place where they now are And he that thus Descended is the same that Ascended farre aboue all heauens to fulfill all things Euen hee our Lord Christ that in our nature was accompted but a most despicable man yea a worme and no man that vndertooke our sinnes the cause of his suffrings that endured a cursed death the punishment due for our transgressions euen he that in the entrance of this bottomlesse sorrow had his soule heauy vnto the death and made strong cries and teares to bee deliuered and in the progresse thereof had clods of bloud breaking from him and when he was deepest in vttered that dreadfull clamor expressing a most horrible passion My God my God why hast thou forsaken me Euen hee I say now tâ—â—umphes ouer all the powers of hel and the heauens stoope downe and receiue him vp in glory And this the power and mighty hand of our God hath wrought for vs to the glory of his great name which be praysed and blessed for euer By God wee vnderstand â—he hypostaticall vnion of the diuine and humane natures â—n the person of Christ Iesus By Receiued vp wee conceiue not a momentany but by degrees of time a locall motion ascending from an inferiour place to an higher and by Glory is meant that hee was exalted aboue these visible heauens and receiued throgh the spheares the cataracts of heauen opening vnto him euen that hee might sit at the right hand of God in great Maiesty and highest glory for euermore in the heaueÌ„s of the blessed The circuÌ„staÌ„ces of this article of our Christian faith is most euidently in all the particulars set down in holy wâ—it The place where he was receiued vp was mount Oliuet neere to Ierusalem the cittie where he was so abased euen there there I say was hee taken vp into the glory of the father in the sight of his cursed enemies The manner of his ascent was a cloud receiued him vp The heauens stoope downe to doe homage vnto the heire of heauen and earth For by the same power whereby he made all things in the begining hee also lift vp himsele aboue all things that are created His passage naturall without either change or diffusion of his natures His Session also actuall For according to his true naturall being hee sits at the right hand of God and according to his personall being he is euery where The time of his ascent was â—ortie dayes after his resurreâ—tion from the graue For so â—ong was he conuersing with â—is people after his passion â—hat they might bee the more â—scertayned of the truth of his â—rising from the dead and â—ight be informed and confirmed the
you peace My people sayth GOD shall sit in the beauty of peace and in the Tabernacles of my protection Desire you dainties You shall be satisfied when his glory shall appeare Desire you wine You shall bee filled with the plentie of this house and shall drinke of the riuers of gladnesse Doth Musicke delight you Here Cherubin Seraphin continually doe crie Holy Holy Holy Lord God of Saboth In a word what delectable thing soeuer can come into mans imagination It is here in full aboundance to be found For God hath spoke it Come and I will shew thee all good O wretched sonnes of men whose teeth are sette on edge with the crudities of this world that they cannot taste of the delicacies of that other world For the Fathers haue eaten sowre grapes and the childrens teeth are set on edge as Ezechiel speaketh Wee must therefore abstaine from the rawe and vnwholesome thinges of this Life if wee meane to confirme our teeth and conforme our taste to sauour Heauen and these glorious thinges of God The best of Gods people that euer were in the world could expresse the glory of this place but by Negatiues albeit they had an extraordinary inspection into it Aske the Prophet Esaias and Saint Peter the Apostle they will tell you That the things which eye hath not seene neyther hath eare heard neyther came it into mans heart are which God hath prepared for them that loue him And Saint Augustine sayeth That the things which God hath prepared for them that loue him Our faith cannot conceyue our hope cannot comprehend our charitie cannot apprehend for it surpasseth our thoughts our vnderstanding our desires Let this bee our comfort that this glory may be obtayned expressed or conceyued it cannot be Augustine sayeth that he can tell sooner what is not there then what is there When the Queene of Sheba came to Solomons Court and heard his wisedome saw the house which hee had built obserued his dyet viewed the dwellings of his seruants noted what seruants robes the manner of their service and recounted the whole burnt offerings which were offered in the house of the Lord euerie day The text sayth that shee stood amazed and there was no Spirit in her and when shee came to her selfe shee vttered these words It is true that I heard in mine owne land of thee O King howbeit I beleeued not the report vntill now I see it but the one half was not told me for thou hast more wisedome and prosperitie then I heard by report Right so O my soule shalt thou say when thou commest into this heauenlie Court and beholdest and knowest God as he is known and seest the new Hierusalem the Feast of the Lambe the Mansions prouided the milke white roabes of the Saintes their attendants vpon God and the continuall Alleluiah sung by the quire of Heauen thou wilt say O it was not the least particle of this glorie that wee heard of beneath when we were in the earth for this glorie farre surpâ—sseth all that euer wee heard or could imagine neyther indeed could wee beleeue the same but now O King of Heauen assuredly they are fully blessed that alwaies stand before thee and behold this thy Maiesty and surpassing glory Hence was it that Holy men of God oft sighed and earnestly desired when they meditated of this glory to be with Christ. I desire to bee dissolued and to bee with Christ sayeth Paul Aye mee that I am constrayned to dwell with Mesech sayeth Dauid And in another place When shall I come and appeare before the presence of the Lord If I haue found grace in thy sight O Lord shew mee thy face sayth Moses And to this purpose God sendeth his dearest children bitter pilles of affliction oft-times in this life to weane them from the pleasures of this world The world troubleth mee saith S. Augustine and yet I loue it what would I doe if it did not afflict me Surely it would befoole vs as it doth too many who rather then they would forsake any part or parcell of the World they will desperately and diuelishly forsake their God and the glory of heauen and in their hearts wish God to keepe it for him selfe and let them enioy their pleasures and pastimes in this present life O blinde and barbarous folly of the sonnes of Adam who hath bewitched you Would you see the inuisible things of God They are seene sayth Paul by the visible God being considered in his workes Christ is receyued vp in glory ascend thou by these degrees vnto Christ O my soule that he hath reuealed vnto thee Say vnto thy selfe when thou viewest the world and the glory thereof both in the frame of Heauen and in the fabrique of the earth If O Lord thou grantest vnto vs such goodlie thinges in this our prison what hast thou prepared for vs in thy pallace of Heauen If here thou affoordest so liberally thy blessings both to friendes and foes what hast thou prouided in heauen for friendes onely When thou beholdest the surpassing beauty of the heauens say O my soules How delectable are thy dwellings O Lord of Hosts my Spirite fainteth for desire to dwell in the Courts of thy house for euermore For all Nations are before thee as nothing and they are accounted lesse then nothing and vanity When wee consider again that there are three principall places in this vniuerse to witte Hell the World and Heauen The first vnder the earth the second aboue the earth the third aboue the visible heauens The first a place of darkenesse the second a place mixt both with light darknesse the third is altogether light The 1. a dungeon of despayre the second a vale of teares the third a Paradise of incomparable delights and delicacies whose heart desireth not after those water-brookes whose soule seeketh not after those ioyes of Heauen where is the fulnesse of ioy and happinesse for euermore For there is health without sicknesse youth without age fulnesse without famine plenty without penury gâ—ory without infamy peace without warre and in a word all good without euill Now therefore O yee sonnes of men Marke Sayth Saint Augustine Heauen is to bee solde and God requires no other price for thee to buy it but thy selfe it is worth so much as thou art giue God thy selfe and thou shalt haue it But obserue thou must not present thy selfe to God in this exchange a worldling a sinner a cast-away but thou must become iust good holy and worthy of the same not of thy selfe but beeing iustified sanctified and bettered by the holy faith and Spirit of thy God in Christ Iesus in whom wee all are accounted worthy so shalt thou by his merites obtaine a Kingdom where the fire dooth not burne nor the ayre infect nor the water drowne noâ— the earth tremble vnder thee where there is no commet to presage thee euill no thunder to terrifie thee no lightning to daunt thee no thunderbolt
the Rose of the field and the Lillie of the vallies Moses of old posed the whole world with this question Enquire of the dayes of olde which were before thee and froÌ„ the day that God created man vpon the earth yea euen from the height aboue to the depth beneath if euer the like thing were knowne That a people should heare the voyce of the Lord speaking out of the middest of the fire But now we may pose Moses say O Moses then God spake by an Angell out of the middest of the fire but now O man of God was euer the like as this heard That God himself in the nature of man should sit amidst his disciples and teach the. This is that the spirit of God so magnifieth That at sundry times and in diuers manner God spake heretofore in his Prophets but in these last dayes by his only Sonne And if the word deliuered by an Angell was stedfast what shall become of them that refuse and neglect the Sonne of God now speaking vnto them O most ingratefull and brutish are the sonnes of men who seeke not to vnderstand this mysterie so anciently prophesied of so fully performed and so manifestly declared Me thinkes I heare all other creatures of heauen and earth say Oh that God had vouchsafed vs such a blessing such a tie such a fauour for then had wee had beene most happy The quires of Angels say Oh that God had ordayned to vs so vnspeakeable a fauour as to haue beene vnited to our nature But Christ tooke not vpon him the nature of Angels but tooke vpon him the nature of children that being tempted himselfe and suffering hee might succour them that suffer and are tempted Who would not then in consideration hereof giue himselfe a whole burnt offering vnto his God and consecrate his whole life if the terme thereof were euen from the first Adam vnto the ende of the world as a votiue seruice vnto the glory of this God Oh vncircumcised hearts and eares of those who neither care to heare nor to vnderstand this blessed mysterie For if they would diligently seeke they should find that God would manifest himselfe vnto them euen in their indiuiduall flesh by the sanctifying power of his holy Spirit and by pertaking of his diuine nature whereby they should see with open face as in a mirrour the glory of the Lord and be changed into the same image from glory to glory euen as the spirit of the Lord. In no wise shold they be as those wretches in whose flesh Sathan and not God is manifested who are indeed incarnate diuels as the prouerb is whom Sathan hath so sifted to the bran and winnowed to the chaffe that no remainder of any godlinesse or goodnesse is leaft in them in whom Sathan is Totus in toto totus in qualibet parte as Aquinas saith of the soule Their imagination euill their minde ill their meaning ill their will obstinate their vnderstanding darkned their eares itching after vanities their eyes adulterous which cannot choose but sinne their mouth blasphemous their an open graue of fulsome slanders their hands rough and cruell their feete swift to shed bloud their whole body a cage of vncleane birdes their life and conuersation a stye of stinking swines flesh an Acheldema of oppression a Caluarie of dead spoyles their ende a puddle of loathsome impieties But those that secke God doe vnderstand this mysterie and shew forth this manifestation in themselues hauing lift vp their heads as gates their minds as dores and the king of glory is come in vnto them and is manifested in them by their faith in Christ by their good workes among men by all the fruites of his graâ—ious spirit and by their ioyfull departure hence being assured of a farre better rest and happinesse in their maisters kingdome The custome of the Aethiopian Church which liue vnder Prester Iohn is to obserue the feast of the Epiphany as their chiefe and principall festiuitie at which time God shewed himselfe both to Iew and Gentile in this manifestation by a starre Thereby acknowledging and that most truly that this blessing is the beginning and fountaine of all other blessing in Christianitie whatsoeuer and ought most sollemnly to bee obserued and most diligently to be considered especially of vs that were Gentiles Goe foorth therefore yee daughters of Sion euen all religious and denoute soules and behould King Solomon your Christ with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart Go foorth I say from out the fashions and fancies of this world both with readinesse and resolution as men do to meete their new king If you be malefactors he will pardon you vpon repentant reconciliatioÌ„ throgh Christ Iesus and will receiue you to fauour If you bee already his seruants and citizens of the citie of God goe foorth to meete him with your presents of good workes and holinesse as your homages of fealtie If you be friends and allyance as are all deuout Soules doe that often which hee hath bidde you doe in remembrance of him that is offer the sacrifice of thankefulnesse receiue the cup of saluation call vpon the name of the Lord that so you may shew the Lords death all your life long vntill his comming againe So shall your eyes bâ— opened that you shall not onely vnderstand this Great mysterie of Gods manifestation in the flesh but also see it Iustified in the Spirit Oh blessed Emanuell encrease our faith O Eternall and most mightie Iehouah Elohim whose seate is in heauen whose footestoole is in earth whose chariots are the clouds whose might is in the great waters whose power is euery where whose displayed glory is in heauen where angels are they attendants and where all the blessed dominations and thrones doe thee dayly homage where the innumerable company of elected Saints doe vncessantly prayse thee where thine habitation is light that none can approach vnto thy cloathing Maiestie and honor thy wisdome incomprehensible thy mercy vnspeakeable and thy iudgements past finding out Looke downe looke downe most mercifull Father in Christ from thine holy place the seate of mercie vpon me a most miserable distressed wretch O hearken thou to my prayers which I sinfull soule powre out from an vnfained heart Open vnto my soule this great mysterie of thy manifestation in our flesh that I may know and comprehend with all Saints the height length breadte and depth of the vnsearchable riches of thy grace in Christ Iesus our Lord. For thou diddest so loue the world that thou gauest thine onely begotten Sonne that who so beleeueth in him should not perish but haue euerlasting life This diuine loue of thine is incomprehensible this gift inestimable this deliuerance vnutterable and this felicitie incomparable My heart burneth with in me and the sparkes of deuotioÌ„ arise from the center
of my soule in musing on this so holyâ— and so happy a mysterie which I doe adore in the retirednesse of my spirit continually and the fire of thy zeale O Lord encreaseth in my heartâ— and the flames thereof bursts forth and I crie to thee O King of heauen and of earth that thy goodnesse would vouchsafe me a blessing among thine holy ones in whose flesh thou art manifested by the power of thy spirit of sanctification and other graces of thy goodnesse For O my God I haue perceiued sinne and Sathan a long time to haue ruled and raigned in my flesh In my heart by auersenes from thee in my vnderstanding by misled iudgments in my wit by wayward purposes froward desires in my fancie by foolish imaginations designes and my thoghts by rebellious affections in mine eyes by adulterous wanderings in mine eares by itching after vanities in my forhead as in the whores brow by impudent outfacings in my mouth by blasphemous swearings and curses and in my whole masse of nature by lewde and loose conditions Now therefore I come vnto thee O Sauiour of mankind the Phisition of soule and body and lie groueling in mine owne dust before thy footestoole humbly praying thy goodnesse for thy Christ his sake that thou wouldest vouchsafe to manifest thy selfe by thine almighty power in my flesh in my wretched flesh in my rebellious and rotten flesh in mine haughty naughty and hellish flesh That it may by thy thy power become a vessell of holinesse of puritie of grace and of glory To this blessed ende mortifie in me O Lord the deedes of the flesh adulterie fornication vncleanesse laciuiousnesse Idolatrie witchcraft hatred variance emulation wrath strife sedition heresies enuyings murders drunkennesse reuellings and sucâ—h like and in stead thereof manifest in me O God thy selfe by bestowing vpon me a principall portion of thy Spirit in loue ioy peace long suffering gentlenesse goodnesse faith meckenesse temperance and what else thy holy wisedome knowes fit for me in my vocation and ranke Restraine sinne that it may not raigne in my mortall body and Sathan that hee may not rage ouer me Set vp thy selfe O God aboue the heauens and thy glory aboue all the earth That thy beloued in whom thou art manifested by thy graâ—ious spirit of sanctification may euer praise and magnifie thy Great name amiddest the Congregatigations And I the vnworthyest of all thy creatures shall euer bee telling of thy goodnesse towards me for redeeming me with thy bloud for sanctifying mee by thy grace for vniting thy selfe mystically vnto mee thine humbled Votarie and for sauing mee from those many and manifold euills of the flesh whereinto thousands are faine also had not thy gratious assistance O Lord vpheld my weake and feeble flesh â—N Lord there hath no sinne beene committed since Adams fall vnto this day by any the sonnes and daughters of men but I had done the like if thy sweete fauour in Iesus Christ had not preuented mee O Lord then let mee liue in thee let mee wholly resigne my selfe vnto thee that neither sinne nor Sathan nor shame nor confusion may come neere my dwelling but that thou mayest dwell in mee here by thine owne spirite of holinesse that hereafter I may obtain the happinesse of thy glorious kingdome through Iesus Christ mine onely Lord and Sauiour Amen GOD IVSTIFIed in the Spirit Explication GOD manifested in the Spirit not as man iustified whose sinnes are remitted for Christ his sake whose vnrighteousnesse is couered with Christ his merits whose wretchednesse is not imputed for Christ his obedience as Saint Augustine diuinely discanteth vpon the 32 Psalme but iustified in the spirit by diuine iustice such as is properly to God only In which sence his iudgements are sayde to bee iustified that is they are true and righteous al together albeit to vs they are secret and vnsearchable His wisedome is sayde to bee iustified of her children that is it is knowne to bee true and infallible wisdome In this phrase spake Dauid to God saying That thou mightest bee iustified when thou speakest and cleare when thou iudgest That is that no liuing creature could taxe implead or touch the resolutions and performances of Gods decrees with any the least preiudice or impeachment of iniquitie for they were euer most iust and sacred albeit they are vnknowne to vs Is there any vnrighteousnesse with God sayeth Paul In this phrase also Saint Peter vrgeth the Iewes that they had denyed The holy one and inst and desired a murtherer to be giuen them The manner of this Iustification was in the spirit that is to say Hee was iustified in that which was in his sacred person diuine and aboue the humane nature So S. Paul teacheth the Church of Rome affirming that albeit hee was the sonne of Dauid according to the flesh yet was hee declared to bee the Sonne of God with power according to the Spirit of sanctification by the resurrection from the dead which seemeth vnto mee to intend two arguments to this purpose The first is that neuer any in our flesh liued spotlesse and voide of sinne but Christ onely There is the iustifying Spirite of Sanctification The second is that neuer any of himselfe but Christ Iesus loosed the bandes of death and arose from the fetters of the graue There is the Iustifying Spirite of power in the Resurrection and euen in this very phrase Athanasins speaketh to witte That Christ was iustified not after the manner of men but by diuine puritie To this end that he should bee honoured and worshipped not as a meere man albeit hee was truly man but as the eternall God in our flesh This therefore is the Catholique Faith which whosoeuer doth not beleeue cannot bee saued That Iesus Christ is knowne by his power in the spirite to be the very son of God against the Maâ—cionites Gods sonne by nature not by grace against the Arrians that hee was begotten of the Father against the Bonosians that froÌ„ euerlasting against the Natiuitarians that hee was God of himselfe against the Donatists and that hee was coequall with the Father and consubstantiall against the Macedoans This Iustification of the Sonne of God was declared in the spirit of power and in the spirite of purity as I haue sayde out of Saint Paul to the Romanes In the power of the Spirit it was declared against al the powers of darkenesse which flesh and bloud could not abandon For besides the generall cessation of Oracles at his comming the particular Idols were euery where defaced and confounded Astorah of the Sydonians Melchom of the Ammonites Chemosh of the Moabites Belzebub of Ekron Remphan of the Sirians Dagon of the Philistines Moloch of the Egyptians and many others were in all places of the world put to vtter confusion Because the God of this world which is the diuell was cast out and the stroÌ„ger man surprised the strong man dispossessed him dispoiled him and vtterly