as beleue hath bin more careful for the naturalmaÌ„ by leaving those principles which stande vpon their owne ground that so he may attaine to the knowledge of all such Arts sciences which are profitable for the maintenaÌ„ce of this teÌ„poral life that he hath not left the like principles and grouÌ„ds for the regenerate maÌ„ wherby he may attaine to the knowledge of al such things as do coÌ„cerne eternal life And if Aristotle bee iudge in Philosophy Galene in Physicke Iustinian in the law albeit many of their rules precepts he diversly expounded by their Interpreters even so albeit there be diverse expositions of holy scripture yet God forbide but the holy scripture of God the most cleare pure fountaine of truth should be the iudge of faith that especially by the maine grounds of faith therein coÌ„tained The which are therefore named by the auncieÌ„t Fathers the key A bâ— serm 38. Aug. de doct Christ l. 3. cap 2. 3. De Temp. Serm 119. So r. hist Eccles lib. 5. Cap. 10. and rule of faith for that the perspicuity plainnes of theÌ„ doth open as it were a doore into all the mysteries of faith And hereof it was that not only Theodosius the Emperor vsed theÌ„ as a meanes to end all coÌ„troversies in his time but S. Austin also being to expouÌ„d the first booke of Moses called Gen. setteth theÌ„ down in the forefroÌ„t of his worke as a rule whereby he meaneth to frame al his interpretatioÌ„s that if they misse in the meaning of any particular place yet they may not erre in the substaÌ„ce of faith because he avoucheth nothing but that which is agreable to the grouÌ„ds of faith So likwise TertulliaÌ„ Iraene that liued near the Apostles See Kemnis Exa Trid. Conc. de traditionibus time wheÌ„ certaine heretikes charged the scriptures as the meÌ„bers of the Church of Rome doe now that they were in sufficieÌ„t dark ambiguous that the truth could not be fouÌ„d out by them without traditions they ioined issue with theÌ„ referred themselues to the iudgmeÌ„t of that doctrine which the Apostles delivered by tradition to the Churches the suÌ„me whereof they relate altogeather as it were eveÌ„ as it is set down in the Apostles Creed being the very pith substaÌ„ce of that faith which was delivered first by mouth by the Apostles theÌ„selues afterward set downe in their writings that it might be the pillar fouÌ„datioÌ„ of faith al interpretatioÌ„s of scripture they require to be agreable to this entire perfect body of truth as they had learned of the Apostle S. Paul that al prophecie should bee Rom. 12. 6. sutable proportionable to the faith Vnto the which Testimonies of these learned Fathers I adde the iudgment of Beza KeÌ„nitius quoted before that al indiffereÌ„t persoÌ„s may perceiue that we walke in the saÌ„e waies that these learned Fathers haue trod out vnto vs vsed the same meanes to attaine to the right interpretatioÌ„ of holy scripture and to a sound catholike iudgment in matters of faith No huÌ„ble Serm. in c 3. Cant. christiaÌ„ saith Beza if he desire to be taught caÌ„ be deceiued in the interpretatioÌ„ of holy scripture if he diligeÌ„tly coÌ„fer place with place according vnto the exaÌ„ple of our S. Christ the Math. 4. 7. practise of the auncieÌ„t CouÌ„cels if with all he referre the whole vnto the correspoÌ„deÌ„cy of the articles of our faith which we call our Creede being the suÌ„mary abridgmeÌ„t of every fuÌ„dameÌ„tall point of our Christian religioÌ„ Most notable also to Serm 4 de Incarnat Dumini this purpose is that of Leo If any saith he shal preach vnto you any other thing besides that which ye haue learned let him be accursed preferre not wicked fables before evideÌ„t truth whatsoever it shall happeÌ„ that ye read or heare coÌ„trary to the rule of the Catholike Apostolike Creede accouÌ„t it altogeather daÌ„nable divelish By which testimony of this learned Father we may gather that the doctrine of faith sette down in the Creede is that evideÌ„t truth which was delivered by the Apostles whatsoever is contrary to the same is a wicked fable to be accursed as being no better then flat daÌ„nable divelish Wherefore good ChristiaÌ„ reader if thou wouldst not willingly hold that faith which is fabulous accursed daÌ„nable diuelish examine thy faith according to those grouÌ„ds which are both easie short perfect least thou shouldst plead ignoraÌ„ce in thy selfe or leÌ„gth tediousnes in the worke it selfe Be not ouer credulous in this matter of so greate moment nor so simple as to receaue any pointes of faith which are not agreeable to this rule of faith No although that they be taâ—ght by that Church which maketh her boast that she caÌ„not erre and that the faith of her cheife governor caÌ„ never faile Nay rather if thou wilt be a sound scholer in the schoole of Christ learne to yeelde that reverence honour only to the bookes of Aug ep 91. ad â—litron the diuine scripture that thou firmely beleue that none of the Autors of theÌ„ erred any whit in the penning of the same giue this prerogatiue only to the worde of God that it hath his sufficieÌ„t warraÌ„t credite in itselfe because it is inspired of God proceedeth froÌ„ him which caÌ„not erre deceiue or be deceiued as for the writtings of all other albeit they excel in wisdom holines receiue theÌ„ not because they haue thus iudged but for that they are coÌ„firmed by the autority of the Canonicall scripture or by some reasoÌ„ agreable vnto Hom. 13. in 2. ep ad Cor trueth And verily it is an absurd thing as Chrysost saith in a mony matter not to trust an other but to tell that eveÌ„ after a mans own father in matters of farre greater momeÌ„t which coÌ„cerne Gods glory the salvatioÌ„ of our owne soules in a simple sottish credulity to follow the iudgmeÌ„ts of other men whereas also we haue a most exact ballaÌ„ce rule even the ceÌ„sure determinatioÌ„ of the divine lawes Yea whereas we are precisely coÌ„maÌ„ded to proue all to approue the best â— Th. 5. 21. 1. Ioh 4. 1. 1. Cor. 14. 32. not to beleeue every spirit but to try the spirits whether they bee of God or no for that the spirits of the Prophets are subiect to the Prophets therefor by trial to be fouÌ„d true before they be beleeued Neither is it any disgrace to the iudgmeÌ„t of man to be subiect to the ceÌ„sure of Gods spirite already set downe in the canonical scriptures for eveÌ„ the spirit of God speaking in S. Paul was coÌ„teÌ„t to be tried by the sacred scriptures that is in truth by himselfe the BereaÌ„s at coÌ„meÌ„ded Act 17. 11. Apoc. 2. 2. for doing the same as the Angeâ—l of the church of â—phesus is also coÌ„mended for examining
was onely able to giue a sufficient price for that heavenly purchase as al the faithfull from the begining of the worlde haue vndoubtedly beleeved Apoc. 19. 10 so that it is a sure token of the spirit of a true prophet to giue testimony therevnto Wee haue saith Austine Iesus Christ our Aug. in Epi. Ioh. tract 1. advocate and he is the propitiation for our sinnes he that holdeth this holdeth no heresie he that holdeth this maketh no schisme And if the very Apostle Saint Iohn had saide saith the same Father If any man sinne Aug cont Epistâ—l Paâ—… l 2. Cap. â— yee haue me for your advocate and I obtaine pardon for your siâ—…es What faithfull person woulde haue endured him VVho woulde haue taken him for an Apostle of Christ and not for a very Antichrist And yet the church of Rome the lesse catholike and the more haereticall schismaticall and Antichristian is she teacheth vs not to rest vpon the mediation and merite of Christs passion as the onely propitiation and satisfaction for sinne and the onely meritorious cause of our saluation but also to trustâ—n our owne merites in the workes of supererogation performed by the saintes and in their praiers and intercessions Opposit 15. The sincere professors of the catholike faith acknowledge Christ to be nowe onely in heaven according to the flesh whither he is ascended and from whence they looke for him to come to iudgement wheras seduced and seducing heretikes * See fol. vvill needes haue him to be here also now in earth albeit he be seated aboue the highest heavens THe flesh of CHRIST when it was on earth surely it was not in heaven and nowe because it is in heaven certainly Vigil contr Eut l. 4 Cap. 4. it is not in the earth Yea so farre is it from being in earth that vvee looke for Christ after the flesh to come from heaven whome as he is GOD the Word vve beleeue to be vvith vs on earth Then by your opinion either the word is comprised in a place as vvell as the flesh or else the flesh is every where togeather with the vvord seeing one nature doth not receiue in it selfe any different or contrary estate Now to be contained in a place and to be present every where be thinges diverse and very dislike and for so much as the Word is every where and the flesh of CHRIST is not everie where it is cleare that one and the same CHRIST is of both natures that is every where according vnto the nature of his Deity and contained in a place according vnto the nature of the humanity This is the catholike faith confession which the Apostles delivered the martyrs coÌ„firmed and the faithfull persist in to this day And therefore whereas the church of Rome teacheth that the flesh of Christ is in heaven and in earth togeather at one time confoundeth the distinction of the properties of the tvvo natures of CHRIST by teaching him according to the property of his humane nature so to be contained in a place that he is also in ten thousand thousand places at one time What doth she thereby but condemne the catholike faith and confession delivered by the Apostles confirmed by the martires and continued among the faithfull vnto the time of Vigilius Opposit 16. The catholike faith by the warrant of the word of God acknowledgeth but two places after this life and the contrarie opinion proceedeth from See Aug. â—uch ad Lâ—… Cap. 6. 7. a blinde albeit it seemeth a kind affection LAstly to omitte other thinges which might be alleaged to this purposâ— for there are so many oppositions betweene the doctrine of Christ and Antichrist as there are maine groundes of our christian profession as it may appeare throughout al the partes and parcels of this treatise the catholike faith teacheth that there are but two places after this life So Austine Aug. Hâ—…pog Lib. 5. The first place the catholike faith builded vpoÌ„ â—iuin autority beleueth to be the kingdome of heaven the second to bee hell where every apostata and infidell is tormented And as for any third place we are vtterly ignorant thereof neither doe we finde any such in the scriptures And what shall the church of Rome be still esteemed to be catholike which will not allow of this pointe of the faith neither which yet S. Austinâ— allowed to be catholike Div. 2. That the church of Christ is not alwaies visible OVr creede teacheth vs to say I beleeue and not I see the I beleeue the holy catholike church catholike church that is hovvsoever the members of the true church are not alvvaies visible nor their companies conspicuous yet I beleeue that GOD hath his church and congregâ—tion in some place or other which rightly and sincerely worshipeth him in spirit truth And therfore this church as it is sometimes likened to the Moone in her full brightnes so it is sometimes compared to the same greatly obscured and after a sort loosing her vvhole light And as it is sometimes resembled to a city built vpon a hill vvhich is admirable for her exceeding beautie and glorie so it is sometimes also compared to a cottage in a vineyarde and to a lodge in a garden of cucumbers and to a besieged câ—…ty defaced and wasted with extreame misery and to a countrey overâ—… and after a sorte dispeopled by the sworde of the enemy As it came to passe not onely amonge the Israelites in the time of Elias but also in the kingdome of Iudah in the time of Isayas who complaineth that al maÌ„ner of corruptions in al estates of meÌ„ were so grievous had made so great havocke that had not the Lord reserved vnto himselfe a small reâ—nant they had beene made as Soâ—oma and like vnto Gomortha And 〈…〉 29. how stoode the case with the church in the beginning of the Apostles times vvas it not such that it gaue iust occasion to Saint Paul to renevv againe the same complainte Yea this remnaunt vvas so smal at our Saviours death that it hath beene deemed by some that the church was only then in the blessed Virgin and in Davids and Ieremies time this company also was so inconspicuous that one of them crieth out 〈…〉 1. Helpe Lord for there is not one godly man left and the other is willed by the Lorde himselfe to runne to and fro through the streetes of Ierusalem and to inquire if there were one that executed iudgement and embraced truth and hee would spare all for ones sake Div. 3. That hypocrites and vngodly persons are not the true members of the holy catholicke church of Christ which is the congregation of the predestinate THe true church is holy and so are al the true members therof for that they are vnited and ioyned togither by the bands of one holy and pure spirit 〈…〉 1. For if the vngodly were members of this church shee were to be called vnholy
in respect of them for that their number is alwaies the greater â—as shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy in respect of the godly for that they are the better part Wherfore all vngodly and faithlesse dissembling hypocrites as they seeme onely to be holy and are not so they seeme also but are not in deed the true members of the holy catholike church For how can they haue the church to be their mother which are not begotten againe of the immortal seede of the word of God which liueth and lasteth for euer How can I say those bee members of the holy catholicke church and haue her for their mother vvho haue not God for their father who as they honour not God as a father neither endevour to resemble his image so he doth not acknowledge them for his sonnes nor accept them as inheritours of his heavenly kingdome And doth not our creede reach vs also that this holy catholike church of Christ is a communâ—on of saintes who haue in this life remission of sinnes and shall attaine in the life to come to a glorious resurrection and to lâ—e everlasting But the wicked vngodly dissembling hypocrites the sonnes of the bond woman which are base-borne and bastarde brethren they haue no part nor portioÌ„ in these blessings of God with the sonnes Gal. 4. 30. of the free woman which are the elect chosen children of God and the true members of the holy catholicke church of Christ Wherefore the church of Rome greatly disgraceth this holy catholike church of Christ in that shee would allowe an interest in her to impuâ—e and vngodly dissembling hypocrites as on other respectes shee advaunceth her to high in assigning her that priviledge that shee cannot erre and graunting that ability vnto her children whereby they may perfectly fulfill the law of God Div. 4. That the church may erre in matters of faith THe Apostles prophets had their doctrine from God not onely mediately by instruction but also immediatly by revelation Holy but revelations are now ceased and the church hath her doctrine now mediatly onely by instruction out of the divine and sacred scriptures and therefore the church may erre albeit the Apostles and Prophets were free from errour For in learning out of the scriptures the dulnesse and blindnes of our capacity oftentimes misseth of the true sence and meaning thereof which is no impediment when as the spirite of God by revelation vseth not the blockishnesse of our vnderstanding to bring vs to the knovvledge of God but doth immediately by his power shâ—dde it in our heartes or else teacheth vs by such as are instructed immediately 〈…〉 2. Div. 3. That every member of the church breaketh the law and doeth not perfectly fulfill the same NO man loveth the Lorde with all his heart power and strength so that all his â—ffections cogitations thoughts are only employed in the Lords service and in obedience to his commandementes and therefore no man perfectly fulfilleth the whole law For our loue doth so follow ouâ— knowledge that no man can perfectly loue God that perfectly knoweth not his loue and goodnes towardes vs but in this life wee knowe but in 〈◊〉 13. 9 parte vvee vnderstande but in parte wee see as through a glasse and in a darke speaking and so our loue also is but in parte it is no wise so perfect as it ought to be VVherefore that perfect loue beeing not in any which the lawe requireth that which wanteth thereof is sinne â—…p 29. and a breach of the lawe and commaundementes of God For to loue the Lorde withall our hearte soule and strength is not a point of perfection counselled onely in the gospell aboue the lawe but a necessary duety commaunded in the lavve and therefore our Saviour calleth it in slâ—tte tearmes not onely a commaundement 〈◊〉 â—…2 38. but also the first of the commaundementes VVherefore all being guilty of the breach of this commaundement there is none that is able to fulfill the vvhole lawe much lesse to doe any worke of supererogation more then is commaunded in the law of God Many prowde debtours hauing not as yet wasted their whole stockes but beeing only declining and ready to fall conceaue so well of themselues and of their owne ability that when they looke but vpon the particular billes of their debt they conceaue some hope to recover and to bee able in time to discharge all but vvhen they cast them all togither and so take a viewe of the totall summe that appeareth by and by to bee so great that thereby they are cleane dismaide and discouraged and vtterly excluded from all hope But the pride of our Romish banke-ruptes is in a farre higher degree in that the summe of all the commandements contayning the summe of our vvhole debte bee it neuer so great and neuer so huge yet it doeth not mooue them to acknowledge their inhabilitie but they still imagine themselues to be able to fulfil the whole lavve and so to discharge their vvhole debte yea and more also vvith the surplussage vvhereof beeing due vnto them The meanest in the church of Rome are taught that they may fulfil al the commandementes whereas the very best in the church of Christ more or lesse faile in all vppon a reckoning and an accountes they thinke themselues able to helpe tovvardes the dischardge of the debtes of others also VVhereas in trueth if vvee vvoulde duely looke into the greatnesse of the duety that is required at our handes in any one of the commaundementes wee should perceiue the very debte of every one of these particular billes to amounte and grovve to so great a summe that as long as vvee liue heere in this life such is our spirituall penury and beggary vvee are neuer able to discharge the same 1. CoÌ„mand For vvho is there euen amonge the most perfecte and iust that neuer preferreth profite or pleasure or the satisfying of one affection or other before iustice and righteousnesse and before his loue and obedience to God thereby placing them after a sort in Gods throne 2 who alvvaies so highly conceiveth of the incomprehensible maiesty of the almighty Iehovah as hee ought to doe and of his incomparable and vnmatchable glory that cannot be resembled by any similitude without great impeachment and derogation to the same 3 Who conceiveth so reverently of the infinite power of the most mighty creator of heaven earth that hee neuer taketh his glorious and dreadfull name in vaine but euer vseth it with such reverence and feare as is due vnto it 4 VVho sanctifieth on that manner the Sabaoth day that ceasing altogither from satisfying his owne vvill hee suffereth the Lord by his holy spirite and sacred vvorde vvholy to vvoâ—ke in himselfe and so employeth himselfe only in his service Yea who is it that keepeth a perpetuall Sabaoth vnto the LORDE 5 VVho is it that so honoureth his pâ—rentes and the rest of his
theÌ„ which said they were Apostles finding theÌ„ liars So likewise our Saviour Christ the wisdome of God in whome were hid al the treasures of knowledge willeth his auditors to search the scriptures Ioh. 5. 39. so to try by theÌ„ whether he taught any other doctrine theÌ„ was coÌ„tained in these sacred bookes for in them saith he ye thinke to haue life they are my deponeÌ„ts witnesses Neither doth he desire any better lurers to giue evideÌ„ce coÌ„cerning the truth of his doctrine And S. Hierome foretelleth of the faithfull of these last daies that they shall not suffer In Nah. c. 3. theÌ„selues any longer to be kept in ignorance by their blind guides but shal ascend vp to the mouÌ„taines of the Apostles Prophets that by the cleere light of their infallible doctrine they may be directed in the right way to their eternall salvation Wherefore as many of vs as desire to be saued by coÌ„ming 1. Tim. 2. 4. to the knowledge of the truth let vs follow the commandemeÌ„t of Christ and his Apostles the example of the noble BereaÌ„s of the faithful of these last time let vs asceÌ„d vp to the mountaine of the Apostles Prophets take them to be our guids in all our ghostly spirituall affaires let vs by their Canonicall writings especially by the fouÌ„datioÌ„s of faith in theÌ„ coÌ„tained as by a most certaine sure rule try the doctrine of al meÌ„ angels of al particular Churches whatsoever be they FreÌ„ch Duch Spanish or Italian I hat law that will not be tried is worthely suspected that doctrine which flieth the light is the doctrine of darknes For truth seeketh not corners it would not be covered vnder a bushel but set on a caÌ„dlestick she would not haue her face masked lest she should passe vnknown she would appeare with opeÌ„ couÌ„tenaÌ„ce that so she might be iustified of all her childreÌ„ For thy furtheraÌ„ce herein good ChristiaÌ„â—eader in this short treatise the which if it giue but occasioÌ„ to some other to haÌ„dle the same matter in maÌ„ner more suffiâ—ient I neede not accouÌ„t my labour to be lost I haue laide purple to purple that it might the better be discerned as also the cloth of the coÌ„trary colour that is I haue ioined to the Articles of our Christian Creede the points of our Christian faith agreeable therevnto as also such erronious and heretical positions which are repugnaÌ„t contrary to the same The which thing being so behouefull and necessary it had bin convenient that some one of great giftes had been emploied therin neither could his learning eloquence haue beene more advanced then in being handmaides in so profitable a service But now it pleaseth the Lorde to send this present vnto thee by the hands of a simple servitour and in a rude and vnpolished speech as in an earthen platter or wodden dish that so the meate may rellish for the meates sake it selfe not for the fairenes or goodlines of the dish But first thou must purge and free thy taste froÌ„ the corrupt humors of partiality and of al obstinate wilful resolutioÌ„s neither must thou presume to appointe of thy selfe what shal be sweet what sowre but suffer the Lord himselfe only to be thy taster therein and so thou maiest also in thy course both taste and see how gracious the Lord is and at the length attaine to the blessednes of al such as place their whole hope and confidence in him The Lord for his mercies sake disperse more more the grosse misles of al spirituall blindnes and darknes and open thine heart as hee did the heart of Lidia giue thee vnderstanding in all things Act. 16. 14. graunting vnto thee the spirit of truth to leade thee into al truth for his owne glory and thine vnspeakeable comfort and ioy Thine in the Lord JOHN TERRY The principall vses of this Treatise FIrst here the Reader may behold the pointes of faith with the errours repugnant therevnto referred to the Articles of our Christian faith and to the residue of the maine grounds and principles of our Catholike profession Secondly in this collation he may perceiue both the particular pointes of faith to be a light for the better vnderstanding of these grounds of faith also the groundes of faith to giue greater strength for the confirmation of the particular pointes of faith and for the confutation of the erroures that are contrary thereto Thirdly whereas the people for the most part cannot read the holy scriptures nor so well vnderstand and keepe in memorie the sentences takeÌ„ out of the Apostles Prophets as they can these grouÌ„ds of our ChristiaÌ„ professioÌ„ by reason of the more familiar vse of the same therefore the particular pointes of faith being made open and knowen vnto them the more easily by this collatioÌ„ they may the sooner hereby be brought to the knowledge of the truth and also confirmed and established in the same Fourthly wheras the most venemous Doctrine of Antichrist is the more A preservatiue for the simple against the polloned doctrine of the Romish Antichrist being offered vnto them in a cup of gold that is vnder the name the of Catholike faith readâ—ly received for that it is delivered in a cuppe of gold that is vnder the name of the Catholike faith even the simple vnlearned may receiue by this collation a most soveraigne preseruatiue against the same For it is an vndoubted trueth agreed vpon of both sides that these grouÌ„des of faith are Catholike and Apostolike therefore that all such doctrines as are not agreable thereto but are contrary to the same are neither Catholike nor yet Apostolike How then may even a simple man say to such as would seduce him to the Popish religion vnder the preteÌ„ce of recoÌ„ciliatioÌ„ to the Catholike faith caÌ„ that doctrine be Catholike which teacheth it to be sufficient to beleeue in grosse as the Church beleeueth wheras the scope end of my Catholike Creede is that I not only know vnderstaÌ„d but also be able to make a distinct coÌ„fession of the very hardest pointes of the Christian faith SecoÌ„dly he may say how can that doctrine be Catholike which teacheth me to doubt of particular faith whereas the Catholike Creede teacheth every faithfull Christian constantly to professe without wavering I BELEEVE Thirdly be may aaâ—e how can your Romish doctrine be Catholike which teacheth me to beleeue in the Church in the Saintes wheras my catholike Creede teacheth me to beleeue the Church and not in the Church but only in God Lastly to omitte the rest whereas my Catholike Creede teacheth me that Christ only suffred died for my sinnes that he is my only Redeemer Saviour how can your Romish doctrine be Catholike which teacheth that the Saintes also suffered and died for me and that their sufferings being applied vnto me by the Popes Pardons are both SATISFACTORY for
people to beleeue in grosse and blindefully as the church beleeueth but that they ought to vnderstand the seuerall pointes of their faith IN the Lords praier we are taught to call 〈◊〉 in 〈…〉 alâ—…tie â—…er of heaven earth c. God not my father but our father to teach vs in charity to presume such to bee Gods children which cal vpon one common father togither vvith vs in the name of our Lorde Iesus Christ our sole and onely mediatour But in our creede we are taught to saye not vvee beleeue but I beleeue to teach vs that it is not the faith of any other but everie one 's owne particular faith vvhich ioyneth him vnto the house-holde of faith and causeth him to be admitted amonge the members of the faithfull For as by beleeving that such a one or such a one taketh a verie good course to make cloth or to manure the grounde maketh not an other man a good cloth maker or husband-man vnlesse hee knovve the like courses himselfe and bee able also to practise the same even so it maketh not a faithfull christian to beleeue as such or such a faithfull man beleeueth except hee himselfe holde a right faith For an others faith can make mee no more faithfull then an other mans charitie can make me charitable or an other mans patience can make me patient The iust shall liue by his owne faith and Hab 2. 4. not by the faith of any other And so we are taught by the general coÌ„fession of all the articles of our christian faith which is to be made of every faithfull christian that the true christian catholike faith is not to beleeue in grosse and blindfully as the church beleeveth but distinctly and particularly both concerning God that he is one in substance and essence distinguished into three persons the father the sonne and the holy ghost and also concerning his workes that he made vs and not we our selues that he redeemed vs and not we our selues and that he sanctified vs and not we our selues Where vnto agreeth the creede of Athaâ—asius Wherin it is most pereÌ„ptorely avouched that not not only the learned but the vnlearned also even whosoever will be saued not as in the last place but before all thinges neither as a matter only convenient but as a thing most necessary must holde the catholike faith and that he must beleeue and confesse the mistery of the vnity in trinity and of the trinity in vnity with that other great missery of godlines also God manifested in the flesh For as with the hart man Rom 10 10 beleeveth vnto righteousnes so with the mouth he confesseth to salvation So that the true faith both instructeth the harte with knowledge and directeth also the tongue in the confession of the same For as Ierome faith of the scripture that it consisteth not in the reading but Advers Lucif in the vnderstanding so we may say that the catholike faith consisteth not in the wordes wherein it is expresse but in the catholyke sence and meaning and therefore not the bare reciting of the wordes of the creede but the right vnderstanding of the of the sence and meaning thereof maketh a sonnde and a catholike christian This is everlasting life saith our Saviour Christ to Ioh. 17. 3. knowe the true God and whome thou hast sent Iesus Christ The which knowledge vvhen the Apostles were to preach to other they are saide to haue receaued the keyes of the kingdome of heaven and the same knowledge when they vvere endued withall themselues it vvas a token and signe vnto them that they vvere then receiued among the number of the faithfull Vnto you saith our Saviour Christ vnto his disciples it is giuen Mark 4. 11. to knowe the misteries of the kingdome of heaven but vnto them vvhich are without all thinges are done in parables that seeing they may see and not discerne and hearing they may heare and not vnderstand least at any time they shoulde bee converted and their sinnes shoulde bee forgiuen them A manifest distinction betweene the children of light and the children of darknes vnto the one is giuen the key of knowledge which openeth the dore into the kingdome of Luke 11. 52. heauen the other are left in their blindnes and darkenesse to fall thereby into the pit of eternall destruction For the father of light bringeth his children of light by the light of his word to the kingdome of light and the prince of darkenes bringeth his children of darkenes through the darkenes of ignorance to his kingdome of darkenes Wherefore well may it agree to the Idolatrous Athenians to haue an altar dedicated to an vnknowne God and Act. 17. 23. to professe a blinde kinde of service of God And well may it beseeme the schismaticall Samaritans to worshippe as their fathers worshipped Ioh. 4. 20. and to beleeue as their progenitors beleeued and in truth to beleeue and worshippe they woâ—e not what Surely the faithfull servants of the true God know what they worshippe having for the warrant thereof the infallible word of the everliving Lord and therefore salvation is from them For the true christian saving faith is a wise intelligent and an vnderstanding perswasion it is not a blind blockish and a brutish fancy a blind faith is no faith and a blinde confession is no confession Be not saith the prophet David like the horse and mule in whom there is no vnderstanding Psal 32. 9 1. Cor. 14. 20. Beloved saith the Apostle be not children in vnderstanding but in malice be yee children in vnderstanding bee yee of perfect age And againe be not vnwise but vnderstande what the will of the Lord is If thou Eph. 5. 15. 1. Cor. 14. 16. praiest saith the same Apostle in an vnknowne tongue how can the vnlearned say Amen and ratifie it with his consent euen so if any professing themselues members of the visible church know not the particular points of the christian faith held and taught in the same church how can they faithfully beleeue the same or how caÌ„ they rightly consent thervnto Surely as the seed that falleth on the high way is devoured vp of the fowles of the aire can never giue hope of Math. 13 4. any good harvest so the word of God the seede of faith not vnderstoode can never make vs fruitfull vnto the Lord. Wherefore it was a most godly wish of Moses the man of God O that all the Num. 11. 29 Lordes people could prophecy and that the Lord would put his spirit vpon them And good cause had the childreÌ„ of the captivitie after their returne to their owne couÌ„trey greatly to reioyce before the Lord not onely for that the law of God was distinctly read soundly and sincerely expounded vnto them but especially for that the Lord had opened their eies and had caused them to vnderstaÌ„d the same For all such as the Lord will haue to
themselues many also of the râ—probaâ—e beleeue the mystery of the Trinity the truth of the doctrine coÌ„cerning the vvorkes of the creation redemption and sâ—…ctification but they looke for â—o benefite to redounde to themselues by the fame therefore they beleeue and tremble beeing excluded from all hope But this true catholike faith teacheth the faithfull so to beleeue the doctrine concerning God and his vvorkes that they beleeue also in particular that the benefite thereof belongeth to themselues beeing already receiued into the housholde of faith and made members of the holy catholike church For otherwise then by this faithfull perswasion how could they be induced to beleeue in God and to place their assured hope and confideÌ„ce in him For to beleeue that God is a father redeemer and sanctifier to other and to doubt whether he be such a one to me also were but a cold comfort and a very faint and feeble motiue to induce me to beleeue in God to devote my selfe to his service and to associate my selfe to his church VVherefore it is not to be doubted but that the liuely members of the holy catholike church hauing an holy assurance of the grace and favour of God towardes themselues and being resolued that he is now become their louing father in Christ and hath cast all their sinnes into the bottome of the sea doe thereby beleeue and reioyce in Gods mercies and so grow daily by little and little into a stedfast aâ— assured perswasion of their full and finall glorification But the church of Rome teacheth her children not to seeke for any assurance in particular of the favour of God and of the remission of their sinnes by the death of Christ but still to doubt and to be in suspence thereof so by keeping them from the true faith excludeth them out of the number of the faithfull and so by consequent out of the true church Whereas the true church the spouse of Christ hauing a stedfast assurance of the loue of her bridegrome is thereby induced not onely to trust confidently in him and to loue him againe but also to testifie the same by harkening most reverently vnto his vndoubted will and resting her selfe onely vpon his most sure word and yeelding all â— Pet. 1. 19. obedience to the same And hereof it is that this true church is sometime called Gods feilde wherein the most pure seede of his Math. 13. 3. holy worde is sowen and not the darnell and cockell of mens inventions sometime his sold wherein are his sheepe which harken onely Ioh 10 5. to the voice of their sheepheard not to the voice of a stranger sometimes Gods family and housholde wherein he ruleth alone all autority Eph 2. 19. of commanding being yeelded to him sometime the mother of the faithfull hauing her children begotten by the immortall seede of the worde of God and nurced also by the sincere milke thereof drawen out of her two brestes which are the olde and the newe testament Lastly Aug in ep Ioh. tract 3. Apoc. 8. 20. she is called a goldeÌ„ candlesticke for that she resteth not on her own light but holdeth out the candle of the word of God to al such as are of his family houshold to direct them therby in the waies of the Lorde and to detect vnto them all stumbling blockes by pathes which might cause them either to stumble or fall or else to wander out of the right way And the verie name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a convocation or congregation doth signifie a company wakened by the shrill call of the voice of a crier out of the drowsie sleepe of ignorance and sinne emploied in the workes and the waies of piety and godlines By all which appellations is signified that the true church hath her children begotten onely of the immortall seede of the word of God and nourished with the sincere milke of the same directed by the light thereof and alwaies ruled by that autority wakened thereby when they fall a sleepe and reclaimed when they beginne to wander made fruitfull also to all good workes Now the church of Rome hath her children begotten also of the corruptible seede of mens traditions and ruled by her owne decrees and decretals for shee will not haue them harken onely to the voice of the true shephearde vttered in the sacred scriptures nor to be obedient to the commaundement of the master of the family onely therein contained nor to be guided by the candle onely of that vndoubted will of God shee deemeth that foode to be to harde meate for them and therefore shee setteth before them the festivityes of her golden legend so causing the prophecy of the Apostle to be fulfilled who saide that the time should come that men shoulde turne away their eares from the truth and 2. Tim 44. should be turned vnto fables Moreover shee addeth to the Canonicall scriptures the bookes Apocrypha and her vnwritten verities to the written word and whereas the holy scripture is profitable after so sufficient a manner to teach that the faithfull christian the man of 2. Tim. 3. 17 God may thereby be made absolute and perfect shee denieth this sufficiency and perfection thereof and whereas the spirit of truâ—h calleth this word a light she calleth it darke and whereas hee avoucheth it to be easie to him that will vnderstand she chargeth it to be an obscure and hidden doctrine even to the Lords owne chosen and peculiar people yea whereas our blessed Saviour the very wisedome of God speaking to the multitude commandeth them to search the scriptures yet shee very flatly forbiddeth the same Ioh. 5 39. Where by it is evident that seeing shee thus disgraceth the holy scriptures inspired of God that vndoubted worde of the bridegrome and his last will and testament sealed with his own blood calling light darkenes and darkenes light harkeneth not wholy â—sa 5. 20. to his decrees therein contained neither suffereth him to strike the stroke only to rule therewith in his owne family repealing disanulling his direct coÌ„mandemeÌ„ts that therefore shee is not to be esteemed the chast faithfull spouse of Christ but a cursed harlot a faithles adulteresse The which thing that it may more evidently appeare I wil here set downe sixteene distinct direct oppositions betweene the true church and the false betweene the faithfull servantes of Christ and the Sinagogue of Satan the limbes of Antichrist Opposit 1. The faithfull especially vnder the raigne of Antichrist flye only to the scriptures as to the onely sufficient iudge for the deciding of all controversies and that according vnto the precise commandement of Christ and the ensample of his faithfull servantes whereas seducing and seduced heretikes take away this key of knowledge and shut the gates against the truth not onely defaming the faithfull for the study of holy scripture but also disgracing those most holy bookes
to trye â— Pet. 1. 6. their obedience and patience and to humble them for their manifold infirmities and sinnes or when Tyrantes persecute them for their most holy faith But as for all voluntary tortures and tormentes they leaue the same to infidels and heretikes vvho thereby seeke after a greater opinion of godlines and devotion before men THe Gentiles did offer vp their sonnes in fire vnto Idols and did â— Reg. â—… 28. â—…v 21. 5. cutte and launce themselues vntill the bloode followed the which voluntary tortures the Lord precisely interdicteth his owne people Contrary to the which interdiction the dearest darlinges of the church of Rome as likewise such among the Turkes as would seeme most devout vse to scourge and to whippe theÌ„selues diverse waies tormenting their owne bodies and not sparing their ovvne flesh Whereby it is evident that they haue â—…ol 2. 23. not onely sorted themselues with the Gentiles and some of the olde heretikes but also with these of the last times who through hipocrisie hunte after a shewe of most rare holines in these outvvard â— Tim. 4. 1. thinges preferring these their wil-worshippes and voluntary devotions before faith repentance and the fruites of the spirit imagining thereby to ascende to the highest degree of the greatest perfection and to be esteemed the only religious of all other Opposit 12. The faithfull souldiers of Christ furnish themselues against their ghostly enimies with such weapons as are taken out of the Lordes armoury whereas the counterfeite christian furnisheth himselfe with such as are framed in the devils forge and in the shoppe of mans invention THe faithfull which fight vnder the banner of Christ even al the members of the militant church knowing the greate force of their fendish foes seeke according vnto the exhortation of the Apostle to be strong in the Lorde and in the power of Eph. 6. 10. his might putting on to that purpose all the armour of God that so they may bee able to stand against all the assaultes of the Devill they stand and their loines girded about with verity hauing on the breastplate of righteousnes and their feete shodde with the preparation of the gospel of peace aboue all they take the shield of faith whereby they may quench all the fiery dartes of the wicked and the helmet of salvation and the sworde of the spirite which is the word of God praying alway with all manner of praier and supplication in the spirite and watching thereunto withall perseverance VVhereas the souldiers of Satans companies are forbidden for the most parte to enter into the Lordes armory wherein are the weapons of all the Lordes worthies wherevvith they prevailed against all their enemies and to fence their soules with that armour of proofe whereby they may be preserued from Chrys in Math. hom 43. Hier. in Mat. ca 23. Num. 9. 11. Tert. de Idola Lact. instit l. 6. ca. 2. all deadly woundes it is enough for them to arme themselues with holy bookes tyed at their girdle but not laid vp in their hartes with holy reliques such as defiled those that touched them vnder the law with holy candle lighted at noone-day to driue away belike spiritual darknesse with holy breaede to put away the famine of the soule with holy water to wash away the spots of the spirit with holy bell to fray the hell-hound with that sacred sound with crossing and crossing againe this and that member and with anoyling the instruments of the fiue wits with holy creame holy salt holy spitile with as holy exorcismes and coniurations as were vsed by the seven sonnes of Sceva the priest with holy graines agnus deies crucifixes with buriall in an holy cloister in a Monkes coule or a Friers frocke with Act. 19. 13. a pardon cast into the graue with the body for the safer passage of the silly soule albeit it had passed and receiued iudgement before with other such furniture of their owne framing as if those things which are without could sanctisie a man and fence him from the woundes of sinne as if the subtile serpent were some silly foole that could be driuen away with such scarre-crowes or some weake and feeble foe that could be overturned with such bulrushes Opposit 13. The faithfull are not puffed vp with pride in respect of Gods graces but rather hang downe their heades in respect of their owne infirmities ascribing to God the glory of all good things IF when wee haue done all that is commanded vs we must say that â—uc 9 54 we are vnprofitable servantes then when we faile more or lesse in all what iust occasion haue we with the humble Publican to stande aloofe and to hange downe the heade and to beate the brest being â—zr 9 6. â—zech â—6 33. â—an â— 7. full of confusion in regarde of our ovvne iniquities Nowe as the faithfull thus cry out shame and confusion against themselues so they ascribe righteousnes to God in all his corrections and endles mercy in all his blessinges magnifying and extoling his glory in both And verely he that seeketh the glory of him â—oh 7. 18. that sent him is true and there is no vnrighteousnes in him But in Aug in â—oh Tract â—9 Antichrist saith Austine there is vnrighteousnes and hee is not true because hee will not seekeâ—… he glory of him that sent him Let vs all then which pertaine to the body of Christ beware lest we fall into the snares of Antichrist and let vs not seeke our owne glory Chrys in Math. Hom. 19. If one cover saith Chrysostome a wolfe with a sheepes skinne how may another know him but by his voice or by his action The sheepe bleateth looking downe ward the wolfe looketh vpwarde and howleth against heaven He then that vttereth the voice of humility and confession according vnto God is a sheepe but hee that howlethout blasphemies against God and against the truth is a wolfe Nowe howe the doctrine of the church of Rome teacheth to lay aside the humility of a sheepe and to take to our selues the pride of the wolfe to advaunce our selues and not to giue the glory of all thinges onely to GOD see before in the preface to the Christian roader Opposit 14. The faithfull Christian as in generall he giueth the glory of all good things onely to Gods mercy and goodnes so especially of his eternall salvation resting onely vpon the mediation and merite of Christes passion for the obtaining thereof and not vpon his owne or other mens workes VVHat worthy thing do we that thereby we may be Walâ—ensis contra Wicleâ—um made partakers of heavenly glory whereas the Apostle saieth I thinke that the passions of this time are not worthy of the glory that shal be revealed Therefore I recken him to be the more sounder divine the more saithfull catholike and more agreeable to holy scriptures who doth flatly deny any such merite And verely our Saviour Christ
Appius Claudius for fidelity Fabritius for abstinence Scaevola for courage Cato for severity Cimon the Plut. in vita Cimonis Athenian for liberality Of whom it is recorded that he tooke away the moundes and fences from his groundes that the stranger and poore might take what fruite they would to refresh and satisfie themselues there withall besides he prepared a large supper ordinarily to the which any poore man might come and receiue sustenance and if he mette any auncient citizen in ragged and torne attire he commaunded one or other of his follovvers to chaunge his apparell with him and of his retinue that accompanied him some carried large suÌ„mes of mony that if they mette with any honest poore man they might giue vnto him all that he needed And yet vvhat vvere all these so glorious and goodly workes but bare shadowes counterfeites of vertuous actions rather then vertuous actions indeede Yea what were they but Splendid a peccata The best workes of the vnfaithâ—ull aâ—e no better then sinnes Rom. 11. 20. beautiful sinnes And as for the parties themselues shal we therfore esteeme them to haue beene good trees for that they had such an outward shew of good fruite Surely the spirit of truth doth testifie of vs that we are all by nature brambles breers wild â—…ues vntill we be grasled into the true oliue Nowe it is faith that doth grafte vs into the true olive as infidelity doth breake vs of Without saith then we are no better then brambles briars and wilde olives And whâ—… Dee men gather grapeâ— of thorâ—es figges Math. 7. 16. of brâ—arâ— Or doth the wilde oliue bring forth a kinde and natural olive Wherfore all these before named so famous and worthy personages in the eies of flesh bloud for al their glorious shew of goodly fruite living without faith without Christ vvithout God being Ephes 2. 12. alâ—ans from the â—ommâ—n wealâ—h of Israell and from the covenants of grace must needes vndergoe that heavy but iâ—st sentence of the Lord of the vineyard Cutte downe the vnprofitable trees for why Luke 13 7. Math. 3 10. cumber they the grounde And againe Now is the aâ—e laide vnto the roote of the treesâ— therfore every tree that bringoth not forth good fruite is bowâ—n downe and cast into the fire For if I giue al my goods to the poore 1. Cor. 13. 3 and haue not loue it profiâ—…th me nothing that is if this liberall fact of mine proceede not from a sincere harty affection to the good of my neighbour as likevvise if this harty affection towarde my neighbour come not from a sincere loue towardes God vvho is loued for himselfe and in whom also I love my neighbour yea if this my loue towardes God flow not from his loue in Christ towardâ— me embraced and apprehended by a true and lively faith all this my releiving of the poore cannot releiue my selfe and all this my mercy toward the needy cannot be a meanes to convey over vnto me the Lordes mercy For vnlesse all my goodnes be after this manner derived from God the onely fountaine of all goodnes well it may vnto men seeme to be goodnes yet it shall not haue his allowance from God But now let vs returne againe vnto our Saviours rule Beware of false Prophots which come vnto you in sheepes cloathing but inwardlie are ravening wolves ye shall know them by their fruites True teachers which with their harts sincerely embrace that holesome doctrine which they professe with their mouthes togither with their faith full disciples and schollers are as trees planted in the paradise of God and watered with the pure streames of the river of the vvater of life that floweth throughout the paradise of God and so receiving the blessing of God doe there by bring forth fruit good in truth and substance and not in shewe onely or outward appearance whereas false teachers as bastard plantes setled in the wildernes of this barren and vnfruitful world and wette with the venemous drops of the infected and deadly puddles of humane devices and dreames doe thereby bring forth fruit sometimes holesome and good in shew but never in substance For an infected fountaine cannot yeeld forth holesome water neither can a corrupt faith bring forth an vncorrupt life For the mind and vnderstanding are the leaders and guides vnto the will and the affectious and therefore if they be misledde with falshood errour and wander and goe astray in the bye pathes of impiety vngodlines howe can they direct the will and affections in the right way of piety and godlines Verily vnto whomsoever God in his iustice hath denied the knowledge of the groundeâ—and principles of a sound faith to them also he doth deny the gift and blessing of an holy life seeing that selfesame holy doctrine that is the cause of an holy faith is also the cause of an holy life as it is made manifest in the fourth motiue As on the contrary side vnto whom God in his mercy hath given the faithful acknowledging embracing of the grounds and principles of a sounde faith vndoubtedly to them hee doeth likewise graunt the practicall knowledge of an holy life For true faith and sincere loue which are the mother and nurce of all good workes are as Hypocrates twinnes borne togither and living without separation so that if one of them be strengthned the other receiveth strength also and if one of them be weakned the other is weakned they go alwaies hand in hand and bee inseparable companions and never breake company giue entertainement to the one thou must giue entertainment to the other sâ—ut the one of them out of thy dores and the other will in no wise be thy guest nor abide vvith thee the least moment of time For albeit a bare naked knowledge of the grounds of faith may be severed from the practise of a godly life yet a faithfull embracing and a sincere reâ—oiceing in them can never be idle and vnfruitfull but alwaies is accompaned with good works which giue witnesse vnto the sincerity Qui non fac it bonuÌ„ non credit bonum soundnes of faith and do sufficiently declare the holinesse of the doctrine from whence â—hey proceede Holy doctrine embraced but in shew and in hypocrisie may be vnfruitfull but being sinâ—…ly received it maketh good trees which cannot bee without gâ—…d fruite Now then this being evident that good workes are the infalhble notes of a good faith it remaineth that as in the former part of this treatise we declared that faith to be only sounde and catholike which was agreeable to the grounds of faith more briefly abridged in the Apostles Creede and set downe more at large in the canonicall seripture so now we set downe those divine rules of an holy life which are delivered in the same books wherevnto we must frame all our works if that wee desire to bee assured that they shall
of Gods temporall giftes is a deniall of God and therefore much more the ascribinâ— of eternall life to our own merites but of our temporal goods and possessions vnto our owne industry and witte be an iniquity to be condemned because it is a deniall of God then is it a greater iniquity more to be condemned and a more heinous deniall of God to robbe him of the glory of his greatest giftes by ascribing them vnto our owne merites But herein is fulfilled the prophesie of Saint Peter * 2. Pet. 2. 1. who hath plainely foretolde that as there were then false prophets among the people so there shoulde bee false teachers among vs who shoulde prively bring in damnable heresies even denying the Lorde that bought them The truth is that the children of the Church of Rome confesse in word their redemption wrought by Christ but wheÌ„ they theÌ„ selues labour to purchase heaven by their ovvn merites do they not plainely disallowe the sufficiencie of the purchase thereof made by Christ Yea whereas our Rhemistes are so bolde as to call the iustice of God which is residenâ— in Christ appreheÌ„ded by our faith and so imputed to vs because it was wrought for vs a new no iustice a phant asticall apprehension of that which is not a falsâ— faith and an vntrue imputation and to affirme that there is no righteousnes Rhem in c. 3. ep ad Rom. whereby we are iustified before God but that which is inherent in vs being giveÌ„ to vs of God by Christ that therby we might merit for our selues our iustification salvation doe they not in flat tearmes deny Christs own inhereÌ„t righteousnes wherby we are iustified saved ascribe the same to our own inherent righteousnes If a friend should procure of a father some portion of a stocke for his son by the which being well emploied encreased the son should in some spate of time purchase a good farme were the friend or the father or the son to be tearmed the purchaser thereof It is plaine and manifest that none but the son Why then if Christs own righteousnes inherent in himselfe and imputed to vs be a new no righteousnes not the price of our redemption but our owne inherent righteousnesse procured of God our heavenly Father by the death of Christ as by the mediation of our dearest friend then wee our selues are the purchasers of everlasting life and so our owne Saviours and redeemers and are no surther beholding to Christ for the same then for that he hath procured for vs some portion of loue repentaÌ„ce obedience and the like the which being well emploied and encreased by our owne free will is the only price that is given for that heavenly purchase But far be this blâ—sphemous doctrine from the heartes of all true and faithfull Christians let it bee enough for vs to enioy the fruite of our salvation purchased by Christ let vs giue to his owne most pure and perfect obedience this glory that we esteeme it bee the only price that is or could bee equivalent vnto that so great and worthy a purchase And whereas the great endlesse loue of God our Father electing iustifying vs freely in Christ are the steppes vvhereby God descendeth to vs to finish his worke heere begunne in vs by bringing vs heere in this lâ—…e to our sanctification and to our glorification in the life to come and vvhereas also the Lorde in his high and admirable vvisedome hath appointed that this his greate and endlesse loue in electing and iustififying vs freely in Christ should bee the only effectuall meanes to worke our conversion and sanctification and the most strong and forcible motiue to in duce vs to the ready performaunce of all such holy vvorkes as are the steppes and staires to our glorification let vs not presume to perverte this order and course ordayned by God in his greate wisedome by setting the cart before the horse by turning all â—opsie turvey by chaunging the effectes into the causes and the causes into the effectes by placing the highest steppes in the lowest roomes and the lowest in the highest by altring the first into the last and the last into the first and yet all this is done by vs if vvee make our sanctification and good vvorkes the merit orious causes of the loue of God and of our election iustification by CHRIST vvhich are but the effectes and fruites of the same Nay rather seeing God hath not only loved vs but also hath made manifest the same vnto vs by his manifold blessinges by giving our selues vnto our selues and all this glorious vvorlde to our vse and service by giving vs his ovvne deare sonne to iustifie vs by his bloode and to sanctifie vs by his spirite and to leade vs by his worde in the right way to our full and finall glorification howe oughte wee to serue him that hath thus served vs and honour him that hath honoured vs and loue him that hath loved vs to be most desirous to testifie the same by our careful continual emploiment in all those works which he himselfe hath ordained for vs to walk in that in most ready and humble obedience vnto his will not onely because it is holy iust acceptable welpleasing vnto himselfe and the wil of him vnto whom we owe all obedience in respect of his supreme auctority over vs but much more for that we are so deeply endebtted vnto him in respect of his infinite endlesse mercies Seing theÌ„ the wil of God must be the rule squier of al our workes or else they will grow much out of square therfore it coÌ„cerneth vs most nearely to make most diligent inquiry by what meanes we may attaine to the assured knowledge therof that so we may conforme our selues wholy therevnto The knowledge of the most certaine and vndoubted will of The sure certaine â—…ill of God â—s onely to â—e learned â—ut of the Canonical scriptures God is now to be found only in the word of God revealed to the Prophets Apostles by the spirit of God sette downe by theÌ„ in the Canonical Scriptures For as words are given to vs of God that therby we might signify each to other the seÌ„ce meaning of our minds eveÌ„ so hath the Lord himselfe revealed to vs by his written word what is the meaning of his wil hath coÌ„manded vs to seeke for the same onely from thence This commandement Deut. 30. 11. saith Moses which I command thee this day is not hidde froÌ„ thee neither is it farre of It is not in heaven that thou shouldest say who shall goe vp into heaven and bring it vnto vs and cause vs to heare it that we may doe it Neither is it beyond the sea that thou shouldest say vvho shall goe over the sea to bring it to vs to cause vs to heare it that vvee may doe it But the word is neere vnto thee even
hoale when they are sicke even to death and therefore haue need of the more spiritual physicke because this their estate is most dangerous of all and such persons of all other are most hardly to be recovered For why did Publicanes and harlots Mat. 11. 21. An infidell is sooner converted then a couÌ„terfeit chri stian and a notorious sinner theÌ„ a dissembling hypocrite Pro. 26. 12. Mat 9. 12. sooner enter into the kingdome of God then the Scribes Pharisies and why would Sodom haue repented before Capernaum but for that all such as content theÌ„sâ—lues with an outward shew of piety and godlines are furthest of indeed from true piety and godlines Seest thou a man saith Solomon that is wise in his owne eies there is more hope of a foole then of such an one So seest thou one that is hoale in his own conceite there is far more hope of his recovery who albeit hee were more dangerously sicke yet hath not so strong an opinion of his own health For it is a good step to health to know a mans owne sicknes but he that cannot be perswaded that he is sicke wil not be perswaded to take physick therefore is past all hope of recovery he that will not bee perswaded that he is out of the way will never be perswaded to seek for a guide and therfore will never come into the right way Wherfore never more neede then nowe that the Lorde shoulde even force vpon vs as faithful guides the doctrine of his holy Apostles and Prophets and never more need then now that our heavenly physition should even constraine vs oftentimes to receiue his spiritual physicke and not only in respect of those that are Christians only in shew who are otherwise past all hope of recovery but also in respect of those that are true Christians indeede who yet notwithstanding are so distempered and crasie that without the continual administring of this spiritual physicke they wil by one ghostly sicknes or other soone fall into great danger yea vnlesse these men be stil feeding on this food they wil soone become so weake and feeble that they will not bee able to doe the Lordes worke vnlesse they be stil moistened with these eaelesâ—…al shewers they wil become fruitlesse and yeeld a smal haâ—vest vnlesse by this net they are stil drawne out of the sea of their sins they will sinke deeper deeper vntil they be drowned vnlesse this light be stil in their hands they will stumble and fall into the pit of destruction vnlesse this voice of the great shepheard doth stil souÌ„d in their eares they wil nothing but wander and go astray vnlesâ—e this spurre be stil in their sides they wil sone be at a stand giue over their iourney vnlesse these bellowes be stil blowing the fire of their zeale wil soone goe out As may appear by the examples of those renowned servants of God Zorobabell Iosuah the residue of that holy remnant of the people of God which returned out of the captivity of Babilon who were soone moued to give over the building of the temple of God and to settle themselues to their owne coÌ„modities pleasures vntill by the vvord of the Lord out of the mouth of the Prophet Haggey they vvere Hagg. 1. 3. effectually stirred vp vnto the finishing of the LORDS worke Wherfore no marvaile that al the faithful servants of God knowing the great necessity of having continuall in their handes and harts the most holesome instructions admonitions of the word of God doe exhort one another zealously after this manner saying Come lette vs goe vp to the mountaine of the Lorde to the Isa 2. 5. Mich. 4. 1. house of the God of Iacob and he will teach vs his lawes and we will walke in his pathes They wil not walke in the vvaies of the Psal 1. 1. vngodly nor stand in the waies of sinners nor sitte in the seate of the scornefull and why their delight is in the law of the Lord. and in that law they doe exercise themselues day and night and thereby they become like erees planted by the water side which bring forth their fruite in due season whose leaves never wither And no marvaile though they prove such fruitful trees seing they are so plentifully watered with such holesome dewes whereas all such as refuse to drinke in continuall those holesome droppes being planted in the dry wildernes of this barren world become withered and deade trees good for nothing but to bee hewen downe and cast into the fire Seeing then the relligious reading hearing and meditating of the worde of GOD is not onely in it selfe a very excellent good worke and a principall part of the service of God which is to bee performed as every day so especially vpon the Lords day but also the meaue to begette and bring forth every good worke and to further the whole service of God to lead the people to the behoulding of God and to their perfect and absolute blessednes what then may we iudge of the vvorkes of the Church of Rome and of her manner of serving of GOD and of her leading of the people to the beholding of GOD and to their perfecte and absolute blessednes seeing shee keepeth this word of GOD fast shutte vp from the greatest part of them vnder the locke and key of a straunge tongue and debarreth them from the continuall reading thereof yea from the reading thereof altogeather and not onely so but also chargeth our Church to lay a stumbling blocke before the people and to minister occasion vnto them of falling into heresie for that wee not onely allowe but also exhort them to haue their continuall and dayly resort to the same that so they might be enabled to know the truth and to discerne it from falshood lies not receiving any doctrine vpon the bare credite of their teachers but trying it by this touchstone before they receive it for currant and good But if hereby we sett open a doore to errour heresie theÌ„ did The doctrine of al teachers is to be tried before it be received Ioh. 5. 39. Act. 17. 11. Christ and his Apostles doe the same before vs and many also Apostolical men For our Saviour himselfe willeth the people to search the Scriptures and no further to give credite to his ovvne Doctrine then they shoulde finde it approved by those vvitnesses And the Beraeans are commended for searching the Scriptures and for putting into those ballances the verie doctrine of the Apostle Saint Paule that so they might see whether it would holde weight For as Austine teacheth all other ballances are deceitfull and therefore in his controversies with Aug. cont Donat. l. 2. cap. 6. the Donatistes he appealeth to them and vvill haue his cause to bee vveighed onely therein And is it not the commaundement of CHRIST himselfe given to the people Beware of false Math. 7. 15. Prephets which come to you in
guides Yea what cause of heresie observed and noted by her own children hath shee not embraced that so shee might defile her selfe with all manner of spirituall abominations If to make choice of religion according vnto the darke light of our owne natural reason and the servile liberty of our own free-will be to follow such guides as must needs lead into errour shee hath taught her children to do the same If to thinke basely of the common dueties generally belonging to all christians and to make choice of singular and private devotions be the cause of heresie shee hath perswaded her children thereto If the overmuch admiring of men and the addicting of our selues to our particular masters bee not only the beginning of schisme but the cause of heresie shee hath made her sectaries and followers not only schismatikes but also heretikes For vvhere may we finde more admiring and magnifying of men of their supreme power authority of their greate priviledges and prerogatiues of the holinesse of their rules and orders canons and constitutions and of the worthines perfectioÌ„ and merite of their workes then is to be found in the Church of Rome Lastly if he be an heretike which is an other-wise teacher or an after reacher and he a superstitious person that doeth any Rhom in 1. cp ad Tim. c. 1. thing supra statutuÌ„ more then is commaÌ„ded how can the chuâ—ch of Rome be free from the note of superstition and heresie seeing shee performeth her devotions otherwise then they were ordained to be done by the Apostles of Christ and most rigorously exacteth many duties which were not commanded by them at all and hath coyned many after-doctrines which were not heard of in their times For was not the word the sacraments otherwise delivered vnto the people by the Apostles of Christ then nowe Otherwise devotions they are by the church of Rome Was the word either publikely reade by them vnto the people in a strange tongue or kept from their owne private reading in a vnknowen language they sent to learne their devotions froÌ„ senceles dombe and deade images did they not penne it in a most vulgar tongue and after a most plaine familiar manner that for theÌ„ learning instructioÌ„ of Luk. 1. 4. Rom. 15. 4. the people Neither was the Sacrament of the Lordes supper ordained by them to be ministred to the people in one kinde nor baptisme with such a number of ceremonies as it is by the church of Rome disguised cast after a sort into a new forme much lesse was the observation of any outward ceremonie rite more rigorously exacted by them then the precise keeping of Christs institutioÌ„ or vrged vnder the paine of a more grievous curse Did the Apostles ordaine the solemne observing of so many festival daies After doctrines and workes supra statutuÌ„ and eves or the building of churches in the honour of the saints or the running on pilgrimage to offer before their images or the sett times of fasting and abstinence or secret coÌ„fession of all sins in the Priests eare or the vow of single life voluntary poverty Francis Dominike and Layola were not borne in their times not the holy rules made of any of their relligious orders but all vvillworships were condeÌ„ned by theÌ„ which afterward were not only Coll. 2. 23. allowed but also preferred before the workes required in the law of God Lastly the supreme auctority and iurisdiction of the Bishop of Rome was not ordained by the Apostles neither was he appointed by them to bee a vniversall Bishoppe and to haue dominion over the whole church and to bee the vnerring and infallible iudge vnto whom appeale should bee made in all controversies much lesse was he placed by them aboue all kings and Emperors to depose them to set them vp at his own pleasure neither was any such auctority practised by S. Peter himselfe or by his successors long after him which yet had most skill and best courage to maintaine all doctrine belonging to their most Christian profession neither did they approue the bookes Apocriphs for Canonicall scripture nor their lawfull successors long after them alleaged the auctority of those bookes to confirme any doctrine or point of faith much lesse preferred they any translation before the authenticall text of the scripture as it is now done by the church of Rome and iustified openly by her auctority in her last generall councell of Trent Wherby shee hath made it manifest to the whole world that shee is not in some pointes onely but wholy and altogither fallen away from the word of GOD seeing shee refuseth to receiue it for the foundation of her faith as it was penned in the originalles by the speciall direction of GODS vnerring spirit and admitteth it onely as it is expounded by her translator which vvas not therein directed by any revelation nor had any priveledge of not falling into errour And verely if it bee a good reason against vs as it hath beene sette forth not long since by one of her Pamphleters that the vnlearned among vs haue no faith at all but a meere fancie because they doe builde it vppon our bare translations being not able to examine the truth of them by the originalles then much more may vvee avouch that neither the vnlearned nor yet the learned themselues among them haue anie faith at all seeing they all must vvill they vvill they settle their faith vppon the vvoordes and meaning of their transslator albeit hee differ never so much from the originall VVherefore to conclude seeing the Church of Rome hath embraced all manner of meanes of falling avvaie from GOD and his truth vvee may bee boulde to affirme that shee hath revolted and played the Apostata and so is become not onelie hereticall but also apostaticall yea that shee hath brought in that great apostasy that was foretolde by the Apostle Thus hast thou gentle Reader delivered vnto thee the maine foundation of all good workes the foure principall motiues so often vrged in the divine scripture to stirre vp the faithfull to the right and approued manner that is to be kept in the due performing of all holy actions And herein thou hast on the one side sette dovvne the true fountaine of sincere devotion and of all the parts therof wherin consisteth the true worship service of God and his spirituall and heavenly kingdome and on the other side not only the causes of errour and heresy but also of superstition and of all manner of Idolatry Now it remaineth that thou carefully put in practise these holy precepts and sanctified rules wheÌ„ thou art moued to the performaÌ„ce of any good worke and that thou stirre vp the gift of God in thee by these or the like holy meditations thus reasoning with thy selfe and saying This good worke God himselfe in his holy word commandeth me to performe vnto whose will I owe all obedience for that it is