but wash the body and the very word of the promise of it selfe without faith is but an ineffectuall and dead letter yea the bodily presence of Christes owne flesh profiteth nothing it is his spirit that quickneth that worketh faith and bringeth life And therefore when Rachell said vnto Iacob giue me children or else I dâ—e Iacob was angry with her and saide Gen. 30. 1. Am I â—… Gods steede who hath with holden froÌ„ thee the fruit of thy womb So when Naaman the Sirian was sent by his Master to the king of Israell to be cured of his leprosie Am I a God saith he to kill and 2. King 5. 7. giue life that he hath sent vnto me to cure a man of his lo profie So likewise in that lamentable siege and famme of Samaria when a woman cried to the king as he passed by Helpe my Lord O king the 2. Kin. 6. 26. To ascribe any blessing vnto the meanc is to place the meaneâ— in the makers roome Rom. 11. 36. king answered how can I helpe seeing the Lord doth not succour vs either with the barne or with the winepresse If then our bodily blessings depend not vpon the meanes but are in the hands at the disposition of the author alone then much more our ghostly spirituall and if both bodily and ghostly then all and then is he to be sought vnto only for al and then is he to be served and honored only for all For seeing that of him and for him and by him are all things therfore the conclusion followeth necessarily to him be glory for ever and ever Amen And it is a duty belonging to vs all to fall downe before him that sitteth vpon the throne and to cast our crownes at his feete and to say Thou art worthy O Lorde to receiue Apoc. 4. 11. glory and honour and power for thou hast created all things for thy wils sake they vvere and are created For are there any among the vanities of the Gentiles that can giue raine Or can the heavens giue Ier. 14. 20. showers Art not thou the Lorde our God Therefore will wee waite vpon thee for thou hast made all these things The cause then that moveth the faithful to cleaue sincerely to The ascribing of all good thigs entirely to God is the cause of true piety and godlines as on the câ—rtâ—ary side the ascribing of Gods gifts vnto creatures is the cause of Idolatry and falling away from God God and to continue sted fast in his feare is for that they beleeue that they do receiue all good things wholy and solely from him they seeing that of him they receiue their whole wages mainetenance therefore do giue themselues wholy to his service As on the contrary side the cause of Idolatry and falling away from God and maining mangling and corrupting his worship service is the ascribing to our selues or to other either wholy or in part the glory of many or of any of the Lords blessings This was the cause of Idolatry among the Gentiles of their honouring of themselues and of their Idols and of their vnthankfulnesse vnto the true God For as concerning the wise learned and politike amoÌ„g the heatheÌ„ if they yeelded vnto God the glory of any blessings at all it was of such only as were tâ—mporall and transiâ—orie they were beholding vnto themselues only in their owne opinions for their temperance fortitude wisedome and all other vertues therfore they honoured themselues for these things and not the true and living God Hath any one saith Cicero â—… any Cie l. 3. de nat deoruÌ„ time given thankes vnto God for that he was a good man Noe but for that he was rich honoured preserved therfore saith Det vitam det opes aequum mî animum ip se parabo Hora. ep 1. ad Lollium hee they cal Iupiter the best and the greatest not for that he maketh men iust sober and wise but for that he sendeth riches and safety So Horace Let Iupiter giue me life wealth and I vvill provide for my selfe a good minde Yea many of the greatest states among them did ascribe also to themselues their riches and honor to their owne wisedome pollecy power as it may appeare by the insolent harts proud proceedinges of the king of Isa 10. 13. Dan. 4. 27. Iob. 31. 27. Ashur Babilon by the like practise of many meaner men in the time of Iob. And as for the multitude they did generally ascribe al to chaunce fortune to destiny to the starres many also of the wisest greatest amongest them being not free from this errour in that they commonly called their wealth honour the goods of fortune had their temples erected both to fortune fate And as for those whome they worshipped for Gods both privately publikely they were either the first founders or the enlargers of their families cities kingdomes or the inveÌ„tors or furtherers of some beneficial science arte as Ceres vvas worshipped for inventing or bettering the arte of manuring the ground Bacchus of the vine Pan of cattle Neptune of navigation Mars of warre Apollo of wisedome Esculapius of phisicke Iuppiter of governing of countries kingdomes All these and many other were worshipped by the Gentiles as Gods for that they were thought to be the inventors or furtherers of many beneficiall artes and the auctors or disposers of many blessinges and so the worshippe of the true God the onely auctor disposer of all good things was generally banished out of the great large countries kingdomes of the whole world shutte vp within the coastes borders of one smal meane people and namely he was excluded out of the Pantheon of Rome wherevnto were admitted the gods goddesses of all other kingdomes countries which the Romanes subdued made their tributaries for that he would bee worshipped alone as the one onely true God almighty alsufficient the only autor doer of al good things Neither was the true worshippe and service of God for anie long continuance kepte pure and vnpolluted among this one nation which he had chosen vnto himselfe to be his owne proper and peculiar people For they ascribed their wealth and abundance to Baalim to the host of heaven to themselues so fel froÌ„ God worshipped Baalim and burnt incense to the Queene Isa 48. 5. Ier. 44. 13. Hos 2. 8. 12. Hab. 1. 16. of heaven and did offer sacrifice vnto their owne nettes And they ascribed their preservation to Ashur Aegypt therfore sent their gifts to those places And they imputed their vertuous works in part to their own free will the benesit of eternall life vnto the merit of their owne works therfore did they boast of their own holines not only before meÌ„ but also before God they Luk. 18. 11. Rom. 9. 32. trusted
vs of the most deadly sting of the spirituall serpent the Devill It may seeme strange that the beholding of a deade man should have such vertue efficacy as to giue life to the behoulders yet so it is for that this dead body is a quickning spirit and the word of his crosse is the power of God to salvation to all that beleeue And indeede you cannot duely thinke vpon this shamefull ignominious crosse but that yee shall be moved thereby to call to mind the most glorious and admirable loue of God who so loved the world that he gaue his only begotten sonne that whosoever beleeveth in him should not perish but haue life everlasting Now if God loue vs be on our side who can be against vs if he hath confirmed his loue towards vs in that he spared not his only begotten sonne but gaue him for vs all how may wee be most fully assured that he will with him giue vs al things also Hereby saith S. Iohn haue we perceived loue in that hee layed downe his life for vs. 1. Ioh. 3. 16. So S. Paules Herein saith hee Christ setteth out his love towards vs that while we were sinners therefore not worthy of the least mercie hee died for vs and so shewed vs the greatest mercy Rom. 3. 8. If thou knewest the gift of God and who it is that saith vnto thee give mee drinke thou wouldest haue asked of him and he would haue given vnto thee the water of life Ioh. 4. 10. In teaching the ignoraÌ„t we must labour especially to worke in them a thirst of the water of life the sweetnes wherof if we had once tasted al other thiÌ„gs would grow out of tast with vs and we would after a sort thirst only after this water This water of life then aboue al other things is to be made knowen to the people of God the vertue therof is continually to be sette forth seeing it is not condemned but where it is vnknowen And hereof it is that Christ himselfe his spirit his spouse and all his faithfull members bestow so much labour in pointing to this full fountaine of the water of life and in commending the vertues therof I am the living bread saith our Saviour Christ that Ioh. 6. 51. came downe from heaven hee that eateth of this bread shall liue for ever And againe If any man thirst let him come to me and drinke he that beleeveth Ioh. 7. 37. in me as saith the Scripture out of his belly shall flowe rivers of water of life And againe I am the dore if any man enter by mee he Ioh. 10. 9. shall be saved and goe in and out and finde pasture And againe I am the Vine yee are the branches every braunch that beareth fruite in me my Ioh. 15. 2. father purgoth that it may beare more fruite And againe I am the way the truth and the life no man commeth to the father but by me By all which figuratiue speeches one and the selfesame thing is sette forth vnto vs even that Christ is the doore wherby we haue entrance to God in the enioying of whose favour presence consisteth life that he is the way to the caelestiall IerusaleÌ„ where true life is to be enioyed in the greatest perfection that he is the true propitiatory sacrifice wherby the wrath of God is throughly pacified all other in respect thereof beeing either meere shadowes or false counterfeites that he is the bread water meat and foode of life whereby life is not onely bredde at the first but also still maintained and preserved for ever Likewise our Saviour testifieth of the spirit of God that he shall testifie of him and shall receive Ioh. 15. 26. Ioh. 16. 14. of his shall glorifie him by giving testimony vnto the holines of his doctrin vnto the dignity of his death the Angel setteth downe the same as a sure note of the spirit of a true Prophet The Apoc. 19. 10. Ioh. 5. 39. testimony of Iesus is the spirite of prophesie that is is a sure marke of the spirit of prophecy Yea what is the scope and end of all the scriptures but to give testimony vnto Christ What is the continuall exercise of the spouse of Christ and all her legitimate children but to haue their eies fast bent vpon Christ their mouth continually open in his praise The whol booke of the Canticles is principally spente in the extolling of the excellencies of the bridegrome by his louing spouse vnder diverse semblances and similitudes And wherein especially laboured Iohn the Baptist the friend of the Bridegrome but in preparing the peoples hartes to embrace Christ Behoulde the Lambe of God saith he that taketh Ioh. 1. 29. 26. away the sinnes of the vvorld I baptise vvith water vnto repentance but there is one among you who albeit he came after mee yet hee was before mee whose shoe-latchet I am vnworthy to vnloose he shall baptise vvith the holy Ghost and with fire And againe He must encrease but I must Ioh. 3. 30. decrease Lastly what did all the Apostles teach They preached Iesus and in him and by him the resurrection of the dead and all other benefites and blessinges whatsoever they preached Iesus to be the Lord and themselues the servants of all men for Iesus sake And verely al other waters are but draffe durte in respect of the most pure waters of this fountaine all other riches are but 〈…〉 of this inestimable and invaluable treasures 〈…〉 dishes are but as the scrappes of a beggars 〈…〉 of the most sweete and comfortable both tast 〈…〉 Mannaâ— and bread of life the feeding 〈…〉 to â—…ke the best of it is but the Iuglers feast 〈…〉 by feeding on Christ The children of 〈…〉 Synagogue howsoever they pretend that they care 〈…〉 they haue never indeed fedde vpon him truly 〈…〉 should haue had by him health strength and life to 〈◊〉 that they would never haue fedde vpon masses and 〈◊〉 and vpon their owne or other mens merites for the furâ—…â—…ing of everlasting life But if these meÌ„ wil by no means 〈◊〉 â—…ded to come togeather with vs to feede onely vppon 〈…〉 bread of life at the Lords table let them feed still at the 〈…〉 vpon that deadly poison which is sette before them 〈…〉 â—…mous serpent But let vs feed vpon Christ Io◠〈…〉 for his flesh 〈…〉 and his blood is drinke indeede His patience is the only price wherby our soules are fully ransomed his righteousnes the onely roabes whereby our nakednes is wholy covered wherby we are presented most perfectly pure righteous holie 〈◊〉 before the tribunal seat of the Lords iustice His death is only able to kill sinne in vs and his resurrection is onely of force to raise vs vp to newnes of life They that being moved by other reason seeme to abstain froÌ„ sin to work righteousnes do the same but outwardly in shew
their faith may assuredly know that they are Christs that they are the true members of his mysticall body the temples of his hâ—ly spirit and that God is become their gratious father hath made them inheritours of his heauenly kingdome Now the faithfull being the adopted sonnes of God in Christ hauing God to be their merciful father haue no iust cause to doubt of their continuance in the favour of God in the estate of grace and salvation in Christ Iesus For the fountaine of this grace in them is as a fountaine of liuing water the streames wherof Ioh. 4. 10. 14. Psal 1 3. Ieâ— â—7 8. 1. Pet. 1. 23. never wax dâ—ie and they become as good trees planted by the water side whose leaues never wither who never cease from yeelding fruite they are borne againe not of mortall seeae but of the immortall seede of the word of God which liueth and lasteth for ever and they are Ioh. 6 35. fedde also with the incorruptible food of the bread of life the vertue whereof is never consumed he that eaâ—eth therof doth never hunger and he that drinketh there of doth never thirst Many great enimies indeede they haue but he that is in them is greater 1. Ioh. 4. 4. then he that is in the worlde and therefore they can never be fully vanquished Our Saviour himselfe doth continually appeare to make intercession for them before the throne of his heauenly father Heb. 7. 25. whose petitions the father will never deny Yea he himselfe is alway present with them even to the end of the world walking in the middest Matâ— 28. 20. Ap 1. 20. of them and holding them in his right hand neither is there any able to take them out of his hand Yea where this sunne of righteousnes beginneth to shine there the light thereof is never vtâ—eâ—ly darkened Esa 60 20. for this sunne never goeth dovvne To the first man saith Austin Aug. de bono qerseuâ—c 12 was giueÌ„ an ability to persevere only if he himselfe would haue vsed the same But to the elect now is giuen perseverance it selfe Christ hath appointed them that they goe and bring forth fruite and that their fruite abide therefore who dareth be so bold as to say peâ—adventure it shall not abide The Lord hath setled his fatherly Rom. 11. 29 Ioh 13. 1. Math. 16. 18 1. Ioh. 2 19 loue and affection vppon them he vvill not repent of it nor revoke it but continue it even to the end he hath built them vppon a most sure rocke hell gates shall never prevaile against them hee hath incorporated them into the heavenly Ierusalem the city of GOD they shall alvvay continue members of that society VVho then dareth bee so bolde as to say peradventure GOD vvill not loue his faithfull servantes to the end peradventure hell gates shall prevaile against them peradventure hovvsoever they are novve for the present yet they shall not continue in that celestiall society Verely â—f the faithfull vvere lefte in their ovvne handes to stande by the right and power of their owne strength there might be great doubt of their constancy and perseuerance But they are committed to a more faithfull keeper their life is hid with Christ in God and they are Col. 3 3. 1. Pet. 1. 5. preserued by his power vnto eternall salvation Or if the continuance of the Lords favour and loue did depende vpon the merites and desertes of the faithfull and not vpon the Lords owne most constant and vnchangeable goodnes there might be iust cause of feare lest the LORD vvould vvithdravve his mercy from them But he that knowing the greate frailty and weakenes yea the foule falles and faultes of his elect and chosen children before the foundation of the earth was laide therfore before he had made any promise of good things vnto theÌ„ did yet in his vnspeakable mercy goodnes steppe as it were over them all and bouÌ„d himselfe being before most free by his gratious promises made vnto them no doubt but the same vnspeakable mercy goodnes vvill cause him being novve bounde and so a debtour in respect of his truth and righteousnes also to steppe over all those stumbling blockes vvhen they are cast in his waie for the stedfast and stable performance of all such thinges as vvere in greate grace and mercy before promised For as the Apostle teacheth the promises made vnto the faithfull are founded vppon grace that so they might bee sure they are not founded Rom. 4 16. vppon the â—ottering stay of mans frailty but vpon the immoveable and vnchaungeable rocke of the LORDES ovvne loue and therefore they are vnmoveable and vnchaungeable Neither is this doctrine as it is vniustly chardged by the enimyes of faith the mother of pride or of carnall securitie and dissolutenes of life but the most sounde doctrine of the christian faith and the most direct way to sincere piety godlines For is not this a necessary dueâ—y of everie true and faithfull christian which is engraffed and incorporated into CHRIST to beleeue confesse that by the vertue of his death he hath full recoÌ„ciliation with God remission of sinnes and an inheritance in the kingdome of glory yeelding most hearty thankes vnto GOD for this his most gratious callinge vnto the estate of salvation in CHRIST â—esus and magnifying â—is vnspeakable goodnes for the same continually Nay not to acknowledge this willingly were plaine infidelity and gladly not to make profession thâ—… of were great vnthankefulnes so far is it of that this doctrine can be iustly charged to be the nurce of pride or the mother of haughty and diveâ—ish presumption being in deede the true nurcâ— of all sounde comfort and â—oy and the naturall mother of all holy and faithfull presumption Presume saith Saint Austine Aug. sâ—rm 28. de vâ— b. â—omini not of thine ovvne doing but of the grace of CHRIST for by grace yee are saved as saith the Apostle this is then not pride but faith to make open profession of that vvhich thou haste reâ—eaved iâ— not presumption but â—evotion I vviâ—… not glorie saith Ambrose Amâ— dâ— lacâ—bâ— viâ—a bâ—ata cap. 6. that I am iust but that I am redeemed for that vvill I glorie neither vvill I glory for that I am voide of sinne but for that my sinneâ— are remitted to my selfe I vvill not glorie for that I haue profited anâ—e or for that aâ—…e hath profited mâ—e but for that CHRIST is an advocate vvith the father for MEE and that his bloode vvâ—… shâ—dde for MEE VVherefore Bernarde speaking to the faithfull If thou saith hee beleevest that thy sinnes cannot bee done avvaâ—e Bâ—rn sâ—r 1. de annuâ—iat but by hiâ—… against vvhome alone thou halâ— offended and vvho himselfe cannot offende thou doest vvell but thou must proceede further and beleeue also that thy sinnes are forgiuen even to thy selfe For to doubte of the most singular
vertue of CHRISTS bloode to vvash and clense the staines of all the sinnes of the faithfull were infidelitie or not to doubt thereof but to doubt vvhether it bee availâ—able to purge and clense THINE iniquities sinnes is to bewray thine infidelity in another degree even in that thou beleevest not thy selfe to belong to that number nor yet to bee partaker vvith them of their mercie VVherefore to teach the faithfull that they shoulde bee persvvaded of the remission of their ovvne sinnes through the death of Christ is to plucke vp the rootes of infidelity it is not to teach pride but faith nor to open a gappe to all â—inne and vvickednesse but contrarivvise most effectuallie to provoke to repentance loue and thankefulnesse and to the practise of all other christian dueties Aâ—d in truth we cannot bee rightly offended with our selues for offending so merciful and gracious a God vntill he hath given vs some sense feeling of his vnspeakeable mercy towardes vs in assuring vs of the pardon of our offences and sinnes Neither can vve vnfainedly loue the Lord and desire to be thankfull vnto him as we ought to be vntil we be perswaded that he loueth vs and beareth a kinde affection tovvards vs. Neither yet can we wholy resigne our selues to God vntil we perceiue that we are not our ovvn but that we are bought with a price that so we should 1. Cor. 6. 20 sanctifie the Lorde both in our bodies and in our spirites which are the Lordes My beloued sâ—ith the spouse is mine and I am his he hath Cant. 2. 16. giuen himselfe to me and hath assured me of his loue and therefore I giue my selfe to him and assure him of mine obedience VVee loue him saith Saint Iohn because he loved vs first For as 1. Ioh. 4 19. one fire kindleth another and one heate raiseth vp another so the â—iâ—…y heate of the Lords kindnes and loue felt in the hearts of the faithful doth kindle againe the fiâ—e of their loue and thankefulnesse towards God causing them to busie all their thoughtes and cogitations how they may after the best manner perfourme this there bouâ—den duety and service to God When the Lord by the prophet had mentioned his great mercies bestowed vpon his people of Israel the prophet straâ—t-waies in the person of the people breaketh out into these words Wherewithall shall I come before Mich 6. 6. the Lorde and bowe my selfe before the high God Likevvise David vppon the like consideration VVhat shall I render vnto the Psa 116. 12. 103. 1. Lorde for all his benefites bestovved on mee and againe Praise the LORDE O my soule and all that is within mee praise his holy name praise the LORDE O my soule and forget not all his benefites vvho forgiueth all thy sinnes and healeth all thine infirmities vvhâ— saueth thy life from destruction and crowneth thee with mercy and loving kindnes In which words we may perceaue that the sence and feeling of the Lords mercies in reâ—…tting to the prophet David his manifold sinnes was in him as a great vehement flame kindling in his very hart soule a most fervent zealous desire of magnifying and extolling the Lords mercies So Mary loved Luc. 7 47. much because manie sinnes vvere forgiven her â—eeling first the great aboundance of Gods loue tovvardes her selfe in pardonâ—ng her manifolde and grievous sinnes vvhich caused in her as it vvâ—re a reflexion and reciprocation of her loue towards God for those his great and endlesse mercies And surely if the small kindenes of a man and that towardes his enimy doth oftentimes â—eape coales of fire on his heade turning malice into meekenesse Rom. 12. 20 and currishnes into kindenes and so overcomming evill with goodnes how much more the infinite loue of God in pardoning our manifold and grievous sinnes being once felt within vs vvill it not possesse our soules with his loue and winne al our affections to his obedience Surely it vvil cause vs to reioyce if wee may suffer any tribulation for his names sake or performe any other duety whatsoeuer that may be grateful and acceptable vnto him We reioice saith the Apostle in tribulations knowing that tribulation Rom. 5. 4. bringeth foorth patience and patience experience and experience hope hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost And to say the truth who euer were greater enimies to carnal security and dissolutenes of life more zealous followers of Christ more religious embracers of true piety and godlines then such as aboue all other haue felt the loue of God most aboundantly towardes themselues in assuring them most vndoubtedly of the forgiuenes of all thâ—ir sinnes of their inheritance in the kingdome of glory Wherefore this doctrine which teacheth the faithful to raise vp themselues to a stedfast assurance of Gods mercies tendeth neither to pride noâ— to dissolutnes of life but that doctrine which teacheth to doubt of Gods favour is no better then a flat stepmother to faith and a naturall nurce to infidelity For he that wil rightly come vâ—to God must come vnto him without doubting whereby we see that faith Iac. 1. 6. and doubtfulnesse cannot wel agree together So vvhen God promised Abraham a sonne in his old age adding further that Rom 4. 2â— in his seed al the nations of the earth should be blessed Mâ—t â—4 31. Rom. 14 23 In Gen 4â— The popish faith â—…ke to the Infidell Poets he doubted not saith the Apostle through vnbeliefe shewing thereby that doubtfulnes ariseth of infidelity Wherefore for any that professeth himselfe to belong to the number of the faithfull to doubt of the performance of any of the Lordes promisâ—s in generall or in particular of the promise of forgiuenesse of sinnes and eternall life made to al that beleeue doth argue a very small faith at the least if it doe not convince the party of â—latte infidelity Non si mihi Iuppiter ipse sâ—…n â—…at â—…am sâ—crem hoc contingere ponâ—… Wherefore as Martin Luther truely avouched if there were no other errors and heresies in the doctrine of the church of Rome but euen this that they teach that the faithful which are iustified before God ought not yet assure themselues of 〈◊〉 owne iustification and of their owne vndoubted calling vnto the estate of grace but remaine stil pensiue and doubtful of the remission of their sinnes and of their interest in the kingdome of glory yet this alone were a sufficient motâ—ue to make a separation from her as being the mother of infidelity and not of faith Div. 3. That we ought to beleeue onlie in God and not in the church or in anie creature THose things which the Gentiles offer vp in sacrifice they I beleeue in God I beleeue the church offer to devils not to God the Iews all hereticks beleeue not in the true God but
also by nature so wilfully wedded to our corrupt wil for liberty without grace is not liberty but coÌ„â—…macie that we wil none of the knowledge of the Lords waies but as the deafe adder we stop our eares at the voice of the charmer charme he neuer so wisely And so great is the obstinacy of the wicked that they will do wickedly wil not vnderstand vntil the spirit of God of vnwilling maketh willing of obstinate obedient of rebellious pliable and tractable The Philosophers make reason a queene teach that if we would follow her we should not erre and in truth the Lord made her a queene at the first but by yeelding vnto the suggestion of the subtile serpent by casting of the Lords commandement of a queene shee became a captiue of a free woman shee was made a slaue The meanes to be recouered out of the which misery is not to haue an high conceite of our reason and wisdome and to place them in the throne to rule to gouerne but to place that word which is inspired of God in the seate of gouernment and to giue vp all rule and authority thereto and to make our reason and vnderstanding with all the faculties and powers of our mindes handmaides and seruantes to this honorable Lady who so wil make vs againe kings priestes vnto God and place vs as Lords ouer al our corrupt affections tread Satan himselfe vnder our feet For he that made man at the first is only able to new make him againe being now marred by his owne madnes I knowe saith the wise man that God made man Eccl. 7. 31. righteous but they haue sought many inventions yea God made man according to his owne image in all holines wisedome and righteousnes and lighted such a lampe of diuine reason and vnderstanding in his minde that he was not only enabled thereby to rule himselfe and his owne affections but also to order in great vvisedome the whole host army of all the creatures But he being not contented with this so great measure of light would further become as God knowing good and euill and therefore thinking that his light did burne too dimme he vvould needs deliuer it to the Deuil himselfe to be topped vvho topped it cleane out leauing nothing but the smoaking snuffe thereof and so made him vvho was before a childe of light a limbe member of the kingdome of darknes And novv the case of al the children of Adam is such so ful of blindnes and ignorance of God that if any of Sap 13. 1. 1. Cor. 8. 2. them thinketh that he knoweth any thing he knoweth nothing as hee ought to know and if any of them seeme to be wise they must become fooles that they may be wise that is they must acknowledge bevvaile their 1 Cor 3. 18 owne folly and blindnes and seeke againe to the father of light that he would by his spirit of illumination lighten the eies of their spiritual vnderstanding they must haue continual accesse to that glorious word vvhich is a lanterne to their feete and a lighte to their Ps 119. 105 Isa 6. 20. pathes and kindle their candle againe thereat to the lavv and to the testimony they must continually resort if they speake not according to this word it is for that there is no light in them Their hart is altogither out of frame vntil it be fashioned againe and as it vvere new wrought by the spirit of God their siluer is nothing but grosâ—e drosâ—e vntil it be purged by this fire their coine is no better then cleane counterfeit vntill it receaue this stampe they are grovvne out of the Lords marke he cannot acknowledge theÌ„ for his ovvne vntill they be marked againe by the spirit of the living God who is therefore called his seale wherewith his saintes are Eph 4. â—0 Apoc. 7. 3 signed against the day of redemption for that it doth imprint in them the image of God And certainely in this article of our creede the spirit of God the third person in the glorious Trinity is called holy not so much for that holines doth infinitely rest in himselfe as it doth also in the Father the soÌ„ne but rather for that he is the aâ—…or of all holines in the children of God the meanes wherby they are borne againe the Father the soÌ„ne working the same by the holy spirit For the vvhole sanctification of our minde wil and affections and of our whole body soule is wrought entirely 1. Cor. 12. 11. altogither by the operation of this holy spirit vvho before regeneration vvorketh in vs alone and of vnvvilling maketh willing subduing our affections to the obedience of his wil vvho before stood out as traitors and rebels and after regeneration worketh Grâ—tia operaâ—… cooperaâ—… 2 Cor. 3 17 Ioh 8. 34. Râ—m 6. 16. 〈…〉 5. togither with vs giving strength to our wil that it may therby vvorke also So that if the question be of free-vvill in the regenerate we graunt that their vvil is free for that it is made free by the spirit of liberty but in the vnregenerate vve truely teach that their vvil is a bondslaue to sinne Satan withstanding the vvorke of Gods spirit vntil their conversion be vvrought thereby For it is this Lorde that doth prevent vs of vnvvilling making vs willing and then assisteth vs vvhen vve are vvilling least vve vvil in vaine Novv contrary to this most evident truth the church of Rome curseth al those who affirme free-vvil to be altogither lost or that it doth not concurre vvith Godâ— grace in our conversion CHAP. 6. Div. 1. That the true church the spouse of Christ hath a stedfast assurance of the â—…ue of her bride-groome towards her making it the foundation of her most comfortable faith being also thereby induced to harken to his vndoubted and knowne will and to esteeme highly of of his holy word and in no case to disgrace or disanull the same THE description of the true catholike and I beleâ—ue tâ—… holy catholike chuâ—ch apostolike faith set down in these articles of our christian creede doth evidently declare that they are only to be accounted faithfull that holde this faith and the company of the faithfull being the true church that they are also to bee esteemed the true Church Novve this true catholike and apostolike faith as hath beene before declared is that we beleeue in God the Father the Creator the Sonne the Redeemer the holy Ghost the Sactifier that we beleeue also that by this faith we being engrâ—…ed in to Christ so recoÌ„ciled vnto God 〈◊〉 incorporated into the heauenly Ierusalem made members of the holy catholike church a communion of sainâ—s and so obtaine remission of sins shal attaine to the resurrection of the body and â—o liâ—e euerlasting as the very order coherence of these articles doth also insinuate The Deuils
God for those his so wel known and manifest mercies Exod. 20. 2. no good but needs must be without al fruite And especially he vvill not enter into covenant and league vvith any to become their gracious God in Christ and to accept them for his peculiar people to giue them remission of sins eâ—ernal life and the first fruits of the spirit as the pledge of their caelestial heavenly inheritance but that he will make knowen vnto them this his gracious league and covenant vvith the articles and conditions belonging to the same for othervvise hovve can they performe the conditions And if they knowe not that they haue such and such giftes from God howe can they be thankefull to God for them and employ them to their owne good If they beleeue not that God is their God how can they honour him as their God If they bee not perswaded that they are beloued of God how can they be stirred vp to loue God If they be not assured that God hath accepted of them as of his trusty faithful servants what encouragement can they haue to demeanâ— themselues as his trusty and faithfull servants Surely the spirit of God which knoweth the deepest misteries of the Lords own most privy secret counsels therfore much more searcheth the harts raines of al men and vnderstandeth all their thoughtes taketh it as a thing well knowen acknowledged of all the faithsul servants of God that God louâ—th them and hath manifested the same vnto them by his manifold giftes and that he hath declared himselfe to be their God and hath taken them to be his people and therevpon inferreth that they should honour him aâ— their God and walke worthy of their high and heavenly calling that they should loue him be thankfull vnto him and bee ready continually to testifie the same by their duetifull regard vnto his service and by their humble obedience to all his commaundementes I am the Lord thy God saith God himselfe vnto his true and faithfull servantes among the whole natioÌ„ of Israel That brought you out of the land of Aegypâ—… out of the house of boâ—dage and therevpon requireth to bee accepted of them as their onely GOD and to haue humble obedience yeelded to all his commaundementes And so the holie posterity of these faithfull servants of God doe in most plâ—ine wordes acknowledge los 24. Even that God is their God and hath done thus thus for them therfore that they are bound to seâ—ue him alone to honour him as their only God The same moâ—iue God vrgeth to Abraham the father of the faithfull I am Gen. 17. 1. thy God alsufficient walke before me and be thou perfect that is I am â—ntred into covenant with thâ—e to be thy God I haue and vvill supply all thy wantes and haue wilsticke vnto thee in all thy necessities theâ—fore see that thou throughly sticke vnto me and cleaue perfectly vnto my service The Apostle St. Paule writing to the saints at Ephesus that is to the faithfull in Christ Iesus Eph. 3 1. beginneth with Blessed bee God the Father of our Lorde Iesus Christ and presently annexeth the cause thereof which vvas The blessing of them vvith all sperituall blessinges in CHRIST Iesus their election predestination redeÌ„ption the revelation of the mysteries of the will of God vnto them their hope faith and their sealing with the spirit of promise these blessings he remembreth not as things doubtfull and vncertaine but as things most manifest well knowen vnto theÌ„ Likwise he exhorteth the Theslalonians to keepe their vesselles in holines honor not to defraud 1. Thess 4. 2 or oppresle one another because they knew what commandements were given vnto them in Christ and that they were not called to vncleanes but to holinesse So to the Coâ—…nthians havinâ— remâ—mbred 1. Cor. 6. 11. them what they were before their calling even such as were desiled with most filthie and abhominable sinnes then hee addeth as a thing vvell knovven and acknovvledged by them all but yee are vvashed but yee are senctâ—fied but yee are iustified in the name of our LORDE Iesus and by the spirâ—te of our GOD and therevpon farther vrgeth as thinges also fullie knovven and confessed both the fruite and the benefite of this formes grace and the duetie also that is to bee performed â—or the same Knovve yee not saith hee that your bodies are the meÌ„bers of Christ Shal I then Ver. 15. take the members of Christ make them the members of an harlette GOD forbidde Yea Ver. 19. Know yee not that your bodies are the temples of the holy Ghost which is in you whom ye haue of God and that ye are not your owne but are bought with a price Therefore glorifie God in your bodie your spirit which are Gods So likewise to the Romanes chiefly considering the season saith the Apostle and knowing that the night is passed and the day is nigh therefore let vs cast away the works of 〈◊〉 13. 11. darknes and let vs put on the armour of light let vs walke honestly as in the day time And againe to the faithful among the Thessalonians Yee are all the children of the light and of the day we are not of the night Thes 5. 5. neither of darknes Therfore let vs not sleepe as other â—o but let vs watch be sober For they that sleepe sleepe in the night and they that are druÌ„ken are drunken in the night but let vs which are of the day be sober putting on the brestplate of faith and loue and the hope of salvation as an helmet For God hath not appointed vs to wrath but to obtaine salvation in Christ Iesus who died for vs that whether wee wake or sleepe wee shoulde liue togither with him Wherefore comfort your selues togither and edifie one another even as yee doe And in deed what greater comfort can there come to the faithfull then to be assured that they are not the children of the night neither of darknes but the children of the light and of the day And what more availeable for edification in godlines then to knowe that they are not appoinâ—ed to wrath but to salvation and therefore that they ought to bee employed wholy in all such dueties as do concerne all such as are to be saved Neither is this argument proper to S. Paule alone but coÌ„mon with him to al the Prophets Apostles who tasted with him of the sweete blessings of the same Saviour and were made partakers of the same comfortable spirit Beholde saith Moses the heaven 〈◊〉 10. 14. and the heaven of heavens is the Lords the earth also and all that is therein Notwithstanding he hath set his delight on vs and hath loved vs and hath chosen vs to be his people and hath preferred vs before many other nations that are farre greater and mightier then we that we also might learne to make
vpon an Idoll of their owne imagination the superstâ—tious beleeueth in creatures the Epiâ—ure hath his belly and pleasure for his God the Machiavellion his pollicy the covetous worldling his Mammon onely the faithful christian beleeueth in God and reposeth in him al the hope of his felicity he seeketh to him onely in al his necessities and giueth him the thankes for al benefites whatsoeuer If there were any other that could doe so great workes for vs as are those of the creation redemption and sanctification or if there were any that were partners with God in the same then were there some cause why we might beleeue in them and devote our selues to their service For the articles of our creede do teach vs therefore to beleeue in God for that it is he that hath made vs and not wee our selues nor any other for that it is he that hath redeemed vs and not we our selues nor any other and for that it is he that sanctifieth vs and not we our selues nor any other and therefore that we haue â—ust cause to beleeue in him and in none other and to serue him and none other especially whereas he is a iealous God and wil giue his glory to none other and as he hath no partner with him in his worke so will hee haue no partner with him in that honour which is due vnto him in respect of the same Wherefore blessed is the man that trusteth in God and whose hope the Iâ—r 7. 5. Lorde is and cursed is the man that trusteth in man and maketh flesh his arms and so turneth away from the true God It is not then without cause that our creede teacheth vs to beleeue in God and not in any creature to beleeue the church not in the church nor in any meÌ„bers of the church We beleeue saith Pasâ—hâ—sius the church as the Pasch l. 1. despiritu sancto Aug. tract 29. in Ioh. Euseb Emiss hom 2. â—nsymb Rhem. in ep ad Rom. c. 10 in ep ad Philem. 2. Cor. 12. 7. mother of regeneratioÌ„ we beleue not in the church as the aâ—tor of regeneratioÌ„ Farre be froÌ„ vs this blasphemous opinioÌ„ for it is not lawfull to beleue no â—ot in an Angell We beleue Peter saith S. Austin we beleue not in Peter For to beleeue in Peter or Paul were to bestow vpoÌ„ the servaÌ„t the honour due vnto the Lord. And yet our Rhemisâ—es are so bold as to avouch that it is lawful to beleeue in the saints so in the church albeit it be but a congregation of such as are or haue beene subiect to manifolde infirmities The which infirmities the Lorde suffered to remaine in his chiefest servantes and saintes vvhilest they liued that they shoulde not be lisâ—ed vp above measure but be humble and lovvly as they ought to bee And vvithout all doubt for the very lyke cause vvere some of the same infirmities registred also by the very direction of GODS most holy spirite and published to all posteritye least vve also should conceaue too greate an opinion of them by making them our patrones and LORDES by seeking vnto them for their protection by devoting our selues vnto their service and by placinge our hope and trust in them Neither did the spirit of GOD for this cause lay open onely the infiâ—mityes of the saintes but also concealed many of those high revelations that â— Cor. 12. 6 vvere shevved vnto them and many also in all â—yâ—elihoode of the strange vvorkes that vvere vvrought by them lâ—…st they shoulde haue beene exalted aboue measure and exâ—olled aboue the degree of servantes in the opinion of men For it is the LORDE of these vvorthye servantes that must encrease Ioh. 3. 30. Ps â—6 4â— â—8 3. Eccl. 43. 30 1. Pet. 1. 13 vvhoe indeede is so greate that hee cannot vvorthely be praised yea vvhose greatenes cannot sufficientlye bee comprehended much lesse magnyfied on that manner as it ought to bee and on vvhose grace vvee ought perfectely to trust vvhereas the greatest amongst the children of vvomen must decrease especially in themselues fighting against pride which oveâ— Superbiâ— in virtute timenda threw Adam the Angelles still assaulteth even the best never so much as imagining with themselues that they can bee so humble and lowly as they ought to be For Gods grace is sufficient for them which assureth theÌ„ of the release of their sins but taketh not cleane away all their infirmities but suffereth them to feele the pricke sting thereof that thereby they may be most earnestly stirred vp to put of swelling pride to put on holy humility God saith Austine Aug. cont Pel. l 3. c. 13. doth 〈◊〉 his iust ones for the fulfilling of perfect righteousnes for that as yet they are in danger to bee puâ—…ed vp with pride that while none liuing is iustified in his sight vvee may ovve thankes vnto his mercy and by holy humility may bee cured of pride the principall cause of many mischeifes Truth it is that our Saviour affirmeth Ioh. 14. 12. that such as beleeue in him shall doe greater vvorkes then those that he himselfe did vvhilest he conversed here in the flesh Whereby our Rhemistes doe endevour to iustifie all those straung wonders that are reported to be done by their canonized saints But be it that many more signes vvere done by the ministery of the Apostles among the Gentiles for the confirmation of the doctrine that vvas straunge vnto them and therefore required stranger signes for the mooving of the vnbeleevers to the embracing thereof then vvere done by CHRIST himselfe among the Ievves because they receaued the bookes of the Prophetes wherein his doctrine was sufficieÌ„tly confirmed yet it hath pleased the spirit of God to haue recorded in holy scripture more miracles done by Christ himselfe theÌ„ were done by the ministery of the Apostles Yea it hath pleased the spirit of God as was said before to haue testified the concealing of strauÌ„g revelatioÌ„s shewed to the Apostle S. Paul himselfe least that any should conceaue of him more theÌ„ were meete With what spirit theÌ„ was the autor of the LegeÌ„d led that hath blazed abroad so many strauÌ„g woÌ„ders reported to be done by their doubtfull demy-saints to draw the people no doubt into such an admiratioÌ„ of them as that therby they might be moued to beleeue in theÌ„ What shall vve imagine that the same spirit which would haue the strauÌ„g revelatioÌ„s of the Chrys Hom. 5 in Math. Aug. de mirabil sacra scripturae l. 1. c. 35. Apostle concealed to that end for the which the sepulcher of Moset was kept secret by God least the people should haue worshipt him would haue as strauÌ„g or strauÌ„ger woÌ„ders to be published as done by the petty Saints of the Romish church for the farther advauÌ„cing of their estimatioÌ„ Nay may we not iustly think that as the Devil did striue with Michael about the body of Moses that his â—yr in deut
34. sepulchet might be knowne that so he might be worshipped even so that it 〈◊〉 the selfe-same spirite that hath stroven so earnestly to blâ—ze abâ—oade the incredible vvonders of the Romish Saintes that so the people might bee mooued to vvorshippe them and to place their hope and trust in them For the spirit of CHRIST as it proceedeth from him so it teacheth that doctrine which he taught and seeketh to glorifie him by setting Ioh. 16. 14. forth his greatnesse that so the faithfull might trust perfectly in his grace and rest themselues only vppon his sufficiencie and it teacheth the chiefest among the saintes to account it their greatest honour to honour their Lorde Christ and to giue testimony Apoc 19. 10. vnto him for to giue testimony to Christ is a sure note of the spirite of a true prophet that so they may bee honoured of him with a roome among the residue of his servauntes And verily if vvee will rightly worshippe the saintes vvee must learne by Aug in psa â—… their appointment not to vvorshippe them but to vvorshippe him that maâ—e heauen and earth the sea and all that is therein Yea vvee mâ—st endevour to vvorshippe God as they haue giuen vs an example by follovving Apoc. 19. 10. â—2 9. Act. 10. 26. 14. 15. them in the steppes of their sounde and christian faith of their ho ly and godly life and this is the greatest honor that we can do vnto them which is most grateful and acceptable to them and most bâ—nâ—ficial vnto our selues And as for those strange legendary wonders let vs leaue them to him and his adherents who vvas to come vvith great signes and lying vvonders and to be discerned Mat. â—… 24. Chrysâ—… in Mat hom 49. Aug. de vniâ—…â—…l ca. 16. in part by this meanes Neither neede vve being thus forewarned by Christ himselfe greatly be astonished and amazed thereat or esteeme better of many of them then Austine did of the Donatistes miracles the vvhich he esteemed to be either flat forgeries of seducing men or else delusions of lying spirits Div. 4. That we may not pray to the saintes departed nor seeke to them that by their mediation we may come vnto God and by their meanes obtaine our petitions VPon the question of faith in the saints dependeth the questâ—oÌ„ I beleeue in God I beleeue the church of their invocatioÌ„ For if we must only beleeue in God then vve must also pray only only vnto him and if we cannot trust in the Saints not hope to be holpen by their means to what end should we make our praiers vnto them and seeke vnto them in our necessities How shall they call vpon him saith the Apostle in Rom. 10. 14. whom they haue not beleeued Surely that vvere to begge at a wrong doâ—… and as it vvere to seeke to sucke water out of a sâ—…nt Wherfore if vve vvill haue our praiers to take effect vve must make theÌ„ to him that is able to heare also to fulfil accoÌ„plish the same But God only is omnipotent filling al places vvith his maiesty povver searching the very secrets of our harts and reines and beholding euen with what affection we conceiue our supplicatioÌ„s he also is only omnipotent able to accomplish our desires the which properties are so peculiar to God as he is God that no vvay they caÌ„ agree to any creature The saints are neither present in many places to heare al the praiers that are made vnto theÌ„ neither are they able to looke into the hart to see whether such praiers are made in hypocrisie or else with an holy godly sincerity If the soules of the departed could bee heere present in this world my godly Aug. de cura â—ro mort ca. 13. mother saith S. Austine would never leaue me but true it is that the Psalmist saith when my father my mother for sooke me c. But if our parents be not present vvith vs what are other that they should know our estate Thou art our father saith Esay for Abraham knoweth vs not and I sâ—aell hâ—th forgotten vs. Now if â—o great Patriarkes did not know the estate of their owne posterity How should others know and be helpers vnto theirs Wherefore we doe no wrong to the Aug. li. de pastore c. 8. holy mountaines that is to the saints when we say our helpe is not from the mountaines but froÌ„ the Lord that made heaven earth the mountaines themselues do teach the same will not only not be offended with thee for it but will loue thee for the same favour thee the more but if thâ—… puâ— thy hope in them they will be sorry The truth is that the Lord coÌ„mandeth vs in all our wantes and necessities to seeke vnto him who is our only saviour and deliverer the only fountaine and wel-spring of al good things Call vpon mee in the day of thy trouble and I will delâ—ver Psa 50. 15. thee and thou shalt glorifie me Come vnto me saith our Saviour all Mat 11. 28. yee that are laden and grievously oppressed and I will ease you The name of the Lord saith Salomon is an impregnable tower the righteous shall â—…e Pro. 18. 10. vnto it and shall be delivered He then that speaketh vnto God for succour getteth himselfe as it were into an invincible fort where he is sure to be free from all danger and he that maketh his suite vnto the Lord commeth not to a beggarly benefactor but vnto a rich and a bountiful Founder who is rich not to some but to all that call vpon him Neither needest thou doubt of his render affection towardes thee his goodnes is infinite and so is his compassion farre greater then the kindnesse of any father or mother or then is the compassion of any of the saints the more thou feelest thy selfe burdened with the weight of thy sins the readier is he to ease and refresh thee and the more vnworthy thou art in thine ovvne eâ—es the worthier thou art in his sight the more humbled thou art in thy selfe the nearer thou art to be exalted by him Come thy selfe vnto him take no associate but only a faithful a penitent heart and thou shalt alwaies haue free accesse Our Saviour Christ wheÌ„ he would not heare his own disciples on the behoose of the womaÌ„ of Canaan gaue audience vnto her at her own suite granted her her petition and request Tel me saith Chrysostome Chrâ—s hom 12. de Canaâ—…a entreating of this woman how durst thou come vnto Christ where as thou art a wicked sinfull wretch I know saith shee what to do Behold saith he the wisedome of this woman Shee praieth not Iames Ioh or Peter or any of the company of the rest of the Apostles shee seeketh no mediatour for her selfe but for all these taketh repentance for her associate in steed of a mediatour and goeth directly to
each one the other therein then how much more ought they to doe it which are appointed to be publik officers for the same purpose How ougâ—t they especially most carefully to put in practise the exhortation of the prophet by calling continually vnto the people and saying Praise the Lord and call vpon his name and declare his workes among the people Sing vnto him sing praises vnto him and let your talking be of all his wondrous works Reioice in his holy name let the harts of them reioice that seâ—ke the Lord. Seeke the Lord and his strength seâ—ke his face continually Remember the maâ—veâ—lous works that he hath done the wonders and the iudgments of his mouth â—h yee seede of Abraham his servant ye châ—ldren of Iacob his chosen he is the Lord our God â— The 〈…〉 â—…ssistance accordâ—… to his own covenant And yet if all men faile in their duety the Lorde himselfe will not faile in that covenant which he hâ—th made with all his chosen wherein hee hath promised that hee himselfe will write his lawes in their heartes and plant them in their mindes and that he will doe the same so sufficiently that it shall not be a matter of absolute necessity for every one to exhort and to admonish his neighbor saying know the Lord for they shall all know me saith the Lord even Ier. 31 34. from the greatest vnto the least So and so beneficiall it is vnto all the Lords people to know the Lord and his gracious blessings to keepe a continuall remembrance of the same and therefore so and so many meanes hath the Lord appointed in his vnspeakeable wisedome and goodnesse for the stirring vp of every one of his faithful servants to the ready and careful performance of this so beneficiall and necessary a worke So and so carefull hath the Lord been that the people devoted vnto his service should want no meanes to strengthen further them in the holy exercise of sincere devotion Now let vs see how the church of Rome which boasteth so highly of her owne great devotions land of the huge multitude of all manner of good works which so and so abounde among her children religiously extolleth the Lords mercies what a carefull remembraunce shee keepeth of his goodnes seeing as it hath beene shewed that is the mother and the nurce of all sound and sincere devotion and the fountain welspring of all good workes The word of God in setting downe the great gracious blessings of God doth declare vnto vs these three pointes First the cause of them even his owne goodnesse and loue secondly the end which is the manifestation of his goodnes and loue thirdly the effect which is the working therby in the harts of his chosen of al inward graces outward dueties also both to God to our neighbour The grace goodnes loue and mercy of God is the full fountaine froÌ„ whence all his blessings doe issue flow The great blessed worke of mans redemption issueth from thence as our Saviour testifieth So God loved the world that he gaue his only begotten sonne that whosoever beleeveth in him should not perish but haue Ioh. 3. 16. life everlasting The great blessed worke of the creation and all the residue of his gracious blessings many of the particulars wherof are set down by the prophet Ps 136. come also from thence even because his mercy enduâ—eth for ever This mercy loue of God is not oâ—ly most ample large but also most free vndeserved For every good gift and every perfect giving commeth downe froÌ„ Iac. 1. 17. aboue froÌ„ the father of light we hold all that wee enioy from this grand vniversal lâ—ndlord therefore we must pay our whole rent to him performe only to his court our suit service we are endebted vnto him alone for the loane of al that we possesse therfore to him alone we must discharge all our debt His loue also is most free vndeserved he seeketh therin not to gain any thing to himselfe but only to do good to benefit other this doth farther set forth the greatnes of his loue so doth enlarge the bil of our debt SecoÌ„dly the end why God bestoweth his blessings is that they might be vnto vs most plaine demoÌ„strations of his loue most certain testimonies of his goodnes Shew me saith St. Iams thy faith by thy works I wil shew thee my faith by my works Iac 2. 18. 1. Ioh. 3. 18. My childreÌ„ saith St. Iohn let vs not loue in word in toÌ„gue but in work in truth That loue theÌ„ is in truth that is effectual in works and that faith is souÌ„d right that sheweth it selfe in the fruits Wherfore god who would haue his choseÌ„ know be fully perswaded that he loveth theÌ„ in truth sheweth it forth to them by his most gracious and manifold blessings as by the effects fruits therof and this is also a great addition vnto his loue Thirdly the Lord maketh his loue manifested by his blessings the meanes to beget and to encrease faith loue repentance and the like in the hearts of his elect and chosen children he putteth them not out to vse nor taketh any encrease for them for his estate cannot be bettered nor his blessednes encreased the profite and encrease accrueth to vs and therefore by them we merite nothing at the hands of God nor make him thereby any way endebted to vs but wee our selues are more and more still in his debt for the free lone francke gift of all his blessings Now then to returne againe to the first point The loue of God is the ful fountaine of all manner of his blessings both bodyly and ghostly and he himselfe is not only the author but also the disposer and bestower of them all the blessings themselues and the meanes are of him and the working also of the one and the other Temporal meanes are in themselues nothing without the speciall power of God working in them by them Man liveth not by bread only but by every word that proceedeth out of the mouth of God And life consiseth not in the great aboundance of all such thinges aâ— doe belong to the maintenance of life The horse is counted but a vaine thing to saue a man neither can he deliver any one by his much strength the watchman also waketh but in vaine vnlesse the Lord keepe the citty So spirituall meanes also are nothing without the effectuall power of the almighty working by them for that is the very soule and life of all He that planteth is nothing and hee that watereth is nothing but God that giveth the encrease Iohn the Baptist can baptise but with water Austine can but speake to our bodyly eares Christ baptiseth only with the holy Ghost and he that hath his chaire in heaven is he only that can teach the heart The water in baptisme can