locus virum honestat Quâ— malâ—s est vbique malâ—… est yet say they whensoever they sate in iudgment vpon the decision of any doubt and vpon the determination of any question they were so directed and guided therein that they did never pronounce any definitiue sentence against the truth As if the very place did sanctifie the person and suddainly change his former resolution or else did force him to pronounce sentence against his owne setled conscience iudgment But what an assurance the Bishop and church of Rome haue that their faith cannot faile it may appeare by this that the truth Verum vero consonat alwaies being like to it selfe and one truth evermore agreeing with another diverse of the very maine groundes of their faith are directly contrary each to other As first the church cannot erre and yet the faithfull themselues by vvhom the trueth is preserved in the church when it is preserved vnlesse vve imagine that it may be better preserved by such as are but meere dissembling hypocrites may altogither and that finally fall from God and so by consequent from the trueth 2 Secondly the faithfull being in danger to fall away wholy from God yet are still in possibility to be renewed by repentance for that repentaÌ„ce is only denied to such as sinne against the holy Ghost and yet they are not to be rebaptized whereas if they did vvholy fall away at their reconciliation and regeneration they should be admitted againe to the sacrament of regeneration Or thus The faithful that are borne againe of the incorruptible seede of the vvord and are made the sonnes of God by faith in Christ may wholy fall away from this grace but yet so that they may be renewed againe by repentaunce and recover againe a true faith and so be borne the second time the sonnes of God And yet as they themselues also teach as we can be but once borne the sonnes of Adam so we can be but once regenerate and borne the sonnes of God 3 Thirdly the children of the faithful in baptisme are devoted to the service of God only as being only baptised in his name and yet they may as they teach bee devoted also to the service of the saintes 4 Fourthly al the infants of the faithful haue their sinnes in baptisme fully washed and clensed are made members of the holy catholicke church and so are effectually called to the estate of grace And yet I hope they vvil also teach that these be 〈◊〉 20. 1. not all called at the first houre 5 Fiftly they call their sacrifice of the Masse an vnbloody sacrifice and yet they teach that Christs blood is there really present And if they â—ay that it is called an vnbloody sacrifice for that the bloode is there present after an vnbloody manner they might then as vvel call it an vnbodily sacrifice also for that as they teach the body of Christ is there also but not after a bodily manner whereas in trueth a true body and true blood haue alwaies the manner and condition of a true body and of true blood 6 Sixtly they teach that by the wordes of consecration transubstantiation is made and yet the nature of the bread is abolished and gone before the first worde thereof THIS is vttered by the Priest For in the words of consecration whatsoeuer this word THIS doth signifie in any case it must not signifie true and reall bread 7 Seventhly Matrimony as they teach is an holy sacrament and conferreth grace and yet it is with them a prophanation of holy orders as if one grace did disgrace another and as if one holy thing were a prophanation to another and that single life which vndoubtedly giveth no grace is an holier estate then the estate of Matrimony whereas it may be well knowne of euery young scholer that single life is no vertue but continencie and chastity either in single life or else in matrimony 8 Eightly they teach that grace sometime worketh alone in vs which Gratia operans â—ooperans needs must be if it be at all in our conversion and yet they teach that our free will worketh together also with Gods grace even in our verie first conversion 9 Ninthly they vaunt most confidently themselues to be the only catholikes their faith to be vndoubtedly the sound faith and they determine most peremptonly that the true catholike iustifying faith consisteth only in beleeving the truth of the articles of our christian creede and yet they teach that neither they are nor yet ought to bee assured that they haue obtained a true faith 10 Tenthly they teach that we ought most assuredly to beleue the truth of Gods generall promises as whosoeuer beleeueth in him shall neuer be confouâ—ded yet they say that it is presumption for this or that particular man which beleeueth to perswade himselfe assuredly that he shall never be confounded 11 EleveÌ„thly in their pardons shriftes exhortations to religious actioÌ„s they take vpon them to forgiue to particular persons their sinnes and yet they also to whome particularly they forgiue must sâ—il doubt whether their sinnes be forgiven For al their catholikes must still stand in doubt thereof vnlesse it be otherwise opened vnto them by revelation 12 Twelfthly they teach that they can fulfil the law more also the which thing caÌ„not be performed without grace yea without great grace yet they thus assuredly knowing that they fulfill the law caÌ„not yet for all that assuredly knowe that they themselues are in the estate of Rom. 14 23 grace wheras not only the Apostle but a very heatheÌ„ maÌ„ caÌ„teach theÌ„ that vnto every good actioÌ„ therfore much more to so many as whereby the whole lawe is fulfilled and more also it is a necessary circumstance that is required that it be done vpon an * â—er coÌ„â—…nstaÌ„ assured knowledge 13. Thirtenethly they teach that the fulfilling of the law is an ordinary dutie that is to be performed of the common and vulgar sorte of people and therefore that their relligious men must striue to ascende to a faâ—re higher degree of greater perfection and yet they teach also that the common people cannot attaine vnto the vnderstanding of the sacred scriptures vvhich containe for a good part but an exposition of the lavve and yet as I take it it is a farre harder matter to doe then to vnderstand that vvhich is right 14. Fourtenethly they teach that all pointes of faith necessary to salvation are not contained in â—he holy scripture and yet they alleadge scripture for all pointes vvhich are necessary to salvation And therfore all such pointes may be proved out of the scriptures or else they greatly abuse the scriptures even by the testimonie of their owne consciences in alleaging them against their meâ—ning only for shewe and not for truth 15. Fiftenethly some of them teach that Election which is the precedent cause of the first iustification dependeth vpon foreseene workes and yet that the first
The Philosopher could say that nothing in this world is made by God rashly or vainely not hauing an ende wherevnto it is created and meanes to bring it to the same end For there is no wise worke-master here among men that will goe about anything but that he will first determine with himselfe concerning the end of his worke and the meanes wherby it may be brought therevnto Which of you saith our Saviour Luc. 4. 28. Christ minding to build a tower sitteth not downe before counteth the cost whether he be sufficient to performe it c. Wherfore it caÌ„not be but meere madnes yea open blasphemy to avouch that the most wise mighty creator should appoint to make many that should mâ—râ—e themselues and not to appointe the end wherevnto they should come and the meanes whereby they should be brought to the same For to say that God ordained them to life but altered his purpose vpon their alteration iâ— to robbe God of his vnchaungeable goodnes and of his wisedome and foreknowledge also to say that God disposed not of them neither this waie nor that way but left them onely at their owne disposition is to say that the ordering of the clay is in it selfe and not in the potter that fashioneth the same or to say that God meerly permitteth their eternall destruction and their sins wherby they are brought therevnto neither willing nor nilling the same neither inâ—…ning to the one nor yet to the other is to make the Lord a newter in the ordering and governing of this present world and to open a gappe to flat Epicurisme Div. 6. That God hath not committed the protection of his church to the Saintes departed out of this life THe same power that made al things is only able to sustaine Maker of heaven eaâ—th Col. 1 17. Psal 36. 6. 104. 1. all things and so it doth And therefore God is not only called the maker but also the preseruer both of man and beast The eies of all waite vpon him and hee giveth them their meate in due season he watreth the hils from aboue the earth is full of the fruit of his workes For God is not as many vnnatural parents which send their children abroad into the wide world leauing them to themselues either to sinke or to swimme nor as the Ostrich who after shee hath laid her egges in the dust cleane forsaketh them caring nothing at all what becommeth of them but hee keepeth as it were continuall watch and warde ouer all his creatures cloathing the Lillies feeding the Fowles and not suffering so much as a Mat 6 â—0 10. 29. Sparrow to fall to the ground without his will and therfore much more over his elect and chosen children guarding them with his fatherly protection and environing them with his asâ—isting power 1. Pet. 5. 7. Iob. 1. 10. as with a most strong and â—…incible wall not suffâ—ing so much as an haire of their heads to fall to the ground without his providence He rideth vpon the heavens for their helpe and vpon the Deu. 33. 26. clowdes in his glory his eies are bent vpon them continually so that they never go out of his sight Yea behold he that keepeth Israell Psal 121. 4. doth neither slumber nor sleepe the Lord himselfe is their keeper he is their defence vpon their right hand and their preserver from all evill Iob. 34. 13. Hee hath not passed over this his authority to the saintes nor ioyned any of them with himselfe in commission hee hath not made them our patrons defenders let our Rhâ—mistes say whâ—t Rhem. in c. 2 â—p 1 ad Tim Apoc c 2. they list to the contrary as Saint George for England S. Denis for Frâ—…nce S. Andrevve for Scotland The saintes whilâ—st they liued were Gods instrumentes here in this worlde for the good of his church and they served their times as it is saide of David Now they Act. 13 36. 2. Sa. 12 23. are departed hence they are not sent backe againe to be regentes over countries or to be disburlets of these the Lords earthly and temporall blessings For they rest from all such labours being alwaies before the throne of God seruing and praising him there Apoc 7. 5. 13. 14. for ever and therefore well may they contente themselues to leaue the affaires of this world to such as still liue in this world and not to haue any more portion for ever in all that is done vnder the Eccl 9. 6. sunne seeing that they haue so liberall pleÌ„tifull a portion in the things that are aboue the sunne Surely king David while he liued Psa 73 25. here in this worlde knewe no patron besides the Lord himselfe Est 14. 3. Is 6. 16. WhoÌ„e haue I in heaveÌ„ but theâ— Nor yet did Queene Ester know any other Lord helpe thou me which haue no helper besides thee For Abraham knewe theâ—… not and Israell had forgotten them Chap. 4. Div. 1. That our Saviour Christ according vnto his divine nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same God vvith the Father THe godhead deity or the divine nature is of none but of it selfe being the originall cause and fountaine of all being and subsisting vnto all as these names Iah and In Iesuâ— Châ—ist his onely sonâ— Iehovah do also insinuate And the divine nature of our glorious God Lord Iesus Christ is the same divine nature which is in the father and he himselfe is one and the same God with the father and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of himselfe howsoever the wicked brood of the great Antichrist the grauÌ„d enemy of Christ doth charg this doctrin with wicked blasphemy Christ as God is of himselfe as God the sone is of Rhemist in Ioh. cap. 1. Campian Rat. 8. the father begotteÌ„ after an vnspeakable maner of his divine nature substaÌ„ce before al worlds And so speaketh an ancient father Christ to himselfe is God but in the reâ—…tioÌ„ to his father is the sone so begotteÌ„ of the father Div. 2. That our Saviour Christ was incarnate by the holy Ghost and tooke his humane nature only of the seede of man and not of the seede of any graine by having it transubstantiated into his bodie IF the doctrine of transubstantiation bee true as it is determined Incarnate by the holy Ghost borne of the virgin Mary Seâ—… 3. sub Iulio 3. caÌ„ 4 cap. 2. and concluded by the councel of Trent that by the consecrâ—tion of bread and wine the vvhole substaunce of breade and vvine is turned into the very substance of the body and blood of Christ And if the vvordes of the institution of this holy sacrament this is my bodie be to be vnderstoode liâ—terally really substantially then our Saviour CHRIST tooke not flesh onely of the blessed Virgin Marie but also of material bread that becomming really and substantially his very
but vvill offer vp him againe vnto GOD and that as a propitiatory sacrifice both for the quicke and deade In so much that this holy sacrament being ordained of GOD to testifie the sufficiency of that sacrifice vvhich our Saviour himselfe once offered vpon the altar of the crosse is cleane perverted by the church of Rome and as it vvere forced to witnes the contrary and being appointed to coÌ„tinue the memory of CHRISTES death and of the singular vertue thereof in procuring the full and perfect redemption of man by this meanes it is abused to evacuate the crosse of CHRIST and to annihilate the vertue of that perfect redemption Thus haue they turned this holy and blessed sacrament into a sacrilegious and Idolatrous sacrifice the vvhich because it is grounded vpon their doctrine of Transubstantiation and the Reall presence I vvill therefore adde one vvorde also for the confutation thereof The vvorshippers and adorers of their bredden CHRIST doe charge vs for that vvee deny Transubstantiation and their Reall presence to make CHRIST a liar and to deny his plaine vvordes or at the least greately to darken and obscure them vvith tropes and figures But that all indifferent persons may vnderstand vvho they be that make Christ a liar darken and obscure his plaine words I vvould demande of them but this one questioÌ„ which is In vvhat outward elements Christ ordained this holy sacrament of his body and blood and vvhat therein be the visible signes of the invisible grace whether bread and vvine in their nature and substaunce or the bare and naked shevves thereof Verily the Evangelisteâ— vvith the Apostle doe Mat. 26. 26. Luk. 22. 19. 1. Cor. 11. 24. testifie that our Saviour Christ at the institution of this holy sacrament tooke bread in his nature and substance and not the bare and naked shevves of bread and when he had given thankes he brake it gaue it to them saying this is my body which is given for you do this in remembrance of me And in truth sacramentes if they haue not a certaine similitude as Austine saith with the things whereof they are sacraments Aug. ad Bâ—nif â—p 23. they are no sacraments at all but loose the name and nature of sacraments Now true and substantiall bread and wine haue a certaine similitude vvith Christ the heavenly Mannah and true bread of life the bodily nourishment that proceedeth from the very substance of these earthly creatures doth fitly represeÌ„t our spiritual nourishment that we haue by Christ but whitenes rednos roundnes with the outward shewes of bread and wine what resemblance haue they either of Christ himselfe or of the benefits that we receiue by him wherfore it is not a giving of the lie to the Lord of truth nor so much as an obscure and hid kinde of speech but that which is most familiar and agreeable to the nature of a sacrameÌ„t thus to interpret Christs words this is my body this bread is the sacrament or sacred Occam in 4. sent dist 13. Gardiner in Marco Antâ— Const De consecratione dist 2. c. timorem Glossa ibideÌ„ signe of my body Wheras in truth it is not only a great obscuring but a plaine perverting of our Saviours words to interprete them with some of the members of the Romish church as this is my body that is this bread goeth away my body succeedeth in the place therof or with other of them this my body is my body or with a third sort this Individuum vagum this I cannot tel what is my body or this nothing is my body Surely these doubtfull and strange interpretations of Christs words doe not only obscure but pervert the same deluding the harts of the Lords people and vndermining the soundnes of their faith For how can they eate these outward shewes or what benefite could they obtaine by them if they could eat theÌ„ was not this sacrament of the Lordes supper ordained to the same end as all other sacramentes are euen to assure vs of our spirituall vnion with Christ the interest that we haue thereby to all his blessings how is this herein ratified and confirmed vnto vs verily not by the bodily receiving of Christs body nor by receiving of the outward shews of bread wine but by the reverent receiving of the holy sacraments and signes of the body of Christ and of his blood And seeing there is no bodily commixtion betweene Christ and the faithful to what purpose serveth a bodily participation seeing also as they themselues teach Christ being bodily receiued of the wicked departeth againe from them and being bodily receiued of the faithfull yet is not thereby vnited vnto them nor receiued to life but only when he is receiued of theÌ„ by faith Lastly why should the litterall sence of these words this is my body be so much vrged which is impossible barbarous blasphemous See Thom. Biâ—son Epis Winton parte 4. fol. 733. but that all the world might most evidently discerne thereby who is that blasphemous whore of Babylon Thus hath the Bishoppe and church of Rome set vp many manifest contradictions against the gospel and the law the creed the commandements the groundes of faith and of a godly life and so hath brought in that great Apostasie foretold by the Apostle 2. The. 2. 3. the which our Rhemistes themselues vpon the same place do in the end resolue to signifie a revolt from most of the pointes of our christian religion vvhich vvas to be brought in by the greate Antichrist For whereas all other heretikes being in comparison but petty adversaries to Christ haue oppugned but one or tvvo or some few pointes of our christian profession this adversary hath assaulted the whole body thereof that so he might openly proclaime himselfe to be that grande adversary of Christ even that very great Antichrist And therfore we neede not now looke for the coÌ„ming of such an Antichrist which shall seate himselfe in the teÌ„ple of IerusaleÌ„ seeing we may behold him already come placed in Peters chair in the statly pallaces of the church of Rome The which thing as it hath bin sufficiently declared already in the former partes of this treatise so it remaineth further to be made manifest by diverse other particular prophesies wherin the great Antichrist is as it were drawn out in his proper colours that so hee might be the better known avoided which are to be delivered in the chapter following CHAP. 14. 1 That the great Antichrist his adherents shall not be open enemies to all professed ChristiaÌ„s but rather pretensed favorites and friends 2 That the principall point of the Christian faith oppugned by Antichrist and his adherentes shall not be the dignity and authority of the church but the vertue and perfection of the worke of the redemption wrought by the heade of the church vvith his priestly and kingly offices whereby hee accomplished the same as being
he hath ratified the same with holy sacraments as with his own seale annexed therevnto And verely if circumcision much more Rom 4. 11. baptisme and the Lords supper may worthily be called seales of the righteousnes that cometh by faith The cuppe saith our Saviour Christ Luk. 22. 20 is the new testament in my blood that is to say a seale and an assuraÌ„ce of the graunt of the remission of sinnes and eternall life giuen vnto you through my bloud which is the summe of the new testament And to what end tendeth both these sacraments of the new testament but to assure all the faithfull that they hauing put on Christ haue their sinnes washed away through his blood and that their soules are fedd with very Christ the heaveÌ„ly Mannah Galat. 3. 2â— bread of life whereby they are sustained to everlasting life The cuppe of blessing saith the Apostle which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion 1. Corinth 10. 16. of the body of Christ that is to say there all participatioÌ„ of these outward elementes and visible signes are they not most certaine pledges and assurances to all the faithfull of their spirituall vnion and communion with Christ and all his blessings And was not this the iudgment of those godly learned fathers of the councell of Nice in that they will that this holy sacrament of the Lords supper should be sent vnto penitent persons lying in their death beddes which stood as yet excommunicate for apostasie or for some other notorious crime that by the participation of that celestiall food they might be assured of their coÌ„munion with Christ and his church and of the remission of their sinnes and eternall life and so enabled to passe over in peace the end of their laborious and painefull life The which most comfortable doctrine is most coÌ„veniently set downe in our English liturgy at the celebration of these holy misteries in these wordes The body of our Lord that vvas giuen for THEE preserve thy body and soule to everlasting life The blood of our Lord that was shedd for THEE c. For hereby everie faithfull christian that reverently receiveth this holy sacrament may assure himselfe that the spirituall life that is nowe begunne in him and shall be made perfite in the worlde to come 〈◊〉 wrought by the speciall loue of Christ now dwelling in him by a true faith so that he may boldly say with the Apostle both â—n his life In that I nowe liue I liue by the faith of the son of God who loued Gal. 2. 20. Me and gaue himselfe for Me and also at his death I haue fought a good fight I haue finished my course I haue kept the faith hence forth 2. Tim. 4. 7. there is laide vp for me a crowne of righteousnes c. And from whence also proceedeth that ioy in the holy ghost and that peace of God that Ro. 14. 17. 5. 1. passeth all vnderstanding which is felt in the heartes of the faithfull servantes of Christ in their greatest crosses and most greevous afflictions but of a faithfull perswasion of the remission of their sinnes and reconciliation which God procured for them by the death of Christ Otherwise also how could they serue the Lord Luc. 1. 74. Eph 3. Heb 10 22. Iaco. 1. 6. without feare and come vnto him in their praiers with boldnes yea in assurance of faith without wavering without doubting Yea how could they come vnto him not as vnto an offended and an angry iudge but as to a louing and a mercifull father saying O our Father which art in heaven And from whence else proceeded their solemne protestations that they did assuredly knowe that they were in the estate of grace and in the favour of God and that God was their God in particular and after so stable and stedfast a manner that nothing was able to sever them from his loue We knowe that we are of God I know that my redeemer liueth My spirite 1. Ioh. 5. 19. Iob. 19. 25. Luc 1. 77. Psal 18 1. 116 16. reioyceth in God my Saviour The Lord is my strength my castle my deliverer my God and on the other side Behold Lord I am thy servant I am thy servant and the sonne of thine handmaide Yea so great a stay and comfort had the prophet David in this assurance of his owne â—aith that he protesteth his adversities being so many and so Psal 27. 13. grievous as they were he should vtterly haue fainted but that he did beleeue verily to see the goodnes of the Lord in the land of the liâ—ing The which most comfortable assurance of faith was such a stay also to the blessed Apostle S. Paul that howsoever an whole army of Rom 8. 37. tribulations did presse sore vpon him yet he protesteth that hee was a conqueror yea more then a conqueror through him that loued Rom 8 37. him being most assuredly also perswaded for the time to come that neither death nor life nor principalities nor powers nor things present nor things to come should be able to seperate him from the loue of God which was in Christ Iesus our Lord. Neither vvas this comfortable assuraunce of faith a speciall and an extraordinarie prerogatiue granted only to some principall persons among the faithfull but a gifte in some measure common to the whole church For all the children of the church being the children of God are led by the spirite Rom 8. 14. 2. Cor. 2. 12â— of God whereby they know such thinges as are giuen vnto them of God And they are all indifferently commanded in the Lordes praier to call God their father the which name they cannot sincerely vse vnlesse they be perswaded in some measure of faith that he beareth a louing and a fatherly affection towardes them having receaved them into favour for his Christes sake and giuen them a place among the number of his children And vvhy 1 â—oh 5. 13. else saith S. Iohn writing to the whole church in generall these thinges I vvrite vnto you that beleeue in the name of the sonne of God that yee may knowe that yee haue eternall life and that yee may beleeue in the name of the sonne of God So S. Paule writting to the church of the Corinthians in generall Proue your selues knovve yee not your owne selues how that IESVS CHRIST dwelleth in you vnlesse yee bee reprobates and in his former epistle Kâ—ovve yee not that your 1. Cor. 6. 15 19. bodyes are the members of Christ Knowe ye not that ye are the temples of the holy Ghost which is in you whom ye haue of GOD that yee are not your ovvne By the vvhich testimonies of Christ his Apostles it is evident that not a fewe onely but also every mâ—mber of the vniversall church in their times and according vnto the measure of
body And therefore is Christes body called bread if that vvve vvill beleeue our masters of Rhemes for that it is made of bread So they Rhem. in ca. 6. Joh. haue their Christ not onely of the seede of Abraham and David but also of the seede of such corne and graâ—…e as growetâ— and springeth out of the earth Neither doe wee envie them this their breaden CHRIST vvhose body is daily made by Sacerdoâ— est creator suicreatoris Qui creavi â—e sine me â—am creatur mediante me a sinnefull priest through the pronuntiation of a fevve vvordes let them châ—vv him and champe him euen as they list for vve content our selues vvith that Christ to bee our Saviour who vvas incarnate by the holâ— Ghost and not by the vvords of consecration and tooke his flesh onely of the blessed Virgin Marâ— and not of the seed of any graine Div. 3. That our Saviour Christ according vnto his humanitie is of a nature finite and circumscriptible and not present in all or in many places at one time THe church of Rome by her doctrine of the reall presence Boâ—ne of the virgin Mary doeth take away from Christ the nature of a true humane body and so overthroweth the trueth of his manhoode in that shee avoucheth that his body there really present is vncircumscribed and not contained in space or place For Aug. ep 57. Qâ—…â—…bi est non est take away a place from bodies and they shall bee no vvhere and if they bee no vvhere they bee not at all Yea vvhereas it is an vndoubted and confessed truth that both the divine humane natuâ—es of Christ with their severall properties remaine still in him distinct and vnconfounded and seeing that it is a property of the humane nature of CHRIST beeing a meere creature togither with all other creatures earthly and heauenly to bee finite and contained either vvithin the compasse of one place or within the limites and boundes of their finite nature as on the otherside it is a property of the divine nature not to be contained within the compasse of any one place but beeing infinite and incomprehensible to fill all places with maiesty and glorie and to fill many or all places belongeth to the selfe same nature which is in it selfe infinite and incomprehensible and no way to a finite and limited nature therefore the church of Rome by her doctrine of the reall presence avouching CHRISTS body to be in ten thousande places at one time vvhich is a property belonging vnto his deity is iustly condemned for renewing the heresie of Eutiches in confounding the properties of Christs nature and in taking away the truth of his humanity Div. 4. That as it is hereticall to worshippe Iudas or the Iewes so the instrumentes which they vsed as the nailes speare and crosse in renting and tormenting Christs most pretious body OVR Saviour Christ was deliuered by the determinate counsell and foreknowledge of God himselfe he being Suffred vnder Pontiâ—s Pilate most iust in punishing him who had taken vpon himselfe all our iniquities and sinnes Pilate Iudas and the Iewes yet being most vniust in working the death and condemnation of our most innocent and guiltlesse Saviour And therefore wicked was the opinion of certaine heretâ—kes called Cainâ— which worshipped Iudas and the Devill for the procuring of the death of Christ seeing they endevoured to hinder and not to further the salvation of man even as Phâ—raeus Iasons enimy thought to haue slaine him when by opening with the thrust of his weapon the place of his most dangerous and deadly impostume he was the meanes to cure him of that his malady And vvicked also is the doctrine of the church of Rome which teacheth to worship the nailes speare and crosse which were the instruments of their outragious cruelty in renting and tormenting his most pretious body and to reverence the Greeke and the Latin tongues because in them vvas written his accusation which was most false and vntrue that he did vsurpe the temporal kingdome of Iurie whereas he kept himselfe Ioh. 6. 15. 18. 36. close from the multitude when they would haue made him king and made open protestation even to Pilate that his kingdome was not of this world For that which is applied to a wicked and vngodly vse is not thereby saâ—ctified but wickedly prophaned Div. 5. That Christ suffered both in body and soule the paines that were proportionable to our sinnes Two things were requisite in our â—…aviors sufferingâ— that they Suffâ—…d might be a sufficient satisfaction for our sinnes First a proportion of the sufferinges to the greatnesse of the sinnes secondly a right to translate them vpon the parties for whom they were sustained 1 The great high proportion of the sufferings of Christ proceedeth from the excellency of his divine nature which gaue vertue and dignity to the same 2 the right to translate them vpon man proceedeth from the humâ—ne nature in which they were sustained that so they might be availeable for mans sinnes For in that man which had sinned was according to the purpose couÌ„sel of God to be redeemed not the angels therefore nor the seed of Angels but of man was to be taken that so in the very nature of man that had sinned the paines for mans sins might be endured so satisfactioÌ„ made for maÌ„s traÌ„sgâ—…ssions And therfore as Christ was to take our whole nature vpoÌ„ him that so he might be a meeâ— person Aug. cone Fâ—l ca. 13. to redeeme the whole so the mâ—anes of our redeÌ„ption being his sufferings as he was to take both body soul so he was to suffer both in body soul that so he might redeeme both body and soul especially mans soule being the pâ—…ncipall in committing the offence the body being but as it were an accessory therevnto the soul was principally to be punished in respect therof neither had it bin agreeable vnto iustice that the principall should haue wholy escaped that the accessory should haue bin extreamely punished And certainly our Saviour Christ being ready presently to enter into those his greatest paines punishments which he was to endure for mans traÌ„sgressioÌ„s testifieth of the extreame anguish of his soul saying My soulâ— is heavy vnto death and before he Mat. 26. 3â— came into his enimies haÌ„dâ— that buffered him crowned him with thornes scourged him nailed him vppon the crosse and so tormented his precious bodie hee suffered his bitter and dreadfull agonye in the garden the vvhich was so grievous and burdensome vnto him that it caused him to swette both water blood and to crie out againe and againe in that his extremity Father if it be possible let this cuppe passe from mee even this cuppe of thy wrath that I am so deepely to drinke of that so it might passe froÌ„ all the elect the which he calleth his houre that is hiâ— iudgement Mat. 27. 46. 〈◊〉 12. 27.
to be discerned are meant their corrupt opinions and doctrines for that opinions sayings aswel as doings be they good or badde are the effects fruits of good and badde men yet for that also that doctrine not delivered to others but first conceaved by our selues is not the fruite but the cause of faith and faith engendred by sound doctrine engraffeth vs into Christ and so maketh vs good trees bringing forth good workes as good fruit and faith proceeding from evil doctrine bringeth forth evill workes as evil fruit wee will be contented at this time to vnderstand also by fruits wherby false prophets are to be discerned their evill and vngodly workes Especially if it bee added that workes are no otherwise knowen to be good or badde then as they agree or disagree froÌ„ the precepts and rules of good works which are delivered in the canonicall scripture For that is the most exact canon and rule whereby wee must trie both ouâ— faith and our workes and that faith and workes are onely to be approved which are agreeable and consonant thereto And vnlesse wee keepe our selues most carefully to the triall of this iudge wee may easily bee deceived with probabilities and shewes For according vnto the admonition of our Saviour set downe in the former rule false prophets which inwardly are ravening wolves may bee attired in sheepes cloathing that is may haue an outward shewe both of a sounde faith and also of an holy and godly life For the Devill is a most cunning counterfeite and the skilfullest Ape that ever was He can alleâ—ge scripture and the holy word of God to draw vs from that pure doctrine of that holy word and hee can turne himselfe into an angel of light and make his ministers to appeare to bee the children of light and furnish them with the outward shewe of the workes of light yea he can imitate the miraculous workes and wonders of God to perswade the world that God himselfe by hâ—s omnipotent almighty power doth giue testimony vnto his lies The which thing is so much the more carefully to bee considered of vs for that wee are fallen into these latter daies wherein experience hath taught vs that to be true which vvas foretolde by Isidore Gregory that is that the true Church of See Mâ— Fox vol. 1. fol. 418. Christ should want the glorious power of working of miracles before the comming of Antichrist that he might the more freely and without controlement persecute her as a base obiect that Antichrist should come himselfe not onely with straunge signes and wonders to gette the greater credit and admiration but also with a certaine shew of holines that both the lighenes of the reprobate might be detected that are soone caried away with every shew and also that the patience and stayednes of the faithfull might be made manifest who will embrace the truth albeâ— it be not garnished with outward shewes and sette themselues against falshood and lies although they be never so much beautified adorned with the same Heerein theâ— is coÌ„mended vnto vs one speciall point of Christian wisedome that as Christ who was endued with the spirit of wisedome aboue measure iudgeth not according to the sight of Isa 11. 3. 1. Sam. 16. 7. the eies nor reproveth according to the hearing of the eares but iudgeth righteously as God himselfe looketh not on the outward Good workes in shew are not alwaies good workes in deede but sometimes evill and what is the cause therof not the worke it selfe but the maÌ„ner of doing of doing of it maketh it faulty Aug. de doct Christ l. 3. c. 12. 2. Tim. 3. 5. The shewe of good works may be greater among Hypocrites Heretiques and the ve ry Infidels then amoÌ„g sound and sincere Christians appearance but behouldeth the heart so doth the wise and prudent Christian also He iudgeth of the workes of man not according vnto the glorious shewe of the outward action but according vnto the pure sincerity of the inward intention neither doth hee so much respect the worke done as the manner wherby it is done For as the Philosopher can teach vs he is not a iust man that doth iust actions but he that doth them after a iust maÌ„ner as the schoolmeÌ„ haue taught God is not a rewarder of nownes but of adverbes that is God rewardeth not the deeds that are barely iust but such as are done iustly For a iust deed performed but not iustly is a iust deede in shewe but not in substace Now iust deedes onely in shewe and not in substance may bee founde in false Prophets and seducing Heretiques yea they shal be found in the Hereâ—iques of these last times who shall haue a shew of godlines but shal deny the power thereof And verelie such as â—… open offendors notorious malefactors can hardly perswade others to like of that doctrine which themselues professe whatsoever it be but such as are in outward appearance of an holy life and conversation may greatly prevaile and do much mischiefe if that they be teachers of falshoode and lies and of erronious and heâ—…icall doctrines And this the Devill knoweth right well and therfore ofteÌ„times maketh his ministers to seeme to be of an heavenly and Angelical coÌ„versation that so he may by this meanes more easily bring in his divelish errours And hath not our Saviour tolde vs Luke 16 8. that the children of this world are wiser in their generation then the children of light Mat. 23. 15. And doth not experience it selfe teach vs that they are not onely more painefull industrious compassing sea and land to make one of their profession but also more beneficial and bountifull Exod. 32. 24 giuing away their goodâ—… and treasures and robbing themselues and theirs of their most pâ—etions and costly Iewels to make a golden calfe or some other the like Idoll The Apostle Saint Paule hath testified that the Heretiques of these last times shall forbidde mariage and commaund 1. Tim. 4. 2. to abstaine from meate in hypocricy that so they might seeme very abstemious and chast and of a most severe and straite life And Chrysostome hath witnessed lâ—kewise of them that they Chrysost in matth hom 49. shâ—ll haue a greater shewe of abstinence and continency then shall be found among the true Christians And is it not recorded of The very Turkes that such as are of their religious orders vse wonderfull austerity and rigour in punishing their owne bodies that so they might seeme great mortified me And did not Baals Priestes vse to launce themselues vvith kniues vntill they vvere goared in their owne blood But what doe I speake of rigorous 1. Reg. 18. 28 discipline found among Turkes Heretiques Idolators Were there not among the heathen theÌ„selues as notable examples for the exercise of all manner of civill duties as ever were found among any Christians Was not Aristides most famous for iustice Socrates for sobriety
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