all treachery periurie and lies it may appeare in that shee allovveth her base children beeing brought even before the Magistrate to pretende ignoraunce vvhen they knovve the matter right vvell but as they say not to open it to SVCH in that also shee allovveth vvell of breach of faith and promise made to such as shee accounteth and condemneth for heretikes VVhereby vvee may perceaue hovve vvell shee leadeth her follovvers to the Lordes hill and to the holy tabernacle of his heavenly kingdome vvherevnto none are admitted but such as sweare to their neighbour and disappoint him not though it bee to their â—vvne hinderaunce Psal 15. 4. 10 Lastly albeit the lawe being spirituall setteth downe a rule to our soules and spirites and to all the very motions and affections of our heartes forbidding all such as tende either to the dishonour of God or to our neighbours hurt yet the church of Rome teacheth that concupiscence if it get not the full consent of our vvill and a setled resolution to accomplish the same is not a transgression Rom. 7. 7. In ipsa deliberatione â—acinus est tametsi ad actum non perveneris Cic. off l. 3. Nam scelâ—…â—nira se tacitum qui concipit vllum Facti crimen habet Horat. of the lavve of GOD neither can bee iustly condemned of sinne VVhereas the Apostle testifying of himselfe that hee had not knowne concâ—pisâ—…nce to bee sinne excepte the lawe had saide thou shalt not lust meaneth not in all likely hoode that kinde of lust which is ioyned vvith a full consent of the vvill for so hee being brought vp at the feete of a learned Doctor in the lavve shoulde haue had lesse knovvledge then the very heathen themselues of vvhom some could say that the very consultation to sinne was sinne albeit it came not to execution and that a bare purpose to doe evill maketh guilty of the deede done CHAP. 10. That by the law there is no entraunce to life but only by faith in Christ Iesus that the law detecteth the deadly wounde of sinne but ministreth not the soveraigne salue causeth not favour but wrath not a blessing but a curse directing vs to Christ to trust in his death and not suffering vs to rest in our selues nor yet to trust in our â—vvne righteousnesse COncerning the vses of the law it is manifest The vses of â—…e law that the lavve vvas giuen to teach vs how farre vve are endebted to God being an obligatioÌ„ wherin we are bound that vnder a great forfeiture to loue God vvithall our heart soule and strength our neighbours as our selues Whereby vve may easily collect hovv vnable vvee are to discharge this â—ebt For in the regenerate themselues the flesh albeit it be subdued in part yet it still rebelleth against the spirit Rom. 7. 23. neither is it vtterly vanquished and overcome but is one of those enemies that we must still fight against vntill the finall ende of our spirituall warfare which is not vntill the last gaspe of this traÌ„sitory life So that all the time of our continuance heere in this worlde the lawe of God is impossible in respect of the flesh and such an Rom. 8. 3. Act. 15. 10. heavy and vveighty burden that none of the faithfull were ever able to beare and therefore this vvay to life is cleane shut vp doe this and thou shall liue because of the impossibility of the condition And yet the church of Rome teacheth that we may in this life fulfil the vvhole law and discharge our huge debt yea and make payment in part also for the debt of other Furthermore the law thus opening that perfect righteousnes which the Lorde requireth at our hands and our inability to performe the same is therefore said to bring vs to the knowledge of our sinnes and sinne provoking vvrath Rom. 3. 20. Rom 4. 15. Gal. 3. 10. it is said also to worke wrath and the wrath of God being not vnarmed it is also said to make vs subiect to the curse and for that the faithfull thus beholding their great danger are thereby stirred vp to seeke for deliverance it is called our schoole mâ—…ster that bringeth Rom. 10 4. Gal. 3. 24. vs to Christ which is our only deliverer and redeemer Contrary to all which most evident vses of the lavv set dovvne by the Apostle the church of Rome teacheth that the law bringeth vs not so much to the knowledge of our sins in the transgression therof as to the knowledge of our perfect righteousnes which is obtained by the full keeping and obseruing of the same and so consequently not to wrath but to favour not to the curse but to the blessing not to death but to life to trust in our selues and in our owne righteousnes and not to glory alone in the death of Christ as in the only meritorious cause of our great deliverance Thus hath the Bishoppe and church of Rome not only vndermined the foundations of faith but also hath subverted the lavve of God the rule and levell of a godly life Now if hee that breaketh Math. 5. 19. the least of the commaundementes and teacheth other to doe the like shall bee called least in the kingdome God vvhat shall then become of that man of sinne and of his sinnefull generation vvhich 2. Th. 2. 3. allovve not onely of the transgression of one of the least of these commaundementes but of every one of them little and great yea what strange either impudencie or hypocrisie may we iustlie thinke to possesse their soules for that they yet so greatly extoll their owne sincerity and rightnes as if truth iustice and godlines did after a sort liue and die vvith them and as if they were the Iob. 12. 2. onelye men that flowed and abounded with all good vvorkes vvhereas they thus violate and disanull the sacred and inviolable lavve of God the rule and levell of all good vvorkes Surely if sanctitie in doctrine bee a sure note of an holy church and impurity of an impure as Bellarmine saith howe impure then is the church of Rome whose impure doctrine thus offendeth against all the rules of sanctity and godlines CHAP. 11. 1 That we ought to make our prayers only to God 2 That we ought to sanctifie the name of God by giuing to him that glorie which is due vnto him 3 That we ought to promote the gospell of Christ being the only meanes for the erecting of his kingdome 4 That all the faithful without exception and not such as are of the Religious sort only ought to endevour to fulfill the will of God even after that manner as it is performed of the Angels in heaven 5 That the faithfull enioy their daily breade â—y the most franke and free gifte of God and not by their â—vvne merites and deservinges and therefore much more the release and remission of all their trespasses and sinnes 6 That vvee ought neither to cast our selues nor yet to cause
aftervvardes by the vvill of God delivered vnto vs in the holy Scriptures that is might bee the foundation and pillar of our saith The doctrine then delivered in the Scriptures is a most sure doctrine and hee that buildeth his faith thereon buildeth vpon a most strong foundation but hee that buildeth vpon any thing else buildeth vpon the slippery sande If anie thinge saith Chrysostome be spoken vvithout the Scripture the knovvledge of the Chrysâ—in Psal 95. bearer halteth novve staggering novve graunting novve dâ—testing the speech as vaine and novve receiving the same as probable but vvhere the Scripture the testimonie of GODS voice commeth forth it confirmeth the talke of the speaker and the minde of the hearer And verely vvee may bee fully assured that to bee sound and perfect vvhich is delivered in the holy Scripture the which vvhosoever follovveth vvalketh safely and all other doctrines may bee suspected vvhich the Lavve and the Prophets vvith the Gospell doe not confirme For as for our ovvne narrations and declarations they haue no credite at all vvithout the divine bookes and therefore if vve wil be accounted the teachers of truth wee must not â—et abroach our ovvne inventions or any manner of doctrine received froÌ„ man but only â—ecite rehearse out of the scriptures the doctrine of Christ our onely Doctor and teacher For humane testimonies are not sufficient aâ—d allowable in divine matters of what force and validity soever they be in humane affaires to warrant divine matters they are not of sufficient auctority albeit they be the revereÌ„d testimonies of Apostolicall men For they were apostolicall men on both sides in the first age of the primitiue church that contended so eagerly about the observation of Easter and pretended both apostolicall tradition yet even so neere the Apostles time on the one side at the least there was in al likely-hood but a meere pretence Wherfore Ier. in 1. Hagg. Ierome is bolde to avouch that the sword of the spirit which is the word of God doth strike through those things which without the auctorities testimonies of the scripture men doe finde out faine as if they had them by apostolical tradition Cyprian also thought it to be a sufficient exception against any apostolical Cyp. ep 74. tradition if it were not written in the bookes of the Prophets Apostles For the Lord saith he doth testifie that those things are to be done which are registred in writing as to Iosuah the sonne of NuÌ„ Let not the booke of the lawe depart out of thy mouth but meditate therein day and night that thou mayst observe do all things that are written therin In all well ordred countries kingdomes there is a common beame or ballance or sealed weights allowed measures for the preservation of iustice equitie which would not vndoubtedly be so well kept if every one were permitted to follow what measure he listed This common ballance among the Lordes people Aug. cont Donatist â—2 c. 6. is the Lords owne word therfore when any goe about to measure their faith or their workes by their owne good intentes and meanings or by the opinions iudgments of men it is as it were a taking to themselues of new ballance that is to be esteemed no better then flatt forgery these their measures are to be broken themselues to be punished for that they presume to refuse the Lords weights measures to gette to themselues other of their owne devising Wherfore if we desire to be rightly instructed what is the holy perfecte wil of God what are the things that belong to his service we must not now seeke for any new revelation nor for any information to be given vs by Angels or by any from the dead we must not follow the customes of the multitude nor say a conspiracy to that whereto the people saith a conspiracy neither must wee be over ruled by the examples of our forefathers nor yet by the pretence of apostolike traditions seing all these are but false ballances vncertaine deceaveable guides The books of the Prophets Apostles are the onely iust ballances the onely sure infallible teachers that will not mislead vs nor carry vs into errors Wherefore most holesome is the counsell of the preacher VVhen thou goest vp saith hee to the Eccl. 4. 17. house of God take heede to thy foote be more ready to heare then to offer the sacrifice of fooles for they know not that they doe evill Our naturall light in divine matters is grosse darkenes our fleshly wisedome 1. Cor. 3. 19. is meere follie and therfore he that will come to the house of God there offer vp to God as parte of his service any thing either drawen out of his owne foolish braines or taken froÌ„ others like to himselfe he doth offer to God the sacrifice of fooles wheras he that is affraide to thrust vpon God his owne or other mens follies therfore is ready to harkeÌ„ most diligeÌ„tly to the word of the most wise God the full fountaine welspring of all true wisdome he is in the ready way to offer to God that service vvhich is most gratefull and acceptable vnto him as being most agreeable to his owne will And no doubt but that hereof it was that in the ancieÌ„t church of the Iewes every Saboth day wheÌ„ the Lords people went vp to the Lords house to perform that service which wâ—s acceptable vnto him the bookes of Moses were read expounded Act. 15. 21. as it may appeare by the history of Nehemiah by the common practise of Christ and his Apostles For this cause in the primitiue church all bookes that vvere not Canonicall vvere in Concil Laod. Caâ— â—9 some Christian churches forbidden to be read in their publike asseÌ„blâ—es in those churches where there was a tolleration of some books to be read that were Apocripha that was done not as if any point of faith could sufficiently be confirmed by their auctority but for the edification of manners by the ensamples of the servantes of GOD therein remembred vvhose lives vvere framed according vnto the Lavve of GOD and according vnto the rules of the Canonicall Scriptures For vvee ought not to follovve the holiest of the Saintes but vvith this restriction as they follovve CHRIST Bee follovvers saith Saint Paule of mee as I am of CHRIST So that if the Apostle 1. Cor. 11. 1. himselfe in any thing bee it never so little decline from GOD and turne out of the directe vvaie of his commandements we must turne from him if he leaue God we must leaue him only in what things he most vprightly walketh vvith God in those thinges vve are bounde ro walke with him steppe by steppe and to follow his holy and godly example But the precepts of a sincereâ— faith and of an holy life delivered in the Caâ—onicall scriptures doe in all pointes leade
vpon an Idoll of their owne imagination the superstâ—tious beleeueth in creatures the Epiâ—ure hath his belly and pleasure for his God the Machiavellion his pollicy the covetous worldling his Mammon onely the faithful christian beleeueth in God and reposeth in him al the hope of his felicity he seeketh to him onely in al his necessities and giueth him the thankes for al benefites whatsoeuer If there were any other that could doe so great workes for vs as are those of the creation redemption and sanctification or if there were any that were partners with God in the same then were there some cause why we might beleeue in them and devote our selues to their service For the articles of our creede do teach vs therefore to beleeue in God for that it is he that hath made vs and not wee our selues nor any other for that it is he that hath redeemed vs and not we our selues nor any other and for that it is he that sanctifieth vs and not we our selues nor any other and therefore that we haue â—ust cause to beleeue in him and in none other and to serue him and none other especially whereas he is a iealous God and wil giue his glory to none other and as he hath no partner with him in his worke so will hee haue no partner with him in that honour which is due vnto him in respect of the same Wherefore blessed is the man that trusteth in God and whose hope the Iâ—r 7. 5. Lorde is and cursed is the man that trusteth in man and maketh flesh his arms and so turneth away from the true God It is not then without cause that our creede teacheth vs to beleeue in God and not in any creature to beleeue the church not in the church nor in any meÌ„bers of the church We beleeue saith Pasâ—hâ—sius the church as the Pasch l. 1. despiritu sancto Aug. tract 29. in Ioh. Euseb Emiss hom 2. â—nsymb Rhem. in ep ad Rom. c. 10 in ep ad Philem. 2. Cor. 12. 7. mother of regeneratioÌ„ we beleue not in the church as the aâ—tor of regeneratioÌ„ Farre be froÌ„ vs this blasphemous opinioÌ„ for it is not lawfull to beleue no â—ot in an Angell We beleue Peter saith S. Austin we beleue not in Peter For to beleeue in Peter or Paul were to bestow vpoÌ„ the servaÌ„t the honour due vnto the Lord. And yet our Rhemisâ—es are so bold as to avouch that it is lawful to beleeue in the saints so in the church albeit it be but a congregation of such as are or haue beene subiect to manifolde infirmities The which infirmities the Lorde suffered to remaine in his chiefest servantes and saintes vvhilest they liued that they shoulde not be lisâ—ed vp above measure but be humble and lovvly as they ought to bee And vvithout all doubt for the very lyke cause vvere some of the same infirmities registred also by the very direction of GODS most holy spirite and published to all posteritye least vve also should conceaue too greate an opinion of them by making them our patrones and LORDES by seeking vnto them for their protection by devoting our selues vnto their service and by placinge our hope and trust in them Neither did the spirit of GOD for this cause lay open onely the infiâ—mityes of the saintes but also concealed many of those high revelations that â— Cor. 12. 6 vvere shevved vnto them and many also in all â—yâ—elihoode of the strange vvorkes that vvere vvrought by them lâ—…st they shoulde haue beene exalted aboue measure and exâ—olled aboue the degree of servantes in the opinion of men For it is the LORDE of these vvorthye servantes that must encrease Ioh. 3. 30. Ps â—6 4â— â—8 3. Eccl. 43. 30 1. Pet. 1. 13 vvhoe indeede is so greate that hee cannot vvorthely be praised yea vvhose greatenes cannot sufficientlye bee comprehended much lesse magnyfied on that manner as it ought to bee and on vvhose grace vvee ought perfectely to trust vvhereas the greatest amongst the children of vvomen must decrease especially in themselues fighting against pride which oveâ— Superbiâ— in virtute timenda threw Adam the Angelles still assaulteth even the best never so much as imagining with themselues that they can bee so humble and lowly as they ought to be For Gods grace is sufficient for them which assureth theÌ„ of the release of their sins but taketh not cleane away all their infirmities but suffereth them to feele the pricke sting thereof that thereby they may be most earnestly stirred vp to put of swelling pride to put on holy humility God saith Austine Aug. cont Pel. l 3. c. 13. doth 〈◊〉 his iust ones for the fulfilling of perfect righteousnes for that as yet they are in danger to bee puâ—…ed vp with pride that while none liuing is iustified in his sight vvee may ovve thankes vnto his mercy and by holy humility may bee cured of pride the principall cause of many mischeifes Truth it is that our Saviour affirmeth Ioh. 14. 12. that such as beleeue in him shall doe greater vvorkes then those that he himselfe did vvhilest he conversed here in the flesh Whereby our Rhemistes doe endevour to iustifie all those straung wonders that are reported to be done by their canonized saints But be it that many more signes vvere done by the ministery of the Apostles among the Gentiles for the confirmation of the doctrine that vvas straunge vnto them and therefore required stranger signes for the mooving of the vnbeleevers to the embracing thereof then vvere done by CHRIST himselfe among the Ievves because they receaued the bookes of the Prophetes wherein his doctrine was sufficieÌ„tly confirmed yet it hath pleased the spirit of God to haue recorded in holy scripture more miracles done by Christ himselfe theÌ„ were done by the ministery of the Apostles Yea it hath pleased the spirit of God as was said before to haue testified the concealing of strauÌ„g revelatioÌ„s shewed to the Apostle S. Paul himselfe least that any should conceaue of him more theÌ„ were meete With what spirit theÌ„ was the autor of the LegeÌ„d led that hath blazed abroad so many strauÌ„g woÌ„ders reported to be done by their doubtfull demy-saints to draw the people no doubt into such an admiratioÌ„ of them as that therby they might be moued to beleeue in theÌ„ What shall vve imagine that the same spirit which would haue the strauÌ„g revelatioÌ„s of the Chrys Hom. 5 in Math. Aug. de mirabil sacra scripturae l. 1. c. 35. Apostle concealed to that end for the which the sepulcher of Moset was kept secret by God least the people should haue worshipt him would haue as strauÌ„g or strauÌ„ger woÌ„ders to be published as done by the petty Saints of the Romish church for the farther advauÌ„cing of their estimatioÌ„ Nay may we not iustly think that as the Devil did striue with Michael about the body of Moses that his â—yr in deut
blessed Virgin shee vvas not annointed nor yet appointed to bee thy Saviour The vniversall company of all those that are made partakers of the kingdome of heaven doe take their crovvnes of glorie from their ovvne heades and cast them dovvne at the Lambes feete acknowledging thereby of vvhome they holde them giuing the glorie of their salvation onely to GOD and the Lambe saying Salvation is of GOD that sitteth vppon the throne and from the lambe VVith the vvhich catholike consent of all the holy Apoc. 4. 10 saintes vvee may content our selues and satisfie our consciences sufficiently hovve many and hovve mightie soever they be here in this vvorlde that vvill not subscribe to this holy and heavenlie confession And verely vvee being built vppon CHRIST our immoueable rocke vvee neede not seeke for the stay and strength of any other foundation being possessed vvith the maintenance of this most bountifull Founder vvee neede not begge for an exhibition of any other benefactor being furthered in all our suites by his mediation vve neede no other letters of commendation hauing reâ—aued from him our satisfecit and quietâ—… est vvee neede not greatly care for the Popes indulgence and pardon being clensed from all our sinnes by his blood vve neede not make any reckoning of our purging in purgatory being cloathed with the most odoriferous garmentes of his obedience we neede not adde thereto the patches and ragges of our ovvne righteousnesse being enriched vvith his treasures vve neede not make much account of our ovvne trash and hauing his sufferinges and death for the warrant of our right to the kingdome of heaven we neede not seeke for any further assurance or for any other title to that happy and heavenly inheritance Neither indeede doth the true church the spouse of CHRIST seeke for the same to any other then to her kinde and louing bride-grome shee contenteth her selfe vvith his loue and satisfieth her selfe vvith his sufficiency it is enough to her that shee is flesh of his flesh and bone of his bone even the bodie and fulnes of him that filleth all in all VVherefore if Iesus Christ be our whole entire only and sufficient Saviour if there be no other name power where by we may be saued as the greatnes of that raunsome which he only gaue for our redeÌ„ption doth sufficiently declare if the death of Gods dearest saintes come shorte of that price the vvhich being endured for the confession of the faith of CHRIST is the very crowne of all their vvorkes if they vvere not vvorthy of the least of the LORDES mercies but were made partakers of them all most frankely and freely in CHRIST IESVS if through him they vvere not onely at the first reconciled vnto GOD and receaued into favour but also preserued in the same and brought to their full and finall glorification lastly if their vvorkes vvere rewarded vvith eternal glory not for the merite and worthines of the same in that the best of them examined in iustice deserued a curse rather then a blessing but for the mere mercy of him vvho so vvell accepteth of them and of their doinges in his vvel-beloued sonne then vvee may conclude that not the best vvorkes of the LORDES dearest saintes but the obedience and death of his dearly beloued sonne is the onely meritorious cause of eternall salvation And therefore that the church of Rome by ioyning the saintes to CHRIST in the vvorke of our saluation and by making them by their owne merites their owne Saviours in parte and others also and so by robbing of him vnto vvhome all is due of the vvhole and entire glorie thereof is iustly by all the faithfull members of CHRIST dispossessed of the name of the true church and rightly charged to be the verie throne of that enimy of Christ the great Antichrist Div. 8. That Christes soule descended not into Limbus Patrum to deliver the Fathers THere vvas one place for all the faithfull after their death vvhich departed before the coming of Christ in the flesh He descended into hell 2. Reg. 2. 11. Luc. 16. 22. But Elias at his departure was carried vp into heaven and not downe into Limbus and Lazarus was carried into Abrahams bosome which can be no part nor region of hell as it may appeare by these circumstances First these two places where Lazarus the rich man were are said to be farre off one from the other to haue an huge distance set betweene them which is not so likely to be betweene two places which both as they say are situated vnder the earth Secondly it is saide that there is no passage from the one place to the other whereas the devils themselues passe higher even to those that liue here vpon earth Thirdly it is called a place of comforte where Lazarus vvas refreshed and comforted wheras in all likely-hoode there is verie colde comforte in any coast or region of hel Moreover CHRIST vvas in the â—ore knowledge of GOD alambe slaine from the beginning of the vvorlde Apoc. 13. 18 his death vvas then as effectuall to the Fathers to open to them the kingdome of heaven as it is novve to vs seeing hee is yesterday and today and the selfe same for ever and therefore Heb. 13. 8. the selfe same Saviour and opener of heaven to them as to vs they receauing the same end of their faith as vvee 1. Pet. 19. doe even the salvation of their soules For the Fathers vvere the children of God by faith in Christ as wel as the faithfull since the ascension of Christ and therefore heauen as their inheritance was due vnto them at their departure out of this life and therefore they vvere not debarred from the same And vvhat shal we say that they vvalked in the broad way that leadeth to hell or in the narrovv way that leadeth to heauen And therefore at the ende of their life being the end of their vvalke vvere they not placed in rest in that their long longed for and desired countrey which was prepared for them of God And vvas not this present life to them Heb. 11. 16. as it is to vs a time of sowing and a place of warfare and fight and the next life a time of reaping and haruest and a place of crowning and triumphing Now there is no reaping nor triumphing out of heauen and therefore the fathers after their seede time and vvaâ—fare ended here in this life were doubtles brought to heauen being the place appointed for their ioyfull harvest and glorious triumph And certainely as all those vvhom Christ hath novv reconciled are either in heauen or in earth as the Apostle testifieth euen so they were also in the first ages of the church Col. 1. 20. vnder the fathers and therefore as there are none now in purgatory fire so there were none then in Limbus Patrum So Saint Aust hypog lib. 5. Austine the first place the catholike faith by the warrant of divine scripture beleeveth to
was onely able to giue a sufficient price for that heavenly purchase as al the faithfull from the begining of the worlde haue vndoubtedly beleeved Apoc. 19. 10 so that it is a sure token of the spirit of a true prophet to giue testimony therevnto Wee haue saith Austine Iesus Christ our Aug. in Epi. Ioh. tract 1. advocate and he is the propitiation for our sinnes he that holdeth this holdeth no heresie he that holdeth this maketh no schisme And if the very Apostle Saint Iohn had saide saith the same Father If any man sinne Aug cont Epistâ—l Paâ—… l 2. Cap. â— yee haue me for your advocate and I obtaine pardon for your siâ—…es What faithfull person woulde haue endured him VVho woulde haue taken him for an Apostle of Christ and not for a very Antichrist And yet the church of Rome the lesse catholike and the more haereticall schismaticall and Antichristian is she teacheth vs not to rest vpon the mediation and merite of Christs passion as the onely propitiation and satisfaction for sinne and the onely meritorious cause of our saluation but also to trustâ—n our owne merites in the workes of supererogation performed by the saintes and in their praiers and intercessions Opposit 15. The sincere professors of the catholike faith acknowledge Christ to be nowe onely in heaven according to the flesh whither he is ascended and from whence they looke for him to come to iudgement wheras seduced and seducing heretikes * See fol. vvill needes haue him to be here also now in earth albeit he be seated aboue the highest heavens THe flesh of CHRIST when it was on earth surely it was not in heaven and nowe because it is in heaven certainly Vigil contr Eut l. 4 Cap. 4. it is not in the earth Yea so farre is it from being in earth that vvee looke for Christ after the flesh to come from heaven whome as he is GOD the Word vve beleeue to be vvith vs on earth Then by your opinion either the word is comprised in a place as vvell as the flesh or else the flesh is every where togeather with the vvord seeing one nature doth not receiue in it selfe any different or contrary estate Now to be contained in a place and to be present every where be thinges diverse and very dislike and for so much as the Word is every where and the flesh of CHRIST is not everie where it is cleare that one and the same CHRIST is of both natures that is every where according vnto the nature of his Deity and contained in a place according vnto the nature of the humanity This is the catholike faith confession which the Apostles delivered the martyrs coÌ„firmed and the faithfull persist in to this day And therefore whereas the church of Rome teacheth that the flesh of Christ is in heaven and in earth togeather at one time confoundeth the distinction of the properties of the tvvo natures of CHRIST by teaching him according to the property of his humane nature so to be contained in a place that he is also in ten thousand thousand places at one time What doth she thereby but condemne the catholike faith and confession delivered by the Apostles confirmed by the martires and continued among the faithfull vnto the time of Vigilius Opposit 16. The catholike faith by the warrant of the word of God acknowledgeth but two places after this life and the contrarie opinion proceedeth from See Aug. â—uch ad Lâ—… Cap. 6. 7. a blinde albeit it seemeth a kind affection LAstly to omitte other thinges which might be alleaged to this purposâ— for there are so many oppositions betweene the doctrine of Christ and Antichrist as there are maine groundes of our christian profession as it may appeare throughout al the partes and parcels of this treatise the catholike faith teacheth that there are but two places after this life So Austine Aug. Hâ—…pog Lib. 5. The first place the catholike faith builded vpoÌ„ â—iuin autority beleueth to be the kingdome of heaven the second to bee hell where every apostata and infidell is tormented And as for any third place we are vtterly ignorant thereof neither doe we finde any such in the scriptures And what shall the church of Rome be still esteemed to be catholike which will not allow of this pointe of the faith neither which yet S. Austinâ— allowed to be catholike Div. 2. That the church of Christ is not alwaies visible OVr creede teacheth vs to say I beleeue and not I see the I beleeue the holy catholike church catholike church that is hovvsoever the members of the true church are not alvvaies visible nor their companies conspicuous yet I beleeue that GOD hath his church and congregâ—tion in some place or other which rightly and sincerely worshipeth him in spirit truth And therfore this church as it is sometimes likened to the Moone in her full brightnes so it is sometimes compared to the same greatly obscured and after a sort loosing her vvhole light And as it is sometimes resembled to a city built vpon a hill vvhich is admirable for her exceeding beautie and glorie so it is sometimes also compared to a cottage in a vineyarde and to a lodge in a garden of cucumbers and to a besieged câ—…ty defaced and wasted with extreame misery and to a countrey overâ—… and after a sorte dispeopled by the sworde of the enemy As it came to passe not onely amonge the Israelites in the time of Elias but also in the kingdome of Iudah in the time of Isayas who complaineth that al maÌ„ner of corruptions in al estates of meÌ„ were so grievous had made so great havocke that had not the Lord reserved vnto himselfe a small reâ—nant they had beene made as Soâ—oma and like vnto Gomortha And 〈…〉 29. how stoode the case with the church in the beginning of the Apostles times vvas it not such that it gaue iust occasion to Saint Paul to renevv againe the same complainte Yea this remnaunt vvas so smal at our Saviours death that it hath beene deemed by some that the church was only then in the blessed Virgin and in Davids and Ieremies time this company also was so inconspicuous that one of them crieth out 〈…〉 1. Helpe Lord for there is not one godly man left and the other is willed by the Lorde himselfe to runne to and fro through the streetes of Ierusalem and to inquire if there were one that executed iudgement and embraced truth and hee would spare all for ones sake Div. 3. That hypocrites and vngodly persons are not the true members of the holy catholicke church of Christ which is the congregation of the predestinate THe true church is holy and so are al the true members therof for that they are vnited and ioyned togither by the bands of one holy and pure spirit 〈…〉 1. For if the vngodly were members of this church shee were to be called vnholy
other to full into temptation by refusing the meanes ordained by GOD for the better vvithstandinge and subduinge of the same Our father which art in heaven THE Lordes praier beeing a most perfect and absolute forme of praier teacheth vs in generall two thinges first to whom and secondly for vvhat vvee ought to pray The party to vvhom wee ought to pray is God who is nowe become our loving father in Christ and so most readye to graunte our requestes he is also saide to bee in heaven as holding the kingdome and dominion over all and so most able to fulfill our desires and therefore good cause haue vvee in all our necessities to come and to seeke onely to him and to no other And so did the faithfull in the Primitiue church as it may appeare by Tertullian in his Apologie and defence of the Christians that he made on their behoofe against the Heathen You saith he speaking to the Infidels seeke your safety vvhere it is not and aske it of them by vvhome it cannot be giuen neglecting him in whose power it is Moreover yee seeke to destroy those Christians vvho knowe both to aske and obtaine it also For vvee Christians saith he looking vp to heaven vvithour handes spreadde abroad as being innocent and vvith our hâ—…de vncovered as beeing not ashamed and vvithout a prompter as praying from the hearte doe all of vs alvvates pray for all Emperours that GOD vvoulde graunte vnto them a longe life a safe Reigne a trusty Courte a faithfull Councell valiant armies dutifull subiectes a peaceable governmente vvith vvhatsoever else that may bee vvished for either of Prince or people These thinges I cannot aske of any but of him of vvhome I knovve I shall obtaine them For it that is hee alone that doth performe the same and I am hee vvhich shoulde obtaine them which am his servante and doe honour him alone c. In vvhich vvordes of Tertullian vve may obserue a manifest distinction made betvveene the true and faithfull christian and betweene the blinde and supersticious Idolaters the one of them seeking to the one true and al-sufficient GOD who is onely able to helpe and succour them and the other going and running to such which are not able to performe the same And verely if ye read over the whole volume of the sacred scriptures ye shall finde no example of any of the faithfull that made their prayers to any strange God or to any saint or Angell or to any other creature whatsoever but only to the one true and al-sufficient â—ehovah ye may finde indeed the example of the damned spirite of the rich glutton in hell vvho being vtterly excluded from Luc. 16. 24. the favour of GOD and from all hope of grace and mercy appealed after a sorte from GOD to Abraham saying O Father Abraham sende thou I beseech thee Lazarus if it bee but vvith one droppe of vvater to cooâ—e my tongue and so somewhat to slocke mine intollerable tormentes And yet so grosse and palpable darkenes had over spredde the vvhole face of the Romish church in these latter ages that their profounde Doctors and greate Masters did not onely teach the people to pray vnto saintes but also to say vnto them the Lordes prayer which was made to this end to leade vs onely to God For the testification of which blindenes to all posterities these â—imes vvere made in Scotland concerning the same Doctors of Theology of fowre-score of yeeres And olde ioly lupâ—… the balde gray Friers They would be called Rabbi and Magister noster And wote not to whome to say their Pater noster â—…res noâ—… colleâ—… Conâ—…nt iâ—…um â—…ero 〈◊〉 sancti â—…miles â—…mo See â—…s and â—…meÌ„ts â—…2 Fol. â—… Now concerning the matter of this praier the petitions theÌ„selues and first concerning the sanctification of the Lordes name set downe in the first petition the first table of the law doth teach vs 1. first to acknowledge God to be all sufficient and therefore to cleaue onely to him 2. secondly to acknowledge him to be of incomprehensible glory and therefore not to presume to resemble him by any similitude 3. thirdly to ascribe to him infinite power and therefore to sweare onely albeit never vainely by his name 4. fourthly to acknowledge him to be of infinite wisedome and his word the conduite of the same to deriue it to vs and therefore to yeelde our selues wholy to it to be ruled thereby And this is to giue to God that which is Gods to yeelde vnto him that honour which is due vnto him and so to sanctifie his holy name according vnto the exhortation of the prophet Ascribe vnto the Lord O yee kâ—nredes of the people ascribe vnto the Lord worshippe and power ascribe to the Lord the honour due 〈…〉 96. vnto his name worshippe the Lord with holy worshippe The articles of our Creede doe teach vs also to ascribe vnto God onely the creation and government of this worlde and redemption and sanctification of the church and so to sanctifie his holy name And the whole company of heavenly spirites wondring at the admirable power holines iustice truth which most gloriously shiâ—e in all the workes of God doe conspire togeather as it were with one voice to sanctifie and magnifie the most holy name of the Lord saying Greate and marveâ—lous are thy works Lord God almighty â—…c 16. 3 iust and true are thy waies O King of saintes who will not feare thee and glorifie thy name for thou onely art holy Whereby we may perceaue that the whole body of the doctrine of Christ and the whole study of his holy saintes tende to thiâ— ende even to sanctifie the glorious name of God by magnifying his infinite greatnes and goodnes which in truth can never be sufficiently expressed nor magnified in that manner as it ought to be Now how the church of Rome the church of the malignant doth hinder the sanctification of the Lordes name and darken and obscure his great glorie it hath beene before touched in the setting downe of those principall pointes and cheife groundes of our christian religion 2. The second petition doth teach vs to pray for the planting establishing of the kingdome of God Now this kingdome is tvvofold the kingdome of grace and the kingdome of glory Amonge the auncient Romanes there was no passage to the temple of Honour but through the temple of Vertue and we that are Christians are taught that we must haue our partes in the first resurrection from sinne if we looke to be partakers of the second resurrection Apoc. 20. 6 and to be delivered from the second death For we cannot asceÌ„d to Glorification but by the steps or staires of Iustification and Vocation Rom. 8. 30. that is we cannot come to the kingdome of glorie but first we must be partakers of the kingdome of grace Now the word of grace the word of life being the power of God to salvation to all
God for those his so wel known and manifest mercies Exod. 20. 2. no good but needs must be without al fruite And especially he vvill not enter into covenant and league vvith any to become their gracious God in Christ and to accept them for his peculiar people to giue them remission of sins eâ—ernal life and the first fruits of the spirit as the pledge of their caelestial heavenly inheritance but that he will make knowen vnto them this his gracious league and covenant vvith the articles and conditions belonging to the same for othervvise hovve can they performe the conditions And if they knowe not that they haue such and such giftes from God howe can they be thankefull to God for them and employ them to their owne good If they beleeue not that God is their God how can they honour him as their God If they bee not perswaded that they are beloued of God how can they be stirred vp to loue God If they be not assured that God hath accepted of them as of his trusty faithful servants what encouragement can they haue to demeanâ— themselues as his trusty and faithfull servants Surely the spirit of God which knoweth the deepest misteries of the Lords own most privy secret counsels therfore much more searcheth the harts raines of al men and vnderstandeth all their thoughtes taketh it as a thing well knowen acknowledged of all the faithsul servants of God that God louâ—th them and hath manifested the same vnto them by his manifold giftes and that he hath declared himselfe to be their God and hath taken them to be his people and therevpon inferreth that they should honour him aâ— their God and walke worthy of their high and heavenly calling that they should loue him be thankfull vnto him and bee ready continually to testifie the same by their duetifull regard vnto his service and by their humble obedience to all his commaundementes I am the Lord thy God saith God himselfe vnto his true and faithfull servantes among the whole natioÌ„ of Israel That brought you out of the land of Aegypâ—… out of the house of boâ—dage and therevpon requireth to bee accepted of them as their onely GOD and to haue humble obedience yeelded to all his commaundementes And so the holie posterity of these faithfull servants of God doe in most plâ—ine wordes acknowledge los 24. Even that God is their God and hath done thus thus for them therfore that they are bound to seâ—ue him alone to honour him as their only God The same moâ—iue God vrgeth to Abraham the father of the faithfull I am Gen. 17. 1. thy God alsufficient walke before me and be thou perfect that is I am â—ntred into covenant with thâ—e to be thy God I haue and vvill supply all thy wantes and haue wilsticke vnto thee in all thy necessities theâ—fore see that thou throughly sticke vnto me and cleaue perfectly vnto my service The Apostle St. Paule writing to the saints at Ephesus that is to the faithfull in Christ Iesus Eph. 3 1. beginneth with Blessed bee God the Father of our Lorde Iesus Christ and presently annexeth the cause thereof which vvas The blessing of them vvith all sperituall blessinges in CHRIST Iesus their election predestination redeÌ„ption the revelation of the mysteries of the will of God vnto them their hope faith and their sealing with the spirit of promise these blessings he remembreth not as things doubtfull and vncertaine but as things most manifest well knowen vnto theÌ„ Likwise he exhorteth the Theslalonians to keepe their vesselles in holines honor not to defraud 1. Thess 4. 2 or oppresle one another because they knew what commandements were given vnto them in Christ and that they were not called to vncleanes but to holinesse So to the Coâ—…nthians havinâ— remâ—mbred 1. Cor. 6. 11. them what they were before their calling even such as were desiled with most filthie and abhominable sinnes then hee addeth as a thing vvell knovven and acknovvledged by them all but yee are vvashed but yee are senctâ—fied but yee are iustified in the name of our LORDE Iesus and by the spirâ—te of our GOD and therevpon farther vrgeth as thinges also fullie knovven and confessed both the fruite and the benefite of this formes grace and the duetie also that is to bee performed â—or the same Knovve yee not saith hee that your bodies are the meÌ„bers of Christ Shal I then Ver. 15. take the members of Christ make them the members of an harlette GOD forbidde Yea Ver. 19. Know yee not that your bodies are the temples of the holy Ghost which is in you whom ye haue of God and that ye are not your owne but are bought with a price Therefore glorifie God in your bodie your spirit which are Gods So likewise to the Romanes chiefly considering the season saith the Apostle and knowing that the night is passed and the day is nigh therefore let vs cast away the works of 〈◊〉 13. 11. darknes and let vs put on the armour of light let vs walke honestly as in the day time And againe to the faithful among the Thessalonians Yee are all the children of the light and of the day we are not of the night Thes 5. 5. neither of darknes Therfore let vs not sleepe as other â—o but let vs watch be sober For they that sleepe sleepe in the night and they that are druÌ„ken are drunken in the night but let vs which are of the day be sober putting on the brestplate of faith and loue and the hope of salvation as an helmet For God hath not appointed vs to wrath but to obtaine salvation in Christ Iesus who died for vs that whether wee wake or sleepe wee shoulde liue togither with him Wherefore comfort your selues togither and edifie one another even as yee doe And in deed what greater comfort can there come to the faithfull then to be assured that they are not the children of the night neither of darknes but the children of the light and of the day And what more availeable for edification in godlines then to knowe that they are not appoinâ—ed to wrath but to salvation and therefore that they ought to bee employed wholy in all such dueties as do concerne all such as are to be saved Neither is this argument proper to S. Paule alone but coÌ„mon with him to al the Prophets Apostles who tasted with him of the sweete blessings of the same Saviour and were made partakers of the same comfortable spirit Beholde saith Moses the heaven 〈◊〉 10. 14. and the heaven of heavens is the Lords the earth also and all that is therein Notwithstanding he hath set his delight on vs and hath loved vs and hath chosen vs to be his people and hath preferred vs before many other nations that are farre greater and mightier then we that we also might learne to make
choice of him before all other to prefer him to bee our only God So the Prophet David foreseeing by the spirite that God woulde gather vnto him his elect and chosen out of all nations of the whole earth cryeth out vnto them and saith O bee ioyfull in the Lorde all yee lands serue the 〈◊〉 100. 1. Lord with gladnes and come before his presence with a song Be yee sure that the Lord he is God it is he that hath made vs and not we our selues we are his people and the sheepe of his pasture c. Be ye sure saith David build vpon this that God is the true God that he hath made vs and taken vs also to be his people and therefore he exhorteth againe and againe to reioice in the Lord to be thaÌ„kfull vnto him for his great goodnes So S. Peter yee are saith he to all the faithfull to whom he wrote a chosen generation a royall nation 1. Pet. 2. 9. and an holy people that yee shoulde shew forth the vertues of him that hath called you out of darknes into his marveilous light Likewise Saint Iohn Behold saith hee what loue the father hath shewed vs that vvee 1 Ioh. 3. 1. should be called the sonnes of God c. Why Hee that is but in a play to beare the person only of the sonne of an earthly king and that but for the space of two or three houres will in no wise then demeane himselfe like to a cullian A sonne saith Malachy honoureth his father and a servant his master If I then saith God himselfe Mala. 1. 6. vnto his people be your father where is my loue and if I be your master where is my feare Now every meane Logitian knoweth that a Inepta est probatio obscuri per aequè obscuruÌ„ multo magis per magis obscurum thing not knowne or but meanly appreheÌ„ded is to receiue light and confirmation not from an argument which is as obscure and doubtfull much lesse from that which is more doubtfull and obscure For how can that which is darke it selfe driue away darkenes or how can that which is doubtfull it selfe remoue doubtfulnes Wherefore in that the spirit of God doth exhort the faithful not to serue themselues but the Lorde for that â—hey are bought with a price and therfore are not their own but the Lords and to walke soberly because they are the children of the day and to do such things as accompany salvatioÌ„ for that they are ordained to salvation and to employ themselues not to base vses but to the most honourable service of the Lord because they are vessels of gold prepared to glory and so forth it followeth necessarily that it ought to bee vnto them as evident and as certaine at the least that they are not their own but are bought with a price that they are the children of the day that they are ordained to salvatioÌ„ that they are vessels of golde prepared to glory as that they should serue not themselues but the Lord that they should walk warily as in the day that they should do such things as accompany salvation that they should employ themselues not to base vses but to the honourable service of God And verely no other argumeÌ„t of it selfe alone is able to asswage the flames of selfe loue which are so great and to cause vs to deny our selues our friendes pleasures and commodities bee they they never so sweete and to make vs willingly to beare the disfavours of prince and people alians and allies and to vndergoe all manner of crosses and afflictions bee they never so burdensome and bitter but onely that invaluable loue of God manifested in that glorious worke of mans redemption and in the residue of his blessings of grace When the Apostles seemed to wordly wise men to be stark madd for that they so willingly submitted themselues to so many and great inconveniences that they might giue testimony to the Gospell of Christ the Apostle St. Paule setteth downe the cause that moued them ther vnto saying The loue of Christ constraineth vs because we thus iudge that if one bee deade â— Cor. 5. 14. Christes â—oue toâ—…ards his â—aithfull â—ervants â—elt in their harts not onely allureth but even compelleth theÌ„ most willingly to vndergoe all manner of burdens in his service for his glorie for al then we weâ—e al deade And he died for al that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe The loue of Christ then is the most forcible argument even to compell and constraine vs to do our duties to God be they never so contrary to our corrupt affections yea it maketh the yoke of Christ light easie to the spirit whâ—ch otherwise is so burdensome vnto the flesh And hence it is that those of the faithful which haue had greatest revelation of the grace of Christ and strongest assurance of his loue haue most of all died vnto themselues and liued vnto Christ and haue aboue all other denied their owne sweete selues and renounced their Jearest pleasures and commodities and haue with such a burning affection embraced their sweete Saviour and redeemer and so highly esteemed of his most precious blood that all other sweete things haue after a sort growen out of tast with them and all other precious thinges haue become of no price I am deade saith St. Paule to the lawe and am crucified with Christ I liue and yet Gal. 2. 19. not I nowe but Christ liveth in me and in that I liue nowe in the flesh I liue by he faith of the Sonne of God who hath loued mee and giuen himselfe for mee I see well saith Austine in an Epistle to Dardanus that thou doest esteeme little of mee although I make great account of thee and it is for that thou art young and I am olde thou vvise and I vndiscreete thou rich and I poore thou more vertuous then I am yet I will deny that thou hast a better God thâ—n I or a better law or a better redeemer thâ—… I for in the matter of redemption the Lord dealt so equally among all men that I vvill not acknovvledge any advantage in thee or anie superiority in mee O good Iesus saith hee O the redeemer of my soule vvherevvithall shall I requite thy clemencie or satisfie thy goodnesse for not shedding better bloode for all thine electe then thou diddest for my sinnes alone Novve vvhat caused this man of GOD thus to humble and debase himselfe in respecte of himselfe and thus to advaunce himselfe in respect of GOD and to cry out that he knew not how to be sufficiently thankfull vnto his gracious redeemer but a greater revelation of the grace of CHRIST and a stronger assurance of his loue then ordinarily is graunted to the coÌ„mon sort of the faithfull The which thinges also stirred vp the like passions in Cyrill and Bernard and
vs directly to GOD and in the least iote and title thereof they are vnerring and vndeceiueable teachers and therefore they are to bee embraced and followed vvithout any limitation or restriction at all The lavve of the Lorde saith David is perfect and converteth the soule Psal 19 7. and needeth no supply to â—e made there vnto He that addeth any thing to the same setteth but a rotten patch vnto a new and whole garment Yea whereas such is our forget fulnes and readines to let slippe out of our heartes holy things that still vvee haue neede to bee 2. Pet. 1. 12. remembred and to bee put in minde of the same and vvhereas such is our slâ—cknesse and lazinesle in walking on forvvard in the Lordes vvaies that still vvee haue neede to haue the spurre in our sides the holesome and heavenly instructions of the Canonicall scriptures being the meanes appointed by God both to remember vs at all times of our duety tovvardes God and also to stirre vs vp continually to the performaunce of the same The faithful teaching heaâ—ing and embracing of the word of God is the most principall yea the only necessary duty of a faithfull christian Luk. 10. 40. therefore the dilligent teaching hearing and meditating therof hath beene iudged to be the most principall yea the only necessary duety of a faithfull Christian and a most certaine token of our vnfained loue towarde God and an evident marke of a true servant of Christ O Martha Martha saith our blessed Saviour thou art trouâ—led about many thinges but one thing is necessarie Mary hath chosen the best pars vvhich shall never bee taken from her Now Martha was troubled about many things which were provided for the better entertainmenâ— of Christ himselfe and his disciples but Mary was busied about the caroful entertainement and laying vp in her heart of the divine instructions of Christes heavenly doctrine and therefore it is a farre more acceptable worke to haue care that our soules be fedde with GODS holy worde then with our bodily sustenaunce to refresh the bodies of GODS dearest Saintes yea it is after a sort the only or at the least the most necessary duety of all other from the which vve ought in no case to be hinderâ—d no not for the performance of any other duety VVhen complainte vvas made to the Apostles for some disorder that vvas committed aboute the providing Act. 6. 1. for the poore and as it seemeth it was required at their handes that they themselues setting aside the preaching of the vvoâ—de for a â—ime shoulde more throughly looke into that matter and redresse the abuse they aunsvvere peremptorelie that it vvas not meete that they shoulde leaue the worde and serue tables and therefore they committing that businesâ—e of lesse importaunce to men of meaner giftes themselues possessing the highest roomes in the Church and being endued with the greatest gifâ—es employed themselues in continuall praâ—er and preaching as being the greatest and chiefest dueties And verily it is a more glorious vvorke to builde the spirituall temple of GOD in the heartes of the faithfull by the preaching of the vvoorde then to â—recte a sumpâ—uous temple of timber and stones for the out vvarde exercise of the service of God it is a farre more excellent vvorke by the seede of the nevve birth to be get many children to God and so to enlarge the kingdome of heaven then by ouâ— vvealth vvisedome and provvâ—sse to enrich and enlarge any earthly kingdome it is a farre more excellent vvorke to feede the soules that are ready to famish with the bread of life then to feede the bodies of such as vvant with our temporall sustenaunce It is a farre more excellent vvorke to bring those that sit in darckenesse and in the shaddowe of death to the vision of GOD by the light of the vvâ—orde then to deliver them out of bodyly bondage and to enrich them with all earthly and temporall commodities For our fâ—ll vision of GOD is the cause of our perfect blessednâ—sâ—e so that wheÌ„ 1. Ioh. 3. 2. vve shall see him vvith open face themshall vvee be perfectly blessed and the nearer in this life vve come to behold him the nearer we come to this our perfect bleslednes now here in this life wee behold him principally in the glasse oâ— his worde espeoâ—ally in the mirrout of the glorious gospell of CHRIST and 1. Cor. 3. 18 therefore the more often and the more reverently wee contemplate the same and the more serious is ouâ— study and meditation therein the nearer we come to our perfect blessednes Wherfore it was not without cause that our Savâ—our himselfe a little before his ascension â—nto heauen did so straightly charge Peter a principall Ioh. 21. 15. man among his Apostles that if hee did loue him more then the rest he should feede his sheepe more then the rest and by his continuall holding ouâ— of the light of the word he shoulde bring the Lordes people to the vision of God as to the châ—efest bâ—essing of God and to the cause of all other blessing And hereof it is that on the Lordes day which is especially dedicated to the service of God the Lord especially requireth both of Pâ—est people that they shoulde principally be emploied in the teaching hearing meditating of the holy word of God as being not only in it selfe a principal worke but also the cause of al good works and of the whole worship and service of God And therfore wheÌ„ this so principal and necessary a worke began to be neglected among vs Englishmen when the service of God according vnto the order of Gregory began to be established in our churches the people had their senses satisfied more with sweete soundes goodly shewes then their soules fed with the heavenly foode of the word Venerable Bede ablbeit he bare great reverence to the Bed l. 4. c. 18. de gest Anglor church of Rome could not refraine himselfe but that he must vtter his great dislike thereof in plaine tearmes Heretofore saith he insteede of these things the principall service of God consisted in the preaching of the gospell and in the hearing of the word of God Neither must we imagine that there was more need of the diligeÌ„t preaching hearing of the word of God in former ages then is now or shal be to the end of the world not only for that whether we be baptised or vnbaptised and descend either from faith full or faithlesse progenitors we are all without any difference equally Rom. 3. 9. by nature blind and ignorant of God and therfore stande in neede to haue the lampe of the worde alwaies burning in our hands if we desire to be preserved from continuall stumbling falling but also for that the most part of all that professe themselues Christians content themselnes with an out ward professioÌ„ of the faith albeit they feele no inward conversion and take theÌ„selues to be