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
out of the same The spirit of God sendeth him not to a second table of penance to tâ—ke holde thereof that by the power thâ—rof he might be deliuered but remember saith he how thoâ— hast received and hearde and holde fast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 3. repent Now no doubt but he had receiued and heard aâ—d therefore was to hold fast that to the peniteÌ„t humble sinner Christs blood is the purgation of all his sins that by the mediatioÌ„ of his death he doth obtaine remission of theÌ„ not only when he is received into favor at the first but even to his liues end being thereby still pâ—eâ—erued in the same grace obtaining the forgiuenesse of hiâ— dayâ—y offences For so S. Iohn setting downe the meanes whereby the faithfull themselues are continually cured of their dailie infirmities If any man sinne saieth hee vvee haue Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. â—0 our Advocate and hee is the propitiation for our sinnes So the Apostle Saint Paul sheweth that not onely when wee were enemies we were reconciled at the first by the death of Christ and obtained the release of our grosser offences but much more beeing once reconciled and made the children of God by CHRIST wee are still preserued in the same grace and obtaine the forgiuenesse of ouâ—…maller offences by the same meanes The trueth is that none are cured of their sinnes by Christ vvhich continue stil in the same and doe not dayly fight against them vvith dayly repentaunce but yet the physicke is one thing vvhereby the soule is cured and the disposition of the soule another thing vvhereby the soule is prepared that so the physicke may effectually vvorke The preparatiue is one thing and the physicke is another thing the physicke is onely the physicke and nothing else Our Saviour CHRIST is our onely physicke and physition also Repentance after a sort may bee called the preparatiue and the Minister of the vvorde may be to vs in steede of the Apothecarie or as â—he physitions man that is sent to vs vvith the purgation The purgation it selfe is made of none other ingredientes but of the most bitter panges of our Saviours owne passion not of the rootes of our hearty repentaunce neither yet of the fruites of our christian faith that is vvhatsoeuer our sinnes bee and vvhensoeuer they bee committed we obtaine not the forgiuenesse of them by our owne merites nor by the satisfactions of any other but onely by the free and vndeserued mercy of GOD and by the most precious satisfaction of the death of CHRIST All haue sinned saith the Apostle and are deprived of the glory of GOD but are iustified from their sinnes freelye Rom 3. 23. by his grace through the redemption that is in CHRIST IESVS And in trueth otherwise our case were most miserable For in the parable of the debtour the summe of one thousande Mat. 18 24. talents declaring the infinitenesse of our debt doth openly proclaime our insufficiency and inabilitie to discharge the same as also the wordes annexed vvhen he had nothing to pay and I forgaue Psal 130. 3. Iob. 93. Psa 143. 2. thee all thy debt For verily if God should marke what were done amisse vvho vvere able to abide it And if hee shoulde call vs to an accounte vvho vvere able to aunsvvere one for a thousande And therefore our best plea is Enter not into iudgement with thy servants O Lord cal vs not to reckoning put not our billes in suite for we are no way able to make payment we are no way able to make satisfaction Div. 10. That Purgatory is no article of the Christian faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurâ—…on of â—…sh IF the deliverance of the soules out of Purgatorie had beene an article of the christian faith as it is iudged to be by the church of Rome then it had beene convenient that after mention made of the resurrection of the body out of the custodie of the graue there shoulde haue beene adioyned the deliveraunce of the soule out of the prison of Purgatory the tormentes there being so greate as they say they be the deliverance from thence being as great a blessing at the lest as the raising of the bodies out of their graues should not haue beene altogeather vnremembred especially sinne verie much abounding before the day of the generall resurrection and the Popes pardons nothing so much regarded and his charitie without a fee being not vsual and ordinary Purgatory then must needes be well filled and so the deliverance from thence a great benefite to many Div. 11. That everlasting life is the free gifte of God through CHRIST and noway purchased by the merite of our owne vvorkes 〈◊〉 ever â—…ng IF any thing be bestowed vpon vs by free gift froÌ„ God theÌ„ surely everlasting life is so bestowed as the greatest gift proceeding froÌ„ the most bouÌ„tifull giuer the most excelleÌ„t effect from the most excelleÌ„t cause And why is God else accouÌ„ted a most liberall bountifull free franke and gracious benefactor but that most liberally bountifully frankely and freely he bestovveth vpon his faithfull servantes the most precious crovvne of eternall glory VVhen that bountifulnes saith the Apostle and that loue of GOD our Saviour tovvardes man appeared not by the vvorkes of righteousnes vvhich wee had vvrought but of his ovvne mercie he Tit. 3. 4. saued vs. And verely the glory of this greate bountifulnes must needes haue beene much dimmed if vvee had attained to salvation by our owne merites and not by the LORDES onely mercy The vvages in deede of sinne is death but everlasting life is the gifte of GOD through IESVS CHRIST our Lorde Rom. 6. 23. For our evill vvorkes are perfectly evill and therefore deserue eternall death but our good workes are not perfectly good and therefore eternall life is the free gift of GOD through CHRIST and not a vvages due to the merite of our vvorkes Othervvise vvhy did the Wiseman say Beholde the righteous are here recompenced vpon earth hovve much more the vvicked and the sinner VVhat doth not the LORD as well loue righteousnes Pro 11. 31. to recompence it as he hateth vnrighteousnesse to punish the same Yes verely but this is heere spoken to this end by the VViseman that vve shoulde vnderstand that the sinner most iustly deserueth this punishment vvhereas the righteous deserueth not the revvard And therefore it is not without cause that iust Iob thus speaketh of himselfe If I haue done evill vvoe vnto mee if I haue done righteously yet vvill I not Iob. 10 15. lifte vp my heade being full of confusion because I see mine affliction And vvhy The evill vvorkes of the best are in an higher degree evill then their good vvorkes are in themselues good and therefore in respect of the one they may be rustly cast dovvne vvith the feare of eternall confusion and vvoe but in
of him as his most faithful loyal servants The which thing because the children of the church of Rome list not to performe therefore the Lord will not be their Lord not accept of them as of his servantes nor yet allow of any of their workes as good and as a part of his worship and service 4 All obedience is to be yeelded by vs to the will of god for that we haue received all froÌ„ him and therefore are most straitely bound to yeeld to him our whole service Neither ought we only to be respectiue to the Lords good wil pleasure in al our works for that he of right ought to raigne over vs â—s being our only spiritual Lord king for that he will protect defend vs impart vnto vs the commodities of his kingdome but much rather for that he hath bestowed vpoÌ„ vs already so many favors hath shewed vnto vs so great kindnes hath bound vs vnto himselfe with such a multitude of his inestimable invaluable blessings For giftes benefits testifying kindnes loue do oftentimes much prevaile even with the natural vnregenerate maÌ„ yea with the very beasts theÌ„selues that want the light of vnderstanding reason The oxâ— knoweth his owner the asse his masters crib as the law doth allow a grouÌ„d bird to the owner of the ground where the swan is permitted quietly to make her nest without disturbance to hatch and breede vp her young so doth meere kindnes cause the thankfull storke to performe the same without law without constraint But amoÌ„g all other beastes voide of reason strange and wonderfull thinges are reported of the kindnesses of dogges towardes their masters for their simple breeding and for the sorry mainetenaunce they haue received at their hands yea the setled malice of a most caÌ„kered enimy of a most spitefull sycophant who of all savage and fierce beastes is thought by the Philosopher to be the worst hath beene conquered by kindnesse and loue and the most violent pertuâ—bations of rage and sury haue beene turned into the most tender affections of pitty and mercy And therfore it is not without cause that the Apostle exhorteth saying If thine enemie Rom 12. 2â— hunger feede him if he thirst giue him drinkâ— for in so doing thou shalt heape coales of fire vpon his head Be not evercome of evill but evercome evill with good For oftentimes the streames of kindnes loue do quench the flames of malice and hatred and kindle the coales of kindnesse and loue And therefore we ought not to suffer our selues to be taken prisoners of malice or to yeelde our selues captiues to her to execute herrage but couragiouslie to encounter her and to beate backe all her assaultes and to suffer her not to enter one foote much lesse to surprize the castle of our harts and not only so but also to pursue her manfully being entred into the heartes of our enemies and by the powerfull assistaunce of kindnesse and loue to beate her out of the plaine field and to dispossesse her of her owne castles and forteâ— vvherein shee hath beene before most strongly seated For so did Elizeus and 2. King 6. 23. David and the residue of the Lordes worthies who haue most couragiously fought these spirituall battles and haue most manfully vanquished both their owne of and the Lordes enemies When the bandes of the Aramites that were sent out to apprehend the Prophet Elizeus and to bring him to their king beeing brought into danger not only to be taken prisoners themselues but also to haue had their owne liues taken from them were not only rescued out of danger by meanes of Elizeus but also kindly friendly entertayned this kindnes so far prevailed with them that albe it there was opeÌ„ war between their nation Israel yet after their returne into their own laÌ„d they never returned to vex Israell But who was ever a more malicious enemy to any maÌ„ theÌ„ was wicked Saul to innoceÌ„t David yet astone as he perceived that himselfe beeing shut vp by the providence of God into Davids haÌ„ds he was spared by him his life preserved he was so throughly moved therewith that hee did not only presently withdrawâ— his forces from his pursuite but also most earnestly praied vnto 1. Sam. 24. 20. God and that he would giue him a reward for the same Yea wheÌ„ before having given a speciall charge to all his housholde to kill David lonathan had dehorted him from the same saying Let not the king sinne against his servant against David for he hath not sinned against thee but his workes towardâ—s thee haue beene very good for he did put his life in danger and slow the Philâ—stine the Lord wrought a greaâ— salvation for all Israell thou sâ—west it and thou reioicest Wherefore wilâ— thou then sinne against innocent bloode and slay David without a cause The only mention and recitall of the which matter did so alter Saules malitious hart that he did not only recal his former edict but also confirmed the revocation thereof with a solemne oath saying as the Lord loveth he shall not die Now if kindnes receaved 1. Sam. 19. 6 from our vnderlings and from such as we haue hated and sought their destruction doth even vpon a suddaine alter our affections and compell vs to vow their good to sweare their safety how much more any pleasure beeing done vnto vs by our superiours will glad and cheere vs at the very hart and cause vs to busie all our thoughts how we may in some measure recompence and requite the same What a credite do we thinke it to be vnto vs if the prince shall but take notice of vs and call vs by our name shew vs but some countenance and favour Or if a noble man or a man of state shall steede vs in a matter of some moment howe are we ready to cast our selues after a sort downe at his feete and to make most solemne protestation saying your honours to coÌ„mande yours according to bounden duty for ever your most obedient beadesman and servant as long as life lasteth Now the king of kings and state of states hath not only vouchsafed to haue takne notice of vs to haue provided for our vse service and comfort this so glorious and bountiful world furnished with such variety of all manner of earthly blessings but also hath prepared for vs treasures of farre greater price and value in the life to come how ought we then to be astonished amazed at such kindnes that proceedeth from so high and worthy a state how ought our hearts to be euen rapt and ravished beside themselues at the least apprehension of such invaluable favours Why even Publicanâ—s and sinners loue their lovers and shew kindnes to them of whoÌ„ they receiue kindnes yea the Devill himselfe will in some sort serue them that serue him and will be at the commandemeÌ„t
of their Idolatries was their following of the corrupt customs of their owne countries and their refusall of the ordinaunces and 2. Kin. 17. 34 lawes of God And what was the cause that the Iewes theÌ„selues also which had the law and the prophets to direct them in al the waies of God did so often fall away from the service of God and defile theÌ„selues with abominable Idolatries but that they either vtterly forsooke the directioÌ„ of the word of God and follovved their owne inventions or the corrupte customes of their forefathers or else they mingled their owne dreames and the traditioÌ„s of their elders togither with the worshippe of God delivered in his worde which ought to haue bin kept pure and sincere without any mixture without any such hotch-potch mingle maÌ„gle The cause of the Idolatries that so much abouÌ„ded in the time of the Iudges was for that there was no king in Israel who was to coÌ„mand Iud. 17. 1. the carefull keeping of the law of God but every man did that which was good in his owne eies And what was the cause of those outragious dolatries in the daies of the kings especially in the daies of Manasses and Amon his sonne but this that the lavve of 2. Chro 34. 14. God was so neglected that the very autheÌ„tical coppy therof given by the hand of Moses himselfe was lost And if we will know also what was the cause of those damnable Idolatries that so prevailed in the daies of the prophets we may heare the same out of their mouthes who were the principall actors or at the least the chiefe abetters therof The word say they to the prophet Ieremy which thou hâ—st spoken vnto vs in the name of the Lord we will not heare Ier 44. 16. it of thee but we will doe whatsoever goeth out of our owne mouth as to â—…rae incense to the Queene of heaven and to powre out our drinke offerings vnto her as we haue done both we and our Fathers our kings our Princes in the cittie of Iudah and in the streetes of Ierusalem for then had we plenty of victuals and were well and felt none evill Their wilful reiecting of the word of God and their obstinate resolution to follovve their ovvne customes and the practise of their forefathers vvas the cause of all their abominable Idolatries Neither vvas the vtter reiecting of the woorde of GOD the cause of so many corruptions in the Iewish religion but alâ—o the mingling therewith of their ovvne Inventions and of the traditions of their forefathers For in the Lordes fielde there oughte nothing to bee sowen but the most pure seede of the worde of God whatsoever is beside the same it is not good corne but cockle and darnell and they of the Lordes family are onely to be fedde with the holesome foode of that vvorde which is provided for their sustenaunce by their heavenly master whatsoever meate they take beside it is corrupte leaven yea deadly poison And therefore both GOD himselfe did most sharpely reproue the hypocriticall Iewes in the time of the Prophete Isay and our Saviour CHRIST the Scribes and Phaâ—isies in his dayes not foc that they did vtterlie reiect the service of GOD prescribed in his own word for it is cleare manifest that they did not so but for that they did corrupt the same with the mingling of their owne leaven they condemne that worship for Isa 20. 14. Mat. 1â— 9. vaine which is prescribed either wholy or in part by the precepts and doctrines of men And verily as in the bodies of men either want of good holesome food or the receiving of corrupt and bad either wholy or but in parte is the cause of many bodily disâ—ases even so either the want of the holesome food of the worde of God or the receiving of the corrupt food of humane doctrins either wholy or in part doth breed many sins corruptioÌ„s in our soules and make them sicke even to death Yea this hath bred al manner of errours heresies and Idolatries in all ages and at all times This was the cause of errour vnder the law and that amoÌ„g the Lords own people They erred in their hearts saieth the Lorde Psa 95. 10. himselfe because they haue not knowne my waies And why erred the Sadducies at the time of our Saviours appearing in the flesh so grosly and that in the chiefest grounds principles of the faith Mark 12. 23 Aug. in psa 131. Cyp. de simpl praelatorum Chrys hom 3. de Laza Yee erre saith our Saviour vnto them not knowing the scriptures nor the power of God This is the cause of all evill saith Austine that the scriptures are not knowne Hence saith Cyprian proceede errours for that menreturne not to the head nor seeke to the spring of truth nor keepe the doctrine of our heavenly Master The reading of the scriptures saith Chrysostome is a strong fortresse against sinne and the ignoraunce of them is a great downefull and a deepe hell to know nothing of â—he divine lawes is a great losse of salvation this thing hath bred heresies and brought in a corrupt life and hath turned al topsie turvy For how can it otherwise be but that health must needes decay and sicknesse grow where either holesome foode is not received at all or else is not received alone without the mixture of that which is corrupt And how can it otherwise bee but that weedes must needes spring vp where either good seed is not sowen at al or else not without the mixture of cockle and darnell And how can it otherwise be but that such must needs be misledde which either will not at all follow those are vnerring guides or else will not be guided by them alone but by such also as may be deceived Wherfore in that the church of Rome doth not only keep the greatest part of the people from the liberty of reading the holie scriptures but also doth mingle with the pure foode thereof the corrupt leaven of humane doctrines it cannot otherwise be but that spiritual sicknesses must grow in her apace ghostly health and strength greatly decay And seeing that shee soweth in the harts of the people not the sincere seede of the worde of God alone but also the darnell of mens inventions it caÌ„not be but that weedes must neâ—des mount vp and overgrowe the good corne And seeing she will haue her followers ledde by bookes Apocripha vnwritten verities ordinaunces of the Church decrees of Popes canons of Councels rules of Friers customes of the multitude traditions of forefathers and the like and not by the books alone of the Canonicall scriptures who are the only sure and vndeceiueable guides it is no marvaile that shee hath beene so misledde out of the way of truth hath wandred in the by-pathes of heresies and Idolatries even as the Idolatrous Iewes and Gentiles haue bin before her for that they followed the same