of their fleshe if they be voide of faith which alone stayeth and vpholdeth vs in the midst of all winds stormes Mat. 16. tempests which â—ay happen vnto vs Furthermore froÌ„ whence â—an they haue hope for the remission of their sinnes and consequently righteousnes and life which do depend theron without faith Rom. 4. Which is the Isope that doeth sprinckle vs with the blood of the lambe to wash and clense vs from all our iniquities and by this meanes to preserue vs from the destroier from the wrath of God whereby otherwise we shoulde be deuoured and vtterly consumed Gal. 3. Finally sithens faith is the instrument and hande whereby we receiue all the graces and blessings of God and as it were salt whereby we and all our workes are seasoned to be pleasaunt in his tast We must conclude that without it we are accursed and abhominable before him Rom. 14. and that all our vertues whatsoeuer shewe or outward appearance they haue be nothing else but filth iniquitie and sinne And as the Princes liueries are the markes whereby their pages and other seruaunts are knowne so faith is the badge of the lambe which his family and houshold seruants doe beare in their foreheads Apoc. 7.4 thereby to be knowne and whosoeuer shall weare this cognisance he is fure that euen the Angels to whome it is permitted nowe in these last times to hurt the earth the sea and the trees can noâ— hurt him in any thing because he is set apartâ— to be safe from all dangers Apoc. 12. but vnto the feare full and vnbeleeuers vnto the Idolaters anâ— lyars as all Apostates are their part shall be in lake of burning fire and brimstone which is the second death Rom. 11.20 This ought well to conteine vs in our duties and to set oftentimes that before our eyes which the Apostle sayth as well of vs as of the Iewes to wit that through vnbeleefe they were broken of though they were braunches of the true oliue tree and that we stande by faith to the ende that we may not lift vp our selues through pride but liue in all feare and humilitie vnder the protection and mighty hand of our God That the Apostates are without the Church Chap. 13. HAuing shewed by al the chapters and discourses going before that the Apostates are without God without Mediator without law without faith without sacraments it doth followe thereof immediatly that they are also without the Church For 1. Tim. 2.5 as there is but one God one creator and redeemer of the worlde so there is but one people which he hath chosen and set a part to separate them from others Psal 74.2 and to adopt and reserue them for himselfe to sanctifie them make aneuerlasting couenant with them to rule gouerne theÌ„ by his word his spirit to defend them froÌ„ al their enemies Hos 2.19 euen from death of whom he will also be particularly knowen and called vpon serued and worshipped in spirit trueth This people gathered vnder one head Iohn 4.23 which is Iesus Christ by whose meanes they are ioyned vnto God Eph. 1.5.6 and entertained into his fauour for euer And ther is a double means to gather them into the same bodie with their heade Eph. 4. The one is externall to wit the publicke preaching of the gospell and the other internall namely the spirite of God who doth prepare the heartes of euery one to beleeue and keepe stedfastlye that which he hath heard perfeuere coÌ„staÌ„tly ther in vnto the ende To the which the Sacraments are adioyned as helpes to the ende They may staye and beare vp the weakenes of our faith when the temptations whereby it is assauâ—ted be stronge and vehement Rom. 9.8 Nowe since there is no people but this which is allyed with God and hath the promises of saluation and life Mat. 4.4 to whome Iesus Christ came to saue them from their sinnes Luk. 1. whose ransome he hath payed for whom he hath sacrificed and spilte his bloude that they might be of his flocke whom he hath acquited as touching the iustice of God for whome he hath prayed vnto his Father Ioh. 17. at whose iudgement he wil acknowledge them his owne flesh his bloud his bones his brethren inheritance which he hath purchased to himselfe there is none but they that hope for life What will then become of those poore Apostates who are laid opeÌ„ to the wrath of god no more nor lesse theÌ„ were those to the waters of the floode that were out of the arke company of Noah And in Sodome Gen 7.3 the kins men of Lot who would not accoÌ„pany him nor goe out with him Ge. 19.14 in Egypt those who were without the houses whose doores were not sprinkled with the bloud of the lambe Exo. 12.22 And in lerusalem those who had not bene marked in the forehead Ezech. 9.6 and who in the siedge of the Romanes would not retire to the other side of Iordan with those that saued theÌ„selues in Pella Histor tripartita For euery man deceiueth himselfe that hopeth to shune the wrath of God in any other place then in his house and in his holy mouÌ„taine Esay 26. By reason whereof Esay exhorteth the people of god to enter into his closet that is to say into the Church wherin he saieth is his home ordinary dwelling place ther to kepe theÌ„selues quiet and hidden for a short space vntill his indignation were passed ouer to which agreeth that which Dauid sayeth Psal 27.5 For in the tyme of trouble he shall hyde me in his tabernacle In the secret place of his pauilion shall he hide me set me vp vpon a rocke For the one and the other knew well inough that there is no place surer no fortresse better fortifyed and strengthned against all dangers then is his house though in outward appearance it seme to be destitute of walls and ditches rampartes platformes bulwarkes and other craftes and engines which fleshe could inuent to gard and defend her selfe from her enemies neuerthelesse the grace and fauour of God wherewith it is shrowded and enuironed on all sides is a greate deale more sure and stronger then all that as saieth Dauid Psal 125.2 The mountaines are about Ierusalem so is the lord about his people from henceforth for euer Psal 71.3 And in another place Thou art my rocke fortresse And in trueth when it doth waÌ„t it all other meanes be very weake vnsure As the prophet NahuÌ„ saith Nah. 3 12. Al thy stroÌ„g cities shal be like the figge trees with the first ripe figges for if they he shaken they fall into the mouth of the eater which we haue sene by experience in these laste dayes wherein we haue seene holdes that seemed to be inuincible brought vnder the power of the enemye in shorte time
authoritie or power ouer them for notwithstanding their defection and Apostacie he doth not cease to be still their Lord and their Iudge as he is also vnto the Deuils and vnâ—o other reprobates But this is it whiche wee â—olde that they be not the children of God Gal. 3. nor comprehended within his couenant Rom. 9.8 that â—o them the promises of saluation concerning their efficacye and operation doe not â—ppertaine Gal. 4.6 and that they haue not the spirite of adoption which hath ingrauen and â—ealed the grace of God in their heartes and maketh them to cry Abba father But now to speake properly God is God onely of those who by faith are ingrafted into the family of Abraham and made the children of the promise by reason whereof ten tribes of Israell hauing seuered themselues from the couenant of God vnder the crowne of Ieroboam the sonne of Nebat God doth denounce vnto theÌ„ by his Prophet that he doth not acknowledge them any more for his people And to assurr â—n better therof he commandeth the Prophet to call his last sonne his name Locrian for ye are not sayth he my people Hos 1.9 therefore will I not be your God To the Iewes also who made their boast that they had God to be their father Iesus Christ who knew verie well that they had broken his couenant reiecting and persecuting him so obstinately as they did he I say who is the onely meanes and grounde thereof sayd vnto them Ioh. 8.42 Ioh. 8.44 If God were your father then would you loue me for I proceded forth and came from God neither came Iâ— my selfe but he sent me Ye are of your father the Deuill and the lusts of your father ye will doe 〈◊〉 hath beene a murtherer from the beginning â— aâ— abode not in the truth because there is no truthâ— him When he speaketh a lye then speaketh heâ— his owne for he is a lyer and the father thereoâ— By this speech which Iesus Christ had witâ— the Iewes it may well be thought that theâ— were farre ouer-shot in their reckoning tâ— thinke they were the children of God becauâ— they were circumcised and bare about theâ— the tokens of his couenant seeing they were so farre of from being accounted for such as â—he doth rather esteeme them the seed and progenie of the Deuill because they yelded themselues wholly obedient to his hests which are to loue vntrueth and to seeke the death of all those who loue preach or fauor in what sort soeuer the truth We must not then iudge by outward apearance of those that are of the house and family of God For there are many of whom his name is called vpon and who say vnto him Lorde Lorde Math. 7.21 which shall not enter into the kingdome of heauen but he onely that doth his will Many sayth Iesus Christ speaking to the Iewes will say to me in that day Lord Lord haue we not by thy name prophesied and by thy name cast out Deuils And by thy name done many great workes And then will I professe to them I neuer knew you depart from me ye that worke iniquity And Saint Paule speaking to the Iewes in the same sorte who thought theÌ„selues to be vnited vnto God because they had receiued the law the circumcision and other badges of the couenant Did he not say vnto them reprehending that vaine considence which they put in these outward things Beholde thou art called a Iewe Rom. 2.17 and restest in the law and gloriest in God and knowest his will allowest all things that are excellent in that thou art instructed by the law and perswadest thy selfe that thou art a guide of the blinde a light of them which are in darkenesse an instructor of them which lacke discretion a teacher of the vnlearned which hast the forme of knowledge of the truth in the law Thou therefore which teachest another teachest not thou thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest a man shoulde not commit adultery doest thou commit adultery Thou that abhorrest Idoles committest thou sacrilege Thou that gloriest in the lawe through breaking the law dishonourest thou God And a litle after he doth conclude verse 28. For he is not a Iewe which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within c. If then the onely obseruation of the ceremonies of the lawe though they were ordained of God and auctorised by his worde were neuerthelesse vnable to knit the people vnto God howe commeth it to passe that the Apostates are so foolishe as to thinke that for hauing betaken themselues to papistry againe that is to say for hauing returned to their owne vomit and abhomination they are entred againe into the couenant of God who is the God of them onely that by faith words and workes doe professe and shewe that they are and will continue his people for euer If â—hen thou hast withdrawne thee from it and â—o cause thy selfe to be in account amongest â—hine owne thou doest declare openly and blamely with a shamelesse face that thou wilt neuer be of that number againe Art thou so vnwise as to beleue that God will be a father â—nto him by force who doth disdaine him and doth refuse to be of his people and to be accounted in his house among his children Moreouer since there is no agreemeÌ„t betwene Christ and Beliall 2. Cor. 6.15 1. Cor. 10.21 and that No man can be partaker of the Lorde his table and of the table of Deuils Hauing reiected Iesus Christ his part â—n betaking himselfe to Antichrist and his company and returning to the masse renounced the death sacrifice of the sonne of God Art thou so brutish as to thinke that denying Iesus Christ to be thy brother Iohn 1. his father can account thee for his sonne considering that â—e is the onely author meane of our adoption and that with out him God doth not onely not hold vs for his freindes and confederates but doth esteeme vs for his mortall foes And therefore S. Rom. 5. Paule doth exhort vs to withdraw our selues from the companye of Idolaters and Infidels if we desire that God should adopt vs to be his children 2. Cor. 6.17 Come oâ— sayeth he from among them and seperate youâ— selues sayth the Lorde and touch no vnclean thing and I will receiue you and I will be a father vnto you and ye shall be my sonnes and daughters sayth the Lord almighty 1. Ioh. 2.23 Saint Iohn sayeth that whosoeuer confesseth the sonne hath also the father and contrarily whosoeuer denieth the sonne the same hath not the father that iâ— the reason wherefore when he was circumcised the name of Immanuell was giuen him to leâ— vs vnderstand that there is none but he alone that can cause vs to come neere vnto God and set vs into his
receiue any thing from him And to speake the truth in one word he is all in all and without him we are nothing but vanitie Let vs conclude then that sithence he is our blisse whosoeuer is seperated from him doth abide in perpetuall curse That the Apostates being separated from Iesus Christ are also depriued of his spirite Chap. 9. THe miserie of the Apostates may easily be knowen by the former reasons hauing first of all forsaken God the Father and then the sonne to wit our Sauiour and Mediatour Iesus Christ It remaineth nowe to shew how for the confirmation of their miseries they are also destitute of the holy Ghost and by consequent depriued of the CoÌ„munication societie of the most blessed and holy Trinitie that is to say in a word of the whole Deitie so that to rule and gouerne them there remaineth onely vnto them the deuill the worlde their flesh and concupiscences But when we say that they are destitute of the holy Ghost we vnderstand that of the spirite of sanctification and regeneration which is giuen vnto the children of God to seale in their harts their adoption and as a pawne and pledge to assure them of the inheritance of the life which is promised and prepared in heauen for them for as concerning the spirit of prophesy gift of working miracles Numb 23. ver 7. 24 Num. 24.5 1. Sam. 19.23 Ioh. 11.51 Mat. 24.24 2. Thes 2.9 Ezech. 36.26 we knowe it hath bene giuen vnto Balaam and vnto Saule to Caiphas and to Iudas and also that it may be granted vnto false prophets and vnto Antichrist and to the reprobate to whom it pleased God to communicat the same But that spirit which is giuen vnto the children of God to change their stony harts into harts of flesh to sanctifie them to kindle in them a fire which stirreth them vp to all good workes not to seeke in them any other glorye then that which is of God no doubt the Apostates are destitute of such a spirite yea they neuer had it For as S. Ihon saith 1. Ioh. 4.13 Hereby know we that we dwel in him he in vs because he hath giuen vs of his spirite Seing then they haue not remained stedfast in Iesus Christ but voluntarily are departed from him may it not be therof inferred that the spirit of God was neuer coÌ„municated vnto them considering it is giueÌ„ only to streÌ„gthen a man against temptatioÌ„s to make him so firme resolute in his wil that he may perseuere in the faith vnto the end For it is called for this cause the spirit of strength and power from an high Esay 11.2 Luk. 24.49 Because that meÌ„ which otherwise by their nature are so weake feeble that the shaking of a leaf or the voice of a damosell will astonish them be by him made not only inuincible against al assaults but also victorious against the Deuill and all other their enemies which hath bene seene by experience in the Apostles and Martyrs who indued with this spirite haue by his force vanquished and made subiect the world vnto Iesus Christ haue ouercome not onely the threatnings the fury violence of tyrants but also the feare and horror of the fire of wild and sauage beastes and other cruell torments which were prepared for them by the enemies of the truth Moreouer to whome doth it appertaine to bestow the spirite of Iesus Christ Mat. 3.11 Ioh. 7.38 Who is he that doth baptize with the holy ghost and with fire Who promised it vnto all those who should beleeue in his name saying He that beleeueth in me as saith the Scripture out of his belly shall flowe riuers of water of life Nowe he spake this as the EuaÌ„gelist doth adde of the spirit which they that beleeue in him should receaue Now then if he giue it to those only which beleue in him how caÌ„ he impart it to those which blaspheme him who crucify him again Luk. 11. stap him vnder their feet Furthermore this spirit is coÌ„municated to those who are of the children Rom. 8. Gal. 4. of the houshold The Apostates then being no more of the house or family of God which they haue giuen ouer altogether how can they any more receaue this spirit which is the signe and gage of the adoption of his children seing that whosoeuer is filled with this spirite is the child of the light and walketh in the light not communicating in anye wise with the workes of darckenes but rather reproueth them according to the occasion offred vnto him and seeketh the assemblies of the faithfull whereunto he bringeth according to the measure of grace which he hath receaued either a Psalme a hymne or some spiritual song there in the midst of all the companye of the Saints to sing publikely with them the praises of God Considering then that the Apostates this day fly our assemblies that they desire in their harts that they were dispersed and seeing vnto this ende the vehementest of them all do employ their goods frieÌ„ds which they haue as in this country of Aniow the church of Anger 's Saumeur haue tried and finally that they haue no greater care at this day then to go the first to Masse to beare the taper in procession of their Idol to do penance vnto it because they had for a time forsaken it some amonge them haue with great charges reedified set vp againe the altars in their Temples Idols images which they theÌ„selues before in detestation of idolatry had broken downe and all to fitters And to be short seing I say that there is no superstition no impietie no worke of the deuil darknes in al papistry to which they feigne not themselues to cleaue is it possible that the spirit of God which calleth it self is a spirit of truth that is to say Ioh. 14.17 ful of singlenes of sinceritie of simplicitie and integritie should dwel with such hypocrites which with vs for a while haue frequented our sermons feigned themselues to haue loued and liked them now the Papists Infidels go to the Masse other idolatries which they approue by their presence couÌ„tenance Wisd 1. For it is written that the spirit of God abhorreth euery one that plaieth the masker and is disguised And who as we do the fashion of garments change yeare by yeare their faith their religion their customes And although they haue assaied the true religion that which God hath prescribed vnto vs by his worde neuertheles they could not buckle themselues vnto it nor hold it fast imitating in that the nature of the ChamelioÌ„ who as they say can represent change himself into al colors except white Now if the Scribes Pharises be so often accursed by Iesus Christ Mat. 23.13 for hauing bene hipocrits in one reâ—igion onely by how much more stronge reason are the Apostats
sonne who hath spoken vnto vs Mar. 16.15 secondly by his Apostles ambassadors whom he sent into all the world to preach the Gospel to euerie creature to the ende that whosoeuer would receiue him by faith and true obedience should receiue also by the same meanes the remission of all his sinnes thereby his saluation life Whereby we may see that the word is the instrument which God vseth to accomplishe his worke when he would regenerate vs cal vs iustifie vs lead vs to glory happines to the which he hath predestinated vs and that finally all that which doeth appertaine to our saluation is brought to passe accoÌ„plished by this word By it we are illuminated in the true knowledge of God of Iesus Christ of the whole mistery of our redemption by it we know our selues that we are nothing but vanitie corruption Psal 39.5 to the ende we may learne alwaies to humble our selues before God and presume nothing of our selues nor of our vertues nor of our dignities nor of wealth nor of frends nor of riches nor of our power but to depend of God in all our affaires and to bow downe our neckes and make the curtesie euer before him and not to ground the hope of our saluation in any other thing then onely in his grace and mercy By it we learne how to serue god to wit the affiance which we ought euer to haue in him and the recourse vnto him in all our necessities the homage and reuerence that we owe vnto his maiestie the obedience which we ought to performe towardes him the feare which we ought to haue in offending him the care to acknowledge call to mind oftentymes the benefites which he hath bestowed on vs to thank him aboue all the perfect loue which we ought to beare vnto him with al our heart with all our soule with al our strength that doth cause vs to esteeme lesse of all other things theÌ„ of his honor seruice by it wear aduertised of those things wherby he may be blasphemed disho nored to the end we may take heed of them shuÌ„e theÌ„ Furthermore by it wear taught how after what sort we oght to pray what things we ought to aske Ihon. 14.13 1. Cor. 14. what assuraÌ„ce we haue to obtaine them when we aske them in the name fauour of Iesus Christ by it we are exhorted moued to performe our duty when we are neghgeÌ„t slouthfull likewise threatned wheÌ„ we are to much behinde hand Psal 19. By it we are coÌ„forted and vpholden in our afflictions there is no kinde of sorowe for the which we maye not finde a ready preseÌ„t remedy to asswage heale the same Ephes 611 By it we are fortified against all teÌ„ptations which may happen vnto vs by Sathan the world the flesh and other cur enemyes by it we are sharply reproued wheÌ„ we go out of order out of the way wherin we oght to walke It is vnto vs in stead of a bridle to restraine vs wheÌ„ we wold go astray of a spurre to prick vs foreward when we are laisie slow to do that which our maister coÌ„mandeth vs. It the light which doth direct our steps for feare of stuÌ„bling Psal 19. the guide which doth accoÌ„pany vs to shew vs the fairest surest shortest waâ—es It is the rule which god hath geuen vs wherby we must squaire al our thoughts our affections our words actioÌ„s in measuring theÌ„ therby we must see whether they be straight that we may continue in them or croked that we may redresse them Mat. 4.4 It is the foode of our soules It is the armor both to hurt our enemies defend our selues to strengthen fortifie assure vs in all combats oh who were able to tel all the coÌ„modities which the word of God bringeth to those Psal 1.2 who will heare beleeue read meditate therin day and night as Dauid doth exhort vs for the Apostle saith that 2. Tim. 316 The whole Scripture is geueÌ„ by inspiratioÌ„ of god is sufficieÌ„t WheÌ„ by the grace spirit of god it is receiued and wel imprinted in the heart of maÌ„ to make him perfect absolute in al good works And he that will diligently know what is the vertue efficacy of this word together with the great coÌ„modities honor riches pleasures the felicity which it bringeth vnto all those which loue follow it Let him read diligeÌ„tly attentiuely the psalmes of Dauid especially the 119 Psal 119.1 wher euen in the beginning he doth ascribe vnto it the felicity of man Blessed are those that are vpright in their way and walke in the law of the Lord Blessed are they that kepe his testimonies and seeke him with their whole hearte And by by after he setteth downe the partes of true felicitie to wit honor riches and pleasures the honor in the first place ver 6 Then shall I not be confounded when I haue respect to all thy commandements Secondly the riches ver 72. The lawe of thy mouth is better vnto me ver 14. then thousands of gold syluer Thirdly the pleasurs I haue had as great delight in the way of thy testimonies as mal riches Furthermore in another place ver 174. O Lord thy law is my delight and in the 19 Psalme wheÌ„ he saieth the law of the Lord is perfect coÌ„uerting the soule the testimony of the Lord is sure giueth wisedoÌ„ vnto the simple the statuts of the lord ar right reioyce the hart ver 10. the coÌ„maÌ„demeÌ„t of the iord is pure giueth light to the eyes a litle after more to be desired theÌ„ gold yea theÌ„ much fine gold sweter also then hony and the hony combe and in the 130 Psalme speaking of the grounde of his hope and the meanes which he had to vphold coÌ„fort himselfe in his greatest sorowes euen theÌ„ when by reason of his sinnes he did so feare the rigour and seuerity of the iudgement of God that he was altogether beateÌ„ downe therwithall and ready to fall into despaire he saieth he had no other meanes to releaue himself and to thrust backe these horrible feares whereby he felt him selfe so assaulted but by the onely remembrance and meditation of the worde and promises of God wherein beholding his mercy and readines to take pittye on all miserable sinners who with greife for that they haue offended him desire humbly his mercy began to come to himsellf againe say Psal 130.5 I haue waited on the Lord my soule hath wayted I haue trusted in his worde my soule wayteth on the Lorde more then the morning watche watcheth for the morning Moreouer is not counsaile and wisedome as necessary for men to carie gouerne themselues in all their affaires well and happily as the eye for the members
of the hope of men which doeth depende of it which Iesus Christ our sole onely mediator hath done and suffered for vs. 1. Tim. 2.5 What then can these poore wretches finde there that can serue either to the glory and seruice of God or to their owne saluation I did not stand to prooue that which I said of it because there are whole treatises thereof wherein the impieties horrible blasphemies wherof it is full are touched particularly and so well by the grace of God laid open that there is not this day any childe in our Churches who is not already resolued readily to giue an answer thereof and to satisfie all those who will be content with reason That the Apostates haue no faith Chap. 12. LEt vs passe on further come to the faith which is the chiefest instrument that God doth vse to our saluatioÌ„ Rom. 10. which is waÌ„ting in the Apostats as wel as the other two aboue named for considering the word of the Gospel which is the word of the promise 2. Cor. 4. is called theword of faith becaus it is the seed therof without which it can not be brought forth seing that the spirit of God is called the spirit of faith because he is the author thereof as wel as of other vertues 1. Pet. 1. how can the Apostates be faithfull being destitute of the spirite of God who is the husbandman that watereth the heart as it were a peece of ground to receiue faith of the word which is the seed that is sown to bring it forth if they think that true faith consisteth only in the approbation of the truth of the scriptures they deceiue themselues and haue no more faith then the Deuils or Simon Magus of whome it is written Acts. 8.9 that he beleued and was baptized though in deede he had onely a shew and an appearance of faith For the true faith is in the hart Rom. 10.10 as the Apostle sayth With the hart man beleeueth vnto righteousnes with the mouth man confesseth to saluation And is as well knowen by her effects as by the circumstances which do accompany her whereof the one is a good conscience 1. Tim. 1. and the feare of God without which it can not stand for the mercy and grace of God which faith setteth before it selfe in his promises and wherupon she resteth as vpon her true ground is promised onely to those who walke aright before his face and who feare to offende and disobey him as the Prophet sayth Psal 103. verse 17. The louing kindnes of the Lorde endureth for euer and euer vpon them that feare him and his righteousnes vpon childrens children vnto them that keepe his couenant and thinke vpon his commandements to do them Furthermore in another place he sayth Psal 119.1 Blessed are those that are vpright in their waies and walke in the lawe of the Lord blessed are they that keepe his testimonies Psal 73.1 and seeke him with their whole heart Also in another place Yet God is good to Israell euen to the pure in hart Now I would willingly knowe whether the conscience of the Apostates can be good hauing left God and broken so villanously the allegiance which they had an hundred and an hundred times openly and solemnly sworne vnto him infringed the holy couenant which they had made with him stamped with their feete the pretious blood of Iesus Christ which had beene spilt to ratifie the same reiecting his word and the admonitions and reproofs that could possibly be made vnto them in his name blaspheming this day the trueth and religion which they haue followed a thousande thousande waies and afterwarde seruing Idoles without any ende and omitting no kinde of superstition whereto they do not adioine themselues making the cruellest war that they can to all good persons only for this cause that they are purposed to be more loial towards God and more constant in his seruice then they haue bene applying them selues vnto those whome they knowe to be weake to seduce them and cause them to stumble like themselues Finally making open profession of all impieties blasphemies sacrileges and abhominations of Antichrist being altogether resolued as they themselues say to â—liue and die in that estate I aske whether these resolutions be not of such persons as are altogether lost impenitent and desperat And who can not looke for any thing els at Gods hands but his wrath and terrible iudgement with a heat of fire which shal deuour them and all his aduersaries And if they yet haue any conscience which is not altogether seared with an hot iron I appeale vnto themselues whether it serue for any thing els theÌ„ in stead of an apparitor or tormentor or Deuill to vexe greeue theÌ„ day night not suffering them to take any rest at all which thing the good conscience doth not but comforteth resolueth the man that hath it in all his affaires and suffreth him not to become pale or wanne in his aduersities yea though it shoulde chaunce that the world were dissipated and the heauen shoulde flye here and there in shiuers and peeces yet woulde it maintaine him constant stable and vnmoueable in all these tumults For as the Apostle sayeth Rom. 2.15 As it is good or euill so it doeth accuse or excuse vs and as he whom it acquitteth can not giue ouer when it is good 〈◊〉 when as it is euill and doth accuse vs none can stande or abide before it The Apostates theâ— hauing an ill conscience can not haue a good faith and so being not good it is not any longer faith 1. Tim. 1. Ephe. 4.5 For there is but one true faith aâ— there is but one true God and one onely true Church And being without faith howe can they liue Seeing the iust liueth only by faith Abac. 2. How can they be in the fauour of God seeing without faith it is impossible to please him Heb. 11.6 How can they be iust seeing without faith no righteousnesse can be approued before God Rom. 3. What place can they haue in the kingdome of God Ioh. 3.3 Seeing none is admitted vnto it that is not borne anew and none can be borne anew but by faith which doeth purifie our heartes Act. 10. and make vs newe creatures Moreouer what good workes or good fruites can they bring foorth without faith Eph. 2. Which doth ingraft vs into Iesus Christ that we may be well able to beare fruite howe can they defende themselues from the Deuill 1. Pet. 5.18 who walketh about as a roaring lyon to espye howe he may ouertake vs without our armor that is to say without faith which is the onely target wherewith we couer â—ur selues that we may auoide the shot of his â—iery dartes What stedfastnes or ioy can they â—aue in temptations when they are assaulted either of prosperitie or aduesitie of the world â—r
19. and to followe him readily lefte Father mother wife children friendes houses and all other thinges euen to nettes and boates And after they had continued a space in his company and perceaued the great treasures of the knowledge and wisedome of God that flowed out of his mouth as it were out of a liuely spring then they forgat altogether the commodities ease which they had in their houses hauing not any mind to returne vnto them for the pleasure and contentement that they receaued of the wordes of life which he preached vnto them Ioh. 6. Mat. 9.9 Luke 19.2 S. Matthew leaueth his custome his chief traffique Zacheus the chiefe receauer of tribute a man riche and welthie giueth liberally the halfe of his goodes to the poore and restoreth fourfold if he had taken away from any man by forged cauillation so sone as the one and the other had knowne Iesus Christ and the great benefites which he brought from heauen to those which would receaue them on earth And after that Iesus Christ was ascended vp into heauen and the holy Ghoste being descended vpon the Apostles and the Church beganne to growe and â—â—ultiply in Ierusalem All those that beleued were they not together making all thinges coÌ„mon and selling all the possessions and goodes to impart them vnto all according to euery one his neede Whereby it may appeare that that which was propouÌ„ded heretofore is most certaine namely that the sence and feeling which we haue of Iesus Christ and of the heauenly treasure which he bringeth vnto vs doth impaire and diminish much the value of the earthly and bodily goods the desire and loue whereof beguineth by litle and litle to fade away assoone as we haue tasted of the other which are sound and stable and which bring a true ioy vnto all those that doe possesse them Moreouer is there any good thing more to be desired then the peace the rest of the spirit and that our harts be euer constant and setled to beare moderately all chances mutations and alterations that may happeÌ„ without troubling them or being amafed at them Nowe there is nothing but the faith which we haue in Iesus Christ that can bring vnto vs this great benefit for it is he alone that is the Prince of peace Rom. 5. and who is able to stil the stormes Esay 19. torments of our consciences when they are oppressed with the feare which they haue of the wrath and iudgement of God because of our sinnes Ephe. 3. and that he dwelleth by faith in our hartes doth make vs feele in them by his spirite the remission that he hath obtained for vs by his death But otherwise the desires doe neuer cease troubling them and it is not possible for a man that is desirous to take any sound sleepe to rest at his ease because daye and night he is euer dreaming how he may satisfie all his couetous lustes but it is in vaine for they are insatiable and infinite Euery man then is miserable who for the feare he hath of forgoing some corruptible goods which doe but torment him loseth goods incorruptible which woulde by and by content him if he woulde receiue them when they are profered vnto him But the moste parte of men thinke no more then brute beastes of any other life but of this And therefore also they are not carefull but onely to seeke those thinges which can set the fleshe at ease for that short time which they haue to liue in this world without remembring at all what they shall aske when by death they shall be constrained to forsake them It is of them of whome Dauid speaketh Psal 49.18 when he sayth While he liued he reioyced himselfe and men will praise thee when thou makest much of thy selfe he shal enter into the generation of his fathers they shal not liue for euer man is in honour vnderstandeth not he is like beasts that peâ—â—ish Such persons seeme to be accursed as the Serpent was because as he so they also liue with earth and yet are not afraid that their hearts being buried in the earth do rotte as all other things which are couered therwith It is here where they make their paradise like Moules For as Iesus Christ sayth Matt. 6.11 Where their treasure is there will their heart be also where their heart is there will be their God and where their God is there will their paradise be O poore soules that for an apple as I may say do giue ouer not earthly paradise as our first parents did but the kingdome of heauen where the maiestie and glory of God doth shew it selfe openly to the blessed spirits that be with him Mat. 18.8 Here it is here it is I say where we should vse violence vnto our selues and plucke out not our eies if they cause vs to offend not cut of our hands if they giue vs occasion to stumble as Iesus Christ aduiseth vs but cut downe euen to the roote this cursed desire which entangleth our harts hindreth them froÌ„ lifting themselues vp on high from meditating and seeking those things that are heauenly as all Christians that are regenerate that is to say dead and risen againe in Iesus Christ ought to do which those neuer did in whom sin raigneth as yet So that they are more possessed of their goods theÌ„ they possesse theÌ„ more seruants to their own affections then to God They say also that the feare which they haue of persecution and losing their ease and rest doth withholde and keepe them backe from adioyning themselues to the Church Mat. 10. Whereby they shew themselues to be of a lither and cowardly hart and altogether vnworthy of Iesus Christ refusing to go with him to the battell that he maketh in their behalfe against their enemies wherein they are sure to beare away the victorie going vnder his banner and conduct and besides that first to enioy a glory and immortall praise afterward an eternall and heauenly kingdome in which they shall triumph for euer 2. Tim. 2.12 For this is a true saying that if we suffer with him we shall also raigne with him if we deny him he will also deny vs. But I would gladly demaund of them whether they desire or hope one day to enter into paradise and whether there be any other way to leade vs thither then that which the sonne of God hath traced out vnto vs who sayth himselfe Luk. 24.26 that he ought to haue suffred and to enter into his glory To which also that agreeth which Saint Paule sayth Act. 14.22 That by many afflictions we must enter into the kingdome of God 2. Tim. 3.12 And in another place All those which will liue in the feare of God and of Iesus Christ shall suffer persecution For it is an ordinance of God which is generall that if we be partakers of the glory of his sonne Rom.
cause themselues to be enrolled and when first they muster vnder their captaines that there is no trouble no labour no citie no force that shall encounter with them which they are not able to foyle and ouerthrowe and yet neuerthelesse be discouraged and dismayed as soone as they come to any assault or skirmishe or els to any sore encounter wherein it behooueth them to bestirre themselues and shewe in deede their vertue and valour So they which neuer had assayed the enemies of Iesus Christ nor borne the bruntes and assaultes which the deuill the world the fleshe the Antichrist and all their troupes do raise against him and all those that follow him thought that the profession of the Gospell had bene but a play or sporte and vnder that hope entred into the Church of God But perceiuyng the euill intreatie whiche the children of God receiue in it at the handes of the world they continued not long in it without repenting and seeking the meanes by the which they might withdraw themselues from it Ioh. 6. with some honest cloake if it might be possible because they could be content to followe Iesus Christ as those who hoped to haue liued of free cost in his company and to finde alway the tables furnished but not as Simon of Cyren vpon coÌ„dicion to cary his crosse after him I appeale vnto your conscieÌ„ces O ye Apostates is not this the truth of it If the kitchin of the Huguenotes had bene as fatte as that of the Chanons Bishoppes Abbotes and Cardinalles of Papistry and the ReligioÌ„ which we follow as easie to the flesh as Antichristes you would doutlesse haue stayed with vs being yet at this day conuinced in your owne consciences at least if there remaine any at all in you that the â—ruth is on our side and that the seruice done vnto God in our Churches is wholy administred accordyng to the rules and ordinances which he himselfe hath left vs in his word and that contrariwise the Popes and all his adherents Religion is nothing els but meere trifles and toyes and vayne ceremonies which light headed men haue inuented and established in â—he Church of God of their owne braine Psal 119. wheÌ„ the candell of the word of God was extinguished and put out which ought euer to go beâ—ore vs as a light to lighten and guide vs in all â—hinges which we do to serue him for we can â—ot swerue neuer so litle from it but we shall â—umble by and by like silly blind men consiâ—eryng that the whole seruice of God to be â—ue and lawfull must be measured by obedience which can onely be grounded vpon his lawes and holy decrees 1. Sam. 15. For if we wil go about to do any thing which concerneth his seruice except that which he himselfe hath expressely prescribed he will say vnto vs that whiche is written in the Prophesie of Esay Esay 1.12 who required or sought these things at your handes Let the Apostates then giue glory vnto God and cease if they caÌ„ from blaspheming agaynst the spirite of God against the doctrine of the Gospell against the Church against Iesus Christ to conclude agaynst the truth and wisedome which they themselues haue iustified and approued when they were as yet in their right wittes and when as the deuill which is entred into their hartes with seueÌ„ other spirites worse then himselfe had not troubled their myndes as he hath done since they are departed from the house of God and let them accuse rather their owne foolish inconstancie whiche hath caused them to giue ouer the best side without all comparison and the surest the most honorable that can be chosen by reasonable meÌ„ namely God his side of whiche Dauid speaketh Psal 16.5 The Lord is the portion of mine inhetaunce and of my cuppe thou shalt maintayne my lotte the lynes are fallen vnto me in pleasant places yea I haue afayre heritage And moreouer I will prayse the Lord who hath giuen me counsayle my reynes also teache me in the â—ightes I haue set the Lord alwayes before me for he is at my right haÌ„d therfore I shal not slide And â—n another place yet I was alway with thee Psal 73.23 thou â—ast holdeÌ„ me by my right hand thou wilt guide me â—y thy counsail and afterward receiue me to glory What the wretchednesse of the Apostates is Chap. 3. BVt now let the Apostates stay themselues here a while to consider into what a â—eepe pit and gulfe of wretchednesse and miâ—eries they haue cast themselues into leauyng God who is the welspring and fountayne of â—ife alfelicitie Psal 36.8 in whom alone consisteth all â—he good that we caÌ„ euer desire looke or hope â—or and who alone by his aboundance is able â—o satisfie and content all our appetites and â—onely by the brightnesse of his countenance Psal 16. â—o make vs perfectly happy The happy and eâ—ernall life sayth S. Augustine coÌ„sisteth in that we liue with God and of God that is to say that he himselfe be the soule whiche doth animate and quickeÌ„ vs and the foode which doth â—ourish vs. O God sayd Dauid Psal 23. thou art my portion and all my good and in the 23. Psalme The Lorde is my shephearde I shall not want which is to say that we may handle more particularly that which he saith in generall into what danger so euer I fall thou shalt be my Sauiour in darknesse thou shalt be my light in warre thou shalt be my defender in sicknesse thou shalt be my Phisition in sorrowe and wearinesse of mynde thou shalt be my comforte in my feeblenesse thou shalt be my supporte in perplexitie thou shalt be my counsaile when I am gone astray thou shalt be my guide being fallen thou shalt take me vp agayne standing thou shalt maintayne me in pouertie thou shalt be my treasure in miserie thou shalt be my felicitie in payne thou shalt be my solace in sinne thy mercy shal be my iustice in iudgement thy grace shal be my absolution to coÌ„clude in death thy spirit shal be my life There is nothing then that can be waÌ„tyng vnto vs in God in whom are all thinges what didst thou thinke O thou most wretched creature when as thou forsookest him to yeld thy selfe ouer vnto Idols Psal 115.5 which cannot teach thee any thing being dumbe nor see thy miseries beyng blinde nor heare thy prayers beyng deafe Ier. 10. nor defend thee beyng vnable nor goe and come to succourthee Hab. 2. being notable to bestirre theÌ„selues at all doest thou not serue this day for an example to verifie the saying of the Prophet Psal 115.8 that those which serue and worshyp them are like vnto them hauing no more sence or vnderstanding then they haue for it is not needefull to alleadge any other argument to proue that thou art depriued of all iudgement then the onely exchange and permutation which thou hast made of god to
couenant making vs partaken of his grace of the remission of al our sinneâ— by the perfect obedience which he yeelded in our name Phil. 1. euen to indure for vs the death of the crosse and to beare the curse which was inioyned by the law Gal. 3. to the end he might acquite vs. Considering then that Iesus Christ is the only mediator of the agreement and couenant which may be handled betweene God men and that the Apostates departing to Antichrist his side do separate themselues from him thence it may be inferred necessarily that they are without God being without Christ as Saint Paule shewed the Ephesians writing to them after this maner Ephe. 2.11 Remember that ye being in time past Gentils in the flesh and called vncircumcision of them which are called circumcision â—n the flesh made with handes that ye were I say â—t that time without Christ and were aliens from â—he common wealth of Israell and were strangers from the couenantes of promise and had no hope and were without God in the world If then these who had not as yet beene called by the preaching of the Gospell during the time of their â—gnorance and infidelity were reputed by the Apostle to be without God because they were without Christ howe much more by greater â—eason may we auouch the same of those who â—fter they haue bene illuminated and had tasted of the word of God and also beene made partakers of the Holy Ghost being willingly departed from the knowledge of the trueth which they had receiued haue trode the sonne of God vnder their feete and esteemed the blood of the couenaÌ„t wherby they were sanctified a thing prophane committed so horrible an iniury against the spirite of grace It must then be concluded that as the Apostates haue treacherously forsaken God so he for his parte hath iustly renounced them and giuen them ouer for a pray as sayth the Prophet Psal 81.12 I gaue them vp vnto the hardnes of their heart and they haue walked in their owne counsailes and also as sayeth the Apostle as they haue made 〈◊〉 account to acknowledge God Rom. 1.28 so God hath giuen them vp to a spirite voyde of all iudgement that they may commit things which are not seemely These are then the guides which these poore blinde men haue to lead and counsell them in their affaires Rom. 8. namely the concupiscence of their owne peruerse heartes a reason altogether dulled Ephe. 2. their vnbridled senses the wisedome of the fleshe which is nothing else but death and ouer and besides all that the Deuill who is the prince of darkenes and the spirit that doth worke in the children of disobedience being thus guided can they faile sone to stumble into the pit As the Apostates are without God so are they without Christ Chap. 7. VVE haue shewed in the chapiter going before that the Apostates are without God Let vs now shew that they are also without Christ without a Mediator which shall be very easie to do 1. Tim. 2.5 For as there is but one God as the Apostle sayth so there is but one Mediatour betweene God and men namely Iesus Christ Furthermore as Iesus Christ is a Mediator of the new couenant to reconcile the chosen to God the father make him to be their God as he is his and that with full assurance they may lay hold of him and call vpon him as their father Ioh. 17.2 so God doth giue them vnto his sonne to instruct and lead them to saluation and vnto the life to which they are ordeined So that it can not be but that he that hath the Eternall for his God hath also Iesus Christ for his Mediator and contrariwise he that is depriued of the one must be also bereaued of the other Moreouer following Antichrist making open profession of his religion as wel by workes as by wordes and bearing his name his badge his cognisance how can they appertaine to Iesus Christ seing he is a mortall enemy vnto him 2. Thes 2.8 Matt. 6.24 and Whome he shall consume with with the spirite of his mouth and shall abolishe with the brightnesse of his comming None sayd Iesus Christ can serue two masters Especially when their natures and dispositions be so farre different and disagreeing How then can it be possible to set at one Iesus Christ with the Pope Whose doctrine life manners counsels and ende are altogether contrary And if they can not be made to agree betwene themselues Matth. 12.30 how is it possible that one man should betake himselfe to them both Also He that is nor with Christ is against him he that gathereth not with him scattereth As he said himselfe to note his and causeth them to be knowne A man may then be knowne to be a Christian when he is vnited with his head vnseparably and that with him he doeth labour to gather that is to say to make the Church populous and to increase multiply the number of the citizens of the kingdome of God When as then there is any man seene who contrarily doth striue glory to employ all his meanes and power to hinder the establishing of the Church and who withdraweth all those he can fearing nothing more then to see it to take roote or hath greater despite then to see it to florishe and beare fruite may it not be sayd of him when he is so bent and animated against Iesus Christ that he is his enemy and a true member of Antichrist Sithens he fighteth with so great a courage to defende and maintaine him in that kingdome and possession which he hath partly by craft and hypocrisie and all such euill and wicked meanes partely by violence and too too great fauour which some vndiscreete princes haue borne him vsurped vpon the sonne of God whome he hath robbed of his glory and of all his prerogatiues and dignities striuing yet at this with his adherents to burye wholly the remeÌ„brance of his name Furthermore considering the case standeth so that by two markes those are knowen who do belonge to Iesus Christ Ioh. 18. namely when they are not of the world and be of the truth who will say that the Apostates appertaine vnto him who haue forsaken him and his company to returne to the world For Papistry whereto they haue retired 1. Ioh. 2.16 is nothing els but the world that is to say the lust of the flesh the lust of the eâ—es the pride of life And there is neither Realme nor Empire vpon the earth wherein sloth dainties pleasures whoredomes dissolutenes pride banqueting feasting ambition with all kind of vanities and excesse abound more then in the Romaine Court and in the pallaces of their Cardinals Archbishops Bishops Abbots and Priors neither wherein there are men more effeminate and corrupt then those who followe the Popish Court By reason whereof the heares of women are attributed vnto them
vse to come vnto him Chap. 10. IN the couenant which God hath made with his people he doth promise to geue vnto theÌ„ his spirit his word which are two things vnseperably knitt together to worke the saluatioÌ„ of men as it is written in Esay Esay 59.21 This is my couenaÌ„t with them saith the Lord my spirit that is vpoÌ„ thee my words which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seede sateth the Lord froÌ„ heÌ„ceforth for euer For as in the bringing forth of the frutes of the earth the seed is first requisite afterward the husbandmaÌ„ tilleth the earth maketh it fit to receaue the seed cast theron so in the regeneratioÌ„ of meÌ„ the word of god which is an immortal seed is first necessary then the spirit who as an husbaÌ„dmaÌ„ prepareth our hearts to receiue it to make it fructifie in them But the Apostates haue it at this day in disdaine conteÌ„pt 1 Pet. 1.23 2 Cor. 2.16 nay ther is nothing more odious vnto theÌ„ It is vnto theÌ„ the sauor of death vnto death and the cause of it is that as the euil doer taketh no plea sure to heare the seÌ„teÌ„ce wherin his death is pronounced vnto him nor to se the gibet wheron he must be executed so these traitors can not abide to heare the worde of God wherin their condemnation is written wherein they see the gallowes set vp wheron they must be hanged and punished for there disloyalty They are like vnto those that are sicke of the drowsie euill who will not be awaked but dye in their sleepe and as they doe exasperate themselues against those that woulde come nighe their bed and twitch them by the eare to hinder them from sleping therby to deliuer them from death wherevnto they runne by sleepe so the Apostates woulde neuer meete with anie that might awake them and tell them of their disease and laye before them the great dangers wherein they are and if by chaunce they fall in companie where their fault is shewed them and the great offence which they haue geuen vnto the Church of God they will either bringe them to another matter or else by and by geue them the slipe finally they are like vnto ill pay maisters who cannot abâ—de to heare any talke of their debtes because they will not discharge them And like vnto those who had rather die then to heare the newes of death leaste they shoulde take some fearefull conceite thereof The occasion then that causeth the worde of God to be so odious vnto them is not in it selfe which as the Prophet sayeth Is sweeter then the honie and the honie combe Psal 19.10 But in that they do reiect it who because they haue their heartes full of gall can not taste nor feele the sweetenes thereof As those who haue some inflammation in the roofe of their mouth can not eate breade nay they abhorre it though it be the best foode and most sauorie that may be founde for among all other meates there is not one wherewith in time we are not wearied glutted be it neuer so daintie notwithstanding any sauce prepared for the seasoning thereof yet we are neuer weary of the taste of breade Nay there is not so much as sugar and honie but they seme vnsauorie of an ill taste without it And as those who hauing sore eyes can not abide the light though it be the pleasantest and most delectable thinge that can be desired although the onely cause which maketh them to flie it is not in it but in the euill disposition and desease of the eye which can not receaue it In like manner that that causeth the Apostates to haue in such abhomination the word is nothing but their owne desease for that at this present their eares and heartes are vncircumcised They go often to the sermons of these paltrie friers taking pleasure to heare their blasphemies lyes and slauerings and do feel themselues like rauens or filthy beasts on carrions and rotten things hauing more delight in that then to eat the foode of Angels and to refresh themselues with the pure word of God which as a sweete breath proceeding from the mouth of God doth quicken all those on whome it is breathed And they are like vnto those that grudged at the stincking garlick which they had left in Egipt Num. 11.5 and preferred it before Manna that was sent them downe from heauen And vnto Adam who gaue more credit vnto the speach of the Deuil then to the word of God chosing rather to tast of the tre of knowledg of good euil against the expresse commaundement which had bene giuen vnto him and by that meanes make himselfe mortall wretched for euer then to enioye peaceably the fruite of the tree of life and in obeying the wil of god to become he and his children happy for euer and vnto Esau who esteemed more a messe of pottage then the birthright wherevnto were annexed the promises of the couenant of God Gen. 25 33 Luk. 8.37 and by consequent a certaine and euerlasting happines And to the Gadarens who had a greater care of the losse of theire hoggs Mar. 5.17 then of Iesus Christ and his word to which are adioyned all manner of temporall corporall and spirituall blessings And vnto Iudas who loued rather thirty peeces of siluer with a gibbet and a miserable death then saluation and an assured happines with Iesus Christ for the Apostates are as much or rather more wretched then all those aboue named because that departing willingly froÌ„ the church they do depriue theÌ„selues not onely of the participation that they shoulde haue therein of the treasures Coloss 2 Iohn 1. and knowledge of the wisedome of god which are bestowed geueÌ„ as a pledge vnto it but also of the fulnesse of Iesus Christ that is to say of all the goodes which his father will distribute vnto vs by his meanes by his grace which they loose by their sliding back which is worst Heb. 10 the hope also of euer recouering it againe for the meanes thereof is wholly taken away from them when as they loose the fruition of the word of God which is called in the Scripture The word of reconciliatioÌ„ 2 Cor. 5. because it is the instrument which God doth vse to reconcile vnto vs him and to adopte vs for his children and to regenerate vs and make vs new creatures Gen. 1. And as in the beginning god vsed his word onelie to create the heauen the earth and all that is contained in them so wheÌ„ he woulde renue the worlde and draw it from the corruption whereunto it was fallen by the sinne and disobedience of our parents he hath wrought it by his worde which he hath sent vs in these latter dayes first by his
ill which she receiued of her louers whom she followed and resolued in the end to leaue them and returne to her husbande saying I will goe and returne to my first husbande for at that time was I better then now But this conuersion hath hapned to those onely who fighting against temptations and being not able to vanquishe them because of their weakenes haue yeelded themselus hoping to take heart againe and fight after they had shrunke away the grace of God assisting them to declare and make manifest his power in their infirmitie 2. Cor. 12. which can not be looked for at their handes who in pride of hearte not being pressed with any other temptation then with their owne concupiscences nor led with any other counsel then their owne carnall wit haue willingly departed from the Church as it were making no account of God or of all his blessings hoping to find a better party thē in his house howsoeuer it should fall out it should be euer open vnto them whensoeuer it pleased them to returne after they had assayed other estates But these poore soules doe deceiue themselues making their reckoning thus without their host of whose wil aduise they make no account as though the one and the other were in their power and as though they had the keies of the kingdome of heauen tied at their girdles to open and shut go out and come in at all times whensoeuer it pleaseth them For as God speaketh by his Prophet My thoughts are not your thoughts neither are your wayes my wayes Esay 55.8 sayth the Lorde for as the heauens are higher then the earth so are my wayes higher then your wayes my thoughtes aboue your thoughtes Gal. 6.7 They must not then thinke that God will suffer himselfe to be so mocked and that he doeth apply himselfe to all their foolish vaine imaginations as they dreame nor that it is in their power to returne vnto him when they list Rom. 9.16 For all this is not in him that willeth nor in him that runneth but in God alone which sheweth mercy Phil. 2. and doeth graunt both will and power to performe to whome soeuer he will A man sayth Saint Augustine to this purpose may kill himselfe but so that being deade he can not raise himselfe to life againe Psal 36. So when we haue once separated our selues from God by consequent from life which doeth not abide any where else but onely in him let vs not thinke that there is any one who hath that power besides him nor that it can otherwise be brought to passe then by a true repentance from which the Apostates being excluded Heb. 6. the wrath of God doth hang ouer them and so consequently they abide in death which they shewe euidently then when they are exhorted to returne vnto God and to enter againe into his church For they neuer finde themselues ready to performe it but still delay driue it of vntil such time as the wheele of the iudgement of God going ouer them al at once euen then when they are not aware therof they find themselues crushed and ouer whelmed on the sodaine like Esope his frog 1. Ioh. 2.19 Also S. Iohn taketh Apostacy for a signe of reprobation whē he saith If they had bene of vs that is those whom God hath elected they would haue cōtinued with vs but leauing our company they haue sheewed therby that they were neuer of vs though they haue beene with vs no more then corrupt humours which are not mēbers of the body though they be in the body or the tares which are not of the wheat although they be in the same field with the wheate Rom. 10. For if the continuing in faith and the confession of the same be an argument certayne proofe of our election the forsaking thereof contrariwise shall it not be a marke and token of reprobation Heb. 10. And if the sinne against the holy Ghost be an enuious and obstinate hatred that the diuells and men that loue lying doe beare to the trueth of the Gospell Heb. 6.4.10.26 which is as contrary vnto them as light to darknes what is it possible for a man else to iudge of the Apostates who hauing receaued followed approued beleeued and confessed the trueth for a time do now reiect and blaspheme it do condemne it by worde deed haue it in greater detestation then those who neuer made profession thereof then that the spirit of God being vtterly departed frō thē hath geuē place to the spirit of blasphemye Mat. 12.44 which findeth the house empty swept and garnished then he goeth and taketh vnto himself seuen other spirits worse then him self which being entred dwell ther so that the end of such men is a great deale worse then the beginning whereof we shall haue experience euery day in many who are as it were trumpets to soūd the battell to good mē furies which cease not gadding rūning here ther to incense stirre vp all contentious and troublesome persons that they can meete with all like vnto themselues against the Church And as a candle of tallow if it be put out hauing bene once lighted it stincketh a great deale more then if it had neuer bene burned and as pott likewise wherein there hath ben some precious liquor if after ther should be mingled some other which were naught al that rottē together would yeld a most corrupt and filthy smell so the good things being corrupted with the euil in these wicked men haue made thē worse by the halfe And as among the enemies of Iesus Christ there was none worse or more traiterous then Iudas when he was sequestred from his company wherein he had heard so manie good lessons and seene so many notable examples And as among the Christians of the primitiue Church the heretickes and blasphemers who did seperate themselues from the body of the Church were of all the wickedest so in these last times the Apostates haue ben found to be the dreggs of our Church when as they were tryed Mat. 9. The naughty humors which doe impaire the health of the body which haue bin cast out the soueraigne phisition purging thē The huskes and chaffe which haue bene seuered from the graine by the fanne and flayle Mat. 3.12 god sweeping his flower and to be the verie scumme which commeth out of the pott whē as the fire is first brought nere vnto it to make the flesh sethe which is in it the drosse which hath ben drawen from the gold whē the goldsmythe putteth it into the fornace to purifie it The excrements which haue bene cut of Ezech. 14. Wisd 3.6 from the body to bewtifie it and make it faire when God as a barber tooke the rasor and scissers to paire the nailes and cut the haires thereof Esay 7. Finally though our churches be diminished by the departing of the
Apostates neuerthelesse they are not the worse for it nay they are therby made more healthfull and better disposed And as man his body being ful of corrupt humours is so much greater and bigger but one the other part weaker and more vnable to all other workes so our Churches were in deede greater and more populous when that greate multitude of Apostates which haue forsakē vs were with vs but they were neither so healthfull nor so readie to performe their dutie as they haue bene since because such hypocrites being mingled with others were nothing els but an heape of offences and stones of stumbling to make them fall Hitherto we haue spoken onelye of those who hauing bene entred into our Churches and hauing abode in them some tyme some more some lesse haue withdrawen themselues not for anye fault that they could finde either in the doctrine that we preache or else in the prayers and confessions which we make or in the Psalmes which we sing or in the Sacramentes which we administer or in the discipline which we obserue or in the whole course and order which we followe in ruling and gouerning our Churches For thankes be to God we knowe what we worshipe Ioh. 4.22 1. Cor. 9. Leu. 26. 1. Pet. 3. and that we walke not at randome being readye at all times to render an accompte by the worde of God of the hope which is in vs and of all our actions to anye whosoeuer will require it It was not them either a feare which they had to offend God staying with vs or else a hope that they could more sincerely or purelye serue him in other places that hath made thē to leaue our cōpany but if they would giue the glory to God confessing freely and readily the cause of their reuoult they wold say that it was because they loued more to serue the flesh then the spirite and to enioy these delicates of the world then to beare the crosse of Iesus Christ But whatsoeuer it be they haue declared that they were not the children of the promise nor of the seed of Abraham which is not like vnto the planetes which are errant in their motions but as the starres of the firmament that is to say those which are immoueable and permanent in the place of the firmament wher they were once fixed Gal. 4.3 and also if they had bene the children of the free woman they woulde haue stayed in the house for euer and would not haue bene driuen out as the children of the bondwoman who haue no parte of the inheritaunce That it is a most dangerous thinge for those that knowe the true Church not to adioyne themselues presently vnto it Chap. 14. IT remayneth now before we shutt vp our treatise to speake also of some who in deede confesse that the Church which we follow is the true church and that it is built according to the platforme that Iesus Christ and his Apostles haue left vnto vs and yet they dare not adioyne themselues therunto Some being held backe with many vaine feares and other by as many friuolous hopes that they do propound vnto themselues They may well be compared vnto Tantalus who dieth for hunger thirst though he hath by him great abundāce wherwithall both to eate drink this differēce only being excepted that is betwene him thē that the meates do fly Tantalus whē he would approche vnto thē they cōtrariwise flye the meates whē they come neare thē For they haue as I may say the Church set vp and open at their dores and yet will not take the paines to take three steps to enter into it to be fed with the celestial bread Which doth shew that they doe not muche hunger after it and by consequent that they make themselues vnworthy of the administration thereof vnto them For the benefits of God are onely for those which doe desire and long after them not for the other who doe disdaine them as the virgine Marie sayeth in her song Luk. 1.53 He hath filled the hungrie with good thinges and sent away the riche emptie To which that agreeth also which Iesus Christ sayd Matth. 5.6 Blessed are they that hunger and thirst for righteousnes for they shall be filled And in an other place Ioh. 7.37 If any man thirst let him come vnto me and drinke He that beleeueth in me as sayth the Scripture out of his belly shall flow riuers of water of life Which he spake of the spirit that they should receiue who should beleue in him And Esay agreeing vnto this Esay 55.1 sayth Ho euerie one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate Come I say buy wine and milke without siluer and without mony Wherfore do ye lay out siluer not eat bread And your labour without being satisfied Harken diligently vnto me and eate that which is good and let your soule delight in fatnes Incline your eares and come vnto me heare your soules shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid By all these places of the Scripture it may appeare that the Gospell the grace of God the remission of sinnes all spirituall blessings be not offred but onely to those who desire them not geuen but to those who seeke them yea and asking them it is forbidden Mat. 7.6 to geue that which is boly vnto Doggs or to cast pearles before swine Iames. 1. that is to say vnto prophane men which loue rather the mucke of this worlde Mat. 11. then all the rithes of the kingdome of heauen which was gredely longed after by them in old tyme as it were snatched by those who were more vehement so great was the presse and multitude of those which striued to enter therin first and were not kept back from running and aduaūting themselues vnto it with any feare they had of the threatnings of tyraunts or of the losse of their goods or of most cruell torments which they sawe prepared for them if they folowed the Religion of Iesus Christ For they counted nothing more deare then the readie suffring of Martyredome to be crowned with glory which he doth promise in heauen to all those which shall neither be ashamed Mat. 10.32 nor affrayd to cōfesse his name beneath here in earth But at this present men be so cowardly and so faint hearted that the most part of them draw backe and looke one vpon another lingring who shal be the last to follow the captaine And they thinke that their cowardise is not seene when they do forgo some friuolous excuses to cloke it withall But before we come to the confutation of their excuses and to take away the visarde wherby they would dissemble ther hypocrisie we must propound vnto thē some certaine infallible Axiomes it shall serue for a rule to direct them for a light to lighten thē in
Lorde and to departe from euill And heare what the wisedome of God sayth by Salomon Prou. 1.24 Because I haue called and ye refused I haue stretched out my hande and none woulde regarde but ye haue despised all my counsell and woulde none of my correction I will also laugh at you destruction and mocke when your feare commeth like sodayne desolation and your destruction shall come like a whirlewinde when affliction and anguish shall come vppon you then shall they call vpon me but I will not answer they shall seeke me earely but shall not finde me because they hated knowledge and did not choose the feare of the Lorde They woulde none of my counsell but despised all my correction therefore shall they eate of the fruite of their owne way and be filled with their owne deuises for ease slayeth the foolishe and the prosperitie of fooles destroyeth them But he that obeyeth me shall dwell safely and be quiet from feare of euill It is recorded of Fabius Maximus that in prolonging the time he stayed and aswaged by litle and litle the fiercenesse of Hanniball and by delay he deliuered the common wealth of Rome from the greatest perill that euer befell vnto it by reason whereof the wise worldlings vse of tentimes dissimulation and leasure in their affaires and condemne swiftnesse and speedinesse for great rashnesse and in trueth for those who haue to doe amongest men it is requisite to haue a stayed and well settled wit that doeth not hasten too muche but ponder and weigh wisely all counsels and all reasons before it conclude what to do For as the Grecians say the latter thoughtes are commonly the wisest and best but towardes God there is nothing more dangerous then to delay nor more necessarye to saluation then a swiftnesse and readinesse to heare and put in practise that whiche God commaundeth vs because he commaundeth nothing but with reason and for the great benefite of those that obey him Let vs not then be slacke But let vs cast away euery thing that presseth downe Heb. 12.1.2 and the sin that so easily compasseth vs about let vs run with patience the race that is set before vs looking vnto Iesus the author finisher of our faith who for the ioy that was set before him indured the crosse and despised the shame and is set at the right hand of the throne of God Cōsider ye delayers him who hath suffered such gainesaying of sinners against himselfe that you giue not ouer in your heartes 1. Cor. 9.24 Know ye not that they which runne in a race runne all yet one receiueth the price So runne that ye may obtaine See that ye despise not him that speaketh Heb. 12.25 for if they escaped not which refused him that spake on earth much more shall we not escape if we turne away from him that speaketh from heauen Pray ye vnto him that he may breake the nets which holde you so intangled and that he vnwrap you out of all those vayne feares and desires which hinder you and cause you to let his spirite from directing you in doing his will Psa 119.32 Say vnto him as sayth Dauid I will runne the way of thy commandementes when thou shalt inlarge mine hearte Furthermore I will keepe thy statuts forsake me not ouerlong Tertullian speaketh that which we shall finde daily to be most true that is that our flesh which by nature is rebellie us against thē will of God can not stoope to submit and suffer it selfe to be tied to the yoke of his worde but will still striue to the contrary And as it is craftie and politike and hath euer some subtiltie and sophistrie to flotter her selfe in her iniquitie and doeth alleage alwaies an excuse to those that do exhort her to do her dutie when they vrge her somewhat more instantly to doe any thing which is against her will and when one of her reasons be answered she doeth presently inuent an other to make reply againe so that she findeth as manye or more shiftes and exceptions to excuse her from doing well then an onion hath skinnes to couer it selfe But we oughte to thinke or at least we shoulde thinke with whome we haue to deale and that we dispute in vayne against God who as Dauid sayeth Psal 44.21 Psal 138.6 Knoweth the secretes of the hearte And as in an other place For though the Lorde bee highe yet hee behouldeth the lowlye For euery thinge that hee commaundeth and whatsoeuer hee doeth is most iustly and most wisely done and there is nothing in all his counsailes his wordes and his workes that is not void of all blame or reproofe Psal 111.8 As the Prophet sayth All his statutes are established for euen and euer and are done in truth and equitie Wherefore it were most safe and expedient for vs when God speaketh to stoppe our mouthes continually to reply nothing against that he sayth to open our eares and to hearken attentiuely to that which pleaseth him to command vs and to be alwayes ready to craue his grace to obey and execute chearefully his will For we can not offer vnto him a more acceptable sacrifice then a readye and willing obedience But to shewe how friuolous the excuses are which the delayers cōmonly bring forth to acquite themselues from performing their dutie and entring into the Church which is the onely place where they ought to seeke and are able to find their saluation We wil examine some of them more perticularly to the end we may see what shewe of ground they can haue The commonest is for the most part that which all vse to alledge the feare that they haue of falling into those dangers whereunto they see those layd open who would withdrawe themselues from the company of Antichrist to follow Iesus Christ But nowe I demaund of them whether the feare of God ought not to take place and be preferred before all other feares And whether as the loue of God which commaundeth vs to loue him with all our hart with all our strength ought to be the rule of al other our affectiōs So also the feare of God ought not so to gouerne all other feares that we loue and dread him as much or rather more then any other thing But if this true feare which is the chiefe and principal point of true wisedom and godlines Prou. 1.7 were well imprinted in our hartes it woulde streight way chase away all other vaine feare as Saint Augustine sayth Wilt thou feare nothing sayth he feare God And experience hath proued in all honest persons of time past who walking vprightly in their calling and setting alway before their eyes the fauour and grace of God which did assist them in all their wayes were not daunted with any danger that could happen vnto them Exod. 14. Had Moses any feare and dread of Pharaoh when he sawe himselfe and all the people which he ledde inclosed betweene the sea
rather of power of loue and of a sound mind How can they then that are destitute of this spirit assure thēselues in their consciences that they are Christians But I do maruel much howe these persons thinke that they may be of the church of Iesus Christ in the mean time be freed frō persecutiō seing Iesus Christ hath foretolde to all his disciples that in the worlde they should suffer affliction and that if he hath bene hated persecuted in the world Ioh. 15.20 Chap. 16. so shall they be also purposing to teach thē therby that iniuries persecutions can by no meanes be auoided of thē Wherefore Lactantius saith that it is the poesie of the true church 1. Tim. 13. to do good suffer euill in being the piller and the prop of truth Ioh. 8.44 as it were a witnes thereof considering that the truth is hath bene of al antiquity odious vnto the deuil who is the father of lies to all men who by nature are vaine liers but aboue all other to Princes great Lords who loue to be flattered Psal 39. 116. Is it possible that either the true ministers seruāts of God cā make a true profession of preaching thereof or his children beleue folow it not raising against thē by by the ioint hatred both of men and deuils So that the painters which woulde draw her haue giuen vnto her a sword in her hande which she thrusteth throgh the throte of him that beareth her 3. Esd 4. But that ought not to astonish vs for howsoeuer it stādeth she wil in the end remaine victorious ouer all her enemies And we are certaine that God who is the Father thereof will vphold all those that will freely embrace her wil destroy not only those who by hatred because they are possessed by the deuill do reiect fiercely resist it but also those who for feare lest they should incurre the hatred the euil wil of the world do loue rather to dissemble delay time with the enemies thē to ioyne thēselues to the companies of her friēds put themselues vnder her banner to defend her Ought we not to thinke that to preserue faith and other graces and vertues which God hath ingrafted in vs it is needefull that they should be practised And that without exercise they doe rust and become in tyme cankered as Iron in the ende come to nothing It is then for our profite that we shoulde haue enemies whiche make warre continually agaynst vs to exercise vs. For that maketh vs vigilant strong and ready as Sainte Paule sayth My power is made perfect through weakenes 2. Cor. 3.9 verye gladlye therefore will I reioyce rather in my infirmities that the power of Christ may dwell in me Wherefore I take pleasure in infirmities in reproches in necessities in persecutions in anguish for Christs sake for when I am weake then am I strong Seneca sayth that vertue will fayle and fade away if she haue not an aduerfary who in exercising of her doth make her to florish Let not the delayers then alledge anye more either their persecutions or their infirmities to excuse themselues withall from entring into the Church for both the one and the other ought to driue them vnto it The crosse because it is an occasion to fight and fighting a meane to come vnto the glorye honour rest crowne happines and felicity whereunto they aspire and their infirmity to the end they may be strengthened for the church is the schoole wher al vertues are learned but especially magnanimity constancy which do stil accōpany faith to cause her to contemne death threateninges Mat. 16. dangers prosperity aduersity and all other frayle and corruptible thinges Is it possible that hearing so many excellent promises of God Psal 46. whereby he doth make vs certaine for euer of his presence and fauour and that he will neuer forsake vs either in fyre or water but wil keepe vs euer in our ingoinges and outgoinges whether soeuer we walke Esay 43.2 Psal 83. Psal 121. And after seing so many examples of those who being vpholden by the spirite of God in the church haue bene inuincible against all temptations and tormentes Heb. 11. is it possible but that we should be encouraged And although we were more fearful then heartes is it possible I say that following so many valiant captaines and champious we should not be vnder their conduct as bould as Lions Hasten you o ye delayers to enrowle your selues among the company of olde beatē souldiers that neuer fledd back for any assault whatsoeuer was made against them and who continually esteemed the glorye of God and of his trueth dearer then all the dainties of the worlde There be some also that feare to be expelled out of their owne countrye where they are had in honour and haue great offices and gorgeous houses where they their wiues and their children be at their ease and well prouyded of all those thinges they neede dare not commit themselues to the church lest that perfecution comming they be in daunger to loose all their commodities To aunswer particularly to all that which they obiect I saye first that the true countrey of a Christian man as saith S. Basill is the Church wherein he is borne a newe and where he hath his father Ioh. 3. his mother his bretheren and friendes his dwelling his goodes his inheritaunce And I say furthermore that it is the best happiest and most delightfull and pleasantest soiourning that is in all the world For it is the gard on which God hath plated which he himselfe hath tilled and wherein he taketh all his delight where the trees of righteousnes the blessed plantes of the house of God the tree of the knowledge of good and euill and the tree of lyfe which is alwayes greene are to be found besides there are the cleere riuers and springes of the water Cant. 4. of lyfe springinge to life eternall There are also the sweete flowers the smellinge of the lillye the roses the camphire the spikenarde the Lauender saffron calamus cynnamon with the trees bearing incense myrrhe aloes with all other chiefe spices Apoc. 21. And to conclude there is the golde and pretious stones the most rare and excellent that can be founde Esay 5. desired and wished for It is the vine of the Lorde which he hath adorned withall the greatest excellencies that can be wished to take his pleasure therein If then God do contente himselfe to dwell therein as in the stateliest pallace as in the gallantest garden of pleasure that he hathe shoulde not this dwelling like vs Moreouer is not our habitation in heauen Phil. 3. since we are heauenly plantes as Plato sayde and that we are risen with Iesus Christ Wherefore then haue we our heartes still in the earth to seeke the thinges that are beneath why doe we not