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
east them into an holie extasie and carried them after a sorte out of themselues and made them to haue little regard Cyrill in haec verbâ— sanguis â—ius sit super noset filios nostros of this present vvorlde and of the pompe and glorie thereof vvhich yet are so glorious in earthly mens eies To vvhat ende saith Cyrill shoulde I have vvealth and hope for the inheritance of the goodes of this vvorlds seeing alreadie I am made heire of thy most precious bloode and redeemed vvith thy most glorious death Why should I not verie much esteeme of my selfe seeing thou hast shedde as much bloode for mee alone as thou hast done for all the vvorld So Bernard O good Iesus O the loue of my soule vvho Bern. in haec verbai desiderio desideravi c. amongest mortall men doth so desire to make his life perpetuall as thou didst desire to loose thine for mine What pleasure vvilte thou take on the vvorld to come vvith thine elect seeing heere vppon earth thon didest call that day vvherein thou didest suffer Easter that is a great and solemne feastivall daie And againe O good Iesus O the redeemer of my soule doe I not happely owe thee as much as all the vvorlde ovveth thee seeing I have cost thee as much bloode as all the vvorlde hath done By the which testimonies of these holie men it is evident and plaine that an holie assurance of the great loue of CHRIST vvho hath died for our sinnes in particular and rose againe for our iustification is the strongest purgation to cleanse our soules from deade workes and to quicken them vp to an heavenly life and to strengthen vs in the ready preformance of all such duties as are most gratefull and acceptable to God And verely all manner of good vertuous works seeme they never so glorious in the eies of mortall men are most vile and base in the sight of God vnlesse the loue of Christ be the worker of them al and vnlesse they are performed as well deserved dueties for his sundry and manifold vndeserved mercies How then can there bee any true devotion at al in any of the children of the Church of Rome if they followe the doctrine â—f the assurance of the loue of God in Christ be the strongest band to binde vs to God then the doubtting therof must needs lette vs loose to runne a stray at random out of the Lordes waies as if we were at our owne liberty to liue as wee list The base borne bastardes of the church of Rome condemne in the legitimate children of God the holy assurance of his fauour and loue as Sap. 2. their former brethrren the elder sons of Satan haue done before theÌ„ Eph. 3. 18. of their mother who teacheth them to bee still in doubt of the loue of Christ in particular towards themselues of their effectuall calling into the state of grace and of the remission of their sins and eternall glory seeing the faithfull apprehension sence assuraÌ„ce of Christs loue the fruits therof is the only effectuall worker of all true devotion Howe can either the church of Rome be the faithful spouse of Christ seeing shee stil standeth in doubt of the loue of her bridegrome or her children bee the children of God our heavenly father seeing they are and must be still in doubt whether he beareth a fatherly affection towards them Surely a faithful spoufe cannot still stand in doubt of the loue of her most kind and carefull husband neither can the naturall and kinde childe alwaies feare whether his natural kind father beareth a louing and a fatherly affection towards him seeing hee hath testified the same by his manifold blessinges And therfore the church of Rome caÌ„not be the true spouse of Christ seeing shee knoweth not assuredly whether shee is his beloued neither can her children be the true children of God our heaveÌ„ly father seeing they are and must be stil vncertaine and doubtfull of his kind and fatherly loue of the most principal effectes thereof Nay in that they condemne the true children of God of pride presuÌ„ption for that they are not abashed to make a bold confession of their knowledge of God and of their assurance of his loue and to glory that he is their father and they his sonnes heereby they declare themselues to belong to the congregatioÌ„ of them alignant yea that they are the children of the devil himselfe in that after the very selfesame manner they condemne the holy faith of the children of God as their elder brethren haue done before theÌ„ in the second chapter of the booke of wisdome VVherfore all ye our deere brethren which are as yet covered with the blacke and darke doctrine of the church of Rome which came out of the bottomles pitte from the very prince of darkenes himselfe even as many of you as belong to the number of Gods elect defraud not your selues any longer of the comfort and fruit of Christs loue by continuing still doubtful of the same with the children of vnbeleife but rather labour with al saints that yee may comprehend what is the bredth depth length heigth to knovv the loue of Christ that passeth knowledge that so yee maÌ„y be filled with all fulnes of God Be ye not desirous to continue any longer doubtful of the remission of your sins of your election to eternal life according vnto the doctrine of the teacher of infidelity which yet boasteth himselfe to be the successour of St. Peter but striue yee 2. Pet. 1. 10 rather to make your election sure by your workes according vnto the most holy doctrine of St. Peter himselfe And as I doubt not but that yee vnfainedly desire to bee fruitful and plentifull in all good workes so labour yee by al meanes possible to compreheÌ„d the loue of Christ and to feele in your harts the coÌ„fortable fruits thereof which are the strongest motiues not onely to perswade but after a sort to constraine force vnto the ready persormaÌ„ce of al good workes Be ye not so foolish still to imagine that your workes which are the fruites of the loue of Christ the effectes of your election and iustification bee the causes of the loue of Christ of your election iustification Especially whereas it is God that worketh in you the wil and the deede and that of his owne meere mercy and good wil in Christ and thereby maketh you more endebtted vnto him by the continuance encrease of his blessings take yee heede of that grievous and intollerable pride wherwith the Devill the defacer of the grace and glorie of Christ hath hitherto beguiled you by making you thinke that God is endebtted vnto you by meanes of your good workes and that by them you merite at his hands remission of sins eternal glory For verely if the kissing of our owne handes that is the ascribing The ascribing to our owne witte industry
thy nâ—…e giue the praise for thy loving mercy for thy truthes saâ—e Oh saith Aust God doth prevent thee in all thinges prevent thou also his wrath How Confesse that all good thou receivest of him and all evil Serm. 10. de ver Apost from thy selfe But the Church of â—ome regardeth not this holesome counsel of this learned Father shee will not haue her children to disgrace themselues so much as to confesse themselues voide of al goodnes and replenished with all evill neither will shee haue the free mercy of God in Christ so farre foâ—th mâ—gnâ—fied and extolled as iâ— all the due deserved glory of al celestial graces were to be ascribed thervnto and therefore God in his iust wrath hath given her over to her owne blindnes that making her boast that her faith No manerreth more then hee that thinketh he never erreth cannot faile yet shee teacheth divers and manifold errours contrary to all the grounds of the Catholike faith For many grievous and damnable are the heresies wherewithall the Bishop and Church of â—ome are most truely and iustly charged by vs which professe the Gospell of â—esus Christ for the removing wherof the words indeed of the scripâ—ure are alleadged by them but the question being of the right sence thereof albeit the children of that Church pretende for the iustifying of their interpretations the consent of fathers Stap. doct princ li. 7. ca. â—…â—… 8 10. â— l. 10. cap. 11. the common testimony of the faithfull the decrees of councels yet at the last only or at the least principally they rest vpon the definitiue sentence and censure of the Pope So that the question being whether the Pope bee Antichrist the ful and finall decision thereof must in the ende as they teach be devolved to the Pope himseâ—fe and hee must be the Iudge in his owne cause Now what is this but aske my fellow nay aske my selfe whether I am a thiefe Whereby they make manifest vnto the whole world the great weaknes and wretchedneâ— of their owne cause which cannot otherwise be iustified approved vnlesse the guilty parties theÌ„selues be suffered to pronounce the definitiue sentence Whereas our Saviour Christ testifieth of himselfe saying If I shoulde beare witnesse of my selfe my witnesse were not Ioh 5. 31. Ioh. 8. 54. true And againe If I should honour my selfe my honour is nothing worth If then our Saviour himselfe would not be beleeved vpon his owne bare word bâ—t had his doctrine confirmed by his Fathers voice from heaven by the testimonies of the Prophets and by his owne miracles what pride possesseth the Popes heart that he will not submit himselfe as Christ did and be tried as he was tried Now herein the Antichristian presumption of the Bishop of Rome in exalting himselfe aboue our Saviour Christ beeing manifestly detected with the great nakednes and wretchednes of his cause his friendes to shadow darken â—he same haue raised Camp rat 2 Poss Bibl. select no. 7. cap. 18. vp a mist of a most notorious slander against vs as if we were those parties that would be tried by none but by our selues and would allow in no manner of controversie the iudgement of any Interpreteâ— but Luthers Melancthons Caluins Bezaes or the like The which thing if it were true we see no reason why we may not iustifie the same far better then they can their depending vpon the Popes chaire For these meÌ„ were painefully exercised in praierâ— reading and meditation and were furnished with the knowledge of Artes and tongues which are great helpes to the attaining vnto the right interpretation of holy scriptures Whereas it is averred by men of their ovvne profession as a thing notorious that many of their Popes haue not vnderstood the Alphonsus li. 1. c. 4. groundes and principles of the very Grammer it selfe and of those that haue beene learned the greater sort haue beene expert in pointes of policie rather then in sound and profound Divinity Now right interpretation of holy scriptures being obtained from God not extraordinarily by revelation in these daies but ordinarily by meanes let all indifferent persons iudge vvhether the vnlearned or politike Popes or the other so wel studied learned men were like to be the better Interpreters of holy scriptures But indeede we stand not vpon this exception but constantly avouch that this their accusation is a most impudent and shameles slaunder raised vp in al likelyhoode even against their ovvne consciences as it may appeare by the appeale of that reverend Father John Juell in diverse controversies betweene theÌ„ and vs made vnto all approved antiquity cited censured euen by themselues For vve like of the testimonies of Fathers Camp Rat 5. Church and Councels and haue iust cause in many pointes to allovv of their decisions but we tie not the truth necessarily vnto them but vnto the spirit of truth who being the Autor is also the best interpreter of holy Scripture having therefore plainely set downe in them all necessarie points of faith that the plaine easie places therof might be as lightes to the darke and obscure for the better opening and explaning of the same Yea as in al Artes Sciences there are some principles and grounds vndeniable and vnavoideable having open manifest truth in themselues evident to the light of nature shining in vs and winning credit to theÌ„selues by their own perspicuous verity by the which the certainety of al other precepts of lesse perspicuity authority is to be tried eveÌ„ so in Theology also there are certaine principles grouÌ„ds having open confessed vndeniable truth in themselues such as are the Articles of the Apostles creede vnto which the interpretations of darker places are to be referred by which the doubts coÌ„troversies in matters of faith are to be decided For these are even as great torch-lightes lightning both themselues others also And as any having but meane skil in that craft if he set but the level to the worke shal soone see whether it be right or if he rub the mettal vpon the touch-stone he shal quickly perceiue what it is even so to any that is but meanly experienced in the doctrine of Christ if he compare his faith to these grounds of faith he may soone perceiue whether he hold a souÌ„d faith For as in Law Physicke in al other libeâ—al Arts Sciences the painfull studeÌ„t may attaine to a sufficient knowledge of the same by the helpe especially of their maine groundes and principles albeit there bee no vnerring Interpreter able to decide al doubts and controversies therein even so in Theology albeit there be none vnerring Interpreter amoÌ„g meÌ„ yet the studious devout Christian may attaine to a sufficient knowledge of al such points of faith as are necessary to salvatioÌ„ by the helpe of the maine grounds principles of faith Or may we suppose that the God of all but especially of such
people to beleeue in grosse and blindefully as the church beleeueth but that they ought to vnderstand the seuerall pointes of their faith IN the Lords praier we are taught to call 〈◊〉 in 〈…〉 alâ—…tie â—…er of heaven earth c. God not my father but our father to teach vs in charity to presume such to bee Gods children which cal vpon one common father togither vvith vs in the name of our Lorde Iesus Christ our sole and onely mediatour But in our creede we are taught to saye not vvee beleeue but I beleeue to teach vs that it is not the faith of any other but everie one 's owne particular faith vvhich ioyneth him vnto the house-holde of faith and causeth him to be admitted amonge the members of the faithfull For as by beleeving that such a one or such a one taketh a verie good course to make cloth or to manure the grounde maketh not an other man a good cloth maker or husband-man vnlesse hee knovve the like courses himselfe and bee able also to practise the same even so it maketh not a faithfull christian to beleeue as such or such a faithfull man beleeueth except hee himselfe holde a right faith For an others faith can make mee no more faithfull then an other mans charitie can make me charitable or an other mans patience can make me patient The iust shall liue by his owne faith and Hab 2. 4. not by the faith of any other And so we are taught by the general coÌ„fession of all the articles of our christian faith which is to be made of every faithfull christian that the true christian catholike faith is not to beleeue in grosse and blindfully as the church beleeveth but distinctly and particularly both concerning God that he is one in substance and essence distinguished into three persons the father the sonne and the holy ghost and also concerning his workes that he made vs and not we our selues that he redeemed vs and not we our selues and that he sanctified vs and not we our selues Where vnto agreeth the creede of Athaâ—asius Wherin it is most pereÌ„ptorely avouched that not not only the learned but the vnlearned also even whosoever will be saued not as in the last place but before all thinges neither as a matter only convenient but as a thing most necessary must holde the catholike faith and that he must beleeue and confesse the mistery of the vnity in trinity and of the trinity in vnity with that other great missery of godlines also God manifested in the flesh For as with the hart man Rom 10 10 beleeveth vnto righteousnes so with the mouth he confesseth to salvation So that the true faith both instructeth the harte with knowledge and directeth also the tongue in the confession of the same For as Ierome faith of the scripture that it consisteth not in the reading but Advers Lucif in the vnderstanding so we may say that the catholike faith consisteth not in the wordes wherein it is expresse but in the catholyke sence and meaning and therefore not the bare reciting of the wordes of the creede but the right vnderstanding of the of the sence and meaning thereof maketh a sonnde and a catholike christian This is everlasting life saith our Saviour Christ to Ioh. 17. 3. knowe the true God and whome thou hast sent Iesus Christ The which knowledge vvhen the Apostles were to preach to other they are saide to haue receaued the keyes of the kingdome of heaven and the same knowledge when they vvere endued withall themselues it vvas a token and signe vnto them that they vvere then receiued among the number of the faithfull Vnto you saith our Saviour Christ vnto his disciples it is giuen Mark 4. 11. to knowe the misteries of the kingdome of heaven but vnto them vvhich are without all thinges are done in parables that seeing they may see and not discerne and hearing they may heare and not vnderstand least at any time they shoulde bee converted and their sinnes shoulde bee forgiuen them A manifest distinction betweene the children of light and the children of darknes vnto the one is giuen the key of knowledge which openeth the dore into the kingdome of Luke 11. 52. heauen the other are left in their blindnes and darkenesse to fall thereby into the pit of eternall destruction For the father of light bringeth his children of light by the light of his word to the kingdome of light and the prince of darkenes bringeth his children of darkenes through the darkenes of ignorance to his kingdome of darkenes Wherefore well may it agree to the Idolatrous Athenians to haue an altar dedicated to an vnknowne God and Act. 17. 23. to professe a blinde kinde of service of God And well may it beseeme the schismaticall Samaritans to worshippe as their fathers worshipped Ioh. 4. 20. and to beleeue as their progenitors beleeued and in truth to beleeue and worshippe they woâ—e not what Surely the faithfull servants of the true God know what they worshippe having for the warrant thereof the infallible word of the everliving Lord and therefore salvation is from them For the true christian saving faith is a wise intelligent and an vnderstanding perswasion it is not a blind blockish and a brutish fancy a blind faith is no faith and a blinde confession is no confession Be not saith the prophet David like the horse and mule in whom there is no vnderstanding Psal 32. 9 1. Cor. 14. 20. Beloved saith the Apostle be not children in vnderstanding but in malice be yee children in vnderstanding bee yee of perfect age And againe be not vnwise but vnderstande what the will of the Lord is If thou Eph. 5. 15. 1. Cor. 14. 16. praiest saith the same Apostle in an vnknowne tongue how can the vnlearned say Amen and ratifie it with his consent euen so if any professing themselues members of the visible church know not the particular points of the christian faith held and taught in the same church how can they faithfully beleeue the same or how caÌ„ they rightly consent thervnto Surely as the seed that falleth on the high way is devoured vp of the fowles of the aire can never giue hope of Math. 13 4. any good harvest so the word of God the seede of faith not vnderstoode can never make vs fruitfull vnto the Lord. Wherefore it was a most godly wish of Moses the man of God O that all the Num. 11. 29 Lordes people could prophecy and that the Lord would put his spirit vpon them And good cause had the childreÌ„ of the captivitie after their returne to their owne couÌ„trey greatly to reioyce before the Lord not onely for that the law of God was distinctly read soundly and sincerely expounded vnto them but especially for that the Lord had opened their eies and had caused them to vnderstaÌ„d the same For all such as the Lord will haue to
so make vs his beloued childreÌ„ Our harts are as barreÌ„ grouÌ„d bearing Matth. 1 â— nothing but weeds trash vntill we be manured by the Lords husbaÌ„dmeÌ„ haue receiued the pure seed of the word yea 1. Pet. 2. 25 we are all as sheepe going astray waÌ„dring in the waies of death destructioÌ„ vntil we are reclaimed by our great sheepheards voice and so brought home to Christs folde Now if we gladly receaue the seede of the worde and fructifie thereby accordingly heereby wee may bee assured that wee are that good grouÌ„d which doth receiue blessing of God And if we harkeÌ„ to this our great shepheards voice and not to the voice of a stranger heereby also we may assure ourselues that vvee are Christes heape and that we belong to his stocke Good cause therefore haue the faithful servants of Christ to loue and embrace the word of God not only for that it is an immortal seede wherby they are begotten to an immortal life of barren ground are made fruitful of waÌ„dring sheepe are reclaimed home to the fold of Christ but also for that it coÌ„taineth the baÌ„ds of the covenaÌ„t of our peace with God and the evidences for the assurance of the remission of our sinnes and of our inheritaunce in the kingdome of glory There is no wise man that is to enioy any temporall landes or possessions either by coppy or by Indenture or by deedes of gift but that hee vvill make good accounte of all such evidences as concerne the same and learne also the contents thereof that so he may know the iustnesse of his title to such possessions And if at any time he be vniustly molested and kept from the enioying of any of those lands he putteth the maâ—ter in suite and speaketh for iustice and making proofe of his title by the view of his evidences sentence passeth on his side and so he obtaineth his right and lawfull possessions It hath beene thought in the time of darkenesse that if a man had beene buried in a cloyster and in a Monkes coule having a crosse and a pardon put into his graue vvith him that those thinges had beene a sufficient safe conduct to fence him from the fenne and that they had beene as good an assuraunce for the silly soule to passe from hence to heaven as a pasport subscribed with a Iustices hand and ratified and confirmed with his â—…ne and allovved is a sure protection with vs for a poore travâ—…ling man to preserue him from al maner of molestation But 〈…〉 the light of the gospel hath appeared it is manifest known that these are but forged evideÌ„ces and of no validity for that no creature is able to bestow so great giftes as are the remission of sâ—nnes deliverance from hell and the inheritaunce of eternall glory or giue any assurance for the obtaining of the same it is God oâ—…ly that can make a grant of these graces and the assurance thereof that he hath made vnto the faithfull in his holy and sacred word are the only evidences that can fully warrant our iust title right to the same The which thing as it is wel known vnto the whole coÌ„pany of the Lords people so it was throughly setled in the hart of a faithfull brother not long since departed from vs in the Lord a George Wrisly bacheler of law fellow of new Colledge in Oxford fellow while he liued of an honourable foundation but now a fellow citizen of the saints enioying the priviledges of a far more honorable society who by order of his house was a studeÌ„t of those laws which are pleadable in the coÌ„sistory before an earthly iudge can giue vs some protectioÌ„ here in this world but by his godly choice he was also a student of those laws which are onely pleadable at the bar of the highest iudge can warrant vs the assuraÌ„ce of greater blessings And therefore he lying in his death bed feeling himselfe sicke vnto death and knowing that his time was now come of his present appearing in that place where he was to lay in his claime to his heauenly inheritance called for his evidences which did concerne the same that is he called for his bible which he had before daily vsed in his health read the fifteenth chapter of the first epistle to the Corinthians therin beholding how sin was fully satisfied for by the death of Christ and so abolished and sin being abolished death must needs be vanquished for that it hath all his strength from sin and so being assured of his deliverance from death and of his right to the possession of eternal life laying these his evidences open vpon his brest clas-â—ping theÌ„ close to his hart with both his armes yeelded vp immediatly his faithful soule into the hands of his most loving Saviour and now resteth vndoubtedly vnder the altar praising lauding God continually For no doubt to him belongeth the heauenly inheritaunce vvhich vnfainedly loueth and embraceth all such evidences as doe concerne that heauenly inheritance and he hath most assuredly right and interest in everlasting life who highly esteemeth religiously embraceth that eternall will and testameÌ„t of our great gracious God wherin is beqâ—…athed vnto al the faithful the gift and legacy of eternall life and hee shall most certainely enioy the incomparable benefite of the covenant of grace who hath fulfilled the condition thereof by having the law of God planted in his heart and firmely setled in his inwarde man The second note is a full resting vpon God and a placing of our whole trust and confidence onely â—n him according to the direction of this our christian creede I beleeue in GOD. For hee is not to be accounted faithfull that beleeueth in any other but he that beleeueth only in God And it is onething to beleeue here is a God and another thing to beleeue God and another also to beleeue in God He that beleeveth in God shall never be confounded seeing he is made Rom. 10. 11 Ioh 1. 42. Mat. 16. 18. thereby a living stone as Peter was built vpon a most sure foundation and strong rocke hell gates shall never prevaile against him they shal neuer bring him to eternal confusion They that travaile saith Iob 6. 18 19. 20. Iob in the quarters of Tema and Seba in the time of a drought and seeke for some refreshing for themselues and their beastes to the rivers that overflowed and made a great flowde in the winter time returne confounded without succour for that the waters of those rivers are dried vp So it is with all such as trust in creatures they digge to themselues pits even Ier. 2. 13. broken pits that can hold no water haue recourse to dryed brooks therfore in the end are vtterly confounded for this their vaine and fond choice For they that follow lying vanities forsake and Ion. 2. 8. abandon their owne mercy Now
and mercies vpon them Iudge me O Lord saith David according vnto my righteousnes and according vnto the innocencye that is in mee and againe Iudge mee O Lorde for I haue vvalked innocently c. and verse the eight of the same Psalme O Lorde I haue loued the habitation of thy house and the place vvhere thine honour dwelleth O shut not vp my soule with sinners nor my life with the blood-thirsty in whose hands is wickednes their right hand is ful of gifts and coÌ„cerning the assuraÌ„ce that he had of his own faith the spring fouÌ„taine of al good works he likwise testifieth saying Haue mercy vpoÌ„ me O God haue mercy vpoÌ„ me for my soule trusteth in thee vnder the shaddowe of thy winges shal be my refuge vntill this tirannie bee over Isa 38. 3. past So Ezechias Remember now O Lorde how I haue waâ—ked before thee with an vpright hearte and haue done that which is acceptable in thy sight Remember me saith Nehemiah O my God in goâ—dnes according Neâ— 5. 9. 13 22. to all that I haue done for this people And againe Remember me O God concerning this and pardon mee according vnto thy great mercie Pray for vs saith the Apostle for we are assured that wee haue a good Heb. 13. 18. conscience desiring to liue honestly in all things And in truth how could the actions of the faithful haue beene pure and good except they had beene done in faith and in obedience to God and vpon an assured knowledge that they were wel pleasing vnto him How otherwise could they haue beene so bold and that in lue of that service which then they performed vnto him to haue required at the Lords hands that reward which he hath promised to his faithful servaÌ„ts Or if they theÌ„selues were not fully perswaded of their most comfortable faith godly life of the sincerity of an vpright conscience how came it to passe that the light therof was so great that their most deadly malicious enimies were forced to giue testimony thereto with these or the like words These be they which speake as they liue and liue as they speake this is assuredly an holie profession which bringeth forth so holie a conversation this is a ioyfull and comfortable faith which yeeldeth such ioy and comfort amidst so great and grievous torments and in the very terrors of death it selfe O truely great is the God of these christians Their light did so shine before meÌ„ that they did see their goods works and glorifie their father which was in heaven and therefore they did much more assuredly see them themselues Wherfore to conclude this first question A true a faithful christian man is not ignorant of the estate of his own soul nor standeth in feare of al his actions he â—s not in doubt of the purity of his cogitations nor yet vncertaine of his obtained grace he cleerely beholdeth the light of his owne holy life and conversation and both by the markes fruits of his christian faith groweth into a stedfast assurance thereof being thereby enabled to make an vndoubted profession of the same according vnto the direction of this our christian creede I beleeue Novv the first question being thus determined the second follovveth whether a faithfull christian knowing assuredlie that hee hath obtained a true saving and iustifying faith may know also assuredlie that â—e is in the favour of God hath remission of sinnes and a iust title to the inheritance of the kingdome of heaven Andradius the maintainer of the Trâ—dentine faith seemeth to yeeld thus much that if we could assuredly knovv that we had faith repentance loue we might also assuredly knovv that vve vvere in the favour of God had al our sins remitted vnto vs. But of the former he greatly doubteth nay he boldly avoucheth with * Duraeus li. 8. de paradoxiâ— other of his fellovvs that we cannot attaine to any stedfast and certaine assurance of the same Now theÌ„ seeing that the meÌ„bers of the church of Rome know not assuredly whether they beleeue or no or belong to the nuÌ„ber of the faithful servaÌ„ts of Christ it is no mervaile that they know not that they are in the favor of God neither acknovvledge the great mercy of Christ tovvardes themselues in remitting vnto them their iniquities and sinnes Whereas no doubt the faithfull servauntes and children of GOD feeling his lavv written in their Heb. 8. 10. 1 Ioh. 5. 20. heartes and knovving that he hath giuen them a minde to knovv him aright and to perfourme in some measure the vvell deserved duety of obedient servauntes and loving children and that according vnto his ovvne prescription in his most sure and vndoubted vvord do knovv also assuredly thereby that they themselues are vnder the covenant of mercy and in the estate of grace that God is become their loving father in Christ hath cast al their sinnes into the bottome of the sea This question then concerneth not the vnfaithfull and vnbeleeuers whether such may knovv whether they are in Gods favor for doubtlesse they may perswade themselues the cleane contrary but the faithful beleeuers only vnto whoÌ„ for the better streÌ„gthning of their stedfast assurance diverse helpes are ministred by the Lord in his word For as in the coÌ„veiancâ— of earthly lands possessions vvhen any thing is to passe from man to man the graunt is set dovvne in vvriting and signed and sealed vvith the hand and seale of the party that maketh the graunte and subscribed vvith the handes or markes of the vvitnesses present for the same purpose that so the party to vvhome the graunte is made may haue good security for those landes vvhich are after this manner passed over vnto him and as in those evidences the cause of the graunte is sometime signified for the better confirmation of the conveiance even so our most gracious and mercifull GOD purposing of his infinite and endlesse mercy in Christ to giue assuraunce to the faithfull of remission of sinnes and euerlasting life hath caused not only the graunt thereof to be set dovvne in the holy scriptures vnder the handes of diverse as it vvere publike Notaries but also the cause of the saide graunt as So GOD loved the vvorlde not so and so had vve deserued and such or such a summe had vvee giuen but So Ioh. 3. 16. God loved the vvorlde that hee gaue his only begotten sonne vvho is the onely purchaser and price of the purchase also that vvhosoeuer beleeueth in him shoulde not perish but haue life everlasting And that vve might bee most throughly persvvaded of the vnchaungeable vvil of the LORDE concerning this his grant he commaunded it to be proclaimed not in Iurie alone nor any one corner of the world nor to one people onely but gaue in charge to his embassadors to publish the same throughout the vvhole vvorld and to entreate thereof vvith every creature Goe yee saith our Saviour
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
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
also execution accordingly never making stay of your fervent zeale vntill yee haue brought her to her vtter desolation And so if yee fight this good fight and fulfill your course keepe the faith be yee most assured that there is laid vp for you a crowne of righteousnes 2. Tim. 4. 7. which the righteous iudge shall giue vnto you and to all those that loue his appearing Now to the immortall invisible and onely wise God be all honour and glory dominion and power praise and thankes both now and ever Amen Psal 40. 74. Let all those that seeke thee be ioyful and glad in thee and let all such as loue thy salvatioÌ„ say alwaies The Lord be praised FINIS THE SECOND PART OF THE TRIAL OF TRVTH WHEREIN IS SET DOWNE THE proper fountaine or foundation of all good works the fowre principal motiues which the spirit of God so often vseth in the sacred scriptures to perswade therevnto togither with the contrariety of the doctrine of the Church of Rome to the same wherein also are opened not only the causes of all true piety and godlines but also of all heresie and Idolatry which is and hath beene among Gentiles and Iewes and vs likewise that are called Christians By JOHN TERRY He that commendeth himselfe is not allowed but whom the Lord commendeth 2. Cor. 10. 18. VVhether we be out of our wit we are it to God or whether we be in our right minde we are it vnto you The loue of Christ constraineth vs. 2. Cor. 5. 13. 14. AT OXFORD Printed by Joseph Barnes and are to be solde in Fleetstreete at the signe of the Turkes head by IOHN BARNES 1602. TO THE RIGHT WORSHIPFVL Master Doctor RIVES warden of S. Mary Colledge of VVinchester in Oxford commonly called New Colledge and to the residue of the members that are or haue bin of that society IT is a truth generally confessed Right VVorshipful yee the residue beloved in the Lord that of all feastes that is the most sumptuous and dainty which wisedome hath provided for Proâ— 9. her guests the which consisteth of three courses that is of the instructions of faith of the precepts of life and of the rules of discipline and government The two first courses of this worthy feast especially the first coÌ„sisting of the instructions of faith as they haue bin seasoÌ„ed served in by the Lords most skilfull Cookes and sworne servaÌ„ts and also as they haue beene attempted to be distempered even poisoned by the blacke guard of Antichrists kitchin the devils scullery I haue already set before the Christian Reader which vouchsafeth to be a guest at wisedomes table that vnder the tast of the Right Reverend Father in God my very good Lorde the Bishop of SaruÌ„ And now that which was then wanting of the second service without the supply wherof this feast might seeme to be somwhat sparing as far forth as I haue beene credited therewith I present vnto the church vnder the approbation of the Right worshipful M. Doctor Riues laâ—e chiefe overâ—eer of our coÌ„mon mother the Vniversity of Oxford and remaining still a careful Guardian of one of my speciall nurses the Colledge of S. Mary of Winchester in Oxford coÌ„moÌ„ly called New Colledge Sir your kinde affection towardes mee of long time and your friendly perswasion in moving mee to publish to the benefite of the church of Christ the first part of my private labours and your advaÌ„cemeÌ„t by God to the governmeÌ„t of that Colledge vnto the which â—owe more then vnto any other place or person whatsoever seeing there I had my being well wheras elsewhere I had but my bare being or rather with my being my being evil haue induced me so farre forth to presume of your favour and good will as that I am bold to request your protection for the seconde part of these my travailes and paines For my hope is the more that God hath advaÌ„ced you to worshippe that the greater will bee your care to further all such meanes as doe concerne his worship that you do esteeme this to be your chiefest worship that you haue receiued of the â—ord not only a minde to will but also by reason of your place hability to perfourme many thinges that belong to the glory of God and to the good of his church Cicero saide of Caesar that his high estate had nothing greater and his nature nothing better theÌ„ that he was both able ready to preserue many And Plinie saidâ— of Vespasian that the greatnesse of his honor had changed nothing in him but this that now by his advancement he was made able as before he was willing to doe good to many And Aristotle hath set down this as a differeÌ„ce between a king a tyraÌ„t that the one seeketh the publike the other his own private good Lastly the Poet could say that this was the great Hoc reges habeÌ„t magnificum ingens nullus quod ra piat dies prodesse miseris and magnificeÌ„t prerogatiue of princes which no day could take from them to profite the miserable and to protect the suppliant c. Now Christian magistrates know more then these heathenish persoâ—s did which liued without the knowledge of the true God eveÌ„ that they are the Lords Leifetenantes not onely to preserue the commodities of their earthly kingdoÌ„ms for the good of their subiects but much more to maintaine establish among them the meanes whereby they may be made partakers of the kingdome of heaven And verely this is a great dignity vnto you that God the full fountaine of all good thinges hath made you a river to water the plantes of a goodly nursery and to minister vnto theÌ„ al such thinges as might further their growth and a carfull Guardian to fence and keepe them from all such things as might worke their annoy ance that so many good trees might grow vp therein fit to be transplanted into many places of this land to replenish the same with much fruite We also which haue bin heretofore plantes in your nurserie hope that your river wil flowe forth farre further and extend it selfe even vnto vs to water vs with some of your droppes and to bee our fence and fortification that the fruites of faith godlines that growe vpon our branches may bee the better preserved and kept vntill they come to maturity and ripenes And now to come to you my foster brethren as I togither with you expect protection and direction from our common head so as a fellowe member I am bould to put you in minde that while yee may come to the full breast yee desire the sincere milke of the word that ye may grow thereby if ye haue tasted how sweete the Lord is and what an honour it is to be borne of God and how great is the gaine of faith and godlines And that while the yeeres of plenty coÌ„tinue ye follow the ensample of provident Ioseph and
gospell of Christ may encounter herein euen their stoutest champions For if either we respect the sounde doctrine or the sincere practise of good workes for good words bring forth good manners not only at their birth but also in their growth it shal be declared in the treatise following that the holsome doctrin of good workes is most soundly delivered by vs and not by them and as for the practise let vs nowe briefly take a true view thereof euen in the fowre cardinal vertues wisedome fortitude temperance and iustice and let vs in a word see whether we haue iust cause to giue ground vnto them and to yeeld backe one foote Concerning wisedome which is the Lady and M is The professors of the gospell are no whit behind the papists but a great way before them in the holy exercise of all vertues to all the residue of the vertues not onlâ— our doctrine but our practise also is that both priest and people haue their dayly resort to the word of God the full fountaine welspring of true wisedome and meditate thereon day and night that their harts being continually moistened with the sweete droppes thereof they may be made partakers of her fruits And is it not a point of true wisdome for one that cannot of himselfe wisely iudge of al thinges to make choise of a wise instructer teacher But the doctrine the practise of the church of Rome is to cause the people for the most parte to reiect the daylie reading of the word of God and therfore what wisedome can there be in theÌ„ Ier. 8. 9. yea it hath not bin required much lesse practised by their priestes and great Bishops to be much busied in the Lords bookeâ— it hath beene thought to haue bin inough for them to haue biâ— skilfull in their portuise and in their pontificall It may shame indeede the priestes of Italy who truelie Aenaeas Silvius coÌ„ment de dict fact Alphon. regis 1. 2. 17 Eras 1. 9. ep ad Natal Bedd as it is wel knowen haue no not so much as once read over the new testament whereas among the Thaborites that is the Gospellers yee can hardly finde any woman which cannot aunswere both out of the olde testament and the new And a proveâ—be went currant in Scotland not many yeares since testifieng the blindnes and brutishnes of some of their great Bishops ye are like the Bishops of Dunkelden who knew neither new nor olde lawe Now concerning true Christian courage and manhood it hath beene so great in many thousands of the professors of the Gospel of Christ that even among such as were of the meanest trades and occupations that they haue willingly lost both their liberties and liues to giue testimony vnto the truth of their most holy faith and the paucity of the seedsmen of rebellion that haue bin executed for treason against their prince and country and for the defence of the vsurped iurisdiction of the Romish Antichrist may no way bee compared and matched with them And as for the exercise of temperance and chastity it is well knowne to the whole world how we reverence the divine institutioÌ„ of holy matrimony and keepe our selues within the bounds of this ordinance of the Lord Wheras among our Romish votaries simple fornication hath beene accounted no sinne and it hath beene thought to goe well with them if they liued Si noÌ„ castè â—ameé cautè charily though not chastly And howe chastly some of their religious persons liued among themselues some of their fishpondes haue testified sufficiently and concerning their secular priestes the toÌ„gues of such as liued with them haue witnessed that very few wives in their parishes were left at the least vnattempted by these their ghostlie Fathers that I may omitte the vowed trotting on pilgrimage by many that the barren wombe might so be made fruitfull Lastly concerning iustice equity conscience and an vnspotted and vnblameable life as it hath beene reported by Reinerius an inquisitor and that no doubt vpon sufficient inquiry of our brethren the poore men of Lions that they had a great shew of godlines lived iustly with men and beleeved al things well concerning God and all the articles of the creede saue only saith he that they hated blasphemed the church of Rome so I doubt not but that the like testimony may be given of al the sincere professors of the Gospel and that by the mouth of the very enemy if that he wil lay aside blind malice as Reinerius did and simplie and plainely declare the truth At least suppose his conscience wil not make vs worse then those of his religious orders of whoÌ„ it hath bin testified long since that they haue fallen from conscience to science and from Petr. Rodulph Tossian histor Seraph religion 1. â— science to be bareences And what conscience I pray you and what regard to Gods commandements was in those that apprehended Thomas Sanpaulinus at Paris vpoÌ„ suspition of heresie for that he reproved one for swearing in vaine and never left him vntil they had brought him from the tortures of the racke to end his life in fiery torments And yet these things are not spoken to this end as if we meant to detract al ciuil carriage from all the members of the church of Rome nay that the Deuill himselfe may haue his right we ingenuously confesse and acknowledge the outward exercise of many civill politicke vertues in many of them especiallie the most profitable works of piety liberality and mercy in founding Colledges Hospitals and the like But yet so that if they would take from their Faulcons eies the hood of selfe loue and partiality look into one little corner of the glasse of that paineful labourer in the Lords vineyard Master Doctor VVillet they might Andrew-Willet controv gener 19. error 104. see that the professours of the gospel are nothing behinde them in those so goodly and glorious workes How beit although we were not altogither matchable with theÌ„ in the outwarde worke of these vertues for that wee are no way matchable with them in those great dignities priviledges offices and honors and in those large and ample possessions which they enioied to the ful yet they may know that the poore widdowes mite is as much and more also with Christ then al the large summes which were cast into the treasury by the Scribes Pharisies especially if they were giuen as parte of that pray which vnder pretence of long praier they got from poore widdowes And from whence I pray you did most of those greate Donatiues proceede that were cast into the treasurie by our popish Pharisies Is it not likelie that they were either part of that bootie that they gained by thesale of their Masses and pardons or at the least some portion of the fleeces which they tooke froÌ„ the sheepe for their little and course yea no feeding at all of the flocke of Christ And what
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
possibly do any thing that can please him better theÌ„ when we yeeld him that service which he himselfe hath coÌ„maunded Now every true and faithfull servant of God woulde most willingly doe vnto God that service which is most acceptable vnto him and therefore hee ought most readilie to addresse himselfe to the carefull performance of all duties as are prescribed in the commandements of God Subiects servants ought to performe their civill duties to their magistrats and masters by yeelding obedience to their lawfull commandemeÌ„ts but yet being so done they are to be esteemed but civil duties But if they wil haue them to be religious duties also theÌ„ they must performe them in obedience not so much vnto men as vnto God for that hee hath most straightly enioyned them to bee subiecte to those whom he hath placed over them Servants saith the Apostle be Coll. 3. 22. obedient vnto them vvhich are your masters according to the flesh in all thinges not with eie service as men pleasers but with singlenes of heart fearing God and whatsoever yee doe doe it hartelie as to the Lord not vnto men knowing that of the Lord yee shall receiue the inheritance for yee serue the Lord Christ By which words wee may learne that servants yeelding their obedience to their bodely masters at the commandement of Christ doe therein serue Christ and therfore howsoever they are heere oftentimes very slenderly rewarded by their bodely masters they shal be sure to bee well rewarded elsewhere by their master Christ Verely it ought to bee a sufficient motiue vnto vs to be exercised in the commandementes of God for that it is the holy and acceptable will of God that we should so doe and yet behould his great and endlesse goodnes who applieth himselfe to our frailety and weakenes not onely by promising vnto vs all manner of blessings both spirituall and temporall thereby to allure vs also to the ready performance of that dutie which shall be so liberally rewarded both in this life and in the The faithfull in some sort may respect both promises threatninges rewardes and punishmeÌ„ts the better to stirre them vp to doe their duties and all many times little ynough but yet to doe the wil of their heavenly father and to please him is the most principall motiue to stir them vp to the ready performance of all good workes life to come but also by threatning vs with all plagues punishments that so he might force and compel vs to that the omission and neglect whereof shall in the end be revenged with so great severity Wherein the Lord dealeth with vs as a wise and carefull father dealeth with his deare childe who while hee is young and wanterh discretion sometimes vseth the terror yea the sharpe blowe of the rodde and sometimes a figge and an apple and the promise of a gay coate the better thereby to nurture him and to traine him vp but when he beginneth to be of yeeres discretion then he seeketh to make manifest vnto him his fatherly care and kindnes towardes him therby to possesse him with the loue of his dutie the which thing when it is once wel perceiued of the kinde and naturall childe then he thinketh that he can never be careful inough by al meanes to please so careful kind a father he is greatly grieved with himselfe if any waie he offend him hee is very much ashamed of his former child shnes in that hee was reâ—dier to hee nurtured with a rodde and an apple then with the due consideration of his fathers loue So dealeth with vs the father of our spirites sometimes assaying to winne vs with his promises and sometimes to terrifie vs with his threates but when we are come to that discretioÌ„ that we are able somewhat to discerne that dignity of our high calling in Christ the great honour of our heavenly and caelestial adoption theÌ„ nothing doth prevaile so much with vs as the due consideration and admiration of the Lords great endlesse mercies which he hath already made manifest vntovs Then we begin to bee ashamed of our too much childishnes that we should still stand in neede either to bee as it were stil flattered or chidde and would most willingly perswade our selues that onely to please so loving and gracious a father ought to be a sufficient motiue of it selfe to induce vs to the careful performance of al duties And verely the kind and louing child of God in doing those workes which are required at his handes seeketh not so much to please men or to profite himselfe as he intendeth to serue and please God by being obedient to his wil and he respecteth al other thinges no otherwise then it standeth with the good likeing and wil of God that he should respect and regard the same Hee loueth God principally for Gods sake not for his own or anie others to gaine any thing thereby to himselfe or to any other The cause saith an auncient father of louing God is God the measure Bern. lib. de diligendo deo of louing him is without measure God verelie saith he is not loued without reward albeit he be to be loued without respect to the reward For he loveth God lesse then hee should that loueth any thing besides GOD. Wherefore if in doing good workes we principally respect praise commendation among men and to be honoured magnified of the multitude for the same or if wee principally regarde either the procuring of the Lordes temporall blessings heere in this life or the purchasing of eternal glory in the life to come then wee serue our selues and not the Lord and loue our selues and not the Lord. And is he not to be accounted a slaue that is forced to his duty for feare of the whippe an hireling that is drawen thereto in respect of his hire Verely the sincere servant of Christ embraceth godlines for it selfe and honoureth God for his owne sake If thou be a slaue saith Nazianzene feare the whippe and if thou bee an Nazianz. de sanct baptism hireling expect thine hire but if also aboue these thou art a sonne reverence God as thy Father doe well for that it is an excellent thing to be obedient to thy father and albeit there were no other thing to bee attained hereafter yet this very thing will be a sufficient reward to haue done that which is well pleasing to thy father I haue applied my minde saith David to keepe thy commandements even to the end Some thinke saith Isidore Clarius the vvord that signifieth to the ende to signifie for the reward Psal 119. But saith he it is to servile a thing and not worthy such a prophet to giue dilligence to Gods commandements for the reward and for the hope of retribution seeing for this one thing that we â—e created by him wee can never satiâ—fie this debt yea saith he we are bound to serue him vvith our whole minde
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 the meanest witch that hath before bouÌ„d her selfe vnto him And hee doeth extenuate all that service that Iob himselfe had done vnto God for that he was so sufficiently hyred thereto paide so well for it and that before hand Doth Iob saith he feare Iob. 1. 9. God for nought Haste thou not made an hedge about him and about his house and about al that he hath on every side Thou hast blessed the works of his hands and his substance is encreased in the land and therefore what great thing is it that he doth so regard thee hath he not very good cause so to do Verily if he did not seek to serue thee after the best manner he were the wickedst wretch that ever lived Now if the most envious and malicious wretch of all other who by his intollerable ingratitude and vnthankfulnes had deprived himselfe most iustly of al the Lords blessings could yet notwithstanding reason after this maÌ„ner how much more ought the true and faithfull servants of God themselues which do and for ever shall enioy the inestimable favour of his vnchangeable loue set the loving kindnes of the Lord alwaies before their eies making it a sharpe spurre to stirre them vp to walke on forwarde in the Lords truth and even to run the way of his coÌ„mandements And that Psal 16. 3. so much the rather for that the Lord himselfe hath beene so carefull to remember them thereof in sundry places of divine scripture and that after a most vehement and patheticall manner Ier. 2. 31. O yee generation take yee heede vnto the word of the Lord Haue I bin vnto you a wildernes or a land of darknes Wherfore say my people we are Lords we will come no more vnto thee Surely I haue not bin as a wildernes but as a most fruitful land ministring vnto you all blessings in all aboundance And therefore yee ought to haue beene most fertile in my feare and most plentifull in my service This most ample beneficence of God towards his people is so apparant that he appealeth therein even to themselues O yee inhabitants of Ierusalem and men of Iudah iudge yee I pray you betweene Isa 5. 3. me my vineyard What could I haue done any more vnto my vineyard that I haue not done vnto it So likewise in the Prophet Micah O my Mich. 6. 3. people what haue I done vnto thee or wherein haue I grieved thee testifie against me Surâ—… I brought thee up out of the land of Aegypt redeemed thee out of the house of servants and I sent before thee Moses Aron and Myriam O my people remember now what Balaak king of Moab had devised and what Balâ—am the sonne of Beor answered him froÌ„ Shittim vnto Gilgall that yee may know the righteousâ—es of the Lord. The recital of the which so great kindnesse and loue did so inwardly touch the very hart of the Prophet of the residue of the faithfull to whoÌ„ it was vttered that immediatly in their person he calleth as it were al the powers of his soule to a consultation howe al dâ—tiful thankefulnes may after the best manner be rendred vnto God for these his so large and ample mercies Wherewithall saith he shall I come before the Lord and bowe my selfe before the most high God Shall I come before him with burnt offrings and vvith calâ—es of an yeare olde will the Lord be pleased with thousands of rammes or with teâ— thousand rivers of oile Shall I giue my first borne for my transgression the fiâ—ite of my body for the sinne of my soule Hee hath shevved thee ô man what is good and what the Lord requireth at thy hands Surely to do iustly and to loue mercy to humble thy selfe to walke with thy God Wherby we may learne what be those sacrificeâ— that are best acceptable to God first to do iustlie in giuing to God that which is due to God and to man that which is due to man Secondly to sheâ—e mercy to them that are in misery and lastly to haue Gods goodnes alwaies before our eies our owne vnworthines that so wee may learne to humble our selues to renouÌ„ce our owne worth and to cleaue vnfeinedly vnto God yea to deny to die vnto our selues that so we may devote out selues and our whole liues only to God And verely when the Lord hath once revealed shewed vnto vs how he hath loued vs and given himselfe vnto vs and hath abounded towardes vs in his gracious blessings and hath caused al his creatures to serue to our vse theÌ„ shal we desire in al sincerity to loue and please him and to resigne our selues wholy to his service When God shal say vnto vs ye are my people then shal we answere thou art our GOD. When Christ shal haue Hos 2. 23. made manifest his tender affection to his spouse haue taught her to say my beloued is mine and hath assured me of his â—idelity Cant. 2. 16. then shal shee reply I am his and am fully resolved to keepe true touch and faith with him His loue is mine and shall bee alwaies before mine eles and my service is his and shal be continually in his sight If a master among men should giue vnto his servant an annuity of 20. nobles by the yeere or some little farme or other living if hee serue him not therefore at his becke hee crieth out straight waies against his ingratitude but if he happen to ioine against him in any cause or suite and that with his professed and deadly enemie how intollerable an indignity doth this seeme in his sight Now we our selues haue receaved from our grand master and Lord not only some small parte portion of our liueing maintenaÌ„ce but our selues also whatsoever we enioy out lot tâ— is fallen out vnto vs in a good grouÌ„d we haue a very goodly hevitage Psal 16. 6. for the Lord himselfe is our portioÌ„ he doth maintaine our lotte What vnkind vnthankful wretches are we theÌ„ if we surrender not backe againe vnto him both our selues al that we enioy to be prest ready at his coÌ„mandemeÌ„t If we keepe not a continual remeÌ„braÌ„ce of these inestimable mercies sette theÌ„ not alwaies before our eies wee bee worthy to be cleane cast out of his sight vtterly to be put out of his remeÌ„braÌ„ce If so ful streames flowing froÌ„ so pure a fouÌ„taine do not moisteÌ„ the dry barreÌ„ soile of our soules make vs fruitful to al good works theÌ„ are we verely but badd grouÌ„d â—…re to the curse whose end is to be burâ—…d Vndoubtedly as al the rivers flowing out of the sea returne thither againe so empty theÌ„selues after a sort into their mothers lappe eveÌ„ so the Lords innumerable blessings issuing froÌ„ the maine sea of his loue vnto the vse of his faithful sincere servaÌ„ts are thaÌ„kfully returned by them backe againe and faithfully employed
pride presuÌ„ption or else abuse it to the hardening of their harts by hartening theÌ„selus therby in their sinnes declare theÌ„selus to be bastards not sons being so farre of both froÌ„ the affectioÌ„ also froÌ„ the duty of natural sonnes Why If but a frieÌ„d having testified his loue towards vs â—y some fewe favours should vnderstand that wee stil stoode in doubt either of his sinceriâ—y or coÌ„stancy towards vs did imagm that either he did but disseÌ„ble with vs orelfe that he were vsriable quickly changed would he not thinke himselfe much wroÌ„ged seing he had so wel deserved before had giveÌ„ vs good cause to conceaue better of him And doth God bestowe any gift vpon any of his faithful servaÌ„ts but in al sincerity setled coÌ„stancy with a stedfast purpose to do them good And shal they stil doubt either whether he ever loued theÌ„ at al or else whether he wil ever coÌ„tinue to loue theÌ„ stil Surely they cannot do him a greaten dishonor seing therby as much as in theÌ„ lieth they rob him of â—is sincerity endlea goodnes of his eterâ—al mercy loue Wherfore the most sincere servaÌ„tes of God as they acknowledge themselues to be most highly honoured of God in that hee hath vouchsafed to cast vpon them so vnworthy wretches the eies of his loue and to haue testified the same by the manifold giftes of his mercy eveÌ„ so they are mostâ— desirous to magnify GOD by ascribing every good gifte vnto his most free and vndeserved goodnes and by receiving them al from him as pledges of his great loue and confirmations of his gratious favour yea the more they feele the heate of Gods loue cherishing and comforting them with his gratious blessings the more is the fire of their loue kindled towardes God and the greater is the flame of their obedience and thankfulnes That debteâ— loued most which receiued Luk. 7. 43. the greatest frendship having his whole debt most freely forgiveÌ„ him albeit it was never so great And Mary loued much for that her many sinnes were remitted vnto her albeit they had bin before never so grievous So Peter loued Christ more theÌ„ his fâ—llowes for that he had greater favour to be received the sooner to grace to be streÌ„gthened in the faith before his fellowes albeit he had sinned aboue his fellows And verely Gods grace revealed Gods grace revealed is no cause of sinne but Gods grace concealed and so contemned 1. â—or 2 8. Luk. 19. 42. doth not cause sin but Gods grace coÌ„cealed so conteÌ„ned Gods grace revealed giveth grace soone winneth allowance approbatioÌ„ so causeth al obedieÌ„ce thankfulnes but Gods grace vnknowen is easily coÌ„temned causeth stubbornes rebellioÌ„ that cried out so eagerly crucify him crucify him if they had knowen it they would never haue crucified the Lord of glory if they had knowen those things that did beloÌ„g to their peace they would hever haue so long stood out haue shewed themselues such wilfull obstinat recufaÌ„ts against their God against their owne good If that supersâ—itious carnal woman of Samaria had knowen the gift of God who it was that theÌ„ coÌ„muned with her Ioh. 4. 10. she would not haue stoode pelting with him for a draught of her water but she would without delay haue asked of him the water of life Wherfore the most louing Lord of Abraham Izaak Iacob of al the faithful of what kindred country soever albeit hee doth not vouch safe to shew this mercy to the world of the reprobatâ— as to shew himselfe to theÌ„ yet hee cannot long keepe close his loue from his chosen but doth manifest the same more and more vnto them as hâ—e knoweth it best for them in his divine and heavenly wisedome For if Ioseph could not long keepe in the tender bowels of his brotherly loue towards his vnkinde and vnnatural brethren but that it brake out with streames of teares and disclosed it selfe to their great astonishment and if David could not conceale his fatherly affection towards his most vndutiful and rebellious sonne Absolom no not at that time when he had behaved himselfe so lewdely and had so attempted his vtter overthrow but that it brake out in his straight charge to Ioab his general and to the residue of the captaines of the armie O â—e good to the young man for my sake the which petition whoÌ„ it did not prevaile with Ioab but that he stretched forth his owne hand to take away his life how doth that teÌ„der harted father take on vpon the â—elatioÌ„ therof O my soâ—ne Absolom my sonne my soâ—ne Absolom would God I had died for thee ô Absolom my sonne my sonne And yet the kindneâ— of earthly brethren and parents and that towards their most kind louing brethren children is but as a sparke of the great fire as a droppe to the huge sea of the loue of Christ our elder brother of God our heaveÌ„ly caelestial father CaÌ„ he theÌ„ altogeather coÌ„ceale his loue froÌ„ vs keepe vs froÌ„ that ioy vnspeakable glorious which we are to receive by the revelatioÌ„ therof The foure leapers that came into the Sirians tents whoÌ„ God had caused to flie in al hast to leave their tentes ful of al treasure store when they had wel eaten drunken and hidde also good store of treasure for theÌ„selues considering weighing the great necessity of their prince people by reason of the extreame famine that was among them could reason betweene themselues and say We â—… not well this day is a day of good tydinges wee hould our peace come therfore let vs goe tell the kings â—ousholde They thought 2. King 7. 9. it an offeÌ„ce to coÌ„ceale from their countrey being in extreme misery the remedy that God had appointed for their delivery And shal we thinke that whereas the Lordes owne deare and chosen children without some sence and assurance of his favour loue testified by his manifolde and gratious blessings are ready still to be overwhelined with the horrors of despaire the Lord will not cause the light of his countenance to shine vnto them that so the clouds of distrust that keepe from them the bright beames of his favour may be dispersed and the tempest of dispaire aswaged allayed In deede when they beginne to waâ—e waÌ„ton with peace and plentie and to neglect their duety vnto their good GOD and being at rest heere in this world slacke their passage towards their passagâ— to wordes their heavenly countrey and beeing filled with earthly delights become slow to seek after the true treasure God seemeth for a time to withdraw his favor from them after a sort to hide himselfe to suffer them to bee beaten with many rods â—yea he doth seeme to be grievously offended displeased with theÌ„ himselfe â—o correct chasten them with his owne hands And
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
each one the other therein then how much more ought they to doe it which are appointed to be publik officers for the same purpose How ougâ—t they especially most carefully to put in practise the exhortation of the prophet by calling continually vnto the people and saying Praise the Lord and call vpon his name and declare his workes among the people Sing vnto him sing praises vnto him and let your talking be of all his wondrous works Reioice in his holy name let the harts of them reioice that seâ—ke the Lord. Seeke the Lord and his strength seâ—ke his face continually Remember the maâ—veâ—lous works that he hath done the wonders and the iudgments of his mouth â—h yee seede of Abraham his servant ye châ—ldren of Iacob his chosen he is the Lord our God â— The 〈…〉 â—…ssistance accordâ—… to his own covenant And yet if all men faile in their duety the Lorde himselfe will not faile in that covenant which he hâ—th made with all his chosen wherein hee hath promised that hee himselfe will write his lawes in their heartes and plant them in their mindes and that he will doe the same so sufficiently that it shall not be a matter of absolute necessity for every one to exhort and to admonish his neighbor saying know the Lord for they shall all know me saith the Lord even Ier. 31 34. from the greatest vnto the least So and so beneficiall it is vnto all the Lords people to know the Lord and his gracious blessings to keepe a continuall remembrance of the same and therefore so and so many meanes hath the Lord appointed in his vnspeakeable wisedome and goodnesse for the stirring vp of every one of his faithful servants to the ready and careful performance of this so beneficiall and necessary a worke So and so carefull hath the Lord been that the people devoted vnto his service should want no meanes to strengthen further them in the holy exercise of sincere devotion Now let vs see how the church of Rome which boasteth so highly of her owne great devotions land of the huge multitude of all manner of good works which so and so abounde among her children religiously extolleth the Lords mercies what a carefull remembraunce shee keepeth of his goodnes seeing as it hath beene shewed that is the mother and the nurce of all sound and sincere devotion and the fountain welspring of all good workes The word of God in setting downe the great gracious blessings of God doth declare vnto vs these three pointes First the cause of them even his owne goodnesse and loue secondly the end which is the manifestation of his goodnes and loue thirdly the effect which is the working therby in the harts of his chosen of al inward graces outward dueties also both to God to our neighbour The grace goodnes loue and mercy of God is the full fountaine froÌ„ whence all his blessings doe issue flow The great blessed worke of mans redemption issueth from thence as our Saviour testifieth So God loved the world that he gaue his only begotten sonne that whosoever beleeveth in him should not perish but haue Ioh. 3. 16. life everlasting The great blessed worke of the creation and all the residue of his gracious blessings many of the particulars wherof are set down by the prophet Ps 136. come also from thence even because his mercy enduâ—eth for ever This mercy loue of God is not oâ—ly most ample large but also most free vndeserved For every good gift and every perfect giving commeth downe froÌ„ Iac. 1. 17. aboue froÌ„ the father of light we hold all that wee enioy from this grand vniversal lâ—ndlord therefore we must pay our whole rent to him performe only to his court our suit service we are endebted vnto him alone for the loane of al that we possesse therfore to him alone we must discharge all our debt His loue also is most free vndeserved he seeketh therin not to gain any thing to himselfe but only to do good to benefit other this doth farther set forth the greatnes of his loue so doth enlarge the bil of our debt SecoÌ„dly the end why God bestoweth his blessings is that they might be vnto vs most plaine demoÌ„strations of his loue most certain testimonies of his goodnes Shew me saith St. Iams thy faith by thy works I wil shew thee my faith by my works Iac 2. 18. 1. Ioh. 3. 18. My childreÌ„ saith St. Iohn let vs not loue in word in toÌ„gue but in work in truth That loue theÌ„ is in truth that is effectual in works and that faith is souÌ„d right that sheweth it selfe in the fruits Wherfore god who would haue his choseÌ„ know be fully perswaded that he loveth theÌ„ in truth sheweth it forth to them by his most gracious and manifold blessings as by the effects fruits therof and this is also a great addition vnto his loue Thirdly the Lord maketh his loue manifested by his blessings the meanes to beget and to encrease faith loue repentance and the like in the hearts of his elect and chosen children he putteth them not out to vse nor taketh any encrease for them for his estate cannot be bettered nor his blessednes encreased the profite and encrease accrueth to vs and therefore by them we merite nothing at the hands of God nor make him thereby any way endebted to vs but wee our selues are more and more still in his debt for the free lone francke gift of all his blessings Now then to returne againe to the first point The loue of God is the ful fountaine of all manner of his blessings both bodyly and ghostly and he himselfe is not only the author but also the disposer and bestower of them all the blessings themselues and the meanes are of him and the working also of the one and the other Temporal meanes are in themselues nothing without the speciall power of God working in them by them Man liveth not by bread only but by every word that proceedeth out of the mouth of God And life consiseth not in the great aboundance of all such thinges aâ— doe belong to the maintenance of life The horse is counted but a vaine thing to saue a man neither can he deliver any one by his much strength the watchman also waketh but in vaine vnlesse the Lord keepe the citty So spirituall meanes also are nothing without the effectuall power of the almighty working by them for that is the very soule and life of all He that planteth is nothing and hee that watereth is nothing but God that giveth the encrease Iohn the Baptist can baptise but with water Austine can but speake to our bodyly eares Christ baptiseth only with the holy Ghost and he that hath his chaire in heaven is he only that can teach the heart The water in baptisme can
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