them saying if it seeme evill in your eies to serue the Lorde then chuse ye this day Ios 24. 15. vvhome yee vvill serue c. I and mine house vvill serue the Lorde VVhere vnto they answere as it were with one voice God â—orbid that vvee shoulde forsake the Lorde to serue other Gods for the Lorde our God hath brought vs and our Fathers out of the lande of Aegypt and out of the house of bondage and hee did those greate miracles in our sighte and preserved vs in all the vvaie that vvee vvent and amonge all the people through vvhome vvee came And the LORDE did cast out before vs all the people even the Amorites vvhich dvvelte in the lande therefore vvill vvee also serue the Lorde for hee is our GOD. In vvhich wordes it is evident howe these faithfull servauntes of GOD vvell vveighing vvith themselues that the Lorde vvas their good and gracious God who had â—atified his loue towardes them by his manifolde blessings doe take themselues thereby to bee most straightlye bounde to his service and therevpon doe make a most solemne promise and vow to continue his loyall and obedient people The which promise and vowe beeing made by them vpon so iust and sufficient cause they as faithfully and truely kept and perfourmed For it is reâ—orded of them not only in the same Chapter but also Iudges the second to their eternall glory and renowne that they served the Lorde all the daies of Iosuah and all the daies of the elders that everlived Iud. 2. 7. Iosuah vvhich had seene all the greate vvorkes that the LORD had As the religious remeÌ„brance of the Lordes merâ—ies is the cause of all sincere obedience so the wretchlesse forgetfulnes therof is the cause of al rebellious vngodlines ver 10. done for Israell The cause then that kepte this people sound and vprighte in the service of GOD vvas for that they religiouslie kept an holy remembraunce of the Lordes manifold and greate mercies Now on the contrary side if wee will beholde and see vvhy the bad children of so good parentes revolted and fell away so quickely from the GOD of their fathers and continued not in his service and feare see vvhat followeth in the same Chapter VVhen Iosuah was deade and all that generation vvas gathered to their fathers then there arose another generation after them which neither knevve the Lorde nor yet the vvorkes that hee had done for Israell then they did vvickedlie and served Baalim and forsooke the God of their Fathers vvhich had broughte them out of the lande of Aegypt So in the dayes of the Prophet Ieremie the cause also why the badde posteritie of this backeslyding people departed likewise from the Lorde and vvalked after vanitye and became vaine is this for that none saide in their heartes vvhere is the Lord that broughte vs out of the lande of Aegypt that sedde vs through the Ier. 2. 6. vvildernesse through a desâ—rte and vvaste lande and through the shaddâ—vve of death and broughte vs into a good and plentifull land and made vs eate of the fruite thereof So likewise Psalme 78. and the hundred and sixt a like revolte of the same nation and namely of the Ephraemites who descended from holy Ioseph being meÌ„tioned the same cause is added of their revolte They forgate God Psal 78. 106. 21. their Saviour vvho had done so greate thinges for them vvonderfull thinges in the lande of Ham and fearefull thinges by the redde sea For as it fared vvith the children of Ioseph and the residue of the Israelites vvhen there arose a nevve king in Aegypt which Exod. 1. 8. knevve not Ioseph nor did remember those greate commodities vvhich all Aegypte enioyed by his meanes then they dealte most vnkindly vvith them and vsed them with all extremitie even so dealte the vngracious and vnthankefull posterity of Ioseph with the GOD of Ioseph who had advaunced him to bee a father to Pharaoh and the greatest state in all his kingdome vvhen thâ—y forgate the greate mercies of GOD both tovvardes him and tovvardes themselues also then they started aside from his service and fell away from his feare Yea Hos 2. 5. vvhen they ascribed their Corne and VVine and VVooll to Bâ—alim and the fruites of the earth to the hoast of heaven and their deliveraunce from their bodyly enemies to Ashur and Aegypte and their greate plentye to their ovvne pollicie then they forsooke God and followed Baalim and vvorshipped the host of heaven and sente giftes to Ashur and Aegypte and burnt incense to their owne yarne highly magnifying and extolling themselues and leaving of to magnifie God of whom they had not only received all these thinges but theÌ„selues also The which thing also vvhen it vvas forgotten by the wicked Sap. 2. Cap. When they did not beleeue that GOD was their creator that al maÌ„ner of coÌ„modities which they enioied were his giftes but imagined that they were borne at al adventure and left to their owne hands to shift for themselues then like filthy swine they trod vnder foote all feare of God gaue themselues over to wallowe in the mire of their owne sensual and vncleane lusts Come said they lâ—t vs enioie the pleasures that are present Sap. 2. 6. let vs cheerefully vse the creatures as in youth let vs fill our selues with costly wine and ointment and let not the flower of our life passe from vs let vs crowne our selues with rose buds before they be withered and let vs leaue some token of our wantonnes in every place for this is our portioÌ„ and this is our lot So daungerous a thing it is either to forget the Lords mercies or not to beleeue him to be the only fountaine of al good things but to ascribe ' theÌ„ either to our selues or to chaÌ„ce fortune or to the dispositioÌ„ of any creature for it causeth God to withdraw his favour wholy from vs and to giue vs cleane over to a reprobate sense and to suffer vs vtterly to fall away from his feare Yea it not only maketh the Lord to be most grievously offended with such an abominable sinne but after a sort to be vtterly astonished and amased for that there coulde come to passe any such impiety O yee heavens be astonished at this be afraide and vtterly confounded saith the Lord For my people haue committed two evilles Ier. 2. 12. they haue forsaken mee the founetaine of living waters to digge to themselues pits even broken pits that can hold no water And in the very beginning of Isay Heare O heavens and harken O earth for the Lorde Isa 1. 1. hath spoken I haue nourished and brought vp children and they haue rebelled against me The oxe knoweth his owner the asse his masters crib but my people hath not knowne Israell hath not vnderstoode The oxe the asse albeit they be voide of al reason yet haue so much sense as to be serviceable to them by whom
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
but wash the body and the very word of the promise of it selfe without faith is but an ineffectuall and dead letter yea the bodily presence of Christes owne flesh profiteth nothing it is his spirit that quickneth that worketh faith and bringeth life And therefore when Rachell said vnto Iacob giue me children or else I dâ—e Iacob was angry with her and saide Gen. 30. 1. Am I â—… Gods steede who hath with holden froÌ„ thee the fruit of thy womb So when Naaman the Sirian was sent by his Master to the king of Israell to be cured of his leprosie Am I a God saith he to kill and 2. King 5. 7. giue life that he hath sent vnto me to cure a man of his lo profie So likewise in that lamentable siege and famme of Samaria when a woman cried to the king as he passed by Helpe my Lord O king the 2. Kin. 6. 26. To ascribe any blessing vnto the meanc is to place the meaneâ— in the makers roome Rom. 11. 36. king answered how can I helpe seeing the Lord doth not succour vs either with the barne or with the winepresse If then our bodily blessings depend not vpon the meanes but are in the hands at the disposition of the author alone then much more our ghostly spirituall and if both bodily and ghostly then all and then is he to be sought vnto only for al and then is he to be served and honored only for all For seeing that of him and for him and by him are all things therfore the conclusion followeth necessarily to him be glory for ever and ever Amen And it is a duty belonging to vs all to fall downe before him that sitteth vpon the throne and to cast our crownes at his feete and to say Thou art worthy O Lorde to receiue Apoc. 4. 11. glory and honour and power for thou hast created all things for thy wils sake they vvere and are created For are there any among the vanities of the Gentiles that can giue raine Or can the heavens giue Ier. 14. 20. showers Art not thou the Lorde our God Therefore will wee waite vpon thee for thou hast made all these things The cause then that moveth the faithful to cleaue sincerely to The ascribing of all good thigs entirely to God is the cause of true piety and godlines as on the câ—rtâ—ary side the ascribing of Gods gifts vnto creatures is the cause of Idolatry and falling away from God God and to continue sted fast in his feare is for that they beleeue that they do receiue all good things wholy and solely from him they seeing that of him they receiue their whole wages mainetenance therefore do giue themselues wholy to his service As on the contrary side the cause of Idolatry and falling away from God and maining mangling and corrupting his worship service is the ascribing to our selues or to other either wholy or in part the glory of many or of any of the Lords blessings This was the cause of Idolatry among the Gentiles of their honouring of themselues and of their Idols and of their vnthankfulnesse vnto the true God For as concerning the wise learned and politike amoÌ„g the heatheÌ„ if they yeelded vnto God the glory of any blessings at all it was of such only as were tâ—mporall and transiâ—orie they were beholding vnto themselues only in their owne opinions for their temperance fortitude wisedome and all other vertues therfore they honoured themselues for these things and not the true and living God Hath any one saith Cicero â—… any Cie l. 3. de nat deoruÌ„ time given thankes vnto God for that he was a good man Noe but for that he was rich honoured preserved therfore saith Det vitam det opes aequum mî animum ip se parabo Hora. ep 1. ad Lollium hee they cal Iupiter the best and the greatest not for that he maketh men iust sober and wise but for that he sendeth riches and safety So Horace Let Iupiter giue me life wealth and I vvill provide for my selfe a good minde Yea many of the greatest states among them did ascribe also to themselues their riches and honor to their owne wisedome pollecy power as it may appeare by the insolent harts proud proceedinges of the king of Isa 10. 13. Dan. 4. 27. Iob. 31. 27. Ashur Babilon by the like practise of many meaner men in the time of Iob. And as for the multitude they did generally ascribe al to chaunce fortune to destiny to the starres many also of the wisest greatest amongest them being not free from this errour in that they commonly called their wealth honour the goods of fortune had their temples erected both to fortune fate And as for those whome they worshipped for Gods both privately publikely they were either the first founders or the enlargers of their families cities kingdomes or the inveÌ„tors or furtherers of some beneficial science arte as Ceres vvas worshipped for inventing or bettering the arte of manuring the ground Bacchus of the vine Pan of cattle Neptune of navigation Mars of warre Apollo of wisedome Esculapius of phisicke Iuppiter of governing of countries kingdomes All these and many other were worshipped by the Gentiles as Gods for that they were thought to be the inventors or furtherers of many beneficiall artes and the auctors or disposers of many blessinges and so the worshippe of the true God the onely auctor disposer of all good things was generally banished out of the great large countries kingdomes of the whole world shutte vp within the coastes borders of one smal meane people and namely he was excluded out of the Pantheon of Rome wherevnto were admitted the gods goddesses of all other kingdomes countries which the Romanes subdued made their tributaries for that he would bee worshipped alone as the one onely true God almighty alsufficient the only autor doer of al good things Neither was the true worshippe and service of God for anie long continuance kepte pure and vnpolluted among this one nation which he had chosen vnto himselfe to be his owne proper and peculiar people For they ascribed their wealth and abundance to Baalim to the host of heaven to themselues so fel froÌ„ God worshipped Baalim and burnt incense to the Queene Isa 48. 5. Ier. 44. 13. Hos 2. 8. 12. Hab. 1. 16. of heaven and did offer sacrifice vnto their owne nettes And they ascribed their preservation to Ashur Aegypt therfore sent their gifts to those places And they imputed their vertuous works in part to their own free will the benesit of eternall life vnto the merit of their owne works therfore did they boast of their own holines not only before meÌ„ but also before God they Luk. 18. 11. Rom. 9. 32. trusted
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
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
the supreme vnâ—…dgeable iudge of all flesh that he caÌ„not erre lie or doe vniustly therefoe that he is not to be iudged of any neither may Iob. 9. 12. any man say to him what doest thou therefore in that the Bishope of Rome taketh vpon him not to erre in iudgmeÌ„t nor to be iudged of any he may iustly be charged for this cause to take vpoÌ„ him â—o be as God And if in Ieromes and Prospers Iudgment the name Hier. ad Algas quae 11. Prosp de provid praedest c. 7. of blasphemy written in the forehead of the whore of Babylon be Romae aeternae eternall Rome for so the heathen cal Rome thinking that the Empire thereof shall continue for euer then much more this blasphemy is the prowde presumptuous entailing of Gods spiritual heaveÌ„ly graces to that citty for euer in that they vant that their church is eternall and shal never faile that their Bishops faith is an immortall and immoueable roâ—ke against the which hell gates shall neuer prevaile For what is this vaunt of the whore of Babylon I sit as a Queene and am no widdow shall see no Apo. 1â— 7. mourning spirituall things in this revelation being signified vnder the names of earthly but as the Bish of Rome vanteth of himself The light of true doctrin shal neuer be remoued out of the cadlesticke of my church the lampe of my faith shall neuer goe out but my church shall be the mother of the faithful for euer and I their supreame governour king as being Christs great Vâ—caâ— general here in earth purgatory heaven as it is sufficiently to be seene by my glorious triple crowne And so as Adam fel by pride wheÌ„ he wloud needs be as God knowing good evil Lucifer wheÌ„ Gen. 3. 5. he was not coÌ„tent with the dignity of an Angel but would needs aspire to the top of singularity euen so the Bish of Rome fell wheÌ„ he would needs advance himselfe into Christs seat to be his Vicar Apo. 13. 11 generall Vniversall Bishop of the whole church when he would needs take two hornes to himselfe like the lambes lay claime to both swords when he was not content with the dignity of a star but would be as the sun of righteousnes himselfe froÌ„ whoÌ„ not only al the chiefe starres in al Pastorall dignities but in kings thrones also yea in the very Empire it self should take their light receiue their authority from his supremacy We read in Moses Gen. 1. 16. that God made two great lights the sun to rule the day and the moone to governe the night that is if we wil beleeue a Bish of Rome the Pope the Emperour whose difference in degree dignity as some of their Parasites haue taught is so much as is the difference betweene the sun the moone Now when the Bish Apoc. 9 1. of Rome thus advanced himselfe in his pride then fel there from heaveÌ„ a great star that is one who had the place of a great Bishop in the church of Christ whose predecessors had beene indeede most notable stars singular lights to Gods people and had had the keies of the kingdome heaueÌ„ And he became Vicar generall to the prince of darknes had the key of the bottomles pit who with the grosse mists of his corrupt doctrine obscured the light of the glorious gospel of Christ brought in most palpable blindenes ignorance for the which cause also he is worthily noted by Apo. 16. 3. the name of a false Prophet even for that he forgeth falshoode and lies 7 Wherfore to conclude seeing all the markes of the great Antichrist of these last times do so apparaÌ„tly agree to the Bâ— of Rome we may be bold to avouch in these daies that which Bernard did Ber. ep 125. in his time that the beast to whom a mouth was given to speake blasphemies doth now possesse Peters chaire especially seing it was so foretold by the spirit of truth that the seate of the great Antichrist of the last times should be that city which in S. Iohns time raigned over the whole world that was the city of Rome the which is therefore Apo. 17. 18. called by the ancieÌ„t Fathers the westerne BabyloÌ„ for that the whore of Babylon should sit there the which thing is so evident and vndeniable that our Rhemistes themselues subscribe therevnto vpon the same place of the Apocalipse therfore Rome not Ierusalem is the certaine 7 determined seat of the great Antithriâ—t As it may also not vnfitly be coâ—…ectured by the nuÌ„ber of Antichrists name shadowed in the figures expressed by Lateinos which is a Apo. 13. 18. Ir. cont â—i 5. Romane or by Romijth or Italica Ecclesia in the accouÌ„t of the Greek Hebrew letters that is the church of Rome For Antichrist shal not only invade the terrene state of the Empire of Rome as our Rhemists pretend but the church of Rome it selfe seating him selfe in the temple of God as God that is as Gods Lieftenant and pretending his authority he shall be a star fallen from that dignity wherin his predecessors were placed and that worthely as being notable stars lights in Christs Churchâ— wherby it is evident that Antichrist shall in Rome possesse both Iurisdictions as vvell the Ecclesiasticall as the Civill the which being now long since performed by the Bish of Rome it is manifest that he is the very Antichrist 8 Wherfore by all these things which haue beene before delivered it is evident that a Papist as a Papist is a limbe of Antichristâ— now a limbe of Antichrist cannot be a member of Christ and he that is not a member of Christ cannot be partaker of that salvatioÌ„ 1. Cor. 10. 21. 2. Coa 6. 14 that commeth by Christ therefore a Papist as a Papist cannot be saued Come you out therefore all from the kingdome of Antichrist who appertaine to the kingdome of Christ least if yee be partakers in their Idolatries and sinnes yee bâ—e partakers also in their plagues O seeke not any longer to shaddow him whom out Saviour hath revealed by the brightnes of his gospell nor to preserue him whom he hath already in part destroyed with the spirit of his mouth fight no more against Christ be not enemies any longer to your owne salvation refuse hence-forth to be leaguers and consederates with the whore of Babylon and returne withall speede to the spouse of Christ O pray for the peace of Ierusalem that yee may sucke comfort out of her breasts and be refreshed with her consolations And yee that are the Captaines and souldiers of the Lordes armies sight yee couragiously the Lordes battels and hate yee that purple-coloured harlot which hath her garments died with the blood of the saintes Hearken to that holy blood that crieth even to heauen for vengaunce and doe yee
I haue provoked thy wrath saith he and haue done evill before thee I did not thy will neither kept I thy commaundements I haue set vp abominations and multiplied offences I haue sinned O Lord I haue sinned I acknowledge my transgressions O Lord forgiue O Lorde forgiue me and destroy me not with mine iniquities And verily vntill we haue some sight and sense assurance of the mercy of God in Christ pardoning our sins the ougly sight of our owne deformities will driue vs more and more from God and wrappe vs faster and faster in the bands of sinne and be ready to drowne vs in the gulfe of despaire as it may be seene in Caine Iudas the like But when Christ shall once looke vpon vs with the eyes of his mercy shall giue vs some assurance of the remission of our sinnes as he did vnto Peter whome he mercifully forewarned not only of his fall but also of his pardon of his recovery and of his duety in regard of the same I haue praied for thee Peter Luk. 22. 31. that thy faith faile not and thou being converted strengthen thy brethre this favourable aspect of Christ the Sunne of righteousnesse will cause vs with Peter to loue him the more and not only to single out some solitary place that we may bewaile our vnthankfulnes with bitter teares but also to be more feareful and careful for the time to come least we be overtaken againe with the like offence For a reverent regard and feare least we offende so good a God Feare whom we can never endevour sufficiently to please is caused also by the due apprehension of the Lordes mercies There is mercy Psal 130. 4. with thee O God saith David therfore shalt thou be feared For as the naturall and kind child reverenceth his father and feareth to offend him not so much for dread of the rod or for hope of the inheritance as for that he hath had already manifold experience of his fathers kindnes and care for him even so the deare children of God having had in former times very good experience of the Lords loue do reverence feare him from the very bottome of their harts and are thereby made watchfull and wary not to offend Behold saith S. Iohn what loue the father hath shewed vs that 1 Ioh 3. 1. we should be called the sonnes of God Now we are the sonnes of God but it doth not appeare what we shall be but this we know that when he doth appeare we shall be like him for we shall see him as he is And he that hath this hope purgeth himselfe even as he is pure In which words it is manifest that hope rising out of faith and the expectation of future blessednes out of the apprehension of former loue doth cause the faithfull to purge clense their harts least they offend their holy and pure God with their impurities Though we sinne say all Sap. 15. 2. the godly as it were with one voice that is though wee sinne through infirmity which cannot be avoided in these daies of infirmity yet we are thine for we know thy power but we sinne not that is presumptuously or we giue not over our selues to sinne knowing that we are thine for to know thee is perfect righteousnes and to know thy Ioh 3. 14. power is the roote of immortality For as the childreÌ„ of Isâ—ael were healed of the sting of fierie serpents by looking vp to the brasen serpent even so the faithful looking vp vnto CHRIST crucified are cured of al their spiritual maladies and haue their sinne slaine in them and are raised vp to newneâ— of life Zache desiring but to see CHRIST was immediatly converted and made a Christian Olde father Simeon beholding Christ desired presently to departe out of this life thinking that hee had lived long inough seeing hee had liued to see his Saviour with his bodely eies All the faithfull that haue had some true view of our Our whole conversion to God is wrought by his loue in Christ apprehended by faith Ioh. 17. Saviour Christ do more more desire to behould him still and that not without very great cause For the more they see him the more they loue him and the more they feele themselues to liue in him and by him This is everlasting life saith the auctor thereof to knowe the onely true God and whome thou hast sent Iesus Christ For rightly to know faithfully to embrace the endles vnspeakable loâ—e of God in Christ who hath consecrated himselfe both in his life and death to the working of our deliverance out of the hands of sin death damnation doth worke in the faithfull the death of sin and life of righteousnes and so layeth the foundation of that life heere which shal be made perfect in the world to come Now saith the Apostle I liue not but Christ liveth in me and the life that I now liue I liue by the faith of the sonne of Eph. 6. 15. The loue of God revealed in the Gospel is as shoes wherby we are enabled to walke on readily in the Lordes waies be they never so full of sharpe stones and pricking thornes God who hath loued me given himselfe for me The Apostle lived not he was dead in himselfe but Christ by hiâ— spirit word lived and raigned in him and that because he beheld with the eies of faith that great endles loue of Christ who both had lived and died for him And hereof it is that the Gospel of Christ the powerful instrumeÌ„t ordained by God both to begett streÌ„gthen faith is compared to shoes is part of that furniture wherwithal the souldiers of Christ haue neede to bee armed in their most hard daungerous fight against al the powers of the kingdome of darknes And verely there are so many thorns pricks of worldly cares and so many sharpe stones of crosses and persecutions lying so thicke in that straight and narrow way that leadeth to life that the passage of the faithful would be greatly stayed if not altogither stopped therin were they not al well shodde with the preparation of the Gospel of peace and had not that gladsome ioyful tidings of their recoÌ„ciliation with God made them most resolute to passe on along for al those sharpe stoÌ„es to endure al withal patience Now then by these things that haue bin delivered it is evident and cleare that not onely faith ariseth out of the true apprehension of the inestimable loue of God in Christ but also loue hope patience confession praier repeÌ„tance feare a religious care both to liue to die vnto God to devote our selues wholy to his service And yet we must not so conceaue heereof as if this one blessing All the Lords gratious giftes and blessings are furtherers of faith obedience in the godly Ier. 14. 20. of our redemption wrought by CHRIST did not onely
of Gods temporall giftes is a deniall of God and therefore much more the ascribinâ— of eternall life to our own merites but of our temporal goods and possessions vnto our owne industry and witte be an iniquity to be condemned because it is a deniall of God then is it a greater iniquity more to be condemned and a more heinous deniall of God to robbe him of the glory of his greatest giftes by ascribing them vnto our owne merites But herein is fulfilled the prophesie of Saint Peter * 2. Pet. 2. 1. who hath plainely foretolde that as there were then false prophets among the people so there shoulde bee false teachers among vs who shoulde prively bring in damnable heresies even denying the Lorde that bought them The truth is that the children of the Church of Rome confesse in word their redemption wrought by Christ but wheÌ„ they theÌ„ selues labour to purchase heaven by their ovvn merites do they not plainely disallowe the sufficiencie of the purchase thereof made by Christ Yea whereas our Rhemistes are so bolde as to call the iustice of God which is residenâ— in Christ appreheÌ„ded by our faith and so imputed to vs because it was wrought for vs a new no iustice a phant asticall apprehension of that which is not a falsâ— faith and an vntrue imputation and to affirme that there is no righteousnes Rhem in c. 3. ep ad Rom. whereby we are iustified before God but that which is inherent in vs being giveÌ„ to vs of God by Christ that therby we might merit for our selues our iustification salvation doe they not in flat tearmes deny Christs own inhereÌ„t righteousnes wherby we are iustified saved ascribe the same to our own inherent righteousnes If a friend should procure of a father some portion of a stocke for his son by the which being well emploied encreased the son should in some spate of time purchase a good farme were the friend or the father or the son to be tearmed the purchaser thereof It is plaine and manifest that none but the son Why then if Christs own righteousnes inherent in himselfe and imputed to vs be a new no righteousnes not the price of our redemption but our owne inherent righteousnesse procured of God our heavenly Father by the death of Christ as by the mediation of our dearest friend then wee our selues are the purchasers of everlasting life and so our owne Saviours and redeemers and are no surther beholding to Christ for the same then for that he hath procured for vs some portion of loue repentaÌ„ce obedience and the like the which being well emploied and encreased by our owne free will is the only price that is given for that heavenly purchase But far be this blâ—sphemous doctrine from the heartes of all true and faithfull Christians let it bee enough for vs to enioy the fruite of our salvation purchased by Christ let vs giue to his owne most pure and perfect obedience this glory that we esteeme it bee the only price that is or could bee equivalent vnto that so great and worthy a purchase And whereas the great endlesse loue of God our Father electing iustifying vs freely in Christ are the steppes vvhereby God descendeth to vs to finish his worke heere begunne in vs by bringing vs heere in this lâ—…e to our sanctification and to our glorification in the life to come and vvhereas also the Lorde in his high and admirable vvisedome hath appointed that this his greate and endlesse loue in electing and iustififying vs freely in Christ should bee the only effectuall meanes to worke our conversion and sanctification and the most strong and forcible motiue to in duce vs to the ready performaunce of all such holy vvorkes as are the steppes and staires to our glorification let vs not presume to perverte this order and course ordayned by God in his greate wisedome by setting the cart before the horse by turning all â—opsie turvey by chaunging the effectes into the causes and the causes into the effectes by placing the highest steppes in the lowest roomes and the lowest in the highest by altring the first into the last and the last into the first and yet all this is done by vs if vvee make our sanctification and good vvorkes the merit orious causes of the loue of God and of our election iustification by CHRIST vvhich are but the effectes and fruites of the same Nay rather seeing God hath not only loved vs but also hath made manifest the same vnto vs by his manifold blessinges by giving our selues vnto our selues and all this glorious vvorlde to our vse and service by giving vs his ovvne deare sonne to iustifie vs by his bloode and to sanctifie vs by his spirite and to leade vs by his worde in the right way to our full and finall glorification howe oughte wee to serue him that hath thus served vs and honour him that hath honoured vs and loue him that hath loved vs to be most desirous to testifie the same by our careful continual emploiment in all those works which he himselfe hath ordained for vs to walk in that in most ready and humble obedience vnto his will not onely because it is holy iust acceptable welpleasing vnto himselfe and the wil of him vnto whom we owe all obedience in respect of his supreme auctority over vs but much more for that we are so deeply endebtted vnto him in respect of his infinite endlesse mercies Seing theÌ„ the wil of God must be the rule squier of al our workes or else they will grow much out of square therfore it coÌ„cerneth vs most nearely to make most diligent inquiry by what meanes we may attaine to the assured knowledge therof that so we may conforme our selues wholy therevnto The knowledge of the most certaine and vndoubted will of The sure certaine â—…ill of God â—s onely to â—e learned â—ut of the Canonical scriptures God is now to be found only in the word of God revealed to the Prophets Apostles by the spirit of God sette downe by theÌ„ in the Canonical Scriptures For as words are given to vs of God that therby we might signify each to other the seÌ„ce meaning of our minds eveÌ„ so hath the Lord himselfe revealed to vs by his written word what is the meaning of his wil hath coÌ„manded vs to seeke for the same onely from thence This commandement Deut. 30. 11. saith Moses which I command thee this day is not hidde froÌ„ thee neither is it farre of It is not in heaven that thou shouldest say who shall goe vp into heaven and bring it vnto vs and cause vs to heare it that we may doe it Neither is it beyond the sea that thou shouldest say vvho shall goe over the sea to bring it to vs to cause vs to heare it that vvee may doe it But the word is neere vnto thee even
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