bloud he addeth ye shal not eate my body being the bread descended from heauen as your fathers did eat Manna that is to say ye shall not eat it with carnall teeth as your fathers did eat Manna for they did eat that carnally but ye shall eat this spiritually Moreouer to shew that this speach is spirituall and that his body and bloud should be taken spiritually and by faith he saith I am the bread of life he that commeth to me shall haue no hunger and he that beleeueth in me shall haue no thirst for there he speaketh of spirituall hunger and thirst and referreth all to faith On th' other side if we take the body and bloud of our Sauiour carnally with the mouth it should folow that S. Paul is contrary to Christ For he saith 2. Cor. 7. that by eating and drinking we profit nothing to Christ that meate maketh vs not acceptable to God if wee eate sayth hee it aduantageth vs not and if we doo not eate wee haue neuer the lesse and yet in S. Iohn Christ sayth Iohn 6. that if wee eate not his flesh wee shall not haue life euerlasting In like sort S. Paul saith 1. Cor. 11. that whosoeuer shall eate vnworthily the bread of the supper he shal be guiltie of the Lords body and yet Christ teacheth vs. that whatsoeuer entreth by the mouth Math. 15. defileth not the man We cannot agree S. Paul with Christ the holy Ghost with himselfe if we affirme not that the Lord and S. Paul doo speake in the one place to wit concerning the supper of spirituall eating and in the other of corporall eating In such wise that S. Paules doctrine remayneth true where he saith that by eating and drinking we profit nothing towarde Christ albeit that we must eate and drinke the body and bloud of our Sauiour as himselfe saith for it is spiritually that we must eate and drinke of which maner of eating drinking the Apostle purposed not to speake at all in this place the doctrine of Christ also abideth sure that whatsoeuer entreth by the mouth defileth not the soule albeit th'Apostle saith that whosoeuer receiueth the bread of the supper vnworthely maketh himselfe guilty of the Lords body for the abuse which is committed in receiuing the bread of the supper is principally considered in the soule conscience and faith Lo this speech of the holy supper is like to that of Iesus to Nicodemus Iohn 3. truely I say to thee that he which is not borne againe cannot see the kingdom of God How may a mā saith Nicodernus be born whē he is old can he enter againe into his mothers wombe be borne Iesus answereth truely truly I say vnto thee that whosoeuer is not borne of water and of the spirite he cannot enter into the kingdome of God that which is borne of flesh is flesh and that which is borne of the spirit is spirit Maruell not at that which I haue told thee we must be borne from aboue the winde bloweth where it will and thou hearest the voice but knowest not from whence it commeth nor whither it goeth euen so is euery man that is borne of the spirit We all agree that this maner of being borne againe is spirituall for otherwise it should be against nature Now so it is that we haue many mo reasons and considerations which enforce vs to beleeue that this maner of eating and drinking the body and bloud of Iesus Christ is spirituall For besides that the holy Ghost hath declared the one and the other forme of speech to be spirituall it is altogether impossible in nature that one body should be turned into another diuers in kind by words and in a moment This cannot be in nature that a liuing body should become of the substance of any other body without death or corruption it cannot haue change from substance into substance without corruptiō without being not that which it was afore Ioh. 12. the Lord himself saith it is a thing impossible The Pope saith not that by this transubstantiation the body of Christ dieth and corrupteth that were to heape vp too many blasphemies and heresies one vpon another and were it so Christ were to die and suffer infinite times Heb. 9.10 which is flat against the scripture For it is written that he died once for all that he made one onely oblation of his body that there remaineth no more sacrifice for sinne that he liueth for euer at the right hand of God His body is glorified it is no more subiect to suffering and corruption Againe we see not the bread corrupt it appeareth after the breaking and blessing as faire and vnaltred bread as afore On the other part it is impossible in nature that a body such as we ought to beleeue that of Iesus Christ hath bene and is to wit a true body can at the selfe same time be in diuers places If the body of Christ is in the bread of the supper it is in places innumerable at the same time it is in heauen it is in earth in sundry infinit parts thereof This properly is to deny Iesus Christ to become in the flesh 2. Ioh. 4. which is a marke of Antichrist as saith S. Iohn Is there any thing more contrarie to sense to reason to charitie to godlines to the feare honor loue which we by duetie must beare towards God is there any thing more impossible tha to breake chew and swalow the body of our Lord his glorified body to breake teare rend it in peeces to make him die whom the Apostles assure vs eternally doth liue at the right hād of God the curse of God hath bene yet is on them that did put him once to death think ye Ioh. 19. that put him to death euery day so much as in you lieth to escape the curse of God If Christ his body is in the bread the prophesie cited by S. Iohn ye shall not breake a bone of him is in great ieoperdie for the Priestes vndiscretly breake the bread without looking where the bones be It appeareth of old that in the law of Moses Leuis 4.5 they did not eat of the beast which was sacrificed for sinne to foreshew that the true sacrifice for sinne should be made by Iesus Christ of whose body we should not eate hereupon S. Paul Heb. 13. after the recitall of this auncient sacrifice saith we haue an altar whereof they may not eate which serue in the tabernacle Let vs consider withall that the corporall presence of Iesus Christ in the bread and wine of the holy supper here below is contrary to th'articles of the faith for we beleeue that Iesus Christ is ascended into heauen that he sitteth on the right hand of the father Act. 3. that he shall come to iudge the quick and the dead Let vs confider how S. Peter saith that the heauen must conteine Iesus Christ vntill the time
which sayd they needed not keepe themselues froÌ„ sinning Rom. 6. since they were vnder grace and not vnder the law proceedeth thus farre that he saith beyng made free from sinne ye are made seruaunts to righteousnes now to auouch these wordes that workes instifie vs is to make the spirit contrary to it selfe the Gospell to the Gospell S. Paul to S. Paul S. Iames to S. Iames which were no better then blasphemy against the spirit For as often as the purpose is to lay the ground-worke of the Gospell then the spirit saith specially and namely that it is by grace not by merit at all it is hard to reckeÌ„ how oft this is affirmed in the gospel in S. Paul chiefly There is no likelihood that two or three places forced racked should balance or weigh downe infinit others specially considering the caueats aboue written least we mistake the meaning of those words and not forgetting that S. Paul hauing vsed those termes saith I speak after the maner of men for the infirmitle of your flesh S. Iames who in th' end coÌ„cludeth that faith is perfected by works expresly teacheth vs that we caÌ„ not be saued by works saying in the same chapter that whosoeuer shall keep all the law shal faile in one poinct he shal be guilâ—y of all Now there iâ— no maÌ„ so holy that faileth not in some poinct of the law which coÌ„sequently is not guilty of all And thus no hope of saluation may be built on works Conclude we then that works of theÌ„selues 〈◊〉 nothing to saluation but do streÌ„gtheÌ„ accoÌ„plish witnes faith by which we receiue saluatioÌ„ Whether the body of Iesus Christ be really in the bread of the holy supper The Pope commaundeth to beleeue that the body bloud of Iesus Christ are really and in deed in the bread and wine of the supper He commaundeth that the bread of the supper be adored as God I maruéile that he makes not the wine be likewise adored for the reason of both is all one He hath ordeined a daily sacrifice of this body for to commend this sacrifice the more he hath prouided it a seruice of the church altar sacrificers priests and other officers priestly omaments oeremonies superstitions in words gestures in water fire otherthings being in-deed a mingle mangle of all religions that euer were He grouÌ„deth his opinioÌ„ of the reall corporall presence of the body bloud and of the substantiall turning or chaunge of the truth of the bread wine into the substance truth of the body bloud of the Lord Math. 26. vpoÌ„ these words of S. Matthew saying Iesus tooke bread after he had giueÌ„ thaÌ„ks he brake it gaue it to his disciples and said take eat this is my body hauing taken the cup giuen thanks he gaue it them saying drinke ye all of it for this is my bloud of the new testament which is shed for many for the remission of sins Now they may easely iudge who peruse the holy scripture wholy with an open heart the eyes of whose vnderstanding are not dym that this doctrine of the Pope tooke his beginning being in the phantasie of man rather then in the Scripture For if we gather and compare together whatsoeuer the Scripture doth conteine touching the Lordes supper we shall finde that the body is not in the bread but is at the right hand of God and yet the faithfull do eate and drinke spiritually and by faith the body and bloud of our Sauiour receiuing therewith the merite of his death and passioÌ„ and are nourished spiritually by his grace and that the bread and wine are set forth for signes of the Sacrament to signifie to vs that as bread and wine nourish vs for our temporall life so the body bloud of the Lord do nourish vs for the life euerlasting and as there is an vnion meeting together of many bodies in the bread in the wine eueÌ„ so should there be an vnion and agreement among the faithfull in communicating of the body and bloud of the Lord. WheÌ„ Iesus Chirst had said this is my body Math. 16. Mar. 14. this is my bloud of the new testament he addeth I say vnto you I will not drinke hence-forth of this fruict of the vine I will not drinke more of the fruict of the vine vntill that day when I shall drinke it new with you in my fathers kingdome These wordes taken either spiritually or after the letter do sufficiently declare that the wine is not turned into the bloud of our Sauiour for he calleth it still the fruict of the vine And in Saint Luke to discouer vnto vs more clearely that this Luke 22. speach is figuratiue he saith this is my body do this in remembrance of me this cup is the new testament in my bloud which is shed for you he saith not the cup is my bloud but it is the new testament in my bloud that is to say it is a representation a signe of my bloud a testament a title and contract of new alliance in my bloud This sense and vnderstanding is not beside the purpose for he celebrated that same day with his disciples th' ancient Sacrament of the passe-ouer lambe which represented the lambe of God that should come to make vs through his death passioÌ„ to passe out of this traÌ„sitory world full of miseries boÌ„dage into th' other would full of surpassing ioy and libertie And for that this auncient Sacrament of the passe-ouer lambe was to take an end forthwith by his death he instituted the new sacrament of the new testament of the new league or alliance be gaue them bread and wine for signes of the spirituall nourishment which they were necessarily to receiue in the body and bloud of our Sauiour And as in the old alliance or testament the lambe was not Christ but onely represented the Christ so the bread and wine of the new testament are not the body and bloud but signifie and represent the body and bloud of Christ This interpretation is confirmed moreouer by these wordes do this in remembraunce of me it is ordinary to commend by signes and resemblances the memory of things absent and not of things present on th' other side if we are to take the words in S. Luke literally without admitting any expositioÌ„ beside the letter the wine is no more the bloud it is now the cup it must then be coÌ„fessed that these words are figuratiue and subiect to another interpretation then the naturall fignification of the letter will bearens there be any figure in S. Luke there may be also the like in S. Matthew It is written in S. Paul the cup of blessing which we blesse 1. Cor. 10. is it not the communion of the body of Christ the bread which we breaked is it not the communion of the body of Christ for we thâ—t are many
are one bread and one body because we all are partakers of one bread He saith not that the bread and wine are the body and bloud but that they are the communion of the body and bloud these wordes can none otherwise be interpreted but that the bread and wine signifie the communion of the body and bloud seing that the bread wine can not be the communion for the communion is a thing spirituall hath no being but in the spirite and consideration of man which can not agree with the bread Againe if we must ground this doctrine on the letter the wine is not the communion of the bloud that which is the bloud as you say is the chalice The same Apostle saith in another place I haue receiued of the Lord that which I also haue deliuered to you to wit that the Lord Iesus in the same night that he was betrayed tooke bread whē he had giuen thanks he brake it said take eat this is my body which is broken for you this doo ye in remembrance of me After the same maner also he tooke the cup when he had supped saying this cup is the new Testament in my bloud this do as oft as ye drinke it in remembrance of me for as often as ye shall eate this bread and drinke this cup ye shew the Lords death til he come Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and bloud of the Lord. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body See here againe how the Lord commaundeth by th'Apostle that the holy supper be made in remembrance of him likewise he saith not wine he saith the cup. See here also how the cup or the wine is not the bloud but the new Testament in the bloud of the Lord. Further the bread and the cup are there named still the bread and the cup before and after the blessing distributing eating and drinking which sheweth vs that albeit the bread and wine signifie the body and bloud of our Sauiour they remayn notwithstanding in their true and natural substance they remaine bread and wine halowed neuertheles for the vse sake but no way varied altred for the substance Had they bene transubstātiated into the body bloud th'Apostle after the celebration after the participating had not said as often as ye shal eate this bread drink this cup whosoeuer shall eate this bread drink this cup he would haue said as oftē as ye shall eat this body drink this bloud whosoeuer shal eat this body and drinke this bloud True it is that he saith he that shall eat and drinke vnworthily shal be guilty of the body and bloud of the Lord but that is to shew how this eating and drinking is holy and sacred representing to vs the death and passion of the Lord th' oblation and suffering of the body the sheading of the bloud of Iesus Christ the nourishment of the soule This teacheth vs our dutie to take this bread and this wine with an holy and religious reuerence for the question in this sacrament standeth vpon the body and bloud of our Sauiour and not so much on bread wine which are not but signes And here behold why the holy Ghost saith freely that bread and wine are the body and bloud of the Lord. But now commeth a place very notable and vnanswereable a most expresse and pregnant place to them which are acquainted with the Lords voyce In S. Iohn ye may read Iohn 6. how Iesus Christ preching in the synagogue at Capernaū hauing said I am the liuing bread the bread that I wil giue is my flesh then the Iewes stroue amōgst thēselues saying how can this mā giue vs his flesh to eate then Iesus sayd vnto thē except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you whosoeuer eateth my flesh drinketh my bloud hath life euerlasting and I will raise him vp at the last day for my flesh is meat indeed my bloud is drinke indeed many therefore of his disciples when they heard this said this is an hard saying who can heare it But Iesus knowing within himselfe that his disciples murmured at this said vnto thē doth this offend you what if ye shall see the Sonne of man ascend where he was afore it is the spirit that quickneth the flesh profiteth nothing the wordes that I speake to you are spirit and life but there are some among you which beleeue not Thus we can not doubt but that this manner of speaking to eat and drinke the body and bloud of the Lord is spirituall seeing the Lord doeth ascertaine it by name Ye are astonished saieth he at this saying of mine ye must eat and drinke my body and my bloud ye will find these wordes much more strange when I shall ascend into heauen with my body for then will it seeme to you a great deale harder to eat my body being so farre distant from you Ye must not conceiue my words so it is not my body that ye must eat it is the merit of the death and passion of my body it is my iustifying grace that ye must eat and receyue by faith and spiritually Iohn 6. wherewith ye must be quickened My words are spirit and life it is the spirit that quickeneth the flesh profiteth nothing We may moreouer out of this place draw many other arguments to establish our beliefe that the words of eating and drinking the body and bloud of Iesus Christ ought not to be taken but spiritually were it needfull to confirme that which himselfe hath so cleerely expounded he saith if ye eate not the flesh of the Sonne of man and drinke his bloud ye shal haue no life in you now to stay on the letter of these termes not take them spiritually would cause a great blasphemy to ensue for how many men are there in the world which neuer eat the body of Iesus Christ and yet haue life in them but our Sauiour in plaine termes saith they haue no life chuse then either to giue him the lye which were blasphemous or els confesse that he speaketh spiritually and that by life he meaneth spirituall life Which being so why do we not also acknowledge that these wordes of eating and drinking the body and bloud of the Lord are spirituall and ought to be vnderstood of th'eating and drinking which the soule doeth by faith specially seing he interpreteth himselfe both for th' one and th' other according to this sense for after he had spoken simplie of life he addeth he that eateth my flesh and drinketh my bloud hath life euerlasting likewise after he had said fimplie that wee must eat and drinke his flesh and his
that all things be restored S. Paul saith Col. 3. seeke the things that are on high where Iesus Christ sitteth at the hand of God for himselfe had said to his Apostles Iohn 16. I go to my father and ye shall see me no more yet a litle while and ye shall see me for I go to my father and elswhere Math. 23. I say vnto you that from hence-forth ye shall not see me vntill ye say blessed is he that commeth in the name of the Lord Acts. 1. and in another place this Iesus which is taken vp from you into heauen shall so come as ye haue seen him go into heauen if the Lord is corporally present in the bread and wine of the supper if he is here below within the Priests pixe or betweene their hands why beleeue we that he is at the right hand of the father why do we looke for his comming from heauen to iudge the quicke and dead why say th'Apostles that heauen must conteine Iesus Christ vntill the time that all things be restored why say they that he is sitting at the right hand of God if he appeareth continually why should they affirme that the second time of his appearing shal be for iudgement why doth he say himselfe yet a litle while and you shall see me no more for I go to the father when is that time among the Papistes wherein they see him not why do the Angels say this Iesus which is taken vp from you to heauen shall come euen so as ye haue seen him go vp to heauen who hath seen him come downe from heauen to shut himselfe within the bread as he was seen go vp to heauen The Pope putteth his onely trust in this aunswere the Lord saith he can make his body be in the bread ergò he is there Behold a very proper meane to proue readily all kinds of heresies phantasies and mockeries and in deed if we were sure that his will is to haue his body here below in the bread in places innumerable aboue at his fathets right hand and so to haue his body to be spirituall we would not doubt of his power to performe it but we can find no-where this wil of his contrari-wise he teacheth vs that his body is in heauen that in the supper we must lift vp our soules on high to the right hand of God there to eate spiritually and by faith as hath benesaid he teacheth vs that his body is a true body 2. Iohn 4. euery spirit saith S. Iohn which confesseth not that Iesus Christ is come in the flesh is not of God such a spirit is the spirit of Antichrist thus let vs ensue his will without enquiring of his power Furthermore if we might certeinely see the body or the'effects of the presence of the body and bloud of our Lord in the holy supper in the bread and wine thereof we would not argue at all either of his power or of his will but we see nothing saue bread like to bread both within and without in and throughout euery part in colour other qualities of nature nourishable and corruptible the host of the Masse nourisheth man nourisheth wormes as bread doth corrupteth and putrifieth as bread which we may not beleeue of our Sauiours glorified body Withall if the body of the Lord were in the bread so many miracles should daily and hourely ensue Luke 8. as would make it past doubt they that touched his garments onely felt his wonderfull vertue with farre more likelihood should they that touch his body feele it but we can see no such effects the Popes Bishops and Priests haue assayed to deriue from it oracles and miracles but still they found it nothing els saue bread they haue chafed thereat so farre-forth as to cast the host into the fire Finally I see no such necessitie for the celebration of the supper that the body should be here below really within the bread no more then in old time Christ was in the labe or at this day the bloud of Christ is in the water of baptisme The faithfull doe effectually receiue in baptisme the washing of the bloud of Christ by faith although nothing but water be administred in the name of the father of the sonne and of the holy Ghost euen so the faithfull may partake in the grace iustification death passion in the body bloud of the Lord by spirituall eating through faith as well yea more cōmodiously then by the reall eating of the body For in this behalfe it behoueth the Spirit by his miraculous operatiō not onely to transubstantiate the body and make it present at the same time in places infinit but also to turne this corporall food into spirit for the spirituall sustenance of the spirit of man which is the principall end of the supper of the death passion of the Lord. It is more agreable to the order established by God in the nature of all things and more consonant to his counsels reueled in his word to lift vp our soules by faith to nourish them with his body and bloud to fill them with his grace and merite of his death and passion to notifie such inward actions by the outward signes of bread and wine then to confound the properties of both natures to make him a body euerywhere present which to be onely pertaineth to his diuinitie to abase his glorious body and subiect it to a world of phantasies profanations and iniuries to haue it broken and torne chewed and swalowed and further to change that body into spirit for the nourishment of the spirit Behold here how the Pope with too-much boldnes and no necessitie aduentureth to commit idolatrie himselfe and to make them grose idolaters which follow him in his doctrine in that he adoreth the bread of the supper euen as the body of Iesus Christ More safe it is to adore it at the right hand of God seing the Scripture assureth vs most certainely that he is there Idolatrie is a sinne too horrible that any man should so freely giue ouer himselfe to the same In such ventrous cases when there is any suspition of idolatrie feare to sinne ought aboue all to ouer-rule our worldly wisdome Away then with this doctrine of the Pope so contrary to th'articles of the Christiā beliefe and all the holy Scripture away with this doctrine that destroyeth the veritie of our Lords body and is suspected ye conuinced of Idolatrie The Pope willeth vs to haue images of Angels Whether we ought to haue images for deuotion sake Saincts and of God himselfe within our Churches vpon our altars within our chappels and priuat closets for prayer He willeth vs to honour and serue these images with such deuotion ceremonies as in effect differeth not from adoration or diuine-honour We find no iote in the Scripture conformable to this doctrine but we find there commaundements ynow most flatly forbidding vs to receiue it Leuit.
haue be fallen certeine Lords of our time are so many punishmēts of their desloyaltie We see their misfortunes neither can we be ignorant of their trecherie we know elswhere the wretched ends of the periured as of Lisander Hannibal Siphax Caracalla and of Hebert th' Earle of Vermandois of th'Earles of Charolois Saint Paul and of others innumerable A Iew of this our age hath imputed all the miseries wherein those of his nation are wrapped to their faithlesnes Vnworthy is he the reputation of a faithful Christian that will violate his faith makes no reckning of it vnworthy is he to receiue faith of God or finde faith among men that knowes not how to keepe it They say that sinne is knowen by its trayne that sinne is the penaltie of sinne but chiefly that is verified of faithlesnes To this purpose do the Hebrues aduise men aboue all to beware of this vice for hauing crept once into their acquaintance by and by it growes familiar customary and domesticall We haue obserued that euer since this doctrine was receiued in so great a Synod of Bishops vnfaithfull disloyalty hath borne sway in all that hath byn done or treated among all the Potentats of Christendome among all Christians welnigh the Bishops are the chief heades thereof the euill from thence is descended to the members and so from member to member throughout the whole body I shame to say how since ye haue receiued and practised this goodly distinction ye haue mortgaged or rather forfeicted the honour and commendation of troth and fidelitie purchased so dearely and carefully amōg all nations by your predecessours Ye are at this day among all nations as a vessell wherein is no pleasure commoditie nor assurance Ye reteine the solemnitie of othes by custome ye leaue the truth by malice Shame will not suffer me to pursue this point any further Yet one thing will I add that faithlesnesse iustly bringes the faithlesse person in suspect that he fayles in faith towardes Iesus Christ for as one of the ancientes sayd none loseth his faith saue he that had it not Then my children ye that are Christians by the grace of God geue no place to Paynims in vertuous actes which nature reason law custome necessitie and your soueraigne Lord God do inioyne you so expresly folow the examples propounded by the holy Ghost to fortifie you against the subtil quirks wisedome of the flesh beleeue it not to be permitted which God forbiddeth and with indignation punisheth eschue not his cōmaundementes but eschue his wrath frame not his word to your passions to your reuenges to your ambition but frame your selues to it and by it rule your desires CHAP. II. Whether mens consciences ought to be compelled for Religion and how the Magistrate should be employed agaynst heretikes BVt ye wil tell me perhaps that ye are not moued to begin this warre by disloyaltie nor by desire of reuenge nor by other euill passion but through zele ye beare to the glory of God to th' aduancement of the kingdome of his sonne our Lord to th'edificatiō of his Church through the charitie ye beare towards all men whom ye fayne would haue to be all good Christians whō ye would marshal in the Church vnder th' obedience of God or cut of the refusers to cease all blasphemies and abominations that they commit against his diuine Maiestie and to purchase assured tranquillitie to all the faithfull The holy Ghost foreseing as it seemeth your excuses saith that Saul assaied to destroy the Gabaonits through a zele he bare to the children of Israell and Iuda this his deuotion was deemed sinne against God the Israelites and namely the children of Saul incurred Gods displeasure for this sinne 2. Reg. 21. as hath byn sayd Moreouer the Iewes persecuting the Christians euen then when they crucified the Messias were inflamed with a most ardent affection towards God and their Temple by this their affection th' execution thereof they deserued the wrath estranging curse and punishment of God S. Paule speaking of them and of th' euill they did to the faithfull saith Rom. 10. I will beare th'Israelites witnesse that they haue the zele of God but not after knowledge Ioh. 16. Iesus Christ said to his Apostles the houre commeth that whosoeuer shal put you to death shall thinke he doth God high seruice 〈◊〉 suppose you that this zele did excuse the murtherers of the Apostles 2 Reg. 6. Likewise with very great zele did Oza stretch forth his had to vphold the Ark of the Lord howbeit he was punished Zele then is so sclender an excuse of sinne that it selfe is sinne if it be not directed by sound skill knowledge Man is not licensed to seeke th' execution of whatsoeuer himself conceiueth shall serue the glory of God He must learne and know by Gods word what he is to desire whereto his indeuors must tend what way he is to take what meanes he must vse It is well done to couet and seeke th' aduancement of Gods kingdome th'accōplishment of his Church it greatly concerneth vs to behold the number of the faithful very soone fulfilled for the glory of God and our owne sanctification glorificatiō but yet let it be done with discretion The holy Ghost is the chief workemaister in building the Church let him controll vs let the meanes that he hath taught conduct vs we can not be ignorant if we but cōsider how he hath proceded euer since the creation of the world to the building of the Church the house of God He would neuer be serued with the violence of men of fire of sword and of the halter to compell men to enter into the Church Adam Seth and Enos enforced not Cain to returne to God after he was plunged in dispayre when he had forsaken God his countrie and consequently the Church by reason of his sinne Noe vsed not weapons to compell the people to turne to God but praiers and preachings in the name of the Lord he laboured to conuert them by words and examples of godlines he manaced them not with his owne wrath or with his owne armes but with the wrath and armes of th' Almighty Abraham longed with all his hart to see th' effect of Gods promises he saw in spirit already the Church filled with nations innumerable he beheld about him great power he fought he ouercame but yet he neuer attempted to bring men to God by armes The children of Israel fought vanquished conquered and destroied many nations yet where can ye finde that they went about to constraine one onely man of so many peoples to suffer their circumcision and become one of their Church if they had propounded to th'Ammonits Moabites Philistins and to the Syrians which would haue yeelded to all conditions of peace for to liue peaceably by them thus wee will leaue you in peace in your houses and families among your wiues and children we will leaue you your goods your
shall hardly finde in the Gospel one commaundement to condemne the heretike to death but ye shall finde there as it were qualifications restraints vpon that commādement of the Law It is written in S. Matthew if he hearkeneth not to thee Mat. 18. tell it the Church and if he hearkeneth not to the Church let him be to thee as an Ethnik and Publican it is not written deliuer him into the hands of the Iustice or of th'Executioner it is lesse written massacre him S. Paul saith in the times of heresies watch trauaile doo the worke of an Euangelist he saith not make leagues and conspiracies commaund and mustre armies dispatch al with th' edge of the sword The number of peruerse heretikes was great in the Apostles time their writings are full of complaints against them But what Did they therefore runne to these extremities of raysing powers to roote them out No they punished a fewe to restraine the rest not by the sword which was forbidden them but by the wonderfull power of the word These extraordinarie actes are lessons for our ordinarie Magistrates whensoeuer they meet with multitudes infected with heresie first to vse lenitie leasure and labour to winne them all if it may be than to punish the Arch-heretikes by death to the terror of the residue and euermore to beware that he make no generall executions For so shal he imitate th'Apostles administration of iustice in cases of religiō nay he shal imitate his Lord God who if he sometimes send sodain vēgeāce on a few for their wickednes misbeleef yet doth he long time patiently abide the conuersion of innumerable others Again how know we the time of Gods calling the election belongeth not peculiarly now a dayes to any certain natiō the gate lies open to all he brings into his vineyard some in the morning others at noone and some at night If the people of God had in old time destroyed all the Gentils they had withall destroyed so many Churches which since haue bene gathered of Gentils How know we whether he that is at this day an heretike or schismatike shall be so an yeare hence How know we whether God will call his children neuewes or his neuewes children He that had consumed with fire the townes of Europe infected with Arianisme for certaine hundred yeeres how much had he hindered the kingdome of our Sauiour the fulfilling of the number of the faithfull seing that out of those Townes the Lord hath taken daily doth take some to finish his accompt If ye tell me that all lewd persons guilty and conuict of other crimes may stand on those pretences to auoyd or make blunt the Magistrates sword I will answere you that betweene heresie and other common crimes th'ods is very great For the heretike put to death without pause seemeth to die in a harde case and few there are of them that make shew of repentance while breath is in their bodie and no maruaile For their hearts are so hardened that they had rather leaue their life then their opinion And can ye persuade them to repent who will acknowledge no offence As for other malefactors their crimes are open to their conscience their faults proceeded not of error in saith but of frailty in flesh That they acknowledge them is one good step to repentance that they are sory for them is another as good that they haue faith they professe in wordes that they die true Christians charitie willeth vs to presume and leaue the rest to God Behold therefore the cause why the greatest penalty allotted heretikes except a very few in the primitiue Church was banishment till the time of pope Pelagius that fate in the Pontificall sea about the yeare of grace 557 who was the first that ordeined they should from thenceforth be punished with death and till that time though most heresies had already made their inrodes and inuasions yet among them were few heretikes condemned to death And to say the truth this maner of dealing of the primitiue Church well weighed shall appeare founded on manifold reasons and auctorities which I let passe at this present Now this discourse importeth at least that ye should not proceede so hastily in such pursuites as ye are wont and yet will not I conclude that heretiks must be left vnpunished But contrariwise do affirme that the Magistrate ought with his sword to smite the heretike duely conuinced Howbeit my former caueat must alwaies be remembred that the Magistrate is not to attempt any such exemplary punishment when it may bring the Church Estate to confusion hauok and ruine in which occurrent our Sauiours doctrine is to be practized that is to leaue the darnell in the field till the day of haruest and not seeke to roote it out for feare of plucking vp or spoiling the good corne that growes among And that conformably to the histories cited as well of th' Emperours Maximian Galerius Constantius Constantine the great Iouinian Valentinian Valens and others as of Charles the fifth Maximilian and Rodolph now reigning conformably also to the proceedings of the most part of our neighbors agreeably moreouer to the maturest and most deliberate Arrestes of all our soueraigne courts geuen in the beginning of these ciuill warres all which histories I need not repeat It were good that the Church and Magistrate agree to iudge and represse heretikes it is true but it behoues the word of God to be receiued into their company and be president among them as being chiefe of the three Crownes that are in the world and to iudge according to the same for somuch as to it onely belongeth to decide all differences of religion for sith it is the seruice of God and his glory which in true religion is sought we must be directed by his cōmaundement and not by mans where they be contrary Most seemely it is that Iustice should mainteyne the Church that Moses and Aaron should be brethren but yet Iustice must not vniustly fauour the Church Exod. 32. Moses must not blush to rebuke his brother Aaron sharply if he forsaketh Gods commaundements to assist th'importunities of mens fansies it must not be that through their mutuall support euill counterpeized the one of them should ouerthrow the other and the whole common-wealth with all it is expedient that Moses and Aaron viz. Iustice and the Church should linke themselues against heretikes in such wise that the Church incurre no daunger For in case of euident perill men must attend the extraordinary hand of God Num. 16. as they did in behalfe of the great multitude which fauoured the strife about the Priesthood For had they vndiscretly put hand to weapon they should haue greatly troubled and hazarded the whole body of the Church they had buried many of the faithfull vnder the heapes of th' other and therefore they addressed their prayers to the Lord and cōmitted the cause to him To be short our loue to the Church as is
ceasing let vs preserue our selues with them sith we can not destroy them without destroying our selues It is said that the duety of the Magistrate and of euery priuate person but principally of the magistrate is aboue all to tender the preseruation of the state It is said also that the Magistrate is bound not to respect alone that which is iust and good simply but withall discreetly to compare the iust with the iust good with good law with law and the same wisely to applie to present occasions staying himselfe on that which is better and more equall to compare besides th'uniust with th'uniust euil with euill and according to the necessitie of the time and importance of the affaires to stay himselfe on that is lesse vniust or euill Now the iniustice is lesse to let the heretik or the suspected of heresie liue in peace than disturbe the Church There is more iustice and holines in the conseruation of the Church and of a whole estate to the comfort of a whole people the maintenance of iustice and policie in generall and particular than in the dissolution of the Church and of a Realme and in th'annihilating and generall suppression of Religion and iustice For so much then as we are not able to order the Reformed after our will or destroy them without putting the whole Christen Church iustice and all the people in hazard of an headlong downfal and vtter subuersion let vs accept how late soeuer Act. 5. the coūcell of Gamaliel recited by S. Luke as the most tollerable we cā take in this cause let vs not meddle with these mē but leaue them if their councell or their worke be of men it shal be ouerthrowen but if it be of God we cannot ouerthrow it And albeit our power failes or that we enterprise not to cut of heretikes let vs not thinke therefore that the glorie of God can be abased or the Church rumed by by them for the word of God shall vanquish consume how long soeuer it lingereth the word and imagination of men it can full wel worke what God willeth as in Isay is written Isai 55. nothing is more strong nor more durable than the Church May we thinke to loue the Church better than he that made still maintaines it is it not Gods inheritance Cast we that care on him Mat. 15. he knoweth wel how to roote them out that are not of his election Euery plant saith he which my heauenly Father hath not planted shall be pluckt vp by the rootes it will come well inough to passe though we toyle nor spoyle our selues among armes by the fury and licentiousnesse of warre Ioyntly therewith it is easie to obserue in histories that those heresies which the faithful haue assailed to represse by warre endured notwithstanding longer than the rest In the meane season comfort we our selues in our zele and patience with the histories of the holy Scripture considering how he hath destroyed the most part of heretikes and Schismatikes Nadab and Abihu were by fire miraculously consumed for hauing vsed strange fire Leuit. 10. Corah Dathan and Abiron their complices were wonderfully deuoured by th' earth and fire Num. 16. for hauing contended about the Priesthoode Act. 5. Ananias and Saphira were miraculously slaine at the word pronounced by S. Peter for hauing misdoubted of the power of the holy Ghost So S. Paul by vertue of the worde made Elimas the sorcerer blinde Act. 13. The Ecclesiasticall historie is stored no lesse with such miraculous destructions of heretikes amōg which that of Arius is notable for euē when he thought him selfe most assured and as it were to haue set his foote on the throte of that good Pastor Alexander his enemie he strangelie burst in sunder at the same Alexanders prayer In so much that the Lord proceeding by this supernatural meanes against heretikes lessoneth vs that from him all punishments vengeance lying without the reach of mans power are to be looked for that frō him the hewing down of huge heresies must be looked for In fine let vs beware that rash zele carrie vs not too farre let vs restrayne and rule it after the doctrine and examples of the holy Scripture and the imitation as well of the Primitiue Church as of our neighbors Away with these armes forbidden accursed and most pernicious to the Church purge we the Church seeke we the Churches repose by meanes allowed blessed and commaunded of God by the word of God and the fruites thereof Leaue we the Magistrates sword sith it will not serue our turne without hazarding all the Church Magistrate and people Let vs acknowledge then that we haue failed what zele soeuer we pretend but much more if our priuate worldly passions and not deuotion haue prouoked vs to this warre Whether it be so or no ye know ye may cast a mist before mens eyes but not before the Lord he created mens hartes he knoweth thē And if it be so that ye haue drawen ouer your faces the maske of deuotion to conceale the hatred enuy ambition the auarice that egs you on in deed to kindle these warres ye may well be deemed the most execrable persecutors that euer were For the Heathen in their persecutions against the faithfull were for the most parte caried on with deuotion they bare to their Gods And therefore in the conscience and true feeling of your great excesse be the more displeased therewith Shield not your fault with this blind excuse that the reformed haue takē armes for their defēce which say ye the faithful neuer did for in vsing that pretence ye auow them for faithfull and your selues persecutors if they do amisse ye are th' originall ye are answerable to God for their sinnes your owne ye force them to armes for otherwise they should be guilty of their own death of tempting the Lord if they being able would not seeke to auoid it Iwis they arme not themselues to build their Church by armes but to defend their countries townes families goods repose liues they come not to assaile you with sworde and fire for to restraine you of your religion they require nothing but peace and the preaching of Gods word for to build their Church ye mistrust the truth and power of your religion denying their demaund Ouer and aboue it is no new thing nor reproued to see the Church of God armed for its defence The Israelites defended themselues against the Syrians Aegyptians Assyrians Medes and Persians th' almighty by ayding them hath showen how well he allowed that their defence he fought for them with hayle and thunder hee stayed the course of the Sunne that light might suffice them for th'vtter discomfiture of their enemies he hath assisted them with his Angels to confound their armies We read also that God hath oftentimes fauoured the defence of Christian churches and specially those of th' East vnder the protection of Constantine the great
patrimonie Gods demain As for Popes most of them haue clymbed vp to the holy See by lyes hypocrisie guiles and deceipt by money armes massacres sackings poysonings and Magicall arts There is no kind of impietie Atheisme idolatry enchauntements heresie schisme but ye shall commonly read it in their stories View the the life of Siluestre the second Misnia and after the death of Hebert being still wedded to his owne selfe will and stubborne opinion against God who brought all these Emperors being the Popes creatures to confusion he gaue the Empire to Henrie the fift the sonne of Henrie the fourth who was yet liuing allowed and acknowledged of all men for Emperor except the Pope and his adherents Histories are full of such contempts we learne by them that Emperors during foure hundred yeeres and vpward were tossed and troubled by th' iniuries and oppressions of the Pope that such stormes and tempestes neuer tooke end till after th' Emperors had quitt to the Popes the greater part of their possessions and rights and had subiected to them their persons dignities The Pope tooke the Crowne from Childerik gaue it to Pepin took it from Lewis the meek gaue it to his sonne which is a story as lamētable as that of th' Emperor Henry the fourth there was no let in him that he disposed not our Crowne more often Boniface when he had excōmunicated Philip the Faire gaue the Realme to Albert king of the Romanes it passeth all account to tell how many times he hath excommunicated our kings hath exposed our kingdome in pray hath adiudged it to him that first could seize on it and by dispensation hath discharged the Subiects of their othe to turne them from their fidelitie and allegeance How oft and how long he hath put and held the Realme of England in interdiction is knowen By this gate of iniustice hath the Spanish tvrāt inuaded the kingdome of Nauarre this is all the iust and lawfull title he hath there to It is knowē how the Pope hath played with the Realm of Naples and Sicile He tooke it from the Germaines to geue it the French and after from the French to geue it the Spaniardes a very long time hath he made faire shew to these two Nations crossing or fauouring the hopes now of th' one then of the other he let it be taken from Conradin he opposed himself against Maufred made war on him calling this war holy which touched th' estate of Religion in nothing but only the ease securitie profite enuie and grudge of his holinesse he called thither the Earle of Aniou he condemned and put to death Conradm by the hand of the hangman and a douzen or fiftene great Lords with him for no other cause than his owne priuate hatred after that he fauoured the Earle of Aniou against the house of Arragon a great while but at last in fauor of the house of Arragon he tooke from Charles of Aniou and his successors that which he had geuen them Briefly there hath bene no quarrell nor iar betwene the Lords of Christendome which hath not bene kindled by him wherof he hath not taken intelligence wherein he hath not demaunded the obedience of both parties He hath stirred vp the French against the Greeks and Lombards the Germaine against the French the French against the Germaine the Italiā against the Germain the French against the Italian the Italian against the French and againe the Spaniard against the French all Christen dome against the English the French against th'Arrogomans the Spaniard against the Nauarreans He hatched the diuision of th'Vrsins and Columnas of the Guelfs and Ghibelins the warre betwixt the Genoans and Venetians It is impossible to discourse of al these in particular I cannot abide to stand vpon them their remembrance is so grieuous In like maner the diuisions that Popes haue made in the Church the schismes of two or three Popes at once the sects of Monkes Friers and Nunnes require so long a processe that I may not vndertake to recite them at this present But what is said sufficeth to shew that the Pope despiseth gouernments and maketh diuisions It is written that Antichrist shal be an aduersarie 2. Thes 2. the true significatiō of this word Antichrist is as much to say as against or contrary to Christ now let vs compare the least actions doctrine of Popes to that of Iesus Christ and his Apostles and ye will iudge that nothing is more contrary Our Sauiour had no place where he might rest his head Math. 8. Luke 9. Popes and Bishops do possesse the most delightfull and rich places vpon earth Our Lord Iesus Christ refused to iudge and deuide an inheritance betweene two brethren Luke 12. and whereas one of them praied him to do it he sent him away saying who hath made me a iudge or a diuider ouer you The Pope hath vsurped secular iurisdiction of all thinges among all persons without speaking of the spirituall whereof he maketh none partakers In so much that in the reigne of Philip Valois the court of Parlement and other iudges royall were enforced to complayne to the King They declared to him how all the iurisdiction belonging to the Iudges Royall flowed away from the kings Benches to th'Ecclesiastical courts and that farre mo profane or ciuil causes were iudged by Bishops their Officials and other Officers of the Church then by the kings Iudges that he which for the least occasion would not obey and abide the censures and sentences of the Ecclesiasticall should forthwith be excommunicated depriued of the Sacraments and that there power and auctority was come to this passe that for a simple debt a man vnable to pay was interdicted that they had vsurped the imprisoning deteyning of all malefactors with the notice triall of their crimes Poore de Cugneres was diffamed for hauing too truly pleaded on this declaration And yet at this day ye retaine the proceedings which ye call the Chicanerie of the Popes court he did you that good while he aboad at Auimon Ye iudge the most part of your processes by the Popes ordinances There is no company of iudges where the Pope hath not brought in his Lieutenants the courtes where your goods your life and honour are iudged euen the courts of Parlement do partly consist of persons Ecclesiasticall Chanons Abbats Bishops and Archbishops the great and goodlier processes th' affaires of the Royall reuenues Eschequer and Estate are iudged and determined by them in the great counsell in the priuie counsell in the counsel of the Finances in the counsell of Estate and in the most Secrete counsell they are Peeres and soueraigne Iudges of this Realme are Princes therein Th' imperiall dignitie is adiudged giuen by the Popes after the iudgement electiō of Bishops and Archbishops which also iudge all the affaires of the Empyre Ouer and besides this the Pope chalengeth and reserueth from all others priuatly
our owne workes The Lord saith Ioh. 15. Iac. 1. we cannot beare good fruite of our selues S. Iames warneth erre not my deare brethren euery good geuing euery perfect gift is from aboue S. Paul sayth Rom. 8. Col. 1. Rom. 6. that to sinne is to walke after the maner of men that he doeth not the good thing which hee would but the euill which hee would not that it is sinne which dwelleth in him that in his flesh dwelleth no goodnes that they which are carnall or in the flesh cannot please God that they are in the flesh which haue not the spirit of Christ that we know not our selues what we ought to pray for that the concupiscence of the flesh is enmitie against God that we are seruants of sinne Dauid saith Psalm 14.40.18 that none doth good no not one that what men doe in the presumption of their heart and in their counsels is sinne Thus we may not attribute any good deedes to our owne nature but it is God that worketh in vs that which is good Math. 14. If the Lord had not taken S. Peter by the hand he had perished in the Sea in like fort if God vpholdeth vs not we should sinke into the bottomlesse sea of our concupiscences into the sea of our sinnes into the sea of our froward and defiled nature if God should not call vs as he did Adam we should flie from him and doe nothing els but depart from him so farre as we could I am the light of the world Ioh. 8.15 saith our Sauiour he that followeth me walketh not in darknes if ye bide not in me as the branches in the vine-stock ye can bring foorth no fruite 2. Cor. 3. S. Paul saith that euery good thought is of God that the holy spirit prayeth for vs because we know not what we ought to pray for Rom. 8. that without this spirite we are enemies to God in thought and in euill workes that with this spirit he fighteth against the law of his mēbers Col. 1. this is that vnderstanding which maketh the inwarde man Rom. 7. wherwith he serueth God that God geueth the will the performance that he it is which geueth the holy spirit worketh his vertues in vs that whatsoeuer he did was done by the grace of God Iac. 4. And S. Iames biddeth vs limit all our affaires euen the most cōmon with this cōdition if the Lord will And this doth the Hebrewes ordinarily admonish by the parable of a Bridegroome who said absolutely I will sleepe with my spouse this night and when one of their wisemen aduised him to say if God will he wilfully replyed that is in my will and power will he or will he not it shal be done but they were scarce in bed together when they both died from whence they haue this Prouerbe among them the Bridegroome gets himselfe to bed and wots not what may him bestead Moreouer they teach how the duetie of him that prayeth is to referre the issue of his request expresly to the will of God and neuer to make his prayer peremptory without exception which is to be vnderstood when it is not euident that the holy Ghost hath endited our prayer but hereby appeareth their opiniō that man knoweth not what he ought to craue and therefore is bound to referre not his actions alone Psalon 51. Psal 119. but his petitions also and wishes to the will of God So Dauid craueth of God a cleane hart and to haue a right spirit renewed within him he craueth his holy spirit that he may prayse the Lord and that his praier may be acceptable to him The faithfull haue euermore confessed that all their good came from God the same is most common in the Scripture Psal 118. it is the voice of the righteous saith Dauid Vertuous and holy men haue alway in the Church bene named men of God specially among the Hebrues who called them likewise men of mercy as if they would haue sayd God bestowed on them more grace and mercy than on others contrariwise it is the voice of Antichrist to glorifie the flesh to glorifie man as saith S. Peter as it is the voice of true Christians 2 Pet. 2. that our good commeth from aboue it is not in vs it is not of vs it is none of ours Finally we learne in the Scripture that the Lords will is not to grant vs full and perfect victory ouer sinne in this world least we should proudly brag of the merit of workes He giueth vs his holy spirite and sometimes also true victorie ouer sinne to encourage vs against despaire in our continuall battaile but the principall end is that hauing felt our owne feebleforce and acknowledged our want of power we might with our whole hart repaire to him and finding how vaine it is to repose trust in any els we should of necessitie be driuen to confesse that we can not be saued but by him which would lead vs with S. Paul to this depth of contemplation Rom. 7. who shall deliuer vs from the bodie of this death For so S. Paul confessed that although he was endued with the holy spirit neuerthelesse for the most part he did not that which he would and whereas he imputeth the same to sinne that dwelt in him he confesseth himselfe a sinner So doeth the Scripture report to vs the sinnes of holy persons Prophets and Apostles enriched with the holy spirit And S. Paul saith that God gaue him a prick in the flesh 2. Cor. 1. the messenger of Sathan to buffet him because he should not be exalted out of measure and therefore was his prayer excluded which he made for his deliuerance vnto God thus I be sought the Lord thrise that it might depart from me and he said vnto me my grace is sufficiēt for thee for my power is made perfect through weaknesse and therfore the Apostle became resolute to reioice in his infirmities Let vs come to S. Iohn who writeth if we say we haue no sinne we deceiue our selues and the truth is not in vs we make God a lier his word is not in vs. 1. Cor. 1. It is writtē also that the Lord hath chosen the weak vile things of this world to th' end that he which glorifieth himselfe should glorifie himselfe to the Lord. Rom. 8. 2. Cor. 5. And in that regard doth the Apostle call the holy spirit giuen in this world by God to his elect the earnest penny or first fruicts of the spirit And in very truth if we were willing and able to giue assured iudgement of our selues if we were not vnwilling to bring to light things that are hidden and the counsels of our hearts we should perceiue and iudge that what resistāce by the grace of God soeuer we make we quaile and yeeld not withstanding for the most part There streameth daily amids our willes and our zele I wote
not what sensualitie concupiscence enuie and infidelitie that steyneth our workes So that if all our actions should be examined by the word of God not one of them should be found able to stand before his iustice But if we iudge not nor confesse them now delay of time wil not amend or abolish their guilt the presence of the Lord how late soeuer he commeth will force vs to confesse for he can well discouer and iudge them Herevpon we may conclude that in our nature is no goodnes that the vnderstanding and good we haue descendeth from on high is brought by the holy spirite that the measure of the same spirit which we enioy in this world is as nothing in comparison of that we hope for is but a skantling a glimse a surface or smattring and as it were a smacke to make vs seeke hope and ardently long for that fulnesse of perfection which abideth vs in the world to come It sufficeth not the Pope to teach that man of himselfe may do some good thing Whether a man by his works may merit ought at Gods hand but he will haue vs further to beleeue that man may do good works inow to saue himselfe to satisfie the iustice of God to repaire and wipe away the sins and steines of his soule of his flesh and of his predecessors to merit not only for himself but also for many mo that vnmeafureable blisse and glory euerlasting which the wit of ma is vnable to copreliend Lo here a flatte contrarietic of the Pope to Christ lo here a doctrine bearing the right stampe of Antichrist lo here the diuinitie that brings the traffike of Church-men in request who keepe shop for open sale of mens saluation and make marchandise of their soules through couetousnes by fayned words as S. 2. Pes. 2. Peter hath foreshewed We did sufficiently deface this doctrine when we proued afore that man could doe no good that for the little good which commeth from man it is God that doeth it in him and by him Howbeit the holy Scripture informeth vs how God gaue his law to men not for to geue life iustifie and saue them by the same Gal. 2.3 but to make them know the vnablenes frailtic and corruption of their nature and to force them to acknowledge it impossible for man to performe his obedience to the maiestie of God to satisfie his debt to the iustice of God and to escape eternal death which should compel them with all humblenes to crie and craue forgeuenes grace and mercie Obedience to the law was inioyned vpon paine of death Iac. 2. it is said that whosoeuer shall keepe the whole law and yet fayleth in one poynt he is guilty of all Now there is not one man found be he Prophet or Apostle Gal. 3. which hath not disobeyed many commandements of the law and therefore th'Apostle saith that the Scripture hath shut vp all vnder sin that the promise by faith in Christ Iesus might be geuen to them that beleeue There is none iust no not one all are vnder sin Rom. 3. 1. Iohn 1. Isay 43. we deceiue our selues we make God a lyer if we say we haue no sinne Let vs be iudged together saith the Lord in Isay count thou that thou mayst be iustified thy first father hath sinned and thy teachers haue transgressed against me or bettayed my cause The Prophets and Apostles haue all frankly acknowledged themselues sinners they could neither accomplish the law nor be saued thereby This acknowledgement of himselfe his corruption sinne weakenes hath prouoked and enforced man to cry for mercie to the Lord and say with Dauid and Paul Psal 32. Rom. 4. blessed are they whose iniquities are forgeuen and wose sinnes are couered blessed is the man to whom the Lord imputeth not sinne Againe haue mercy on me haue mercy on me Psalm 52. for my soul trusteth in thee with Esdras there is no man among them that be borne but he hath done wickedly 4. Esd 8. nor any that doeth confesse thee which hath not done amisse for in this ô Lord thy righteousnes and thy goodnes shal be praysed if thou be mercifull vntothem which haue not the substance of good workes 4. Esd 7. and elswhere if God were not aboundant in his mercies the world could not contime nor they that haue the possession thereof No man can humble himselfe enough before God no man can too basely esteeme himselfe before his most glorious maiestie pride did put the Pharifee farre from God humilitie brought the Publican neere him pride caried our first Father out of the most honourable subiection of the Lord. Pride is the originall and cause of Antichrist and of backsliding as saith Esdras 6. Esd 8. Our Lord God hath fought so openly and with so great care against this opinion of merite by workes that I am astonied with wonder that men who say they are Christians durst thinke decree publish and receiue the same He hath aduertised vs that if we should accomplish the whole law yet could we not merit any thing at his hand After he had declared in S. Luke Luc. 17. that the master will not thanke that seruant nor thinke himselfe beholding to him because he did that which was commaunded him he addeth so likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable scruants wee haue done that which was our ductie to doe Luc. 18. What made the Pharisie reiected but the confidence he had in his workes The most praise-worthie and allowable works are martyrdomes and sufferings Rom. 8. now th'Apostle teacheth vs that those sufferings are not worthie of the glorie to come Gal. 2. Gal. 5. agayne that no flesh shal be iustified by the works of the law that whosoeuer will be iustified by the law are abolished from Christ and are fallen from grace that they despise the spirite of grace Heb. 10. that if righteousnes is by the law Iesus Christ died in vaine Gal. 2. Hee seemeth angry with a most vehement zele against the Galatians who busied their mindes about merits of workes he calleth them foolish in that they would leaue the spirit to walke after the flesh he vrgeth them he threateneth them by infinite arguments he concludeth that no man is iustified towards God by workes This is the doctrine published also with so great earnestnes in all th'epistle to the Hebrewes Then let vs condemne this doctrine of the Pope it exalteth the flesh it placeth the power of flesh and bloud in place where God should be it disanulleth and maketh voyde the loue the comming the word the death and passion and merite thereof the grace mercie of Christ Iesus It is scornefully to abase spitefully to defie the election and councels the iustice and mercie of the Lord it is to despise the spirite of grace it is to goe about to assaile
and breake in vpon the Lord in his own Paradise 2. Pet. 2. it is to deny the Lord that hath bought vs as saith S. Peter that to bring into the Church the merit of works is according to the same S. Peters saying to tempt God Acts 15. to lay a yoke on the Disciples neckes which neither our fathers nor we were able to beare it is to ouerthrow the counsel holden by the Apostles in the Citie of Ierusalem wherein was concluded that saluation depended not of workes but onely of the grace of the Lord. Let vs refuse this pride of the flesh least we be abolished of Christ and fall from grace Leaue we these marks of Antichrist to the Pope leaue we him with all the wicked to awayte for the merite of their works while we with all the faithfull awayte for the grace and mercy of God Let vs not deceiue our selues but confesse that all are shut vp in vnbeleefe that Iesus Christ might shew mercie vpon all Then let vs flie vnto him both willingly and for necessitie sake And as we triumph with S. Paul in our infirmitie and in the glorie and mercy of Christ Iesus so let vs notwithstanding bid our flesh battaile and continually fight against it with the first fruicts of the spirit to the encrease of our sanctification so farre as our power wil extend And let vs meditate with vnderstanding these wordes of Esdras let not the sinner say that he hath not sinned 4. Esd 16. for coales of fire shall burne vpon his head which saith I haue not sinned before the Lord God and his glory But learne wee by the holy Scripture the order and cause of our saluation first how Paradise is open to them onely whom God hath called chosen and predestinated to saluatioÌ„ that saluation is freely geuen to men that Iesus hath purchased it for the elect by his suffering and death that the holy Ghost inableth the elect to receiue the merite of our Saulours death and passion by faith Finally learne we to what ende good works are commended and commanded to man Iesus Christ saith in S. Iohn all that the Father giueth me Of Election and Praedestination Iohn 6. shall come to me and him that commeth to me I cast not aways none can come to me except my Father which hath sent â—e draweth him none can come to me except it be giuen vnto him of my Father Iohn 1. the faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but are borns of God againe glorifie thy sonne that he may giue euerlasting life to all them whom thou hast giuen him I haue made thy name manifest to men whom thou hast giuen me of the world I pray not for the world but for them whom thou hast giuen me Ioh. 13. ye are happy saith he to his Apostles I speake not of ye all Math. 11. Mat. 20.22 I know whom I haue chosen and in Matthew I giue thee thankes for that thou hast hidden these things from the wise and hast reueled them to little-ones moreouer many are called but few are chosen when S. Peter confessed him to be the Christ the sonne of the liuing God Math. 16. he saith blessed art thou Simon the sonne of Ionas for flesh and bloud hath not reueled it to thee but my Father which is in heauen It is written by S. Paul 1. Cor. 1.2 Cor. 5. 2. Thess 2. Rom. 8. that we are in Iesus Christ that it is God which hath set vs apart to saluation that God hath chosen vs from the beginning to saluation that whom he knew afore them hath he praedestinated to be made like to th' image of his sonne that God did chuse the children before they were borne Rom. 9. and hauing not as yet done good or euill that the purpose of God might abide according to th' election not by workes but by him that calleth that there is a remnant he meaneth of Israelites through th' election of grace Rom. 11. that which Israel sought for he obteined not but th' election obteined it Isai 43. I euen I am the Lord and beside me there is no Sauiour I haue declared and I haue saued and I haue shewed I euen I am he that putteth away thine iniquities for myne owne sake It is God that worketh in vs the will and the deede after his good pleasure But notwithstanding this truth so euident the Papists say that there is no such election and predestination for that it would folow that God should be vniust in chusing some rather then others and that he should lay the euill to their charge whom he made to do it and who neither could nor can withstand his will I am amazed to behold among men any so arrogantly ouer-seene as to plead and protest in this sort against God to make him iust after their maner and to imagine that his word is contrary to his iustice How dare we suppose and propose these doubtes seeing the Lord the Apostles and Prophetes did specially foresee and condemne them by name together with the very same inconueniences and reasons which the Popish Doctors alleage Mat. 20. The parable of the day-labourers was propouÌ„ded by our Sauiour to this end your coÌ„plaint is lesse to be admitted then that of the day-labourers They coÌ„plained to their maister that those which came not till the euening caried away as great reward as they who had borne the burden of the day the heat of the Sunne the master answered to one of them my friend I do thee no wrong diddest thou not couenaunt with me for a penny take that which thine is and go thy way I will giue as much to this last as to thee is it not lawfull for me to do what I will with mine owne goods is thine eye euill because I am good the last shall be first and the first shal be last for many are called but few are chosen Thus since we all deserue eternall death what wrong doeth the Lord to them whom he leaueth therein if men had any right to Paradise there should be some shewe of reason for that which ye say but sith they haue no right thereto that the whole right belongeth to God wherefore will ye prye into his liberalitie and controll him in the bestowing of his owne him that is all-good all-iust and all-mighty Rom. 9. After that S. Paul had bene very long in declaring and prouing election predestination how God had-chosen men yer they were borne and when they had done neither good nor euill that the purpose of God might remaine according to election he addeth what shall we say then is there vnrighteousnes with God God forbid for he saith to Moses I will haue mercy on him to whom I will shew mercy and I will haue compassion on him on whom I will haue compassion so then it is not in him that willeth nor
in him that runneth but in God that sheweth mercy for the Scripture saith to Pharao I haue raysed thee vp to this onely end that I might shew my power in thee and that my name might be declared throughout all the earth he therefore hath mercy on whom he will and whom he will he hardneth thou wilt say then to me why doeth he yet complaine for who is he that can resist his will behold the very same inconuemences which ye alleage he answereth but ô man who art thou which pleadest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour what and if God would to show his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vpon the vessels of mercy which hee hath prepared to glorie Isay alleaging most of these reasons to proue this doctrine stoppeth your mouth much more roughly with wordes that might make them tremble and sinke with ghastly feare and terrour who stand on such nice poincts and quiddities Isay 45. Wo be vnto him saith he that striueth with his maker the pot shard with the potshards of the earth shall the clay say to him that fashioneth it what makest thou Let vs therefore hold for certeine that the faithfull are elect and predestinate of God to saluation that saluation is by election and not by works and let vs consider that this doctrine bringeth most stedfast assurance and comfort to the faithfull against the stormes and perils of this world knowing that their saluation is fastened and grounded on so sure a rocke as is the election of God and not on the sliding sand of good works Iesus Christ saith There is no saluatiō but by Iesus Christ Iohn 14.10.1 1. Ioh 2. 1. Ioh. 1. Tit. 3. I am the way the truth and the life none can come to my Father but by me I am the dore if any entreth by me he shal be saued our Lord Iesus is the lambe of God that taketh away the sinnes of the world that is the attonement for our sinnes his bloud cleanseth vs from all sinnes he that hath the sonne of God hath life he that hath not the sonne of God hath not life Also in other places it is written that God saued vs not by the works of righteousnes which we had done but according to his mercy by the washing of the new-birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life 2. Tim. 1. that the grace of saluation was giuen vs through Iesus Christ before all times Rom. 3. that God hath iustified vs freely by his grace by the redemption which is in Iesus Christ that he died for our sinnes and arose againe for our iustification This is a true saying 1. Tim. 1. saith S. Paul and by all meanes worthy to be receyued that Iesus Christ came into the world to saue sinners of whom I am chiese Finally to deny that our saluation is not freely and wholy purchased for vs by the death and passion of our Lord Iesus to deny the law prophets and euangelists the old and new testament th'infallible truth of God yea it is so much as in vs lieth to treade vnder foote the sonne of God Heb. 10. and count the bloud of the now Testament wherewith we are sanctified an vnholy thing It is written that Iesus Christ is th' end of the law in righteousnesse to all beleeuers that Meses said We receiue saluation by faith he that shall do these things shall liue by the same but at this day the word of faith is if thou shalt confesse with thy mouth the Lord Iesus shalt beleeue in thy heart that God raised him vp from the dead thou shalt be saued Gal. 5. for with the heart man beleeueth to righteousnesse and with the mouth man confesseth to saluation againe there is no Circumcision nor incircumcision but faith working by charitie also Rom. 1. the Gospell is the power of God vnto saluation to euery one that beleeueth further Iesus Christ is our propitiatory sacrifice through faith further more Rom. 4. God iustifieth onely them that are of the faith of Iesus Moreouer to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse also the promise was made to faith againe it is written Ioh. 3. that he which beleeueth in the sonne shall see eternall life he that beleueth not in the sonne of God shall not see eternall life but the wrath of God abideth on him that the inst shall liue by faith Heb. 10. Heb. 11. 1. Pet. 1. but if any with draw him selfe my soule shall haue no pleasure in him that without faith it is impossible to please God that we are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 2. that Iesus Christ is pretious to them that beleeue and a stone to stumble at and a rocke of offence to them that stumble at the word Ioh. 14. In summe this is that which the Lord doth principally yea singularly require at their hands who ensue him and sue for his grace and succour this is that which he said to his Apostles after his resurrection Mar. 16. goe ye into all the world and preach the Gospell to euery crenture he that shall beleeue and be baptized shall be saued but he that will not beleeue shal be damued Luc. 23. th' one theef which belecued at the poinct of death he receiued into Paradise th' other which beleeued not he refused this is the Gospell to beleeue in God in him Ioh. 20. whō he hath sent for our saluation The Gospell is written that we might beleeue that Iesus is the Christ the sonne of God and that in belecuing we might haue life through his name Before S. Philip baptised th'Eunuch of Queene Candace he said it is lawfull to baptize thee if thou beleeuest with all thy heart It is written els where That faith commeth of God that none can say Iesus Christ is the Lord but by the holy Ghost that God hath giue vs vnderstanding that we might know him which is true that faith is not of our selues 1. Cor. 2. 1. Iohn 5. Mat. 16. Iohn 3. Tit. 3. Act. 16. but is the gift of God that the faithfull are borne of God that S. Peter receiued his faith of God and not of flesh bloud that men must be regenerat of the holy Ghost to become faithfull So it is writte that the Lord opened the heart of Lydia the
seller of purple to attend to the things which S. Paul spake They then that haue eares to heare vnderstand can not but acknowledge without doubting that faith is the mouth of the soule by which we receiue faluatiō the merit of the Lords death and passion that faith is the onely gift of God and therefore whofocuer glorifieth himself Psal 27. let him glorifie in the Lord and say with Dauid the Lord is my light and my saluation But some do argue against the word of God in these termes Faith doth not abolis◠workes Seing that grace abolisheth merit works are abolished likewise and so the Gospell abolisheth workes and the law by faith S. Paul did fore-see this obiection and aunswered thereto so carefully that none except the ignoraunt or enemies of the Gospell can make accompt thereof Neuerthelesse the Pope stands on it so stifly and esteemes it so highly that in consideration and vnder colour of it and his auarice together he hath brought in this goodly doctrine of the merite of workes contrary to the Gospell as by the premisses here-aboue appeareth Rom. 3.4 After Saint Paul had set downe this obiection he proueth more manifestly than afore that by faith we are saueck and stayeth firmely on this argument that Abraham receiued the promise of saluation by faith before the circumcision and long time yer the law was geuen so that the promise saith he belongeth to the faithfull and not to the workers of the law which law was geuen onely to the successors of Abraham after faith and the promises and so he leaueth vs to conclude that as the law was geuen to the successors of Abraham after the promises made to Abraham because of his faith euen so the faithfull ought to receiue the law not making it the cause of the promises and hand-fast of their saluation but shewing by their obedience thereto that the promises belong to them as being successors of them to whom the promises were made as being successors of Abraham yea children of the heauenly father whose voice they ought to know and vnderstand yelding them selues willingly to be guyded and gouerned by his holy spirite to the obedience of his commandements The sonne is a sonne afore he obeyeth his father but he sheweth by his obedience that he is the truesonne so the faithfull and elect afore workes afore their obedience appeareth be the children of God Works cannot bring them this title or qualitie it is the gift of God and commeth not of works saith S. Paul Ephesa but by workes they shewe themselues to be faithfull in deede and by the obedience they yeeld to God when he hath certified them of his wil they shew themselues to be the true and faithfull children of God S. Rom. 6. Paul is not content herewith but pursueth yet more euidently the ouerthrow of this obiection For hauing proued afore that wee are saued by grace and not by works it followeth what shal we say then shall we continue stil in sinne that grace may abound God forbid how shall we that are dead to sinne liue yet therein know ye not that all we which haue bene baptized into Iesus Christ haue bene baptized into his death wee are buried then with him by baptisme into his death that like as Christ was raysed vp from the dead by the glory of the father so we also should walke in newnesse of life and in the same Chapter what then shall we sinne because we are not vnder the law but vnder grace God forbid know ye not that to whomsother ye geue your selues as seruants to obey his seruants ye are to whoth ye obey and a little after but now being freed from sinue and made seruants vnto God ye haue your fruite in holmes and th' end euerlasting life Thus yee see that faith destroyeth not workes Contrariwise the Scripture commandeth vs that we oboy God to shew foorth the glory and holines of his house to shew and confirme our owne and our neighbors faith to shew that we feare loue and honor God that we belong to him are regenerated by him are his children seruants and this ought we to seeke in works and not our saluation Workes goe not afore election they follow it they follow adoption they follow faith they follow the sure trust of saluation The commaundemēts of God are directed to them that are of his house not to strangers so that we must be of his house before we may vnderstand or do them The commaundements are not they that make the children but they are the children that doo the commandements of their father But now behold how we learne what is th' end of good works 1 Pes. 2. It is written that it is the will of God that by wel doing we may put to silence the ignorance of foolish men as free and not as hauing the libertie for a cloke of maliciousnes but as the seruants of God 2. Pet. 1. Againe geue euen all diligence thereunto ioyne more ouer vertue with your faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlines with godlines brotherly kindnes and with brotherly kindnes charitie Saint Iohn saith hereby we are sure that we know him if we keepe his commandements he that saith I know him and keepeth not his commaundements is a lier and the truth is not in him he that saith he remaineth in him ought euen so to walk as he hath walked 1. Ioh. 4. 1. Ioh. 5. If any man say I loue God and hate his brother he is a lyer Wee know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe the faithfull should liue no more after the concupiscences of men 1. Pet. 2. but according to the will of God They must haue their conuersation honest that they which speake euill of them as of euill doers may by their good works which they shall see glorifie God in the day of the visitation True it is that the scripture seemeth in some places to ascribe saluation to works for the holy Ghost sometimes vseth indifferently all these termes election grace faith works and accepteth th' one for th' other expresly to shew vs that th' election grace faith and works are inseparable and as it is written that works done without faith auaile nothing so true works bring with them faith cōsequently th' election and grace purchased by the passion of our Sauiour Sometimes also the holy Ghost speaketh in this maner to rebuke them that abuse faith running after a bastard vaine and idle faith leauing the lawfull true and working faith At other times hespeaketh so applying himselfe to nouices and children in the faith For so S. Iames highly extolled workes Iac. 2. but that was vpon occasion to confound them that abused faith and thought they should continue vnprofitable and idle in faith As also S. Paul opposing himselfe against them
liken me that I I should be like him saith the holy one we ought not to think saith S. Paul that the Godhead is like vnto gold Act. 17. or siluer or stone grauen by art and the inuention of man It is high time than for vs to giue ouer all these images and content our selues with the Word which is the true image of God it is in vayne to looke for any liuely shew or feeling at the dead works of mens hands it is the holy Ghost that imprinteth in our myndes all right knowledge and from whom we feele all true comfort let vs craue it of him and leaue crouching to images Let vs not make our selues more wise thē th'Apostles to seeke for meanes to perswade which they haue neither sought nor cōmaunded there is yet among vs great likelihood of idolatry the feare of sinne therfore ought to ouer-rule our wisdome Let that suffice vs which the word doth teach Col. 3. Let our conuersation be in heauen saith Saint Paul let not our soules lye groueling on earthly thinges The true knowledge and adoration of the the faithfull is in spirit as Dauid and Iesus Christ say Psal 51. Iohn 4. and take we heed of prouoking the ielousie of God lest we feele th' effect of his threatnings let vs condemne images which offend God and make the silly people hainously to sinne let vs take this sclander and offence quite out of the Church and say with Isay images shal be broken all to peeces The Pope willeth vs to call vpon Angels and Saincts as mediators and intercessors Whether we ought to pray to or call vpon Angels and Saincts and for that end to direct to them our prayers with himnes praises and all other kindes of deuotion We finde no such matter in the holy Scripture but doo finde the scripture against it both in substance of sence and forme of words The Israelites vnder the law were not yet so assured of the bountie grace and familiaritie of God towards men as we are at this day since the comming of our Sauiour They durst not come nigh the mountaine they durst not touch the Arke of the couenant they durst not enter into the Oratorie into the sanctum sanctorum the most holy place fearing to be swallowed vp of death according to the threatnings made and experiences seene of them they had heard no speach in a manner but of the seueritie and iustice of God all that they had seene and heard of the Lord was but terror astonishment and trembling as saith S. Paul Heb. 12. They had most worthy and famous persons by whom many miracles were done in their sight of whom it seemed they held their religion the knowledge of God the law honor life rest goods as Moses Iosua Gedeon Dauid Salomon Elias Eliseus many others But aboue all they had Moses who had by the power of God miraculously brought them out of the bondage of Aegypt that made them on drie foote passe woonderfullie through the red sea that prouided them bread flesh and drinke in the wildernes deliuered them the law of the Lord with whom they saw him familiarly talke that brought them to the land of promise and many times while he liued called on God for them and appeased him what great power vertue and high degree of knowledge the Israelites attributed to Moses aboue all others except the Messias is knowen Howbeit we find not that after his death they directed any prayers to him they made neither to him nor to others any bowing or seruice that I speake not of diuine worships which ye shew euery day to an infinite multitude of Saincts The Israelites sought him after his death neither in heauen or earth they called not on him as their Mediator or intercessor they made no images of him to whom they might bring candles make prayers and sing hymnés with crowching and deuotion but here-against the holy Ghost aduertiseth vs that he was buried in the valley of Nebo in the land of Moab Deut. 34. and that none knew his Sepulchre to this day least the people should fall into idolatrie towards him because of the miracles which the Lorde did by him Th'Israelites called not on Abraham Isaac and Iacob for whose sake the Lord chose them for his people And we that are Christians by the grace of God that are come to the hil of Sion Heb. 12. as saith S. Paul and to the heauenly Ierusalem the Citie of the liuing God to the company of many millions of Angels to the congregation of the first borne which are written in heauen and to God who is iudge of all and to the spirits of the iust sanctified and to Iesus Christ the Mediator of the new Testament that cannot doubt of the goodnes gentlenes and familiaritie of our God of our Mediator that know his office and his will as hauing liued and conuersed with him in this world as hauing heard and touched him yet notwithstanding doo call vpon Saincts and Angels we leaue the Lord to run after them we adore the sepulchres bones and garments of Saincts wee shrine them in siluer and golde we enrich them with pretious stones we preach and commend them more than Christ wee runne after stockes stones and metall we carry them more solemnly than that which we thinke to be the Lords body wee salute them we kneele on the ground before all these things Thus we beseech the Angels and Saincts to make request for vs and honor them in spirit and in flesh in dust and rottennesr there aboue in heauen here beneath on earth in their bones sepulchres garments in as deuout manner as we are able We receiue nor holde it of the Israelites nor of th' old Testament neither holde we it of the new nor yet of the Apostles or Primitiue Church whereunto we should haue chiefe regard to rule our deuotions by It is written Act. 3. that after S. Peter and S. Iohn had healed him that was a creeple from his birth the people amazed thereat did run to them and that S. Peter beholding the same said to the people ye men of Israel why maruell ye at this or why looke ye so stedfastly on vs as though by our owne power or holines we had made this man to walke the God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus and a little after his name hath made this man sound whom ye see and know through faith in his name and the faith which is by him hath geuē to this man perfect health it is written Act. 10. that Saint Peter being entred into the house of Cornelius the Centurion Gornelius cast himselfe downe at his feete to adore or worship him but Saint Peter tooke him vp saying arise I also my selfe am a man Act. 17. Saint Paul and Barnabas hauing healed a creeple in Listra being a Citie of the countrie of Lycaonia the
and vanities If it be true that a fire is in Purgatorie and soules must passe through the same tarying therein a certaine time to suffer the torments of spirituall frying for satisfaction of their sinnes it should then follow that there is no Sauiour or els the satisfaction of our Sauiour God man is imperfect and of no power Now so it is that we learne in the Scripture how Iesus is the Sauiour that the father gaue his sonne to be Sauiour of the world this is the subiect this is the marke whereat the Prophets aymed this is the Gospell this haue the Apostles witnessed by wordes writings miracles and sufferings how that we are ransomed by his death and passion that the purging and remission of our sinnes is made by his bloud that the satisfaction he hath made for vs is whole perfect Meb 7. yea ouer-abounding and exceeding the debt he is able perfectly to saue them saith S. Paul that come vnto God by him for it pleased the father that in him should all fulnes dwell Col. 1. and he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world If he be the reconciliation for the sinnes of all the world with greater reason is he the reconciliation for the sinnes of his chosen for many are called but few are chosen On the other side seeing Iesus Christ is God we may not doubt of the perfection of his deedes and thereupon we know the satisfaction he made for vs is complete and performed Furthermore the holy Scripture to remoue all imagination of the paines and torments of purgatorie after this life warranteth vs that there is no accuser against the faithfull nor any accusation iudgement nor condemnation against the chosen Isay 50. He is neere that iustifieth me who will contend with me the Lord God will help me who is he that can condemne me Apoc. 12. saith Isay Th'accuser of our brethren which accused them before our God day and night is cast downe saith S. Iohn And S. Paul asketh Row 8. who shall bring any accusation against Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs is it possible to heare or reade a word more comfortable and more expresse to deliuer vs from the feare of Purgatory But marke yet further how the Lord himself by othe assureth vs that after this life there is no paine of Purgatorie verily verily I say vnto you he that heareth my word and beleeueth in him that hath sent me Iohn 5. hath life euerlasting and shall not come to condemnation but hath passed from death vnto life and other where he that beleeueth in me is not condemned but he that beleeueth not is condemned alredy If there be no accuser no accusation nor condemnation against them that are in Christ and if we passe immediatly from death to life why do we imagine the paines and torments of Purgatorie fire Dauid assuring himselfe that the Lord iudgeth not his elect prayeth ordinarily that he enter not into iudgement with him and so pray woe dayly that hee graunt vs his peace and that he enter not into iudgement with vs as it is written Col. 1. that the good pleasure of God was to reconcile all things to him by the bloud of Iesus Christ pacifying by himselfe the things that are aswell in earth as in heauen that being iustified by faith we haue peace with God by our Lord Iesus Christ and in another place Rom. 5. God setteth out his loue towardes vs seeing that while we were yet sinners Christ died for vs much more then being now iustified by his bloud we shal be saued from wrath through him If God is reconciled and pacified if we haue peace with him if he is not prouoked against vs why feare we the condemnation of Purgatorie Rom. 10. He that beleeueth in Christ shall not be confounded the Lord redeemeth the soules of all his seruants all such as hope in him Psal 32. shall not be confounded Sith there is no more cōfusion for them that beleeue in God why will we beleeue dread the condēnation of Purgatorie where no cōfusion is no condēnation by iustice can be S. Paul assureth vs Rom. 5. that by the iustifying of one he meaneth Christ the benefite abounded toward all men to the iustificatiō of life but after iustification followeth no condēnation Againe he saith that forgeuenes of sins is purchased for vs by the bloud of Iesus Christ that where forgeuenes is there is no more oblatiō for sinne if there is no more oblation for sinne it followeth that sin is imputed no more els we should be for euer in sinne so for euer excluded out of our masters ioy out of his paradise seing no oblation for sin should remaine which vtterly cōtrarieth the purpose of th'Apostle but if sinne is imputed no more as the scripture in this text many mo teacheth most euidētly why should the Lord cōdēne vs in any penalty satisfactiō In the gospel is declared that the soules of the dāned incōtinent after their departure frō this world do passe into hell as the soules of the iustified in Christ are incontinent borne into Paradise Euen so Luke 16. the Euangelist rehearseth how the soule of the wicked Richman was cast headlong into hell by and by after his death and that of poore Lazarus caried vp to Paradise into Abrahams bosome Luk. 23. And so said our Lord to the theefe that hung on the Crosse by him I tell thee verily this day shalt thou be with me in Paradisetifthere be a Purgatory indeed out of this world through which all soules must passe perferce for satisfaction of sinnes the likelihood is great that this Theefe of euill life condemned to die for his sinnes who had not beleeued in the Lord but for a moment afore he gaue vp the ghost ought to haue passed and tarried there for a while and yet the selfe same day was receyued into Paradise It behoueth vs heedfully to consider wherefore the Lord saith Mar. 13. Luke 12. Math. 24. watch and pray while ye are in this world wayting for the masters comming the comming of the Lord he shall come as a theefe in the night the houre of his comming is vncertaine Math. 25. ye know not when the Bride-grome should come haue alwaies your lamps in a readinesse for when the Bride-grome is passed by and gone into his chamber ye may enter in by no meane All these words are spoken to instruct vs not onely touching the maner of the second comming of our Lord but principally that repentance after departure out of this life is all too late and because the houre is vncertaine we must alway keepe vs in readinesse and verely this our